Solomon, upon the review of his Life, the Honours, Pleasures, Wealth, and Wisdom, he had so abundantly enjoyed, the many observations he had made of things, natural, moral, domestical, civil, sensual, and divine;
Solomon, upon the review of his Life, the Honours, Pleasures, Wealth, and Wisdom, he had so abundantly enjoyed, the many observations he had made of things, natural, moral, domestical, civil, sensual, and divine;
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the curious, critical enquiries he had made after true Happiness, and what contribution all things under the Sun afford towards it, at last demonstrates the utter insufficiency of all things meerly worldly to make us happy.
the curious, critical Enquiries he had made After true Happiness, and what contribution all things under the Sun afford towards it, At last demonstrates the utter insufficiency of all things merely worldly to make us happy.
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Since there are so many things that increase vanity, what is man the better for all of them? Considering our ignorance, we do not know what is best for our selves;
Since there Are so many things that increase vanity, what is man the better for all of them? Considering our ignorance, we do not know what is best for our selves;
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How is the adherent vanity of every Condition most effectually abated by serious Godliness? You will all grant, that Solomon was the fittest man that ever lived, to find out the very quintessence of Creature-excellencies,
How is the adherent vanity of every Condition most effectually abated by serious Godliness? You will all grant, that Solomon was the Fittest man that ever lived, to find out the very quintessence of Creature-excellencies,
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he doth, upon both his own impartial Scrutiny, and the infallible guidance of the Holy Ghost, give you the total Summe at the head of the account, Eccles. 1.2. Vanity of vanities, Vanity of vanities, i. e. extream vanity:
he does, upon both his own impartial Scrutiny, and the infallible guidance of the Holy Ghost, give you the total Sum At the head of the account, Eccles. 1.2. Vanity of vanities, Vanity of vanities, i. e. extreme vanity:
every one hath a kind of unaccountable confidence about the things of this world, that if they might but be their own Carvers, they doubt not of an earthly happiness;
every one hath a kind of unaccountable confidence about the things of this world, that if they might but be their own Carvers, they doubt not of an earthly happiness;
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e. g. God made man only to have the use of Speech, but how do persons please themselves, with teaching Birds to speak some few words, which they cannot possibly furnish them with Reason to make use of,
e. g. God made man only to have the use of Speech, but how do Persons please themselves, with teaching Birds to speak Some few words, which they cannot possibly furnish them with Reason to make use of,
How have others cryed up some Chymical Extracts to make men immortal, when their own being cut off in the midst of their dayes unanswerably confuted their ill-grounded boasting!
How have Others cried up Some Chemical Extracts to make men immortal, when their own being Cut off in the midst of their days unanswerably confuted their Ill-grounded boasting!
but let them forget their Mother tongue, and so speak gibberish one to another, that they run up and down like Persons distracted, 'till they could find out any to understand them,
but let them forget their Mother tongue, and so speak gibberish one to Another, that they run up and down like Persons distracted, till they could find out any to understand them,
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there must be some distinct knowledge of these things, or we can never find out what is best for us, e. g. Let one that is utterly unacquainted with Materia medica go into a Physick-garden, where are all manner of Simples, and thence into an Apothecaries Shop, where are all manner of Drugs and Compounds, with which Medicines are made for all Diseases, he knows not what to do with them;
there must be Some distinct knowledge of these things, or we can never find out what is best for us, e. g. Let one that is utterly unacquainted with Materia medica go into a Physic-garden, where Are all manner of Simples, and thence into an Apothecaries Shop, where Are all manner of Drugs and Compounds, with which Medicines Are made for all Diseases, he knows not what to do with them;
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his Disease may to him be incurable, though surrounded with Remedies; Job 8.9. We are but of yesterday and know nothing, because our dayes upon earth are a shadow.
his Disease may to him be incurable, though surrounded with Remedies; Job 8.9. We Are but of yesterday and know nothing, Because our days upon earth Are a shadow.
When we call in the help of wiser heads than our own, there's nothing more ordinary than when wise men give good Advice, those they give it to, want Wisdom to receive it, suspecting some over-reaching Design,
When we call in the help of Wiser Heads than our own, there's nothing more ordinary than when wise men give good advice, those they give it to, want Wisdom to receive it, suspecting Some overreaching Design,
or you will needs be worse than otherwise you would be? are you so ridiculously Proud as to delight to dress your selves by a false Glass? John 8.45. Because I tell you the truth, you believe me not;
or you will needs be Worse than otherwise you would be? Are you so ridiculously Proud as to delight to dress your selves by a false Glass? John 8.45. Because I tell you the truth, you believe me not;
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The true Discovery of the evils and dangers of every Condition, is so far from discouraging men from their Duty, that 'tis the best way to bring them to the best resolutions,
The true Discovery of the evils and dangers of every Condition, is so Far from discouraging men from their Duty, that it's the best Way to bring them to the best resolutions,
V. 27. And whosoever doth not bear his Cross, and come after me, cannot be my Disciple. And Matth. 24.9. Ye shall be hated of all Nations for my Names sake.
V. 27. And whosoever does not bear his Cross, and come After me, cannot be my Disciple. And Matthew 24.9. You shall be hated of all nations for my Names sake.
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let but Grace be asleep, (if I may so speak) and how weak is the best? How was Peter, the forwardest of all the Disciples, in a fright foyled by a Servant-maid!
let but Grace be asleep, (if I may so speak) and how weak is the best? How was Peter, the forwardest of all the Disciples, in a fright foiled by a servant-maid!
The multiplication of Ciphers amounts to less than nothing: Isa. 40.17. All Nations, the Persons and things of all Nations, before him, compar'd with God, aye and in the esteem of the Godly, are as nothing, and they are counted to him, and so far as they are gracious, to them, less than nothing and Vanity:
The multiplication of Ciphers amounts to less than nothing: Isaiah 40.17. All nations, the Persons and things of all nations, before him, compared with God, aye and in the esteem of the Godly, Are as nothing, and they Are counted to him, and so Far as they Are gracious, to them, less than nothing and Vanity:
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Can any thing of the World supply the Soul with Grace? satisfie the desires in so much as any one thing? or fill any one Faculty of the Soul to satisfaction? can the World fill the mind with heavenly Light? or the Will with heavenly Love? or the Conscience with that Peace that passeth understanding? But you will say, this is to begg, not prove;
Can any thing of the World supply the Soul with Grace? satisfy the Desires in so much as any one thing? or fill any one Faculty of the Soul to satisfaction? can the World fill the mind with heavenly Light? or the Will with heavenly Love? or the Conscience with that Peace that passes understanding? But you will say, this is to beg, not prove;
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forbear me a little, 'till I have answered a By-question, and I will in the Prosecution of the next Proposition, prove this by little less than Demonstration.
forbear me a little, till I have answered a By-question, and I will in the Prosecution of the next Proposition, prove this by little less than Demonstration.
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and thô he so much decryed the Vanity of all things, yet he was scarce able to bear the thoughts of his Sons inability to carry on the search, Eccles. 2.18. — 23. To this several things may be said, more Plausibly, than Satisfactorily, if you but throughly consider the Allegations:
and though he so much decried the Vanity of all things, yet he was scarce able to bear the thoughts of his Sons inability to carry on the search, Eccles. 2.18. — 23. To this several things may be said, more Plausibly, than Satisfactorily, if you but thoroughly Consider the Allegations:
They preferred the Food which the Egyptians gave their Slaves, before Manna, which if the Inhabitants of the upper World needed food, were fit for them.
They preferred the Food which the egyptians gave their Slaves, before Manna, which if the Inhabitants of the upper World needed food, were fit for them.
whereas she might have learnt, from her own Husband, and Grand-father, that those Children of patiently believing Parents, were the greatest Blessings, that came from teeming Prayers and Barren Wombs;
whereas she might have learned, from her own Husband, and Grandfather, that those Children of patiently believing Parents, were the greatest Blessings, that Come from teeming Prayers and Barren Wombs;
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Well, God so far gratifies her, she shall have Children, but that which she reckoned, would be the greatest Comfort of her Life, proved to be her death.
Well, God so Far gratifies her, she shall have Children, but that which she reckoned, would be the greatest Comfort of her Life, proved to be her death.
I dare confidently make this offer, and (without imposing upon God any thing indecent) peremptorily assure you God will make it good, That if you can but give any one instance of any one Person made happy, satisfyingly happy, by any worldly enjoyment, you shall be the second.
I Dare confidently make this offer, and (without imposing upon God any thing indecent) peremptorily assure you God will make it good, That if you can but give any one instance of any one Person made happy, satisfyingly happy, by any worldly enjoyment, you shall be the second.
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I grant many are through Grace contented with a little pittance of the World, but where dwelt the man that was ever yet contented meerly with the World? The wealth of the World promiseth Satisfaction, Money answereth all things, but he that loveth Silver, shall not be satisfied with Silver,
I grant many Are through Grace contented with a little pittance of the World, but where dwelled the man that was ever yet contented merely with the World? The wealth of the World promises Satisfaction, Money Answers all things, but he that loves Silver, shall not be satisfied with Silver,
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The Honours of the World promise quiet and contentment, but surely they are set in slippery places, as upon a Pinnacle, whence though they do not presently fall,
The Honours of the World promise quiet and contentment, but surely they Are Set in slippery places, as upon a Pinnacle, whence though they do not presently fallen,
Single out any one of those thou accountest most happy in their outward enjoyments, and be sure thou art as thoroughly acquainted with all the circumstances of his Condition,
Single out any one of those thou Accountest most happy in their outward enjoyments, and be sure thou art as thoroughly acquainted with all the Circumstances of his Condition,
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but wouldst thou have all his cares and fears? his restless Nights and troublesome Dayes? wouldst thou have just his qualifications of mind? that half-wittedness that makes him ridiculous? his peevish Humours, which make him a burden to himself and others? Wouldst thou have just his temper of Body? To be alwayes sickly,
but Wouldst thou have all his Cares and fears? his restless Nights and troublesome Days? Wouldst thou have just his qualifications of mind? that half-wittedness that makes him ridiculous? his peevish Humours, which make him a burden to himself and Others? Wouldst thou have just his temper of Body? To be always sickly,
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Whereas (perhaps) his next Neighbour that hath scarce bread to eat, hath a quieter frame of Mind, a better temper of Body, a better Stomach, better Digestion, better Health, more Comfort in Relations,
Whereas (perhaps) his next Neighbour that hath scarce bred to eat, hath a quieter frame of Mind, a better temper of Body, a better Stomach, better Digestion, better Health, more Comfort in Relations,
So that he becomes like one that hath been long sick, who is willing to try every Medicine that every Visitant commends, never considering how he heightens his disease by the use of false Remedies.
So that he becomes like one that hath been long sick, who is willing to try every Medicine that every Visitant commends, never considering how he heightens his disease by the use of false Remedies.
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e. g. Shouldst thou take medicines proper for an Erysipelas to cure a Dropsie, or Medicines for the Stone to cure a Consumption; thô those Medicines would not presently kill thee, they would never Cure thee,
e. g. Shouldst thou take medicines proper for an Erysipelas to cure a Dropsy, or Medicines for the Stone to cure a Consumption; though those Medicines would not presently kill thee, they would never Cure thee,
Thus have I jumbled together, something of what may be said, both with real and seeming weight (for empty reasonings weigh most with empty understandings) why all sorts of Persons are hankering after an earthly Happiness:
Thus have I jumbled together, something of what may be said, both with real and seeming weight (for empty reasonings weigh most with empty understandings) why all sorts of Persons Are hankering After an earthly Happiness:
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or be not tempered with Poyson. Those that live by Rapine and Violence, Prov. 1.18. They lay wait for their own blood, they lurk privily for their own lives.
or be not tempered with Poison. Those that live by Rapine and Violence, Curae 1.18. They lay wait for their own blood, they lurk privily for their own lives.
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well, turn your Eyes from these, to those that are most accomplisht for humane wisdom and knowledge; Rom. 1.22. Professing themselves to be Wise, they became Fools;
well, turn your Eyes from these, to those that Are most accomplished for humane Wisdom and knowledge; Rom. 1.22. Professing themselves to be Wise, they became Fools;
Look next upon Christians, and those of the highest Notions and form of Godliness (on this side the Power of it,) 2 Pet. 2.18, 19, 21. While they speak great swelling words of Vanity (about that they call Christian Liberty) they themselves are the Servants of Corruption;
Look next upon Christians, and those of the highest Notions and from of Godliness (on this side the Power of it,) 2 Pet. 2.18, 19, 21. While they speak great swelling words of Vanity (about that they call Christian Liberty) they themselves Are the Servants of Corruption;
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whatever Persons may hope or fancy, if they fear not God, nor obey the Voice of his Servants, thô they are not at present in trouble like other men, but can speak loftily, setting their mouth against the Heavens,
whatever Persons may hope or fancy, if they Fear not God, nor obey the Voice of his Servants, though they Are not At present in trouble like other men, but can speak loftily, setting their Mouth against the Heavens,
Now thus when every one is rummaging among heaps of Vanities, that pretend to be good for man upon Earth, will you accept of a Guide to direct you to what cannot but be good for you, and that in every Condition;
Now thus when every one is rummaging among heaps of Vanities, that pretend to be good for man upon Earth, will you accept of a Guide to Direct you to what cannot but be good for you, and that in every Condition;
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that shall not only abate the Vanity, but discover the Excellency that is in every Condition? This will be most distinctly done, by an induction of particulars,
that shall not only abate the Vanity, but discover the Excellency that is in every Condition? This will be most distinctly done, by an induction of particulars,
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For Riches. I need say but little, because most Persons are ready to say too much; they seem to be the Cause without which there can be not so much as the fancying an earthly Happiness:
For Riches. I need say but little, Because most Persons Are ready to say too much; they seem to be the Cause without which there can be not so much as the fancying an earthly Happiness:
e. g. Some run out the greatest part of their Life, before they can reach what they can call an Estate (to say nothing of those that dye the Worlds Martyrs, in the pursuit of that they never attain;) those that have got an Estate,
e. g. some run out the greatest part of their Life, before they can reach what they can call an Estate (to say nothing of those that die the World's Martyrs, in the pursuit of that they never attain;) those that have god an Estate,
O the tiresome Dayes, the restless Nights, the broken Sleeps, the wild Passions, the fretting Disquiet of those troublesom occurrences, which they cannot possibly prevent!
Oh the tiresome Days, the restless Nights, the broken Sleeps, the wild Passion, the fretting Disquiet of those troublesome occurrences, which they cannot possibly prevent!
And when you come to speak of an Enjoyment, to speak strictly, they have nothing worth the Name of an Enjoyment, which they may not have as well (if not better ) without what they call an Estate: Yet thô 'tis thus while they have it, they are not able to bear the parting with it;
And when you come to speak of an Enjoyment, to speak strictly, they have nothing worth the Name of an Enjoyment, which they may not have as well (if not better) without what they call an Estate: Yet though it's thus while they have it, they Are not able to bear the parting with it;
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Serious Godliness carries a Gracious Person above all Heart-breaking Vexations of getting the World, for his Thoughts are fill'd about getting something better;
Serious Godliness carries a Gracious Person above all Heartbreaking Vexations of getting the World, for his Thoughts Are filled about getting something better;
about enjoying, for he counts nothing on this side God worth the Name of an enjoyment: And as for parting with the World, he impartially considers, that he can't have the possession of his Heavenly Inheritance, till the World and he shake hands for ever:
about enjoying, for he counts nothing on this side God worth the Name of an enjoyment: And as for parting with the World, he impartially considers, that he can't have the possession of his Heavenly Inheritance, till the World and he shake hands for ever:
When Riches capacitate a Gracious Person for those Offices and Employments from which the Poor are excluded, the Power of Godliness, not only teacheth, but enforceth them to employ all their Capacities for God and to do good;
When Riches capacitate a Gracious Person for those Offices and Employments from which the Poor Are excluded, the Power of Godliness, not only Teaches, but enforceth them to employ all their Capacities for God and to do good;
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they know they are Gods Stewards, to whom they must be accountable, Gods Almoners, and God makes the Poor their Creditors, to whom they must pay Alms as Debtors .
they know they Are God's Stewards, to whom they must be accountable, God's Almoners, and God makes the Poor their Creditors, to whom they must pay Alms as Debtors.
and that upon great deliberation and Counsel, upon weighing of circumstances, and trying experiments; and further yet, not only Bookish men, to whom beloved Retirement is much the same,
and that upon great deliberation and Counsel, upon weighing of Circumstances, and trying experiments; and further yet, not only Bookish men, to whom Beloved Retirement is much the same,
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but those that have worn an Imperial Diadem, that have commanded victorious Armies, swayed the Scepters of flourishing Kingdoms, and some of the (then) greatest Empires of the World;
but those that have worn an Imperial Diadem, that have commanded victorious Armies, swayed the Sceptres of flourishing Kingdoms, and Some of thee (then) greatest Empires of the World;
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and these again not only Ethnic, but Christian. And some of these even after their self-deposition, have been importun'd to re-accept their Dominion, but have refused it.
and these again not only Ethnic, but Christian. And Some of these even After their self-deposition, have been importuned to re-accept their Dominion, but have refused it.
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What greater demonstration can you expect, of the preference of Poverty before Riches, and to be a Cypher rather than to bear the greatest figure in the World? All this is true: — But alas!
What greater demonstration can you expect, of the preference of Poverty before Riches, and to be a Cypher rather than to bear the greatest figure in the World? All this is true: — But alas!
those great men that have done it, it hath plainly proceeded from vexation of Mind, that they were not able to have their will upon Christians, for their extirpation:
those great men that have done it, it hath plainly proceeded from vexation of Mind, that they were not able to have their will upon Christians, for their extirpation:
And as for the several Orders of Fryars, that have vowed Poverty, and renounced Property, this is to be reckoned among the Damnable cheats of the Romish Apostasie, whose Religion is made up of lying Hypocrisie and Doctrines of Devils;
And as for the several Order of Friars, that have vowed Poverty, and renounced Property, this is to be reckoned among the Damnable cheats of the Romish Apostasy, whose Religion is made up of lying Hypocrisy and Doctrines of Devils;
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At first, when Christianity was managed without tricks and artifice, when for once (upon particular Circumstances never to be repeated) the Disciples of Christ us'd a compassionate Levelling, 'tis said, great Grace was upon them all;
At First, when Christianity was managed without tricks and artifice, when for once (upon particular circumstances never to be repeated) the Disciples of christ used a compassionate Levelling, it's said, great Grace was upon them all;
and who live more in Heaven, who have more satisfying communion with God, than those that are mean in the World? In short, to be Poor and Wicked, is to be in some respect more miserable than Devils;
and who live more in Heaven, who have more satisfying communion with God, than those that Are mean in the World? In short, to be Poor and Wicked, is to be in Some respect more miserable than Devils;
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to be Poor and Gracious, is to be conformable to our Blessed Jesus, and his chiefest Apostle, who were Poor, yet made many Rich, who had nothing, yet possessed all things.
to be Poor and Gracious, is to be conformable to our Blessed jesus, and his chiefest Apostle, who were Poor, yet made many Rich, who had nothing, yet possessed all things.
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And thus I have endeavour'd to set forth the Vanity of the first Pair, Riches and Poverty, and how Serious Godliness wears off the Vanity that cleaves to them.
And thus I have endeavoured to Set forth the Vanity of the First Pair, Riches and Poverty, and how Serious Godliness wears off the Vanity that cleaves to them.
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II. Who knows whether a Life of Pleasure or a Life of Sorrow be best for him? Whereas your Vain Persons will presently determine, without weighing one against the other;
II Who knows whither a Life of Pleasure or a Life of Sorrow be best for him? Whereas your Vain Persons will presently determine, without weighing one against the other;
in every change of Life, from the Birth to the Grave, in every new Employment, Relation, Preferment, 'tis the universal Salutation to wish them Joy: so that a Life of Comfort is the desire of mankind.
in every change of Life, from the Birth to the Grave, in every new Employment, Relation, Preferment, it's the universal Salutation to wish them Joy: so that a Life of Comfort is the desire of mankind.
Upon the whole matter then, Pleasures are a kind of dangerous fruit, which if not well corrected, are Poyson, we can scarce taste without danger of surfeiting.
Upon the Whole matter then, Pleasures Are a kind of dangerous fruit, which if not well corrected, Are Poison, we can scarce taste without danger of surfeiting.
'twill strain out the dregs of lawful pleasures, that they may not be unwholsome: 'twill moderate the use of unquestionable delights, that they may not be inordinate:
it'll strain out the dregs of lawful pleasures, that they may not be unwholesome: it'll moderate the use of unquestionable delights, that they may not be inordinate:
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and of Mirth what doth it? What Musick is the gigling Mirth of the World to a serious Soul? Those that the Frothy part of the World count Melancholy, the sober part of the World count them Wise.
and of Mirth what does it? What Music is the giggling Mirth of the World to a serious Soul? Those that the Frothy part of the World count Melancholy, the Sobrium part of the World count them Wise.
but the Heart of Fools is in the house of Mirth, Religion will teach us how to turn worldly Sorrow into Sorrow for Sin, to sorrow to Repentance, after a godly manner,
but the Heart of Fools is in the house of Mirth, Religion will teach us how to turn worldly Sorrow into Sorrow for since, to sorrow to Repentance, After a godly manner,
the Conscientious performance of this duty, would be a token for good, for the abating of the deluge: And thô the times should be such that their own Sorrows should be encreased,
the Conscientious performance of this duty, would be a token for good, for the abating of the deluge: And though the times should be such that their own Sorrows should be increased,
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and my God: Because thou art my God , my own God, my exceeding great (not only rewarder but) reward. And thus much for the second Pair, Pleasure and Sorrow. III.
and my God: Because thou art my God, my own God, my exceeding great (not only rewarder but) reward. And thus much for the second Pair, Pleasure and Sorrow. III.
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when 'tis got, 'tis slippery to hold, (others envy and their own fear, distract 'em;) and then if you adde the falling from it, (that's worse than if they never had it;) but there's worse than all this, the insuperable temptation to pride, oppression,
when it's god, it's slippery to hold, (Others envy and their own Fear, distract they;) and then if you add the falling from it, (that's Worse than if they never had it;) but there's Worse than all this, the insuperable temptation to pride, oppression,
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Serious Godliness, 'twill never be beholding to Sin, nor Satan for worldly Honour: It values it no more than as it adds to a capacity of honouring God.
Serious Godliness, it'll never be beholding to since, nor Satan for worldly Honour: It value's it no more than as it adds to a capacity of honouring God.
How can ye believe, that receive honour one of another, and seek not the Honour which cometh from God only? This for Honour. Some preferr Obscurity in the World;
How can you believe, that receive honour one of Another, and seek not the Honour which comes from God only? This for Honour. some prefer Obscurity in the World;
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to rust in a Corner for the avoiding of Trouble, can proceed from nothing but uncharitable Pride, or wilful Ignorance; from base Pride, you think the Neighbourhood not good enough to be blest with your endowments;
to rust in a Corner for the avoiding of Trouble, can proceed from nothing but uncharitable Pride, or wilful Ignorance; from base Pride, you think the Neighbourhood not good enough to be blessed with your endowments;
For Wisdom and Learning, and intellectual accomplishments, they are of such incomparable Excellency, that he is scarce worthy the Name of a man that slights them:
For Wisdom and Learning, and intellectual accomplishments, they Are of such incomparable Excellency, that he is scarce worthy the Name of a man that slights them:
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the more Learning they have, the more Sense of, and Sorrow for their Ignorance. In much Wisdom is much Grief, and he that increaseth Knowledge increaseth Sorrow.
the more Learning they have, the more Sense of, and Sorrow for their Ignorance. In much Wisdom is much Grief, and he that increases Knowledge increases Sorrow.
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Hence it is they affect an uncomfortable Solitude, that they are fain to force themselves into a sociable complyance, where they seldom meet with any thing but what they slight or pity; they are ordinarily the objects of their own grief, and of others envy.
Hence it is they affect an uncomfortable Solitude, that they Are fain to force themselves into a sociable compliance, where they seldom meet with any thing but what they slight or pity; they Are ordinarily the objects of their own grief, and of Others envy.
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they can't sneak and flatter like lower-spirited Animals, that while they are pursuing a Notion, others catch Preferment; and while they are inriching their Minds, others are filling their Coffers.
they can't sneak and flatter like lower-spirited Animals, that while they Are pursuing a Notion, Others catch Preferment; and while they Are enriching their Minds, Others Are filling their Coffers.
What doth Serious Godliness in this Case? 'Tis this alone that makes wise men truely wise, and Learned men truely learned. Unsanctified parts and Learning may (in some respects) be reckoned among Christs worst Enemies;
What does Serious Godliness in this Case? It's this alone that makes wise men truly wise, and Learned men truly learned. Unsanctified parts and Learning may (in Some respects) be reckoned among Christ worst Enemies;
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they furnish him with Cavils (which they call unanswerable Reasons) against the Simplicity of the Gospel, they fill him with those prejudices, that nothing but Grace can remove:
they furnish him with Cavils (which they call unanswerable Reasons) against the Simplicity of the Gospel, they fill him with those prejudices, that nothing but Grace can remove:
What then can be said for the want of parts and Learning? Those that have no considerable Parts nor Learning, that do not trouble themselves nor others about the difficulties of Knowledge or Practice,
What then can be said for the want of parts and Learning? Those that have no considerable Parts nor Learning, that do not trouble themselves nor Others about the difficulties of Knowledge or Practice,
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but take those things to be Truth, that are commonly received, these are more satisfied, than those thar are more inquisitive: Besides, these better suit the generality they live among:
but take those things to be Truth, that Are commonly received, these Are more satisfied, than those thar Are more inquisitive: Beside, these better suit the generality they live among:
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and of getting of learning, who is able to express the Sin and Mischief of it? To be contented to live and die but one remove from a Brute, who can express the baseness of it? Ignorance may well be the Mother of their Devotion whose Religion is a Cheat,
and of getting of learning, who is able to express the since and Mischief of it? To be contented to live and die but one remove from a Brutus, who can express the baseness of it? Ignorance may well be the Mother of their Devotion whose Religion is a Cheat,
This you shall find, those great Doctrines of Christianity, which Learned men bandy to and fro in doubtful disputation, such as these, viz. The unaccountableness of Predetermination, the supra or infralapsarian aspect of Election, the controverted extent of Redemption;
This you shall find, those great Doctrines of Christianity, which Learned men bandy to and from in doubtful disputation, such as these, viz. The unaccountableness of Predetermination, the supra or infralapsarian aspect of Election, the controverted extent of Redemption;
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In these and such like Doctrines, wherein the most eminently learned can neither give nor receive satisfaction, Serious Christians, of but ordinary Knowledge, are so far satisfied,
In these and such like Doctrines, wherein the most eminently learned can neither give nor receive satisfaction, Serious Christians, of but ordinary Knowledge, Are so Far satisfied,
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So that by what hath been said, you may plainly see, that both the excellency, and deficiency of intellectual endowments, are best managed by Serious Godliness; without which, whatever can be said for either, is not worth the mentioning.
So that by what hath been said, you may plainly see, that both the excellency, and deficiency of intellectual endowments, Are best managed by Serious Godliness; without which, whatever can be said for either, is not worth the mentioning.
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that will not expose themselves to danger, but will (more) warily (than conscientiously) avoid it? These censure those that are more venturous than themselves to befriend the Gospel, when 'tis despised and persecuted:
that will not expose themselves to danger, but will (more) warily (than conscientiously) avoid it? These censure those that Are more venturous than themselves to befriend the Gospel, when it's despised and persecuted:
when dangers surround us? What if I build again the things which I destroyed, must I therefore needs make my self a transgressor? Here's the indifferent Moderation, and Gallio - like Discretion; is not this highly commendable? Commendable say you? Hypocrisie is odious to God and Man:
when dangers surround us? What if I built again the things which I destroyed, must I Therefore needs make my self a transgressor? Here's the indifferent Moderation, and Gallio - like Discretion; is not this highly commendable? Commendable say you? Hypocrisy is odious to God and Man:
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'Tis too true, that Persons of no Religion decry the most sincere Christians by the Name of Hypocrites; this is unreasonable, and devilish, but 'tis not my business now to deal with them:
It's too true, that Persons of no Religion decry the most sincere Christians by the Name of Hypocrites; this is unreasonable, and devilish, but it's not my business now to deal with them:
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and say more, and that from Scripture, and that not from here and there a Verse scattered up and down, (thô that is sufficient proof for the highest Doctrines of Christianity) but I shall commend to you above twenty Chapters together, from Job 4. to the 27th. inclusive, wherein you have such a Dialogue, none like it in the Bible, between Job so eminently sincere;
and say more, and that from Scripture, and that not from Here and there a Verse scattered up and down, (though that is sufficient proof for the highest Doctrines of Christianity) but I shall commend to you above twenty Chapters together, from Job 4. to the 27th. inclusive, wherein you have such a Dialogue, none like it in the bible, between Job so eminently sincere;
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God as it were boasts of him, that there was none like him in the World, (thô at present God hid his sincerity from his Friends;) the discourse was between this Job and his three compassionate (thô censorious) Friends, who could not but suspect, there must some extraordinary guilt bring such extraordinary punishment;
God as it were boasts of him, that there was none like him in the World, (though At present God hid his sincerity from his Friends;) the discourse was between this Job and his three compassionate (though censorious) Friends, who could not but suspect, there must Some extraordinary guilt bring such extraordinary punishment;
and these all agree in the Conclusion, thô they differ in the Premises, viz. That Hypocrisie is the worst of Sins, most odious to God, most ruinous 〈 ◊ 〉 Man;
and these all agree in the Conclusion, though they differ in the Premises, viz. That Hypocrisy is the worst of Sins, most odious to God, most ruinous 〈 ◊ 〉 Man;
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for thô studied Hypocrites, who industriously set themselves to deceive others, may long do it, yet they are often in this World, but alwayes in the next, worst deceived themselves.
for though studied Hypocrites, who industriously Set themselves to deceive Others, may long do it, yet they Are often in this World, but always in the next, worst deceived themselves.
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But what can the Power of Godliness do in this Case? What! what can it not do? 'tis that alone that's worth the Naming, worth the getting, worth the Owning; and therefore, O that I could perswade and prevail with all that have the Name of Christians, that they would be as loth to be Hypocrites,
But what can the Power of Godliness do in this Case? What! what can it not do? it's that alone that's worth the Naming, worth the getting, worth the Owning; and Therefore, Oh that I could persuade and prevail with all that have the Name of Christians, that they would be as loath to be Hypocrites,
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Will you try an easie experiment? ('tis difficult I confess, but as easie as possible for such a disease:) Hypocrisie is ordinarily defective in the manner of doing what is good;
Will you try an easy experiment? (it's difficult I confess, but as easy as possible for such a disease:) Hypocrisy is ordinarily defective in the manner of doing what is good;
and it can't but be effectual: doth not this raise your Expectation to know what this infallible receipt is, that never so much as once miss'd curing every one that took it? I would I could hold you a little longer in suspence, till you would resolve to try the Experiment before you reject it,
and it can't but be effectual: does not this raise your Expectation to know what this infallible receipt is, that never so much as once missed curing every one that took it? I would I could hold you a little longer in suspense, till you would resolve to try the Experiment before you reject it,
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they cannot, no, they cannot, nay, the Devil himself cannot help them to keep up their Hearts to this pitch of impiety: the most daring Sinners are but like men in a Fire-ship;
they cannot, no, they cannot, nay, the devil himself cannot help them to keep up their Hearts to this pitch of impiety: the most daring Sinners Are but like men in a Fireship;
there are some of the worst of Sinners, of whom it may be said, God is alwayes in their thoughts while they are awake (and they sleep little) they think of nothing else,
there Are Some of the worst of Sinners, of whom it may be said, God is always in their thoughts while they Are awake (and they sleep little) they think of nothing Else,
Christians, those that can (comparatively) see nothing else with delight, nor rest any where else with content, they are truely Religious, they are certainly sincere.
Christians, those that can (comparatively) see nothing Else with delight, nor rest any where Else with content, they Are truly Religious, they Are Certainly sincere.
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these would be accounted men of a great Soul; they scorn the Pusillanimity of Conscience; they are neither allur'd, nor frighted with the fore-thoughts of a future State;
these would be accounted men of a great Soul; they scorn the Pusillanimity of Conscience; they Are neither allured, nor frighted with the forethoughts of a future State;
Men secretly bless themselves that they are not Religious, when they see men suffer for Conscience sake, all the pity they express, is from their deluded Fancy.
Men secretly bless themselves that they Are not Religious, when they see men suffer for Conscience sake, all the pity they express, is from their deluded Fancy.
It can't be expected, that he who strives in his Practice, to be an Atheist in his Judgment, should be so ingenuous as to tell us what Convulsions of Conscience he is incurably troubled with;
It can't be expected, that he who strives in his Practice, to be an Atheist in his Judgement, should be so ingenuous as to tell us what Convulsions of Conscience he is incurably troubled with;
I might press him to consider the works of Creation and Providence, and how unreasonable it is to expect, that another should believe thy profound Arguments (as thou esteem'st 'em) when thou unbelievest 'em thy Self, every time thou hear'st it Thunder: (for why should I coast about for convictions) while thou carriest that within thee, which neither thy self, nor all the Devils in Hell to help thee, can extinguish;
I might press him to Consider the works of Creation and Providence, and how unreasonable it is to expect, that Another should believe thy profound Arguments (as thou esteemest they) when thou unbelievest they thy Self, every time thou Hearst it Thunder: (for why should I coast about for convictions) while thou carriest that within thee, which neither thy self, nor all the Devils in Hell to help thee, can extinguish;
'Tis too true, thou mayest sear thy Conscience from speaking any thing for thy good; but thou canst never silence it from speaking to thy Terrour: That never-dying worm will be still gnawing, to make thee feel, both here,
It's too true, thou Mayest sear thy Conscience from speaking any thing for thy good; but thou Canst never silence it from speaking to thy Terror: That never-dying worm will be still gnawing, to make thee feel, both Here,
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But when I consider, that those who industriously endeavour to stupifie their Consciences while they live, should in Gods Righteous Judgment be so far besotted, as not to have their Consciences so much as quitch when they dye:
But when I Consider, that those who industriously endeavour to stupify their Consciences while they live, should in God's Righteous Judgement be so Far besotted, as not to have their Consciences so much as quitch when they die:
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which thô they cannot so easily do, as they imagine, who have not experience of such Temptations, yet there's this palpable difference between them and Atheists, viz. The Atheist is inquisitive for Arguments to promote his Atheism, the tempted Christian as inquisitive for Arguments, and Grace to destroy it:
which though they cannot so Easily do, as they imagine, who have not experience of such Temptations, yet there's this palpable difference between them and Atheists, viz. The Atheist is inquisitive for Arguments to promote his Atheism, the tempted Christian as inquisitive for Arguments, and Grace to destroy it:
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Who knows whether a full or a vacant employment be best for him? A full employment is that which every one that hath dealings in the World gapes after:
Who knows whither a full or a vacant employment be best for him? A full employment is that which every one that hath dealings in the World gapes After:
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this leaves no room for Melancholy, nor Idleness, each of which are unspeakably mischievous. But those that live in a Hurry of business, do neither enjoy God nor themselves;
this leaves no room for Melancholy, nor Idleness, each of which Are unspeakably mischievous. But those that live in a Hurry of business, do neither enjoy God nor themselves;
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the World in this is like the Gout, thô you keep it at your feet, 'tis troublesome, but if it reach the Heart, 'tis mortal; the World thrô Grace may be a good Servant, but 'tis impossible to be a good Master.
the World in this is like the Gout, though you keep it At your feet, it's troublesome, but if it reach the Heart, it's Mortal; the World thrô Grace may be a good Servant, but it's impossible to be a good Master.
What can Serious Godliness do in this Case? When one whose Heart is set upon godliness, hath but little to do with the World, he findes enough to do as a Christian:
What can Serious Godliness do in this Case? When one whose Heart is Set upon godliness, hath but little to do with the World, he finds enough to do as a Christian:
But ( and there's no Friends on earth without a but in their Commendation, ) Friends themselves are troublesome, apt to take exceptions, to mistake, to be weary of us if we have long need of 'em;
But (and there's no Friends on earth without a but in their Commendation,) Friends themselves Are troublesome, apt to take exceptions, to mistake, to be weary of us if we have long need of they;
if our Friends be Irreligious, this necessitates us to do what's possible to make them Friends to Christ and to Religion; and this attempt is alwayes successeful, if not to make them Gracious,
if our Friends be Irreligious, this necessitates us to do what's possible to make them Friends to christ and to Religion; and this attempt is always successful, if not to make them Gracious,
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We are too apt to flatter our selves, and to bear upon our Friends, to reckon upon their Interest, when we ordinarily find disappointments; whereas, expecting nothing from them, makes us learn to live without them,
We Are too apt to flatter our selves, and to bear upon our Friends, to reckon upon their Interest, when we ordinarily find disappointments; whereas, expecting nothing from them, makes us Learn to live without them,
What can Serious Godliness do in this Case? A Serious Holy Person, thô he have but few, or perhaps no worldly Friends, he hath the most, and the best Friends;
What can Serious Godliness do in this Case? A Serious Holy Person, though he have but few, or perhaps no worldly Friends, he hath the most, and the best Friends;
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he hath God to be his Friend, he hath an Interest in the whole houshold of Faith; and he can make up in God what he wants in any other Persons, or things of the World:
he hath God to be his Friend, he hath an Interest in the Whole household of Faith; and he can make up in God what he Wants in any other Persons, or things of the World:
Who knows whether Freedom from Affliction, or an afflicted Condition, be at present best for him? Freedom from Afflictions seems most desirable both to Nature and Grace: we naturally love our ease, and would have nothing befall us that is Grievous to Flesh and Blood;
Who knows whither Freedom from Affliction, or an afflicted Condition, be At present best for him? Freedom from Afflictions seems most desirable both to Nature and Grace: we naturally love our ease, and would have nothing befall us that is Grievous to Flesh and Blood;
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But yet the experiences of all, good and bad, in all ages of the World, proclaims this upon the House-tops, that more have got good by Afflictions, than by being without 'em:
But yet the experiences of all, good and bad, in all ages of the World, proclaims this upon the Housetops, that more have god good by Afflictions, than by being without they:
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Jobs extraordinary devotion, upon his Childrens ordinary rejoycing in their prosperous Condition, may Convincingly instruct us, that there's more danger in Freedom from Affliction,
Jobs extraordinary devotion, upon his Children's ordinary rejoicing in their prosperous Condition, may Convincingly instruct us, that there's more danger in Freedom from Affliction,
so that without Serious Godliness, 'tis impossible to withstand the insinuating and pleasing Temptation of flattering Prosperity; and unless Faith be in Exercise, we cannot do it with it. What then!
so that without Serious Godliness, it's impossible to withstand the insinuating and pleasing Temptation of flattering Prosperity; and unless Faith be in Exercise, we cannot do it with it. What then!
is an afflicted Condition to be preferr'd? Some that have had experience of both, say Yes; they have been afraid to come from under their Afflictions; some sick Persons have been even afraid of Health, thô they desir'd it,
is an afflicted Condition to be preferred? some that have had experience of both, say Yes; they have been afraid to come from under their Afflictions; Some sick Persons have been even afraid of Health, though they desired it,
But yet the continuance of Afflictions breaks the Spirits, and hinders that chearful serving, and praising of God, which is (or should be) the Life of a Christian:
But yet the Continuance of Afflictions breaks the Spirits, and hinders that cheerful serving, and praising of God, which is (or should be) the Life of a Christian:
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there's one Case more that I would cautiously speak to, which the Church Catholick (truly so called) may have more cause than ever, tremblingly to consider;
there's one Case more that I would cautiously speak to, which the Church Catholic (truly so called) may have more cause than ever, tremblingly to Consider;
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What man upon Earth can peremptorily assert, whether Peace, or Persecution, be just at such a time, infallibly best for the Church of Christ? 'Tis easily granted, that we must at all times pray for,
What man upon Earth can peremptorily assert, whither Peace, or Persecution, be just At such a time, infallibly best for the Church of christ? It's Easily granted, that we must At all times pray for,
those that are the greatest troublers of the Churches Peace, do usually proclaim their Friendship to it, calling their Affection to a party, Love to the Church, and the welfare of their party, the Peace of the Church: Now thô their Charity is too narrow to contract the Church into a party, their Notion of Peace is large enough, they would have it commensurate with the Church. So that I need not be large to prove what no body denies: Outward Prosperity was so much the Blessing of the Old Covenant, that some confine it to that,
those that Are the greatest troublers of the Churches Peace, do usually proclaim their Friendship to it, calling their Affection to a party, Love to the Church, and the welfare of their party, the Peace of the Church: Now though their Charity is too narrow to contract the Church into a party, their Notion of Peace is large enough, they would have it commensurate with the Church. So that I need not be large to prove what no body Denies: Outward Prosperity was so much the Blessing of the Old Covenant, that Some confine it to that,
for this was no inconsiderable end of Christs coming into the World, to deliver us out of the hands of our worldly Enemies, to serve him, without affrighting fears of men, in Holiness before God, and Righteousness before men, all the dayes of our Life:
for this was no inconsiderable end of Christ coming into the World, to deliver us out of the hands of our worldly Enemies, to serve him, without affrighting fears of men, in Holiness before God, and Righteousness before men, all the days of our Life:
Professors are apt to grow Remiss and Careless, Wanton and Secure; to be too fond of the Present, and to hanker after more Temporal Happiness than God judges good for them.
Professors Are apt to grow Remiss and Careless, Wanton and Secure; to be too found of the Present, and to hanker After more Temporal Happiness than God judges good for them.
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and is it not well worthy our observation, that the Posterity of his Servants, who became Proselytes to the Jewish Religion, were several Ages after his death, doubly recorded by the Spirit of God, above the Proselytes of former Ages?
and is it not well worthy our observation, that the Posterity of his Servants, who became Proselytes to the Jewish Religion, were several Ages After his death, doubly recorded by the Spirit of God, above the Proselytes of former Ages?
'Tis Serious Godliness that keeps them humble, and always upon their Watch against flattering Temptations; that keeps them low in their own eyes, and from despising others:
It's Serious Godliness that keeps them humble, and always upon their Watch against flattering Temptations; that keeps them low in their own eyes, and from despising Others:
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and what on this side great Grace, could make David, who had a greater Summe of ready Money than ever any had in the World, either before or since, preferr that little of Scripture that was penn'd in his time,
and what on this side great Grace, could make David, who had a greater Sum of ready Money than ever any had in the World, either before or since, prefer that little of Scripture that was penned in his time,
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Let not Persecutors take encouragement to be more outragious in their Persecution, and then scornfully tell you, this is good for 'em, their Pastors tell 'em 'tis sometimes better for 'em than Peace.
Let not Persecutors take encouragement to be more outrageous in their Persecution, and then scornfully tell you, this is good for they, their Pastors tell they it's sometime better for they than Peace.
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This is like Julian, who in every thing he did, with a deep Reach, and greater Malice than former Emperors, to undermine and worm out the Christian Religion, he still twitted the Christians with some advice or promise of Christ to his Disciples about Persecution, jearingly telling 'em 'twas for their good.
This is like Julian, who in every thing he did, with a deep Reach, and greater Malice than former Emperor's, to undermine and worm out the Christian Religion, he still twitted the Christians with Some Advice or promise of christ to his Disciples about Persecution, jarringly telling they 'twas for their good.
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The Jews Persecution of our Blessed Saviour, 'twas predetermin'd of God, and eventually proved the greatest good to man, yet no thank to them, nor alleviation of their guilt:
The jews Persecution of our Blessed Saviour, 'twas predetermined of God, and eventually proved the greatest good to man, yet no thank to them, nor alleviation of their guilt:
I remember Augustine hath a Passage, (though being separated from my Books, I cannot name where,) That if a Person suffer death for Christ before Conversion, his Martyrdom shall be to him instead of Regeneration:
I Remember Augustine hath a Passage, (though being separated from my Books, I cannot name where,) That if a Person suffer death for christ before Conversion, his Martyrdom shall be to him instead of Regeneration:
And the Holy Ghost tells us , It became him for whom are all things, and by whom are all things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect through Sufferings.
And the Holy Ghost tells us, It became him for whom Are all things, and by whom Are all things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect through Sufferings.
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my Covenant will I not break, &c. In short, their greatest Sufferings shall be medicinal, not destructive; the more they exercise their Graces, the more they increase them:
my Covenant will I not break, etc. In short, their greatest Sufferings shall be medicinal, not destructive; the more they exercise their Graces, the more they increase them:
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Hearken my beloved Brethren, hath not God chosen the poor of this World, those especially who are impoverished for Righteousness sake, rich in Faith? and according to our Faith are all our other Graces, and all our other Comforts;
Harken my Beloved Brothers, hath not God chosen the poor of this World, those especially who Are impoverished for Righteousness sake, rich in Faith? and according to our Faith Are all our other Graces, and all our other Comforts;
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'Twas in the Captivity, that one while Christ the Angel of the Covenant, another while a created Angel, one of his menial Servants, did revive, instruct, support,
'Twas in the Captivity, that one while christ the Angel of the Covenant, Another while a created Angel, one of his menial Servants, did revive, instruct, support,
'Twas in the time of the beloved Disciple's banishment into Patmos, that Christ gave him a Prospect of the State of the Church from his time to the End of the World;
'Twas in the time of the Beloved Disciple's banishment into Patmos, that christ gave him a Prospect of the State of the Church from his time to the End of the World;
all which, thô not very easie to be understood, yet well deserve the Name of Revelation; evidencing Christs peculiar care of his persecuted Servants, that nothing befalls them by Chance,
all which, though not very easy to be understood, yet well deserve the Name of Revelation; evidencing Christ peculiar care of his persecuted Servants, that nothing befalls them by Chance,
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and God will in the best time do more for his People, than their present Faith and Hope can grasp; and as we need the understanding of these dark Scriptures, God will unriddle them to us.
and God will in the best time do more for his People, than their present Faith and Hope can grasp; and as we need the understanding of these dark Scriptures, God will unriddle them to us.
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when nothing but the Service of God is Criminal, the Service of the Devil seems Meritorious. Some will be frighted from the entertainment of the Gospel,
when nothing but the Service of God is Criminal, the Service of the devil seems Meritorious. some will be frighted from the entertainment of the Gospel,
As when Paul and Silas preacht Christ at Thessalonica, the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a Company,
As when Paul and Silas preached christ At Thessalonica, the jews which believed not, moved with envy, took unto them certain lewd Fellows of the baser sort, and gathered a Company,
and when they found them not, they drew Jason and certain Brethren unto the Rulers of the City, crying, These that have turned the World up-side down, are come hither also;
and when they found them not, they drew Jason and certain Brothers unto the Rulers of the city, crying, These that have turned the World upside down, Are come hither also;
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When Paul was afterwards taken and arraigned, he earnestly beholding the Council, (he could look them boldly in the face,) said, Men and Brethren, I have lived in all good Conscience before God untill this day.
When Paul was afterwards taken and arraigned, he earnestly beholding the Council, (he could look them boldly in the face,) said, Men and Brothers, I have lived in all good Conscience before God until this day.
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and thereby prejudiced against him, yet there, as he reasoned of Righteousness, Temperence, and Judgment to come, Felix trembled. Nothing so ruffles the Consciences of Persecutors,
and thereby prejudiced against him, yet there, as he reasoned of Righteousness, Temperence, and Judgement to come, Felix trembled. Nothing so ruffles the Consciences of Persecutors,
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As Job told his prejudiced Friends, Ye should say, Why persecute we him, seeing the root of the matter is found in me? I'le close all these Propositions with Job 's resolution, which I request may be this;
As Job told his prejudiced Friends, You should say, Why persecute we him, seeing the root of the matter is found in me? I'll close all these Propositions with Job is resolution, which I request may be this;
If our present Condition be, for ought we can possibly know, best for us, why should we seek to alter it? why should we seek Health when we are sick, or right our selves when we are wrong'd? or why should we seek peace of Conscience,
If our present Condition be, for ought we can possibly know, best for us, why should we seek to altar it? why should we seek Health when we Are sick, or right our selves when we Are wronged? or why should we seek peace of Conscience,
Now if we be wavering in our minds, about what is good for us, how can we think to receive any thing of the Lord? A doubleminded, unresolved man, is unstable, uncertain in all his wayes.
Now if we be wavering in our minds, about what is good for us, how can we think to receive any thing of the Lord? A doubleminded, unresolved man, is unstable, uncertain in all his ways.
for these we may insist with so much earnestness, as not to be contented with a denial. God hath no where made it our Duty to be willing to be damn'd, to be his Enemies, to hate him, and Blaspheme him for ever:
for these we may insist with so much earnestness, as not to be contented with a denial. God hath no where made it our Duty to be willing to be damned, to be his Enemies, to hate him, and Blaspheme him for ever:
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and therefore where God hath by preventing Grace so far engaged the Will restlesly to desire Grace, he hath given a token for good that he is pl•ased with our Importunity, and therefore peremptorily to resolve, humbly to lye at Gods foot,
and Therefore where God hath by preventing Grace so Far engaged the Will restlessly to desire Grace, he hath given a token for good that he is pl•ased with our Importunity, and Therefore peremptorily to resolve, humbly to lie At God's foot,
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and to live and dye with this Petition, for Grace, (your endeavours being answerable to your Prayers) you may comfortably believe, never any perisht that did it.
and to live and die with this Petition, for Grace, (your endeavours being answerable to your Prayers) you may comfortably believe, never any perished that did it.
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But now in things not necessary to Salvation, (and of such things is the question) we must pray in another manner: we are to consider our Circumstances, the Promises that suit them,
But now in things not necessary to Salvation, (and of such things is the question) we must pray in Another manner: we Are to Consider our circumstances, the Promises that suit them,
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thô he deny us any thing in this world for which we are most earnest: And the truth is, let but serious praying Christians deeply reflect upon their own hearts,
though he deny us any thing in this world for which we Are most earnest: And the truth is, let but serious praying Christians deeply reflect upon their own hearts,
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how they have been differently affected in Prayer, according to the things they pray'd for, and they will certainly find, that whatever their expressions have been about things less necessary,
how they have been differently affected in Prayer, according to the things they prayed for, and they will Certainly find, that whatever their expressions have been about things less necessary,
This will teach us to observe Gods answering of Prayer, so as to be thankful or penitent, to retract or alter, or urge our Petitions, as our case requires:
This will teach us to observe God's answering of Prayer, so as to be thankful or penitent, to retract or altar, or urge our Petitions, as our case requires:
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and therefore reckon I can't be too earnest; but am so far from speeding, that to my apprehension God seems Implacable, and I have less hopes every day than other.
and Therefore reckon I can't be too earnest; but am so Far from speeding, that to my apprehension God seems Implacable, and I have less hope's every day than other.
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I would have the comfort of a Pardon without a suitable sense of the evil of Sin, which if I should obtain, I should not be so shie of Sin as when I have felt the smart of it;
I would have the Comfort of a Pardon without a suitable sense of the evil of since, which if I should obtain, I should not be so shy of since as when I have felt the smart of it;
To our grief we must acknowledge, that Serious Christians are shamefully defective in living up to such a height of Heavenly-mindedness, as to have the Experiences they might have;
To our grief we must acknowledge, that Serious Christians Are shamefully defective in living up to such a height of Heavenly-mindedness, as to have the Experiences they might have;
God doth not only in displeasure, but in kindness make his People feel a difference in their Comforts, from the difference in their walking: ou may as well expect to buy things without Money,
God does not only in displeasure, but in kindness make his People feel a difference in their Comforts, from the difference in their walking: ou may as well expect to buy things without Money,
and you'l find, that notwithstanding all the defects and imperfections of Christians, 'tis they alone that live most above the vanity of every Condition;
and You'll find, that notwithstanding all the defects and imperfections of Christians, it's they alone that live most above the vanity of every Condition;
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and though they have not already attained that heavenly frame they hope for, neither are already perfect; yet this one thing they do, forgetting those things which are behind,
and though they have not already attained that heavenly frame they hope for, neither Are already perfect; yet this one thing they do, forgetting those things which Are behind,
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If this be not a sufficient answer to this Objection, what I shall add will be more than enough. Whereas I have by an Induction of six comparative Cases (I hope) demonstrated the excellency of Serious Godliness, I shall now in as many Instances, beyond all Comparison,
If this be not a sufficient answer to this Objection, what I shall add will be more than enough. Whereas I have by an Induction of six comparative Cases (I hope) demonstrated the excellency of Serious Godliness, I shall now in as many Instances, beyond all Comparison,
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Serious Godliness will make your present Condition good for you, be it what it will. Every thing but Religion will make you think any Condition better than your present Condition:
Serious Godliness will make your present Condition good for you, be it what it will. Every thing but Religion will make you think any Condition better than your present Condition:
There's one Text I would commend to your consideration in this matter, 1 Tim. 6.5, 6. Those that are destitute of the Truth, suppose that Gain is Godliness; from such withdraw thy self;
There's one Text I would commend to your consideration in this matter, 1 Tim. 6.5, 6. Those that Are destitute of the Truth, suppose that Gain is Godliness; from such withdraw thy self;
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but those that are sincerely Religious, that know, and fear, and worship God aright, there's a Treasure, a great Treasure, a constant Revenue, an unexhaustible Spring; and then Content is not mentioned as a Condition added to Piety,
but those that Are sincerely Religious, that know, and Fear, and worship God aright, there's a Treasure, a great Treasure, a constant Revenue, an unexhaustible Spring; and then Content is not mentioned as a Condition added to Piety,
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The Godly man is so well contented with his Condition, that he is not so solicitous as others for the bettering of it; whatsoever is wanting to him, is made up by Tranquility of mind,
The Godly man is so well contented with his Condition, that he is not so solicitous as Others for the bettering of it; whatsoever is wanting to him, is made up by Tranquillity of mind,
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Serious Godliness will make every change of Condition good for us, thô the change shock both Nature and Grace: A change of condition is either the hope, or fear, of every one in this World;
Serious Godliness will make every change of Condition good for us, though the change shock both Nature and Grace: A change of condition is either the hope, or Fear, of every one in this World;
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In that state of Happiness wherein Men and Angels were created, Mutability was their Outlet into Sin, and Misery, but now through Grace there's no change formidable. Alas!
In that state of Happiness wherein Men and Angels were created, Mutability was their Outlet into since, and Misery, but now through Grace there's no change formidable. Alas!
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In the comparatively petty changes of our life, when we but change Plenty into Want, or Credit into Disgrace, or Health into Sickness, how do Persons fret and toss like a wild Bull in a Net,
In the comparatively Petty changes of our life, when we but change Plenty into Want, or Credit into Disgrace, or Health into Sickness, how do Persons fret and toss like a wild Bull in a Net,
but thô 'tis Sinfully worse, than Divisions in Families about Religion, yet 'tis at present more dolefully Afflictive, to have those whose Souls welfare we desire as our own, to be Devils incarnate:
but though it's Sinfully Worse, than Divisions in Families about Religion, yet it's At present more dolefully Afflictive, to have those whose Souls welfare we desire as our own, to be Devils incarnate:
For a David, a man after Gods own heart, when he comes from publick worship to bless his houshold, to be so revil'd by Michal as to divert his Zeal, to a twitting her with her Fathers rejection,
For a David, a man After God's own heart, when he comes from public worship to bless his household, to be so reviled by Michal as to divert his Zeal, to a twitting her with her Father's rejection,
and for God to give that Son his Name, and this Son to prove a scoffing Ishmael; for Isaac (the quietest of all the Patriarchs) to pray twenty years for a Son,
and for God to give that Son his Name, and this Son to prove a scoffing Ishmael; for Isaac (the Quietest of all the Patriarchs) to pray twenty Years for a Son,
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And now having mentioned sinful relative Afflictions, I'le mention no other, for there's no Evil comparable to Sin, nor any Evil so intolerable to a Gracious Soul;
And now having mentioned sinful relative Afflictions, I'll mention no other, for there's no Evil comparable to since, nor any Evil so intolerable to a Gracious Soul;
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to be inseparably related to one that is loaded with infamy, or even famisht thrô Poverty, loathsomely diseased, or incurably distracted, these are but flea-bitings to the stabbing wounds of wicked Relations: But now serious godliness doth not only support, but grow under this burden:
to be inseparably related to one that is loaded with infamy, or even famished thrô Poverty, loathsomely diseased, or incurably distracted, these Are but flea-bitings to the stabbing wounds of wicked Relations: But now serious godliness does not only support, but grow under this burden:
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which is a priviledge they are injurious to themselves, to overlook: Christ takes upon him all those Relations that are impossible to meet in any other, that what is grievous in any Relation, may be comfortably made up in him;
which is a privilege they Are injurious to themselves, to overlook: christ Takes upon him all those Relations that Are impossible to meet in any other, that what is grievous in any Relation, may be comfortably made up in him;
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and God usually increaseth their Graces, thô not alwayes their present Comforts. Serious Godliness will make horror of Conscience and divine Desertions good for us.
and God usually increases their Graces, though not always their present Comforts. Serious Godliness will make horror of Conscience and divine Desertions good for us.
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When God thorowly awakens the Conscience, thô with a fright; and drops spiritual influences, thô withdraws; he makes Convictions more deep, and Repentance more sound;
When God thoroughly awakens the Conscience, though with a fright; and drops spiritual influences, though withdraws; he makes Convictions more deep, and Repentance more found;
and apprehensions of Desertion, God thereby makes them eminently gracious and compassionately useful; they walk most humbly with God, justifying and praising him under his most astonishing Providences:
and apprehensions of Desertion, God thereby makes them eminently gracious and compassionately useful; they walk most humbly with God, justifying and praising him under his most astonishing Providences:
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And thô above all temptations, these are so far from joyous, that they are most grievous; yet these, even these, afterwards yield the peaceable fruit of righteousness,
And though above all temptations, these Are so Far from joyous, that they Are most grievous; yet these, even these, afterwards yield the peaceable fruit of righteousness,
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The Apostle tells us, That those that do but say, that offer to say, we may do Evil, that Good may come of it, the Damnation of those slanderers is just. So that 'tis next to impossible, to be too shye of Sin,
The Apostle tells us, That those that do but say, that offer to say, we may do Evil, that Good may come of it, the Damnation of those slanderers is just. So that it's next to impossible, to be too shy of since,
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In short, I would have you understand this Instance, to referr to Sins past, not future; to Sins already committed, that there's no other possible way of undoing what's done,
In short, I would have you understand this Instance, to refer to Sins past, not future; to Sins already committed, that there's no other possible Way of undoing what's done,
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Thus understanding the instance, I dare say it over again, Serious Godliness will force something of good out of the Evil of Sin. These are the Persons that cannot forget the Wormwood and the Gall of their Mortification;
Thus understanding the instance, I Dare say it over again, Serious Godliness will force something of good out of the Evil of Sin. These Are the Persons that cannot forget the Wormwood and the Gall of their Mortification;
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The Blessed Apostle, that brands himself for the chief of Sinners before Conversion, dare own it, that he laboured more abundantly than all the Apostles after his Conversion:
The Blessed Apostle, that brands himself for the chief of Sinners before Conversion, Dare own it, that he laboured more abundantly than all the Apostles After his Conversion:
Christians, I beseech you, let not any one take encouragement hence to Sin, but let the worst of Sinners take encouragement hence to repent: What thô thou hast been one of the vilest wretches upon earth, thou mayest through Grace be one of the highest Saints in Heaven;
Christians, I beseech you, let not any one take encouragement hence to since, but let the worst of Sinners take encouragement hence to Repent: What though thou hast been one of the Vilest wretches upon earth, thou Mayest through Grace be one of the highest Saints in Heaven;
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as if it were not every ones duty to seek it, and a great Priviledge to have assurance,) when others of his Children which have a stronger Faith, live and 〈 ◊ 〉 without it.
as if it were not every ones duty to seek it, and a great Privilege to have assurance,) when Others of his Children which have a Stronger Faith, live and 〈 ◊ 〉 without it.
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But what was that he spake with such vehemency the second time? Father, into thy hands I will commend my Spirit; I will depose my Soul with thee, I will thrust it into thy hands:
But what was that he spoke with such vehemency the second time? Father, into thy hands I will commend my Spirit; I will depose my Soul with thee, I will thrust it into thy hands:
Now that Jesus Christ was under this unexpressible Desertion, during the three hours preternatural Darkness, 'tis more than for the best of Christians to be so during their whole life;
Now that jesus christ was under this unexpressible Desertion, during the three hours preternatural Darkness, it's more than for the best of Christians to be so during their Whole life;
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They do fear the Lord, (they fear nothing more than sinning against him,) they do obey the voice of his servants, (there's none receive Instructions more Obediently,) thô they walk in Darkness, they'l never follow a false Fire;
They do Fear the Lord, (they Fear nothing more than sinning against him,) they do obey the voice of his Servants, (there's none receive Instructions more Obediently,) though they walk in Darkness, They'll never follow a false Fire;
you do not only wrong the truth, but you wrong your selves, what ever you say or do about it, till you make it your business to experiment the truth of what hath been spoken in its Commendation;
you do not only wrong the truth, but you wrong your selves, what ever you say or do about it, till you make it your business to experiment the truth of what hath been spoken in its Commendation;
Be more frequent in Prayer, not as those that pass their Prayers by number, but as those that pour out their Hearts to God in Holy fervour. Let your thoughts be so fill'd with Heavenly Objects, that you may in some respect make all things such, you think of.
Be more frequent in Prayer, not as those that pass their Prayers by number, but as those that pour out their Hearts to God in Holy fervour. Let your thoughts be so filled with Heavenly Objects, that you may in Some respect make all things such, you think of.
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Sit down and consider, should God so far humour thee, as to let thee frame thine own Condition to thine own mind, to give thee thy choice for a worldly Happiness:
Fit down and Consider, should God so Far humour thee, as to let thee frame thine own Condition to thine own mind, to give thee thy choice for a worldly Happiness:
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Bear Afflictions not as a Malefactor goes to Execution, because he can't help it, but as chary not to miss the Fruit of Affliction, the Participation of Gods Holiness. Thô you look first to your selves, be not only selfish,
Bear Afflictions not as a Malefactor Goes to Execution, Because he can't help it, but as chary not to miss the Fruit of Affliction, the Participation of God's Holiness. Though you look First to your selves, be not only selfish,
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In short, perform all your duties, to God, your selves, and others, in the Name of Christ, thrô his Strength, according to his Command, relying upon his Promises, that you may feel what it is to be accepted in Gods and your beloved. This is to be Serious in Religion.
In short, perform all your duties, to God, your selves, and Others, in the Name of christ, thrô his Strength, according to his Command, relying upon his Promises, that you may feel what it is to be accepted in God's and your Beloved. This is to be Serious in Religion.
Learn to be more than barely contented with your present Condition; 'tis that which God in Wisdom chooseth for you, preferring it before any other Condition.
Learn to be more than barely contented with your present Condition; it's that which God in Wisdom chooses for you, preferring it before any other Condition.
which when you have learnt, then God will put thee into other circumstances, to teach thee something else. Every Condition hath something grievous in it, by reason of the Sin and Vanity that cleaves to it,
which when you have learned, then God will put thee into other Circumstances, to teach thee something Else. Every Condition hath something grievous in it, by reason of the since and Vanity that cleaves to it,
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Christians, let God be your Physician, and prescribe what Physick he pleaseth; we have nothing else to do, but observe his Instructions for it's beneficial operation:
Christians, let God be your physician, and prescribe what Physic he Pleases; we have nothing Else to do, but observe his Instructions for it's beneficial operation:
but if this arguing be not cogent, I will commend one that is, (I confess I love those Directions that will apply themselves, that will work their way for Application,) That you may so far like your present Condition;
but if this arguing be not cogent, I will commend one that is, (I confess I love those Directions that will apply themselves, that will work their Way for Application,) That you may so Far like your present Condition;
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I suppose when you chose, it should be Wealth without Care, Pleasure without Weariness, Honour without Hazard, Health without Sickness, Friends without Mistake, Relations without Crosses, Old Age without Infirmities; and if God should thus alter the course of his Providence,
I suppose when you chosen, it should be Wealth without Care, Pleasure without Weariness, Honour without Hazard, Health without Sickness, Friends without Mistake, Relations without Crosses, Old Age without Infirmities; and if God should thus altar the course of his Providence,
but with this difference, let Religion mix it self with worldly business, and spare not, but let not the World break in upon Religion, lest it spoil it.
but with this difference, let Religion mix it self with worldly business, and spare not, but let not the World break in upon Religion, lest it spoil it.
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I see more cause every day than other, to commend both the Truth and Weight of the Observation, that all Over-doing is undoing: You can't bestow too much diligence about one thing,
I see more cause every day than other, to commend both the Truth and Weight of the Observation, that all Overdoing is undoing: You can't bestow too much diligence about one thing,
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but Christ with a sharp reproof bids, Get thee behind me, &c. In all cases, about settling in the World, getting Estates, seeking Preferment, entring into Marriage, removing from one place to another, be not self-conceited,
but christ with a sharp reproof bids, Get thee behind me, etc. In all cases, about settling in the World, getting Estates, seeking Preferment, entering into Marriage, removing from one place to Another, be not self-conceited,
for any benefits you expect from Christ) and rest as intirely upon Christ, as if there were nothing else required, (for the best of your Holiness doth not merit acceptance;) 'Tis serious Christianity that I press,
for any benefits you expect from christ) and rest as entirely upon christ, as if there were nothing Else required, (for the best of your Holiness does not merit acceptance;) It's serious Christianity that I press,
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'tis not Faith without Morality, that's but downright Hypocrisie: It must be a Divine Faith, wrought by the Holy Ghost, where God and man concur in the operation;
it's not Faith without Morality, that's but downright Hypocrisy: It must be a Divine Faith, wrought by the Holy Ghost, where God and man concur in the operation;
that we may be found in him, not having, (not trusting in) our own Righteousness, but that which is thrô the Faith of Christ, the Righteousness which is of God by Faith;
that we may be found in him, not having, (not trusting in) our own Righteousness, but that which is thrô the Faith of christ, the Righteousness which is of God by Faith;
Nay, of his three thousand Proverbs, those that were not divinely inspired, are lost, and those that were, are some of them collected by other hands, not his own;
Nay, of his three thousand Proverbs, those that were not divinely inspired, Are lost, and those that were, Are Some of them collected by other hands, not his own;
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Quest. How may we Experience in our selves, and Evidence to others that serious Godliness is more than a Fancy? SERMON II. 1 PET. III. 15. Be ready alwayes to give an Answer to every man that asketh you a Reason of the Hope that is in you.
Quest. How may we Experience in our selves, and Evidence to Others that serious Godliness is more than a Fancy? SERMON II 1 PET. III. 15. Be ready always to give an Answer to every man that asks you a Reason of the Hope that is in you.
1. He encourageth them under Sufferings (of all sorts) for righteousness sake; tells them, that so to suffer would be so far from making them miserable, that it would be their Happiness, v. 14. happy are ye; answerably to what his Master had before told him,
1. He Encourageth them under Sufferings (of all sorts) for righteousness sake; tells them, that so to suffer would be so Far from making them miserable, that it would be their Happiness, v. 14. happy Are you; answerably to what his Master had before told him,
he so afraid of offending him, as not to fear suffering by them: And this advice likewise is agreeable to that our Saviour gives, Math. 10.28. Fear not them which kill the body, &c. but rather fear him which is able to destroy both soul and body in Hell.
he so afraid of offending him, as not to Fear suffering by them: And this Advice likewise is agreeable to that our Saviour gives, Math. 10.28. fear not them which kill the body, etc. but rather Fear him which is able to destroy both soul and body in Hell.
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Now from what our Apostle enjoyns these Saints to be always ready to do, I inferr what all true Saints may be able to do, at least what the nature of the thing is capable of,
Now from what our Apostle enjoins these Saints to be always ready to do, I infer what all true Saints may be able to do, At least what the nature of the thing is capable of,
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If they accuse or mock your Religion as impious, or childish, or unreasonable, if they demand a reason of you why you Believe or Practise as you do, Be always ready to give them an answer; to give an account of your selves,
If they accuse or mock your Religion as impious, or childish, or unreasonable, if they demand a reason of you why you Believe or Practise as you do, Be always ready to give them an answer; to give an account of your selves,
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1. What is meant by Hope? Either hope here is the same that Faith is, (and so it is in divers other places) and then to give a reason of their Hope, is to make a Confession of their Faith; so some take it.
1. What is meant by Hope? Either hope Here is the same that Faith is, (and so it is in diverse other places) and then to give a reason of their Hope, is to make a Confessi of their Faith; so Some take it.
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and which was most cavil'd against, and laugh'd at , (for men to expect a Life after death, a glorious Resurrection after a dishonourable lying in the grave,
and which was most caviled against, and laughed At, (for men to expect a Life After death, a glorious Resurrection After a dishonourable lying in the grave,
2. What is meant by this Answer they were to give? NONLATINALPHABET, it is elsewhere frequently rendred by defence, Act. 22.1. Phil. 1.7.17. it is rendred answer, as here, 1 Cor. 9.3.
2. What is meant by this Answer they were to give?, it is elsewhere frequently rendered by defence, Act. 22.1. Philip 1.7.17. it is rendered answer, as Here, 1 Cor. 9.3.
they might look upon the Religion of Christians as an unreasonable thing, and therefore require a reason of their Faith and Practice, which if they should, the Apostle would have them ready to make their defence,
they might look upon the Religion of Christians as an unreasonable thing, and Therefore require a reason of their Faith and Practice, which if they should, the Apostle would have them ready to make their defence,
but when the Glory of God and the Honour of the Gospel required it, and when their silence might be injurious to the Truth, to their own Consciences, or their Brethrens Souls;
but when the Glory of God and the Honour of the Gospel required it, and when their silence might be injurious to the Truth, to their own Consciences, or their Brothers' Souls;
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2. Against their Obedience and close walking with God, and diligence in Duty, which is the fruit of their Faith, that it is but the effect of Fancy, and so no better than folly, an unreasonable and groundless niceness and scrupulosity.
2. Against their obedience and close walking with God, and diligence in Duty, which is the fruit of their Faith, that it is but the Effect of Fancy, and so no better than folly, an unreasonable and groundless niceness and scrupulosity.
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or Means (call it as you please) not only of a Saints Justification , but Sanctification , that which is called precious Faith, 2 Pet. 1.1. the Faith of Gods Elect, Tit. 1: 1. as being peculiar to them, and the effect of their Election , that Faith, in a word, which is an apprehending Christ as the author of eternal Salvation , a believing the record God hath given of his Son, that eternal life is in him, 1 Joh. 5.11. This Faith imports in it a respect to Christ as the Author of all other spiritual benefits antecedent to eternal Life;
or Means (call it as you please) not only of a Saints Justification, but Sanctification, that which is called precious Faith, 2 Pet. 1.1. the Faith of God's Elect, Tit. 1: 1. as being peculiar to them, and the Effect of their Election, that Faith, in a word, which is an apprehending christ as the author of Eternal Salvation, a believing the record God hath given of his Son, that Eternal life is in him, 1 John 5.11. This Faith imports in it a respect to christ as the Author of all other spiritual benefits antecedent to Eternal Life;
Justification, whereby a Believer is entitled to it, Sanctification whereby he is prepared for it, Consolation by which he is encouraged in seeking it,
Justification, whereby a Believer is entitled to it, Sanctification whereby he is prepared for it, Consolation by which he is encouraged in seeking it,
and the rather because the belief and expectation of Life, and Immortality after Death, is that which the unbelieving World looks upon as most strange and unreasonable,
and the rather Because the belief and expectation of Life, and Immortality After Death, is that which the unbelieving World looks upon as most strange and unreasonable,
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Now that this belief of Eternal Life is something real in a Saints Heart, and not meerly a Fancy in his Brains, might appear more than probable in that it hath been,
Now that this belief of Eternal Life is something real in a Saints Heart, and not merely a Fancy in his Brains, might appear more than probable in that it hath been,
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But when Death draws nigh, they have nothing to encourage such imaginations, and then usually their Fancies vanish, they come to discover their folly, and deceitfulness;
But when Death draws High, they have nothing to encourage such Imaginations, and then usually their Fancies vanish, they come to discover their folly, and deceitfulness;
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Now at such a time as this, the Faith of a Saint (saving what desertions or Temptations may occasion in particular instances) is ordinarily more-strong, and active;
Now At such a time as this, the Faith of a Saint (Saving what desertions or Temptations may occasion in particular instances) is ordinarily more-strong, and active;
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the same thoughts indeed he then hath, which before he had, only more clear, and affecting they are at the last, there being less to interrupt, or discompose him.
the same thoughts indeed he then hath, which before he had, only more clear, and affecting they Are At the last, there being less to interrupt, or discompose him.
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as well as the fears, and horrors which the Consciences of the most slie and secret sinners subject them to, speak the punishment they expect on the other.
as well as the fears, and horrors which the Consciences of the most sly and secret Sinners Subject them to, speak the punishment they expect on the other.
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and to impress the contrary upon their Minds, together with a thousand other Species printed on their Imaginations by their Employments, their Pleasures,
and to Impress the contrary upon their Minds, together with a thousand other Species printed on their Imaginations by their Employments, their Pleasures,
3. Something may be said even from natural Reason to prove this reward to consist in the enjoyment of God, and so not only to evince the reality of some Happiness,
3. Something may be said even from natural Reason to prove this reward to consist in the enjoyment of God, and so not only to evince the reality of Some Happiness,
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3. The reward and happiness of an holy Soul can be nothing less than the greatest good, and therefore must needs be the enjoyment of God himself; this appears in that
3. The reward and happiness of an holy Soul can be nothing less than the greatest good, and Therefore must needs be the enjoyment of God himself; this appears in that
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It's very capacity of enjoying God is attended with a secret Inclination to it, insomuch that many times when a man may not have an explicit and distinct knowledge of the good he wants,
It's very capacity of enjoying God is attended with a secret Inclination to it, insomuch that many times when a man may not have an explicit and distinct knowledge of the good he Wants,
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None but Angels and men are capable of enjoying or actively glorifying him, and God having capacitated them for that, sutes their good to their Capacity.
None but Angels and men Are capable of enjoying or actively glorifying him, and God having capacitated them for that, suits their good to their Capacity.
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and known too by natural Reason, but then the Medium whereby they are known, and the ground whereon they are believed are very different, the one is some rational argument, the other the Word of God.
and known too by natural Reason, but then the Medium whereby they Are known, and the ground whereon they Are believed Are very different, the one is Some rational argument, the other the Word of God.
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and most distinct notion he hath of it, is by Revelation in the Word, that tells us plainly what is that great good in which mans Happiness consists, 1 Joh. 3.2. Seeing God as he is, and being like him. Life and Immortality are brought to light especially by the Gospel, 2 Tim. 1.10. not only more distinctly discovered, than ever Nature could discern them, but than God himself had revealed them in the Old Testament.
and most distinct notion he hath of it, is by Revelation in the Word, that tells us plainly what is that great good in which men Happiness consists, 1 John 3.2. Seeing God as he is, and being like him. Life and Immortality Are brought to Light especially by the Gospel, 2 Tim. 1.10. not only more distinctly discovered, than ever Nature could discern them, but than God himself had revealed them in the Old Testament.
the Command directs in the way, and the Promise makes over and conveys the blessing. Believe and thou shalt be saved, Act. 16.31. So Joh. 3.16. and Rom. 2.7. To them that by patient continuance in well-doing seek for glory, and honour, and Immortality, Eternal life is promised.
the Command directs in the Way, and the Promise makes over and conveys the blessing. Believe and thou shalt be saved, Act. 16.31. So John 3.16. and Rom. 2.7. To them that by patient Continuance in welldoing seek for glory, and honour, and Immortality, Eternal life is promised.
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nor have so full certainty of the very being of it as by the Word we have, the certainty of Faith being greater than that of any natural Knowledge whatever:
nor have so full certainty of the very being of it as by the Word we have, the certainty of Faith being greater than that of any natural Knowledge whatever:
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and so when we believe God, our Faith is such as its Foundation is, (the Effect imitates the Cause) the foundation of that Faith, Gods Veracity, is the best,
and so when we believe God, our Faith is such as its Foundation is, (the Effect imitates the Cause) the Foundation of that Faith, God's Veracity, is the best,
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but if he have to do with those that believe not the Scripture, and so question the foundation of his Faith, in that case he may have recourse to all those Arguments whereby we are wont to prove the Divine Authority of the Word,
but if he have to do with those that believe not the Scripture, and so question the Foundation of his Faith, in that case he may have recourse to all those Arguments whereby we Are wont to prove the Divine authority of the Word,
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Habits which cannot be discerned of themselves when they lye still, yet may be known by their actings, such an Habit Faith is, which though it discover not it self,
Habits which cannot be discerned of themselves when they lie still, yet may be known by their actings, such an Habit Faith is, which though it discover not it self,
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though sometimes Temptations may be so strong, and the Actings of Faith so weak, and the Mind so clouded and distracted, that a man may hardly be able to pass a right judgement on those Acts,
though sometime Temptations may be so strong, and the Actings of Faith so weak, and the Mind so clouded and distracted, that a man may hardly be able to pass a right judgement on those Acts,
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In this therefore a man may give an account to himself of his Faith that it is reall, he may know that he believes the Promise of Eternal Life as really as he believes any ordinary Truth proposed to him,
In this Therefore a man may give an account to himself of his Faith that it is real, he may know that he believes the Promise of Eternal Life as really as he believes any ordinary Truth proposed to him,
they may see him Shie of Sin, Diligent in Duty, Conscientious in his Calling, Patient in Sufferings, Charitable to those that Need him, Meek towards those that Offend him, Profitable, Spiritual, Savoury in his Converse, Just and Righteous in his Dealings,
they may see him Shy of since, Diligent in Duty, Conscientious in his Calling, Patient in Sufferings, Charitable to those that Need him, Meek towards those that Offend him, Profitable, Spiritual, Savoury in his Converse, Just and Righteous in his Dealings,
2. An account may be given of the Practice of a Christian, his Obedience and Holy walking, the strictness and (as the World counts it) singularity of his Manners, his universality, diligence and constancy in the most spiritual and difficult Duties, his watchfulness over his words, thoughts actions, his mortification and self-denyal,
2. an account may be given of the Practice of a Christian, his obedience and Holy walking, the strictness and (as the World counts it) singularity of his Manners, his universality, diligence and constancy in the most spiritual and difficult Duties, his watchfulness over his words, thoughts actions, his mortification and self-denial,
So long as he doth nothing in Religion but what God commands him, he cannot justly be taxed with folly or unreasonableness, it being the greatest reason to obey God in all things.
So long as he does nothing in Religion but what God commands him, he cannot justly be taxed with folly or unreasonableness, it being the greatest reason to obey God in all things.
and most strict walking, though perhaps carnal men may think it strange or unreasonable? 2. In respect of their own Faith, which requires such Holiness.
and most strict walking, though perhaps carnal men may think it strange or unreasonable? 2. In respect of their own Faith, which requires such Holiness.
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The holiest Practice sutes best with the highest hope, it is but reasonable that they that expect to live in Heaven, should live answerably while on Earth;
The Holiest Practice suits best with the highest hope, it is but reasonable that they that expect to live in Heaven, should live answerably while on Earth;
it ill becomes them to lead sensual Lives now, that look for spiritual Enjoyments then; to live like Beasts, or but like Men, that hope hereafter to live with God;
it ill becomes them to led sensual Lives now, that look for spiritual Enjoyments then; to live like Beasts, or but like Men, that hope hereafter to live with God;
so long as they approach to them that are Wicked, and live not like Saints? Believers experience in themselves that when they neglect holiness, they wound their Consciences, weaken their Faith and Hope, lose the sight of their Interest in Christ,
so long as they approach to them that Are Wicked, and live not like Saints? Believers experience in themselves that when they neglect holiness, they wound their Consciences, weaken their Faith and Hope, loose the sighed of their Interest in christ,
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have they not cause to walk as circumspectly as they can, and keep up in themselves the Exercise of Grace, that so they may keep their Peace too? And so upon the whole, the most stri••,
have they not cause to walk as circumspectly as they can, and keep up in themselves the Exercise of Grace, that so they may keep their Peace too? And so upon the Whole, the most stri••,
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I deny not but the delusions of Satan (especially transforming himself into an Angel of light) or the deceits of mens own hearts may sometimes impose upon them,
I deny not but the delusions of Satan (especially transforming himself into an Angel of Light) or the Deceits of men's own hearts may sometime impose upon them,
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thus carnal men who mistake their State, and apply those Promises to themselves which belong only to Gods Children, may usurp the Saints Priviledges as if they had a right to them,
thus carnal men who mistake their State, and apply those Promises to themselves which belong only to God's Children, may usurp the Saints Privileges as if they had a right to them,
1. When they are wrought only in Souls capable of them, such as have Faith, and Holiness already wrought in them, are reall Saints, persons justified, and sanctified;
1. When they Are wrought only in Souls capable of them, such as have Faith, and Holiness already wrought in them, Are real Saints, Persons justified, and sanctified;
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who of them doth not find a secret sweetness, delight and satisfaction in the exercise of •aith on Christ, love to God and Holiness? Nay sorrow for Sin, Mortification, Self-denyal, have something of pleasure in them.
who of them does not find a secret sweetness, delight and satisfaction in the exercise of •aith on christ, love to God and Holiness? Nay sorrow for since, Mortification, Self-denial, have something of pleasure in them.
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more in denying a mans self as to any unlawful Appetite, than in gratifying himself, in resisting a temptation than in yielding to it, in mortifying a Lust than obeying it;
more in denying a men self as to any unlawful Appetite, than in gratifying himself, in resisting a temptation than in yielding to it, in mortifying a Lust than obeying it;
and how much more is there in the exercise of Faith, and Love, & c? If our natural faculties are delighted with their proper actions about sutable Objects,
and how much more is there in the exercise of Faith, and Love, & c? If our natural faculties Are delighted with their proper actions about suitable Objects,
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why may not our spiritual too? are they less capable of pleasure? or are spiritual Operations less congruous to our faculties when renewed and spiritualized,
why may not our spiritual too? Are they less capable of pleasure? or Are spiritual Operations less congruous to our faculties when renewed and spiritualized,
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why may it not be so in spirituals too? What more excellent Object than God and Christ? what more noble act is there of a renewed Soul than Faith and Love, what delight then may such a Soul take in closing with its chief good in those acts? And so if a natural man may take pleasure in the Contemplation of natural things,
why may it not be so in spirituals too? What more excellent Object than God and christ? what more noble act is there of a renewed Soul than Faith and Love, what delight then may such a Soul take in closing with its chief good in those acts? And so if a natural man may take pleasure in the Contemplation of natural things,
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Assurance in the Act, is nothing else but a Conclusion drawn by the practical Understanding of a renewed Soul (through the assistance of the holy Spirit) from two Premises, whereof the major is of Faith, the very Language of the Scripture, usually some Gospel Promise: For instance, Joh. 3.16. Whoever believes in Christ shall have Eternal Life;
Assurance in the Act, is nothing Else but a Conclusion drawn by the practical Understanding of a renewed Soul (through the assistance of the holy Spirit) from two Premises, whereof the Major is of Faith, the very Language of the Scripture, usually Some Gospel Promise: For instance, John 3.16. Whoever believes in christ shall have Eternal Life;
which following the major proposition which is of Faith, and therefore inevident, and consequently in a Logical sence the weaker (though Theologically more strong,
which following the Major proposition which is of Faith, and Therefore inevident, and consequently in a Logical sense the Weaker (though Theologically more strong,
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And therefore there needs no more to prove the reality of this kind of comfort (which is so strong and satisfactory to the Soul of a Believer, that he is never at rest in himself till he have attained to it) than to prove the being of that Assurance from whence it proceeds,
And Therefore there needs no more to prove the reality of this kind of Comfort (which is so strong and satisfactory to the Soul of a Believer, that he is never At rest in himself till he have attained to it) than to prove the being of that Assurance from whence it proceeds,
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If a man may take much real delight in knowing his Interest in a Prince here on Earth, is it a delusion when he delights in the knowledge of his interest in a Saviour in Heaven? If a man be so much pleased with his being the Son of a great man, may not a Believer be as much Pleased with his being a Child of God, his being born of him,
If a man may take much real delight in knowing his Interest in a Prince Here on Earth, is it a delusion when he delights in the knowledge of his Interest in a Saviour in Heaven? If a man be so much pleased with his being the Son of a great man, may not a Believer be as much Pleased with his being a Child of God, his being born of him,
triumph in expectation of an Inheritance among the Saints in Light ? When no man in the World can ever be so sure of obtaining the things of the World,
triumph in expectation of an Inheritance among the Saints in Light? When no man in the World can ever be so sure of obtaining the things of the World,
1. See that your Religiousness came into you the right way, was wrought in you by the Word of God, the power of which ye have found changing your Hearts, and reforming your Lives:
1. See that your Religiousness Come into you the right Way, was wrought in you by the Word of God, the power of which you have found changing your Hearts, and reforming your Lives:
or Reformation, that the Word which is the Ordinary means God useth in converting Sinners hath had any influence upon them in working such a change, it is suspicious that what they take to be Godliness in themselves is not reall;
or Reformation, that the Word which is the Ordinary means God uses in converting Sinners hath had any influence upon them in working such a change, it is suspicious that what they take to be Godliness in themselves is not real;
and influenced to some diligence in Religious duties, and in them the passing from one extream to the other, from a state of Nature to a state of Grace, may not be so remarkable,
and influenced to Some diligence in Religious duties, and in them the passing from one extreme to the other, from a state of Nature to a state of Grace, may not be so remarkable,
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it hath been the means at one time or other of enlightning their minds, melting their hearts, exciting their affections, directing their ways, and refreshing their Spirits;
it hath been the means At one time or other of enlightening their minds, melting their hearts, exciting their affections, directing their ways, and refreshing their Spirits;
and so what good they have done, the Word hath put them upon it, what evil they have escaped that hath kept them from it, what refreshment they have had, that hath brought it in.
and so what good they have done, the Word hath put them upon it, what evil they have escaped that hath kept them from it, what refreshment they have had, that hath brought it in.
they have not taken up a Religion at a days warning, not passed from being prophane and worldly to be even superstitiously strict all upon a suddain, without being able to give a reason of so great a change.
they have not taken up a Religion At a days warning, not passed from being profane and worldly to be even superstitiously strict all upon a sudden, without being able to give a reason of so great a change.
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as suppose believe they shall be Pardoned, though they never desire to be purged, shall find mercy though they do not forsake Sin, contrary to the tenour of the Word, Prov. 28.14. or that they shall see God though they do not follow after holiness, contrary to Heb. 12.14.
as suppose believe they shall be Pardoned, though they never desire to be purged, shall find mercy though they do not forsake since, contrary to the tenor of the Word, Curae 28.14. or that they shall see God though they do not follow After holiness, contrary to Hebrew 12.14.
And so when they believe one promise, and not another, the Promise of Justification, but not of Sanctification, when yet there is a connexion between them,
And so when they believe one promise, and not Another, the Promise of Justification, but not of Sanctification, when yet there is a connexion between them,
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In a word, let your Faith take in its Object in the whole Latitude, there being the same reason (Gods Authority) for your believing one truth, as well as another.
In a word, let your Faith take in its Object in the Whole Latitude, there being the same reason (God's authority) for your believing one truth, as well as Another.
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3. Therefore look to your Obedience too, not only that it be (as in the former) but that it be Right, and such as it should be, that is, Regular, Ʋniversal, Spiritual, for otherwise it is not reasonable.
3. Therefore look to your obedience too, not only that it be (as in the former) but that it be Right, and such as it should be, that is, Regular, Ʋniversal, Spiritual, for otherwise it is not reasonable.
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Men may do many seemingly good things, and place Religion in them, and think they please God by them, which yet may be no true Acts of Obedience to him,
Men may do many seemingly good things, and place Religion in them, and think they please God by them, which yet may be no true Acts of obedience to him,
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1. As to its Extensiveness. See that you be not Partial in the Law , that you walk with God in all his Ordinances, Luke, 1.6. have respect to all his Commandements, Psal. 119.6. There is the same reason for Obedience to one Command as well as anotherb, Gods Authority who is the Law-giver;
1. As to its Extensiveness. See that you be not Partial in the Law, that you walk with God in all his Ordinances, Lycia, 1.6. have respect to all his commandments, Psalm 119.6. There is the same reason for obedience to one Command as well as anotherb, God's authority who is the Lawgiver;
When a Christians carriage is uniform in the course of his Life, and still continues the same in a congruity and suitableness to his Principles, it can hardly be imagined that it should be the effect of meer Fancy,
When a Christians carriage is uniform in the course of his Life, and still continues the same in a congruity and suitableness to his Principles, it can hardly be imagined that it should be the Effect of mere Fancy,
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so far it is reasonable, and that is such as Christ requires, and this the reason he gives for it, John 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and in truth.
so Far it is reasonable, and that is such as christ requires, and this the reason he gives for it, John 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and in truth.
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and you cannot judge rightly of them, but by the Principles from which they proceed, those Principles are Faith and Love: Your work must be the work of Faith , your Obedience the Obedience of Faith; Faith both in the Command and Promise must put you upon it,
and you cannot judge rightly of them, but by the Principles from which they proceed, those Principles Are Faith and Love: Your work must be the work of Faith, your obedience the obedience of Faith; Faith both in the Command and Promise must put you upon it,
do all graciously, do your common work as your Duty, labour in your Callings, enjoy your Refreshments, visit your Friends, make use of your Recreations with a sense of Duty, and an eye to God;
do all graciously, do your Common work as your Duty, labour in your Callings, enjoy your Refreshments, visit your Friends, make use of your Recreations with a sense of Duty, and an eye to God;
labour so to act, as nothing less than a settled principle of Holiness in your Hearts could ever make you act, living in the Love of God, delighting in his wayes, rejoycing in Christ Jesus, mortifying your beloved Lusts, your most secret,
labour so to act, as nothing less than a settled principle of Holiness in your Hearts could ever make you act, living in the Love of God, delighting in his ways, rejoicing in christ jesus, mortifying your Beloved Lustiest, your most secret,
If you can hold on in Gods wayes when most disheartned in them, Serve him never the worse for his Afflicting you, walk holily when you have least of the Comfort of Holiness, not only keep to God when the World is against you,
If you can hold on in God's ways when most disheartened in them, Serve him never the Worse for his Afflicting you, walk holily when you have least of the Comfort of Holiness, not only keep to God when the World is against you,
nor dull you, nor make you grow more loose, or slack in his wayes, if when you rejoyce most in God, ye rejoyce most in his work, the Comfort of your Hearts purifies and spiritualizeth your Hearts,
nor dull you, nor make you grow more lose, or slack in his ways, if when you rejoice most in God, you rejoice most in his work, the Comfort of your Hearts Purifies and spiritualizeth your Hearts,
and some Corruptions may be more agreeable to them, so in some Pride is, in others Anger, in others Fear, be sure exercise your selves especially to beat them down;
and Some Corruptions may be more agreeable to them, so in Some Pride is, in Others Anger, in Others fear, be sure exercise your selves especially to beatrice them down;
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Mans Fancies usually have some foundation in their tempers, and dispositions, and therefore as their tempers are various so are their Fancies too, some carry them one way, some another,
men Fancies usually have Some Foundation in their tempers, and dispositions, and Therefore as their tempers Are various so Are their Fancies too, Some carry them one Way, Some Another,
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And that which thus rectifies the most crooked dispositions, sweetens an harsh Nature, moderates a furious one, elevates a dull one, whatever it be, it is more than a Fancy.
And that which thus Rectifies the most crooked dispositions, sweetens an harsh Nature, moderates a furious one, elevates a dull one, whatever it be, it is more than a Fancy.
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8. Labour to act to such an height of Holiness, and walk so closely with God, that ye may have some sensible Communion with him in Duties and Ordinances;
8. Labour to act to such an height of Holiness, and walk so closely with God, that you may have Some sensible Communion with him in Duties and Ordinances;
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that you may see his Power and his Glory in his Sanctuary, Psal. 63.2. May tast his Graciousness, 1 Pet. 2.3. David did tast sweetness in the Word, Psal. 19.10.
that you may see his Power and his Glory in his Sanctuary, Psalm 63.2. May taste his Graciousness, 1 Pet. 2.3. David did taste sweetness in the Word, Psalm 19.10.
an enlightned Understanding, and renewed Conscience, take as real pleasure in spiritual Objects, as his natural Senses may in natural ones? God may beam in his Love into your Souls, shed it abroad in your Hearts , make you tast its Sweetness and feel its Power, chearing up your Spirits,
an enlightened Understanding, and renewed Conscience, take as real pleasure in spiritual Objects, as his natural Senses may in natural ones? God may beam in his Love into your Souls, shed it abroad in your Hearts, make you taste its Sweetness and feel its Power, cheering up your Spirits,
if they charge the innocent, or such as they are not sure are guilty, if their own wrath and enmity be so potent in them as to enable their tainted vicious imagination to create its object, or so to disguise and falsly clothe it,
if they charge the innocent, or such as they Are not sure Are guilty, if their own wrath and enmity be so potent in them as to enable their tainted vicious imagination to create its Object, or so to disguise and falsely cloth it,
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and can scarce express, or make others understand that have not felt the same, like the white stone with the new Name, which none knows but he that hath it. Rev. 2.17. You will find Gods Consolations carry their own Evidence along with them, and speak their own reality;
and can scarce express, or make Others understand that have not felt the same, like the white stone with the new Name, which none knows but he that hath it. Rev. 2.17. You will find God's Consolations carry their own Evidence along with them, and speak their own reality;
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and then let Scoffers scoff on, they shall never be able to laugh you out of those Comforts whereof you find such real effects, in reviving your Hearts, enlivening your Graces, breaking the Snares of worldly Temptations, abating the force of your Lusts,
and then let Scoffers scoff on, they shall never be able to laugh you out of those Comforts whereof you find such real effects, in reviving your Hearts, enlivening your Graces, breaking the Snares of worldly Temptations, abating the force of your Lustiest,
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To these Directions I shall add two general Rules, by which you may best judge if you would pass a right Verdict on your selves, as to your spiritual State.
To these Directions I shall add two general Rules, by which you may best judge if you would pass a right Verdict on your selves, as to your spiritual State.
1. When you would judge of the reality of Grace in your Hearts, Judge of your selves by what you are alone in the most secret Duties of Religion, Closet-Prayer, Meditation, Self-Examination, &c. What men are when alone, that usually they are for the main;
1. When you would judge of the reality of Grace in your Hearts, Judge of your selves by what you Are alone in the most secret Duties of Religion, Closet prayer, Meditation, Self-Examination, etc. What men Are when alone, that usually they Are for the main;
2. Be curious and diligent, in observing, not only the inward workings of your Souls, but the ordinary settled inclination, and main bent of your Hearts;
2. Be curious and diligent, in observing, not only the inward workings of your Souls, but the ordinary settled inclination, and main bent of your Hearts;
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and if you find your Souls mainly looking to God, and respecting his wayes, and best pleased when ye keep closest to him, you may be sure there is something more in you than a Fancy or humour;
and if you find your Souls mainly looking to God, and respecting his ways, and best pleased when you keep closest to him, you may be sure there is something more in you than a Fancy or humour;
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as may work a full Conviction of it in Gainsayers and Cavillers, so as to force them to an acknowledgment of it, it may be sufficient if we can go so far,
as may work a full Conviction of it in Gainsayers and Cavillers, so as to force them to an acknowledgment of it, it may be sufficient if we can go so Far,
You profess before men to believe there is a God, let them see that you walk as before him, desire to approve your selves to him, dare not sin against him:
You profess before men to believe there is a God, let them see that you walk as before him, desire to approve your selves to him, Dare not since against him:
and expect such great things as they profess they do? If therefore your Conversation be correspondent to your Faith, you take away the great Cause of their cavilling with you, and slandering your Profession. 2. More particularly;
and expect such great things as they profess they do? If Therefore your Conversation be correspondent to your Faith, you take away the great Cause of their caviling with you, and slandering your Profession. 2. More particularly;
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not only plead his Cause verbally, but really, by being in your proper Sphere, active for it, not only speak well of them that are good, but do good to them.
not only plead his Cause verbally, but really, by being in your proper Sphere, active for it, not only speak well of them that Are good, but do good to them.
Many will speak for God, and good men, but when it comes to doing, there is an end of their goodness, they will not stir a step, not part with a penny:
Many will speak for God, and good men, but when it comes to doing, there is an end of their Goodness, they will not stir a step, not part with a penny:
How many have their Tongues tipt with good discourse, whose Lives are unfruitful as to good works? See therefore that your actions keep pace with your words, that your Religion do not consist meerly in talking, that will be a sign it is either fantastical or hypocritical;
How many have their Tongues tipped with good discourse, whose Lives Are unfruitful as to good works? See Therefore that your actions keep pace with your words, that your Religion do not consist merely in talking, that will be a Signen it is either fantastical or hypocritical;
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3. Be as diligent in and make as much Conscience of the Duties of the second Table, Righteousness and Mercy, in their place and order, as those of the first:
3. Be as diligent in and make as much Conscience of the Duties of the second Table, Righteousness and Mercy, in their place and order, as those of the First:
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and influence them in those things which relate to their Neighbour, as well as which relate to himself, doth accordingly look to their outward Carriage toward men,
and influence them in those things which relate to their Neighbour, as well as which relate to himself, does accordingly look to their outward Carriage towards men,
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The World, which is apt to traduce you as Hypocritical, or Fanatical in Religion, will be best confuted by your Carriage in those things which relate to themselves,
The World, which is apt to traduce you as Hypocritical, or Fanatical in Religion, will be best confuted by your Carriage in those things which relate to themselves,
If men see you Just, and Righteous, and Merciful in your dealings with, and behaviour toward others, Helpful toward them that want you, Pitiful to them in their Misery, &c. what is in your Hearts and Minds they cannot see,
If men see you Just, and Righteous, and Merciful in your dealings with, and behaviour towards Others, Helpful towards them that want you, Pitiful to them in their Misery, etc. what is in your Hearts and Minds they cannot see,
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They must and will judge of what is within, by that which appears without, of what they do not see (as your Faith and inward Holiness they do not) by that which they do see.
They must and will judge of what is within, by that which appears without, of what they do not see (as your Faith and inward Holiness they do not) by that which they do see.
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These carry Conviction along with them, and if you be diligent in the Practice of them, you will have the Consciences of your Adversaries take part with you,
These carry Conviction along with them, and if you be diligent in the Practice of them, you will have the Consciences of your Adversaries take part with you,
Whatever you see praise-worthy in any, though Enemies, do it, and outdo them in it. If they be just, do you be more just, either more exactly, or more universally, or more constantly so;
Whatever you see praiseworthy in any, though Enemies, do it, and outdo them in it. If they be just, do you be more just, either more exactly, or more universally, or more constantly so;
and may you not exceed them as to the general course and whole of a moral Conversation? Labour then to make it appear that a Nobler Principle out of which you act,
and may you not exceed them as to the general course and Whole of a moral Conversation? Labour then to make it appear that a Nobler Principle out of which you act,
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an higher End at which you aim, and a more perfect Copy after which you write, can raise and heighten you to a pitch above any thing not only that Fancy might do in you,
an higher End At which you aim, and a more perfect Copy After which you write, can raise and heighten you to a pitch above any thing not only that Fancy might do in you,
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or if it do not make them acknowledge what you do to proceed from a supernatural Principle, it may however force them to own it as coming from something more than a Conceit or Fancy.
or if it do not make them acknowledge what you do to proceed from a supernatural Principle, it may however force them to own it as coming from something more than a Conceit or Fancy.
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5. Be diligent in those Duties the performanee of which hath least Connexion with a secular Interest. So Christ commands, Luk. 6.35. Love your Enemies, and do good, and lend, hoping for nothing again.
5. Be diligent in those Duties the performanee of which hath least Connexion with a secular Interest. So christ commands, Luk. 6.35. Love your Enemies, and do good, and lend, hoping for nothing again.
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When men appear for Religion only when, and where it is countenanced, or while there is something to be got by it, Practice in an Employment, Custom in a Trade,
When men appear for Religion only when, and where it is countenanced, or while there is something to be god by it, Practice in an Employment, Custom in a Trade,
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but frowns, or blowes, detriment, or danger, it cannot be reasonably imagined but that they have some better thing in their eye which they look for hereafter,
but frowns, or blows, detriment, or danger, it cannot be reasonably imagined but that they have Some better thing in their eye which they look for hereafter,
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and in the mean time put God off with some little superficial Service, neglect some duties and hurry over others, let the croud of business thrust their spiritual work into a corner of their time,
and in the mean time put God off with Some little superficial Service, neglect Some duties and hurry over Others, let the crowd of business thrust their spiritual work into a corner of their time,
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Are these men, think their carnal Neighbours, in good earnest for Religion, when they are so mad upon their business? doth their Happiness lie in Heaven,
are these men, think their carnal Neighbours, in good earnest for Religion, when they Are so mad upon their business? does their Happiness lie in Heaven,
if you did pretend to the hope of some great Estate, or enjoyment in the world, to convince them that that hope were reasonable and well grounded? would you not act at such a rate,
if you did pretend to the hope of Some great Estate, or enjoyment in the world, to convince them that that hope were reasonable and well grounded? would you not act At such a rate,
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Those comforts cannot but be real which have so great, so good Effects, and when men see the effects so real, they cannot judge the cause to be less so.
Those comforts cannot but be real which have so great, so good Effects, and when men see the effects so real, they cannot judge the cause to be less so.
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8. Labour to make such advances in the way to Heaven, as may not only be sensible to your selves but perceivable by others: let your profiting appear unto all men. 1 Tim. 4.15. Let your paths be as the shining light, shining forth more and more. Prov. 4.18. Not only grow in Grace and inward Holiness, but abound in the fruits of Righteousness.
8. Labour to make such advances in the Way to Heaven, as may not only be sensible to your selves but perceivable by Others: let your profiting appear unto all men. 1 Tim. 4.15. Let your paths be as the shining Light, shining forth more and more. Curae 4.18. Not only grow in Grace and inward Holiness, but abound in the fruits of Righteousness.
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When they see that as you grow older and wiser, so you grow better, they cannot reasonably imagine that strength of Fancy ever raised you to that height of goodness,
When they see that as you grow older and Wiser, so you grow better, they cannot reasonably imagine that strength of Fancy ever raised you to that height of Goodness,
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but when they act uniformly under the most contrary Providences, and among all the Vicissitudes and Changes of humane affairs, in Conformity to the Principles they have all along professed and owned;
but when they act uniformly under the most contrary Providences, and among all the Vicissitudes and Changes of humane affairs, in Conformity to the Principles they have all along professed and owned;
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and persevere to do so, serve God as long as they have their being , live to him as long as they live at all, act by the same Rule, aim at the same End while they live,
and persevere to do so, serve God as long as they have their being, live to him as long as they live At all, act by the same Rule, aim At the same End while they live,
nor lessened their love to him, or activeness for him, or diligence in his Service, and at last upon reflection they approve of that good course they have now finished,
nor lessened their love to him, or activeness for him, or diligence in his Service, and At last upon reflection they approve of that good course they have now finished,
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1. They then are no true Believers, no true Christians, of whose Religion no good account can be given, either how they came by it, or whereon it is grounded.
1. They then Are no true Believers, no true Christians, of whose Religion no good account can be given, either how they Come by it, or whereon it is grounded.
1. How they came by it, when they pretend to be Saints, but cannot in the least tell how they came to be Saints, have found no real change in themselves, are the same they have alwayes been;
1. How they Come by it, when they pretend to be Saints, but cannot in the least tell how they Come to be Saints, have found no real change in themselves, Are the same they have always been;
This is unreasonable, for men to think that their Inventions or others Traditions can be more acceptable to God than his own Institutions, that Sacrifice can go further than Obedience would have done.
This is unreasonable, for men to think that their Inventions or Others Traditions can be more acceptable to God than his own Institutions, that Sacrifice can go further than obedience would have done.
and how foolish is it then to adhere to their own Inventions though with the slighting of Gods Institutions? and yet how few be there that are so addicted to Humane Observances,
and how foolish is it then to adhere to their own Inventions though with the slighting of God's Institutions? and yet how few be there that Are so addicted to Humane Observances,
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but they are careless of Gods Appointments? Gods Commands being the Great, and only Warrantable reason of all Divine Worship, whatever Worship is uncommanded, cannot be but unreasonable.
but they Are careless of God's Appointments? God's Commands being the Great, and only Warrantable reason of all Divine Worship, whatever Worship is uncommanded, cannot be but unreasonable.
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as not being a real thing? count the most Serious powerfull Godliness to be no better than Humour, of Fancy? All the Religion they own consists but in a few outward Forms,
as not being a real thing? count the most Serious powerful Godliness to be no better than Humour, of Fancy? All the Religion they own consists but in a few outward Forms,
they magnifie their own Notions, are in love with their own Wisdom, and so contemn all else, like the Athenians, Acts. 17.18.32. that laugh'd when they heard of Jesus and the Resurrection.
they magnify their own Notions, Are in love with their own Wisdom, and so contemn all Else, like the Athenians, Acts. 17.18.32. that laughed when they herd of jesus and the Resurrection.
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The high Opinion they have of their Reason makes them deny the reality of Faith; what they cannot themselves comprehend, they will not believe, nor allow others to do it;
The high Opinion they have of their Reason makes them deny the reality of Faith; what they cannot themselves comprehend, they will not believe, nor allow Others to do it;
nor the Power of Grace renewing their Wills, and subjecting them to Gods Will, breaking the force of their sinfull Inclinations, mortifying their Lusts, regulating their Affections, changing the habitual temper and disposition of their Spirits:
nor the Power of Grace renewing their Wills, and subjecting them to God's Will, breaking the force of their sinful Inclinations, mortifying their Lustiest, regulating their Affections, changing the habitual temper and disposition of their Spirits:
nor the Love of God shed abroad in their Hearts, enlarging them in Duties, quickning them in his wayes, supporting them under Burthens, strengthning them against Temptations,
nor the Love of God shed abroad in their Hearts, enlarging them in Duties, quickening them in his ways, supporting them under Burdens, strengthening them against Temptations,
and comforting them under Afflictions, and therefore they Question all these things, and take them to be nothing else but canting Phrases and unaccountable Fancies.
and comforting them under Afflictions, and Therefore they Question all these things, and take them to be nothing Else but canting Phrases and unaccountable Fancies.
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and never Experienced any better pleasures, deny a higher Principle by which Believers are acted, and more Spiritual Comforts which they enjoy. Of Exhortotion.
and never Experienced any better pleasures, deny a higher Principle by which Believers Are acted, and more Spiritual Comforts which they enjoy. Of Exhortotion.
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How unreasonable then is it for a man to hope for greater things in the other Life, to engage in a Religious Course, be diligent in Duties, deny himself as to his Worldly Interest,
How unreasonable then is it for a man to hope for greater things in the other Life, to engage in a Religious Course, be diligent in Duties, deny himself as to his Worldly Interest,
how shall you come by this Joy, these strong Consolations, if you are not satisfied in the reality of that Principle in your hearts upon which they depend? You have no Joy or Peace but in Believing and Hoping ,
how shall you come by this Joy, these strong Consolations, if you Are not satisfied in the reality of that Principle in your hearts upon which they depend? You have no Joy or Peace but in Believing and Hoping,
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and so your diligence in Holiness which is the Effect of Faith, but the Effect of Fancy, what Comfort can you have in one or other? what pleasure can you have in reflecting upon your Sincerity when you question your Sincerity? Or upon your Interest in Christ and the benefits of His Blood,
and so your diligence in Holiness which is the Effect of Faith, but the Effect of Fancy, what Comfort can you have in one or other? what pleasure can you have in reflecting upon your Sincerity when you question your Sincerity? Or upon your Interest in christ and the benefits of His Blood,
4. You shall not need to fear the Scorns or Censures of Enemies, if you be fully satisfied in your selves that your Faith is really a Grace of Gods Spirit in you,
4. You shall not need to Fear the Scorns or Censures of Enemies, if you be Fully satisfied in your selves that your Faith is really a Grace of God's Spirit in you,
and not a Deceit of your own Heart, and the Holiness of you• Conversation a well grounded, Scriptural Practice, not an unwarrantable Irrational Niceness.
and not a Deceit of your own Heart, and the Holiness of you• Conversation a well grounded, Scriptural Practice, not an unwarrantable Irrational Niceness.
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And so long as you Feel the Power of Faith in your own Souls, you are sure it Purifies your Hearts, makes you fearfull of Sin, Conscientious and painfull in Duty, Strong against Temptations, Patient in Afflictions,
And so long as you Feel the Power of Faith in your own Souls, you Are sure it Purifies your Hearts, makes you fearful of since, Conscientious and painful in Duty, Strong against Temptations, Patient in Afflictions,
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when in the mean while your Eyes were open, and you saw all things about you as at other times, you could walk and Excercise your Limbs, discourse and Exercise your Reason, perform all the Actions of men that are awake or in health.
when in the mean while your Eyes were open, and you saw all things about you as At other times, you could walk and Exercise your Limbs, discourse and Exercise your Reason, perform all the Actions of men that Are awake or in health.
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neither the Sophistry, nor Censures, nor Jeers of those that are otherwise minded, will be able to beat you out of the Conviction of your Spirtual Senses, any more than of your Reason and Understanding, or Bodily motions.
neither the Sophistry, nor Censures, nor Jeers of those that Are otherwise minded, will be able to beatrice you out of the Conviction of your Spiritual Senses, any more than of your Reason and Understanding, or Bodily motions.
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and act Reasonably as well as Religiously, and never more reasonably than when most Religiously, that that Divine Nature you are made partakers of is a perfection,
and act Reasonably as well as Religiously, and never more reasonably than when most Religiously, that that Divine Nature you Are made partakers of is a perfection,
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and own themselves to have had too hard thoughts of you, and that they and not you have been in the wrong? And if you come into sufferings it will be for the Honour of the Gospel so to demean your selves as to make it appear that you suffer, not only not as Evil Doers ,
and own themselves to have had too hard thoughts of you, and that they and not you have been in the wrong? And if you come into sufferings it will be for the Honour of the Gospel so to demean your selves as to make it appear that you suffer, not only not as Evil Doers,
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and apparent present ruin in Expectation of an Invisible and only future Happiness, yet your Faith is so well grounded, your Hope so sure, that you need not be ashamed of undergoing evil, any more than of doing good.
and apparent present ruin in Expectation of an Invisible and only future Happiness, yet your Faith is so well grounded, your Hope so sure, that you need not be ashamed of undergoing evil, any more than of doing good.
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2. It may be a means to encourage the Hearts, and strengthen the Hands, and confirm the Faith of your fellow Saints, when they see that you believe as they believe,
2. It may be a means to encourage the Hearts, and strengthen the Hands, and confirm the Faith of your fellow Saints, when they see that you believe as they believe,
There are four things here to be spoken to. 1. That nothing besides God can be the Saints Reward. 2. How God is their Reward? 3. How God comes to be their Reward? 4. Wherein the exceeding Greatness of this Reward consists?
There Are four things Here to be spoken to. 1. That nothing beside God can be the Saints Reward. 2. How God is their Reward? 3. How God comes to be their Reward? 4. Wherein the exceeding Greatness of this Reward consists?
The glistering of the World dazles mens eyes, but (like the Apples of Sodom ) it doth not so much delight as delude. The World is res Nihili, guilded emptiness .
The glistering of the World dazzles men's eyes, but (like the Apples of Sodom) it does not so much delight as delude. The World is Rest Nihil, Guilded emptiness.
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When King Solomon had put all the Creatures into a Limbeck, and went to extract and still out the Spirits, they turned to Froth. Eccles. 1.2. All is Vanity. God never intended we should dig Happiness out of the Earth which he hath cursed.
When King Solomon had put all the Creatures into a Limbeck, and went to extract and still out the Spirits, they turned to Froth. Eccles. 1.2. All is Vanity. God never intended we should dig Happiness out of the Earth which he hath cursed.
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a King may reward his Subjects with Gratuities, but he bestowes himself upon his Queen: God saith to every Believer as he did to Aaron, Num. 18.20. I am thy part, and thy Inheritance;
a King may reward his Subject's with Gratuities, but he bestows himself upon his Queen: God Says to every Believer as he did to Aaron, Num. 18.20. I am thy part, and thy Inheritance;
Abraham sent away the Sons of the Concubines with a few Gifts, but he settled the Inheritance upon Isaac. Gen. 25.5. God sends away the Wicked with Riches and Honour, but makes over himself to his people:
Abraham sent away the Sons of the Concubines with a few Gifts, but he settled the Inheritance upon Isaac. Gen. 25.5. God sends away the Wicked with Riches and Honour, but makes over himself to his people:
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they have not only the Gift, but the Giver. And what can be more? As Micah said, Judg. 18.24. What have I more? So what hath God more to give than Himself? what greater Dowry than Deity? God is not only the Saints Rewarder but their Reward . Job 22.25. The Almighty shall be thy G•d!
they have not only the Gift, but the Giver. And what can be more? As micah said, Judges 18.24. What have I more? So what hath God more to give than Himself? what greater Dowry than Deity? God is not only the Saints Rewarder but their Reward. Job 22.25. The Almighty shall be thy G•d!
So much the Hebrew word imports . The summe of all is, The Saints Portion lies in God. Psal. 16.5. The Lord is the portion of mine Inheritance and of my Cup .
So much the Hebrew word imports. The sum of all is, The Saints Portion lies in God. Psalm 16.5. The Lord is the portion of mine Inheritance and of my Cup.
A. True, the Saints cannot partake of Gods very Essence; (an Error of Montanus and the Familists. ) The Riches of the Deity are too great to be received in specie. But the Saints shall have all in God that may be for their Comfort, they shall partake so much of Gods Likeness , his Love , his Influence and the Irradiations of his Glory ,
A. True, the Saints cannot partake of God's very Essence; (an Error of Montanus and the Familists.) The Riches of the Deity Are too great to be received in specie. But the Saints shall have all in God that may be for their Comfort, they shall partake so much of God's Likeness, his Love, his Influence and the Irradiations of his Glory,
4. Wherein the exceeding greatness of this Reward consists? 1. God is Merces ampla, a satisfying Reward . Gen. 17.1. I am God Almighty. The word for Almighty, NONLATINALPHABET, signifies him that hath Sufficiency. God is a whole Ocean of Blessedness, which while the Soul is bathing in, it cries out in a Divine extasie, I have enough. Here is Fulness but no Surfeit. Psal. 17.15. When I awake I shall be satisfied with thy likeness .
4. Wherein the exceeding greatness of this Reward consists? 1. God is Merces ampla, a satisfying Reward. Gen. 17.1. I am God Almighty. The word for Almighty,, signifies him that hath Sufficiency. God is a Whole Ocean of Blessedness, which while the Soul is bathing in, it cries out in a Divine ecstasy, I have enough. Here is Fullness but no Surfeit. Psalm 17.15. When I awake I shall be satisfied with thy likeness.
In God there is not only Sufficiency, but Redundancy; not only Plenitudo Vasis, the Fulness of the Vessel, but Plenitudo Fontis, the Fulness of the Fountain. When the whole World was defaced, Noah had the Copy and Emblem of it in the Ark. In God this Ark of Blessedness are all good things virtually to be found.
In God there is not only Sufficiency, but Redundancy; not only Plenitudo Vasis, the Fullness of the Vessel, but Plenitudo Fontis, the Fullness of the Fountain. When the Whole World was defaced, Noah had the Copy and Emblem of it in the Ark In God this Ark of Blessedness Are all good things virtually to be found.
If the Queen of Sheba's Heart fainted within her to see all King Solomons Glory, what would it have done to have beheld the Astonishing and Magnificent Reward which God bestows upon his Favourites?
If the Queen of Sheba's Heart fainted within her to see all King Solomons Glory, what would it have done to have beheld the Astonishing and Magnificent Reward which God bestows upon his Favourites?
Light is not more suitable to the Eye, nor Melody to the Ear, than God is to the Soul. He pours in Spiritual Blessings, Eph. 1.3. He enricheth it with Grace, feasts it with his Love, crowns it with Heavenly Dignity.
Light is not more suitable to the Eye, nor Melody to the Ear, than God is to the Soul. He pours in Spiritual Blessings, Ephesians 1.3. He enricheth it with Grace, feasts it with his Love, crowns it with Heavenly Dignity.
He is the Quintessence of delight, all Beauty and Love: To be feeding upon the thoughts of God is delicious. Psal. 104.34. My Meditation of him shall be sweet.
He is the Quintessence of delight, all Beauty and Love: To be feeding upon the thoughts of God is delicious. Psalm 104.34. My Meditation of him shall be sweet.
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then much more God who is infinite, distributes Glory to the whole number of the Elect. Every individual Christian hath a Propriety in a Community; as every Person enjoyes the whole Sun to himself,
then much more God who is infinite, distributes Glory to the Whole number of the Elect. Every Individu Christian hath a Propriety in a Community; as every Person enjoys the Whole Sun to himself,
and to possess a Kingdom with him, bespangled with Light, and seated above all the visible Orbs? A great Heir while he is in a Forreign Land, may be despised,
and to possess a Kingdom with him, bespangled with Light, and seated above all the visible Orbs? A great Heir while he is in a Foreign Land, may be despised,
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but in his own Countrey he is had in Veneration. Here the people of God are as Princes in a disguise, 1 John 3.1. but they shall have honour enough in Heaven, when they shall be cloathed with white Robes, and sit with Christ upon his Throne. Rev. 3.21. 7. God is Merces aeterna, an Everlasting Reward:
but in his own Country he is had in Veneration. Here the people of God Are as Princes in a disguise, 1 John 3.1. but they shall have honour enough in Heaven, when they shall be clothed with white Robes, and fit with christ upon his Throne. Rev. 3.21. 7. God is Merces aeterna, an Everlasting Reward:
Eternity cannot be measured by Years, Jubilees, Ages, nor the most slow motion of the eighth Sphere. Eternity makes Glory weighty. Psal. 48.14. This God is our God for ever and ever.
Eternity cannot be measured by years, Jubilees, Ages, nor the most slow motion of the eighth Sphere. Eternity makes Glory weighty. Psalm 48.14. This God is our God for ever and ever.
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God Marries himself to his People, and this admits of no Divorce. Gods Love to his Elect is as unchangable as to Christ. Psalm 73.26. My portion for ever. This Portion cannot be spent because it is Infinite, nor lost because it is Eternal.
God Marries himself to his People, and this admits of no Divorce. God's Love to his Elect is as unchangeable as to christ. Psalm 73.26. My portion for ever. This Portion cannot be spent Because it is Infinite, nor lost Because it is Eternal.
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Nay, God hath not only Pawned his Truth (the most Orient Pearl of his Crown) but he hath given the Anticipation and First-fruits of this reward to his Saints, in joy and Consolation, Gal. 5.22 . which assures them of an Harvest afterwards.
Nay, God hath not only Pawned his Truth (the most Orient Pearl of his Crown) but he hath given the Anticipation and Firstfruits of this reward to his Saints, in joy and Consolation, Gal. 5.22. which assures them of an Harvest afterwards.
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Your Salvation is now nearer than when you First believed, Rom. 13.11. Several Corollaries follow. Hence it is Evident, that it is Lawful to look to the future Reward.
Your Salvation is now nearer than when you First believed, Rom. 13.11. Several Corollaries follow. Hence it is Evident, that it is Lawful to look to the future Reward.
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God is our Reward, is it not Lawful to look to him? Moses had an Eye to the Recompense of reward. Hebr. 11.26. What was this Reward, but God himself? verse. 27 As seeing him who is invisible.
God is our Reward, is it not Lawful to look to him? Moses had an Eye to the Recompense of reward. Hebrew 11.26. What was this Reward, but God himself? verse. 27 As seeing him who is invisible.
How great is that Reward which Thoughts cannot measure, nor Time finish? See the egregious Folly of such as refuse God. Psal. 81.11. Israel would none of me.
How great is that Reward which Thoughts cannot measure, nor Time finish? See the egregious Folly of such as refuse God. Psalm 81.11. Israel would none of me.
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Is it usual to refuse Rewards? If a man should have a vast Summ of Money offered him and he should refuse it, his discretion would be call'd in Question.
Is it usual to refuse Rewards? If a man should have a vast Sum of Money offered him and he should refuse it, his discretion would be called in Question.
but quickly flew out of the Ark. And to lose God for these Perishable•, is a Prodigy of Folly worse than that of Lysimachus, who for a Draught of Water lost his Kingdom.
but quickly flew out of the Ark And to loose God for these Perishable•, is a Prodigy of Folly Worse than that of Lysimachus, who for a Draught of Water lost his Kingdom.
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We Read in Scripture of two Cups: Psalm. 16.8. The Lord is the Portion of my Cup. They who refuse this Cup, shall have another Cup to Drink of. Psalm. 11.6.
We Read in Scripture of two Cups: Psalm. 16.8. The Lord is the Portion of my Cup. They who refuse this Cup, shall have Another Cup to Drink of. Psalm. 11.6.
Christians would be cloathed with Glory, but are loath to be uncloathed: they pray Thy Kingdom come, and when God is leading them thither, they are afraid to go:
Christians would be clothed with Glory, but Are loath to be Unclothed: they pray Thy Kingdom come, and when God is leading them thither, they Are afraid to go:
Is it not a valley of tears, and do we weep to leave it? Are we not in a Wilderness among fiery Serpents, and are we loath to leave their company? Is there a better Friend we can go to than God? are there any sweeter Smiles or softer Embraces than his? Sure those who know when they dye they go to receive their Reward, should neither be fond of Life nor fearful of Death:
Is it not a valley of tears, and do we weep to leave it? are we not in a Wilderness among fiery Serpents, and Are we loath to leave their company? Is there a better Friend we can go to than God? Are there any Sweeten Smiles or Softer Embraces than his? Sure those who know when they die they go to receive their Reward, should neither be found of Life nor fearful of Death:
where should our Faith rest but upon a Divine testimony? we believe there are such places as Affrica and America (though we never saw them) because Travellers who have been there affirm it;
where should our Faith rest but upon a Divine testimony? we believe there Are such places as Africa and America (though we never saw them) Because Travellers who have been there affirm it;
to mistrust a Future Reward is to question the Bible, and to destroy a main Article of our Creed, Life Everlasting: such Atheists as look upon Gods Promise but as a forged deed; put God to swear against them that they shall never enter into his rest .
to mistrust a Future Reward is to question the bible, and to destroy a main Article of our Creed, Life Everlasting: such Atheists as look upon God's Promise but as a forged deed; put God to swear against them that they shall never enter into his rest.
The leaving out one Word in a Will, may spoil the Will: the leaving out this Word My, is the loss of Heaven , Psal. 67.6. God even our own God shall bless us.
The leaving out one Word in a Will, may spoil the Will: the leaving out this Word My, is the loss of Heaven, Psalm 67.6. God even our own God shall bless us.
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If God hath given us the Earnest of this Reward, this Earnest is his Spirit Ephes. 1.14. Ye were sealed with the Holy Spirit of Promise, which is the earnest of the Inheritance.
If God hath given us the Earnest of this Reward, this Earnest is his Spirit Ephesians 1.14. You were sealed with the Holy Spirit of Promise, which is the earnest of the Inheritance.
and what it may cost us, the parting with our Lives? Have we resolved (through the assistance of Grace) to own Christ when the Swords and Staves are up? and to sail with him not only in a Pleasure Boat, but in a Man of War ? This choosing God speaks him to be Ours:
and what it may cost us, the parting with our Lives? Have we resolved (through the assistance of Grace) to own christ when the Swords and Staves Are up? and to sail with him not only in a Pleasure Boat, but in a Man of War? This choosing God speaks him to be Ours:
is ours a Genuine delight? do we not only delight in Gods blessings, but in God himself? is it a Superior delight? do we delight in God above other things? David had his Crown Revenues to delight in,
is ours a Genuine delight? do we not only delight in God's blessings, but in God himself? is it a Superior delight? do we delight in God above other things? David had his Crown Revenues to delight in,
but his delight in God took place of all other delights; Psalm 43.4. God my exceeding Joy, or as it is in the Original, the Gladness (or Cream) of my joy:
but his delight in God took place of all other delights; Psalm 43.4. God my exceeding Joy, or as it is in the Original, the Gladness (or Cream) of my joy:
Let us see our need of God. We are undone without him. Lift not not up the Crest of Pride. Beware of the Laodicean temper. Revel. 3.17. Thou saist I am rich, and have need of nothing.
Let us see our need of God. We Are undone without him. Lift not not up the Crest of Pride. Beware of the Laodicean temper. Revel. 3.17. Thou Sayest I am rich, and have need of nothing.
O that our thoughts could ascend! The higher the Bird flies, the sweeter it sings. Let us think how Blessed they are, who are possessed of their Heritage.
O that our thoughts could ascend! The higher the Bird flies, the Sweeten it sings. Let us think how Blessed they Are, who Are possessed of their Heritage.
How would the reflection on this inmense Reward conquer Temptation, and behead those unruly Lusts that have formerly conspired against us? What, is there a Reward so sure,
How would the reflection on this inmense Reward conquer Temptation, and behead those unruly Lustiest that have formerly conspired against us? What, is there a Reward so sure,
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so sweet, so speedy, and shall I by sin forfeit this? Shall I to please my Appetite lose my Crown? O all ye pleasures of Sin be gone, let me no more be deceived with your sugered Lies, wound me no more with your Silver Darts.
so sweet, so speedy, and shall I by since forfeit this? Shall I to please my Appetite loose my Crown? O all you pleasures of since be gone, let me no more be deceived with your sugared Lies, wound me no more with your Silver Darts.
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Th• stolen Waters are sweet, yet the Water of Life is sweeter. No stronger Antidote to expell Sin, than the Fore-thoughts of the Heavenly Remunerations.
Th• stolen Waters Are sweet, yet the Water of Life is Sweeten. No Stronger Antidote to expel since, than the Forethoughts of the Heavenly Remunerations.
So when the future Reward is long out of our mind, then we set up some Idol-lust in our Hearts which we begin to worship. This may content Gods People;
So when the future Reward is long out of our mind, then we Set up Some Idol-lust in our Hearts which we begin to worship. This may content God's People;
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A wicked man may make his Acquittance, and write, Received in full Payment: But the Saints Reward is in reversion, the Robe and the Ring is yet to come.
A wicked man may make his Acquittance, and write, Received in full Payment: But the Saints Reward is in reversion, the Robe and the Ring is yet to come.
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if he will say, Son, all I have is thine, is not this sufficient? Why dost thou complain of the Worlds emptiness, who hast Gods Fulness? Is not God Reward enough? Hath a Son any cause to complain that his Father denies him a Flower in the Garden,
if he will say, Son, all I have is thine, is not this sufficient? Why dost thou complain of the World's emptiness, who hast God's Fullness? Is not God Reward enough? Hath a Son any cause to complain that his Father Denies him a Flower in the Garden,
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It was strange that after God had told Abraham, I am thy exceeding great Reward, yet that Abraham should say, vers. 2. Lord what wilt thou give me, seeing I go Childless? Shall Abraham ask, Lord what wilt thou give me, when he had given himself? Was Abraham troubled at the want of a Child, who had a God? was not God better than Ten Sons ? Who should be content if not he who hath God for his Portion,
It was strange that After God had told Abraham, I am thy exceeding great Reward, yet that Abraham should say, vers. 2. Lord what wilt thou give me, seeing I go Childless? Shall Abraham ask, Lord what wilt thou give me, when he had given himself? Was Abraham troubled At the want of a Child, who had a God? was not God better than Ten Sons? Who should be content if not he who hath God for his Portion,
It should add Wings to our Prayers, and Weight to our Alms. A slothful Person stands in the World for a Cipher, and God writes down no Ciphers in the Book of Life.
It should add Wings to our Prayers, and Weight to our Alms. A slothful Person Stands in the World for a Cipher, and God writes down no Ciphers in the Book of Life.
Saint Paul knowing what a Splendid Reward was behind, brought all the Glory he could to God, 1 Cor. 15.10. I laboured, NONLATINALPHABET, more abundantly than they all.
Saint Paul knowing what a Splendid Reward was behind, brought all the Glory he could to God, 1 Cor. 15.10. I laboured,, more abundantly than they all.
and did but Fancy the pleasures of the Elizian Fields after this Life? and shall not Christians much more put forth all their Vigour of Spirit for God,
and did but Fancy the pleasures of the Elysian Fields After this Life? and shall not Christians much more put forth all their Vigour of Spirit for God,
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If God be so great a Reward, let such as have an Interest in him be chearful? God loves a Sanguine Complection : Chearfulness credits Religion; NONLATINALPHABET causeth NONLATINALPHABET.
If God be so great a Reward, let such as have an Interest in him be cheerful? God loves a Sanguine Complexion: Cheerfulness credits Religion; Causes.
Shall a Carnal man rejoyce whose hopes lean on earthly Crutches, and shall not he rejoyce whose Treasure is laid up in Heaven? Be Serious, yet Chearful:
Shall a Carnal man rejoice whose hope's lean on earthly Crutches, and shall not he rejoice whose Treasure is laid up in Heaven? Be Serious, yet Cheerful:
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Let God take away what he will from thee, he will at last give thee that which is better. As Pharaoh said, Gen. 45.20. Regard not your Stuff, for the good of all the Land of Egypt is yours.
Let God take away what he will from thee, he will At last give thee that which is better. As Pharaoh said, Gen. 45.20. Regard not your Stuff, for the good of all the Land of Egypt is yours.
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content to live, desirous to dye. Phil. 1.23.25. Doth not the Bride desire the day of Espousals ? Rev. 22.17. Did we but seriously consider our Condition here:
content to live, desirous to die. Philip 1.23.25. Does not the Bride desire the day of Espousals? Rev. 22.17. Did we but seriously Consider our Condition Here:
They who did the Devils work, will tremble to receive their Wages. Zophar doth notably set forth a Wicked mans Reward, Job 20.7. He shall perish for ever like his own d•••g:
They who did the Devils work, will tremble to receive their Wages. Zophar does notably Set forth a Wicked men Reward, Job 20.7. He shall perish for ever like his own d•••g:
We are compassed with a body of Sin, we cannot pray without wandring, we cannot believe without doubting, should not this make us desire to have our Pass to be gone? Let us think how happy those Saints above are, who are solacing themselves in God:
We Are compassed with a body of since, we cannot pray without wandering, we cannot believe without doubting, should not this make us desire to have our Pass to be gone? Let us think how happy those Saints above Are, who Are solacing themselves in God:
Themistocles thought he was well required by the Graecians for his Valour, when they took such notice of him in the Olympicks, saying, This is Themistocles. God counts it Requital enough for all his Love,
Themistocles Thought he was well required by the Greeks for his Valour, when they took such notice of him in the Olympics, saying, This is Themistocles. God counts it Requital enough for all his Love,
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that we should be made Heirs of God; and that this surpassing Reward is not a Debt, but a Legacy; and that when many are passed by, the Lot of free Grace should fall upon us;
that we should be made Heirs of God; and that this surpassing Reward is not a Debt, but a Legacy; and that when many Are passed by, the Lot of free Grace should fallen upon us;
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shall you live with God, and partake of his Fulness in Glory? break forth into Doxologies and Triumphs, long for that time when you shall join in Consort with the Angels, those Quiristers of Heaven, in sounding forth Hallelujah's to the King of Glory.
shall you live with God, and partake of his Fullness in Glory? break forth into doxologies and Triumphos, long for that time when you shall join in Consort with the Angels, those Quiristers of Heaven, in sounding forth Hallelujah's to the King of Glory.
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1. In Case of losses: they have lost their Livings and Promotions for Conscience sake, but as long as God lives their Reward is not lost, Heb. 10.34. I cannot be poor (faith Bernard ) as long as God is rich, for his Riches are mine:
1. In Case of losses: they have lost their Livings and Promotions for Conscience sake, but as long as God lives their Reward is not lost, Hebrew 10.34. I cannot be poor (faith Bernard) as long as God is rich, for his Riches Are mine:
for their Waters of Marah, they shall have the Wine of Paradise: The Saints Sufferings are but NONLATINALPHABET, for a while, 1 Pet. 5.10. their Reward is for ever;
for their Waters of Marah, they shall have the Wine of Paradise: The Saints Sufferings Are but, for a while, 1 Pet. 5.10. their Reward is for ever;
after Trouble Peace, after Labour Rest. Then God will be all in all to his People, 1 Cor. 15.28. Light to their Eye, Manna to their Tast, Musick to their Ear, Joy to their Heart:
After Trouble Peace, After Labour Rest. Then God will be all in all to his People, 1 Cor. 15.28. Light to their Eye, Manna to their Taste, Music to their Ear, Joy to their Heart:
O then let the Saints be comforted in the midst of their Trials, Rom. 8.18. I reckon that the Sufferings off this present time are not Worthy to be compared with the Glory which shall be revealed in us. Terror to the Wicked:
Oh then let the Saints be comforted in the midst of their Trials, Rom. 8.18. I reckon that the Sufferings off this present time Are not Worthy to be compared with the Glory which shall be revealed in us. Terror to the Wicked:
the one shall be rewarded NONLATINALPHABET, the other NONLATINALPHABET; all the Plagues in the Bible are their Reward, Prov. 10.29. Destruction shall be to the Workers of Iniquity:
the one shall be rewarded, the other; all the Plagues in the bible Are their Reward, Curae 10.29. Destruction shall be to the Workers of Iniquity:
COLOSS. II. 2. That their Hearts might be comforted, being knit together in Love, and unto all riches of the full assurance of Ʋnderstanding, to the acknowledgment of the Mystery of God,
COLOSS. II 2. That their Hearts might be comforted, being knit together in Love, and unto all riches of the full assurance of Ʋnderstanding, to the acknowledgment of the Mystery of God,
2. As for the Means enquired after, I understand not the Question to intend, what is to be done or attempted by Laws, and Publick Constitutions, as if our business were to teach our absent Rulers, or prescribe to them what they should do, to whom we have no present Call or Opportunity to apply our selves.
2. As for the Means inquired After, I understand not the Question to intend, what is to be done or attempted by Laws, and Public Constitutions, as if our business were to teach our absent Rulers, or prescribe to them what they should do, to whom we have no present Call or Opportunity to apply our selves.
But I take the Question only to intend, What serious Christians may and ought to endeavour, in their Private Capacities, and agreeably with their own Principles, towards the proposed End.
But I take the Question only to intend, What serious Christians may and ought to endeavour, in their Private Capacities, and agreeably with their own Principles, towards the proposed End.
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1. The Case which these words have reference to (as indeed the general aspect of the Epistle, and in great part of the other Apostolical Letters, looks much the same way) was in short this.
1. The Case which these words have Referente to (as indeed the general aspect of the Epistle, and in great part of the other Apostolical Letters, looks much the same Way) was in short this.
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A sort they were of partly Judaizing, partly Paganizing Christians, (the Disciples as they are reputed of Simon Magus, ) who joyned with the name Christian the Rites and Ceremonies of the Jewes, with the impurities (even in Worship) of the Gentiles, denying the more principal Doctrines, and hating the holy design of Christianity it self,
A sort they were of partly Judaizing, partly Paganizing Christians, (the Disciples as they Are reputed of Simon Magus,) who joined with the name Christian the Rites and Ceremonies of the Jews, with the Impurities (even in Worship) of the Gentiles, denying the more principal Doctrines, and hating the holy Design of Christianity it self,
while thy seem'd to have assumed (or to retain) the Name, as it were on purpose the more effectually to wound and injure the Christian Cause and Interest.
while thy seemed to have assumed (or to retain) the Name, as it were on purpose the more effectually to wound and injure the Christian Cause and Interest.
Men of high pretence to knowledge (whence they had the Title of Gnosticks ) filched partly from the Jewish Cabbalisme, partly from the Phythagorean. By which pretence they insinuated the more plausibly with such as affected the knowledge of more hidden Mysteries.
Men of high pretence to knowledge (whence they had the Title of Gnostics) filched partly from the Jewish Cabbalism, partly from the Pythagorean. By which pretence they insinuated the more plausibly with such as affected the knowledge of more hidden Mysteres.
Whereto the Apostle seems to have reference, where he addes immediatey after the Text, that in Christ were hid all the Treasures of wisdom and knowledge, vers. 3. And sayes he, did purposely adde it, lest any man should beguile them with enticing words.
Whereto the Apostle seems to have Referente, where he adds immediatey After the Text, that in christ were hid all the Treasures of Wisdom and knowledge, vers. 3. And Says he, did purposely add it, lest any man should beguile them with enticing words.
who writes professedly against them (thô not a word against Christians as such) both making it his business to refute their absurd Doctrines ( that the World was in its nature evil, and not made by God, but by some evil Angel, &c. ) and representing them as men of most immoral Principles and Practices;
who writes professedly against them (though not a word against Christians as such) both making it his business to refute their absurd Doctrines (that the World was in its nature evil, and not made by God, but by Some evil Angel, etc.) and representing them as men of most immoral Principles and Practices;
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It appears this sort of men did, in the Apostles dayes, not only set themselves, with great art and industry, to pervert as many Professors of Christianity as they could,
It appears this sort of men did, in the Apostles days, not only Set themselves, with great art and industry, to pervert as many Professors of Christianity as they could,
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and numerously seated in sundry principal Cities under the Roman Power, and who were every where the bitterest enemies to Christianity) to raise Persecution against them they could not pervert, which some passages seem to intimate in the Epistle to the Galatians (who,
and numerously seated in sundry principal Cities under the Roman Power, and who were every where the Bitterest enemies to Christianity) to raise Persecution against them they could not pervert, which Some passages seem to intimate in the Epistle to the Galatians (who,
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as that whole Epistle shews, were much leaven'd by this Sect, insomuch that the Apostle is put to travel as in birth again, to have Christ formed in them, and to reduce them back to sincere Christianity,) viz. that some leaders of this Sect, so set the Peoples minds even against the Apostle himself, that he began to be reputed by them as an Enemy, chap 4.16. and was persecuted under that notion, because he would not comply with them in the matter of Circumcision (urged as an engagement to the whole Law of Moses,) chap. 5.11. If I yet preach Circumcision, why do I yet suffer persecution? Then is the offence of the Cross ceased.
as that Whole Epistle shows, were much leavened by this Sect, insomuch that the Apostle is put to travel as in birth again, to have christ formed in them, and to reduce them back to sincere Christianity,) viz. that Some leaders of this Sect, so Set the Peoples minds even against the Apostle himself, that he began to be reputed by them as an Enemy, chap 4.16. and was persecuted under that notion, Because he would not comply with them in the matter of Circumcision (urged as an engagement to the Whole Law of Moses,) chap. 5.11. If I yet preach Circumcision, why do I yet suffer persecution? Then is the offence of the Cross ceased.
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And that they were as mischievous as they could be, to fellow-Christians, on the same account, biting and devouring them that received not their corrupting Additions to Christianity,
And that they were as mischievous as they could be, to fellow-Christians, on the same account, biting and devouring them that received not their corrupting Additions to Christianity,
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when the Faith of many was overthrown, so much hurt was already done, and the danger of greater was so manifest, partly by the most insinuating methods of Seduction, partly by the terror of Persecution, the great care was to secure the uncorrupted residue,
when the Faith of many was overthrown, so much hurt was already done, and the danger of greater was so manifest, partly by the most insinuating methods of Seduction, partly by the terror of Persecution, the great care was to secure the uncorrupted residue,
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In short, the end which the Apostle aims at, the NONLATINALPHABET intended to these Christians, was their Establishment and confirm'd State in their Christianity,
In short, the end which the Apostle aims At, the intended to these Christians, was their Establishment and confirmed State in their Christianity,
I would you knew what conflict I have, and not for these Colossians only, but for them of Laodicea (which was not very remote from Colosse) and for as many as have not seen my face in the flesh:
I would you knew what conflict I have, and not for these colossians only, but for them of Laodicea (which was not very remote from Colosse) and for as many as have not seen my face in the Flesh:
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And these in the Text, which he fastens upon, and wherein his thoughts center, how apt and proper they were to that Case (and consequently to ours which so little differs) will be seen
And these in the Text, which he fastens upon, and wherein his thoughts centre, how apt and proper they were to that Case (and consequently to ours which so little differs) will be seen
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when not only the Christian Church, but the World, yet to be Christianiz'd, was to be the Subject of them, as we see Joh. 16.8. In respect whereof that holy Spirit hath its name of Office, the Paraclet, from this word.
when not only the Christian Church, but the World, yet to be Christianized, was to be the Subject of them, as we see John 16.8. In respect whereof that holy Spirit hath its name of Office, the Paraclete, from this word.
'Tis not to be thought he so earnestly coveted and strove that they might be jocund, chearful, abounding with joy and courage, in any course, right or wrong.
It's not to be Thought he so earnestly coveted and strove that they might be jocund, cheerful, abounding with joy and courage, in any course, right or wrong.
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But that they might be encouraged, establish't, confirm'd in their Christianity. And if the word he here uses were large enough to signifie (as was noted above) all that was necessary to make men Christians, it may as well all that is necessary to continue them such.
But that they might be encouraged, established, confirmed in their Christianity. And if the word he Here uses were large enough to signify (as was noted above) all that was necessary to make men Christians, it may as well all that is necessary to continue them such.
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as the Effect of all Apostolical, or Ministerial Exhortations, Perswasions, Encouragments, or any whatsoever endeavours; made efficacious to that purpose by the powerful.
as the Effect of all Apostolical, or Ministerial Exhortations, Persuasions, Encouragements, or any whatsoever endeavours; made efficacious to that purpose by the powerful.
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And that it was no lower thing than this, we have sufficient Evidence by comparing the close of the foregoing chapter with the beginning of this. Where we find chap. 1.28. the avowed design of his preaching, warning and teaching in all wisdom, was that he might present every man perfect in Christ Jesus.
And that it was no lower thing than this, we have sufficient Evidence by comparing the close of the foregoing chapter with the beginning of this. Where we find chap. 1.28. the avowed Design of his preaching, warning and teaching in all Wisdom, was that he might present every man perfect in christ jesus.
That whereas there were various Arts and Endeavours used, to adulterate the Christian Religion, and pervert men from the simplicity of it, he might lose none,
That whereas there were various Arts and Endeavours used, to adulterate the Christian Religion, and pervert men from the simplicity of it, he might loose none,
All his labour, and the strivings of his Soul, acted by divine Power, and by a Spirit greater than his own, did aim at this End. And now hereupon he intimates how fervid these his strivings were. chap. 2.1. I would you did but know (what it is not for me to say) NONLATINALPHABET, what an Agony I endure!
All his labour, and the strivings of his Soul, acted by divine Power, and by a Spirit greater than his own, did aim At this End. And now hereupon he intimates how fervid these his strivings were. chap. 2.1. I would you did but know (what it is not for me to say), what an Agony I endure!
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2. We have next to consider in the Text the means, or what expedients the Apostle conceives would be most effectually conducing to this blessed purpose.
2. We have next to Consider in the Text the means, or what expedients the Apostle conceives would be most effectually conducing to this blessed purpose.
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because it was so in it self, and 'tis often spoken of, under that name by our Lord himself, Mat. 13.11. and familarly by this Apostle, Rom. 16.25. Epes. 3.3, 9. Col. 1.26. and elsewhere.
Because it was so in it self, and it's often spoken of, under that name by our Lord himself, Mathew 13.11. and familiarly by this Apostle, Rom. 16.25. Epes. 3.3, 9. Col. 1.26. and elsewhere.
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Especially being unaccompanied with Love, as with them it most eminently was. Thô I understand all Mysteries, and all knowledge, and have no Charity, I am nothing. 1 Cor. 13.2. Knowledge puffeth up, love edifies. chap. 8.1. Sometimes, as here, he makes the sincere Doctrine of the Gospel to outvy theirs herein, intimating that such as made Profession of it could have no Temptation to go over to them, for the knowledge of Mysteries (unless a Mystery of Iniquity were more pleasing to them) whose very Religion was that Great Mystery of Godliness. God was manifested in the flesh, justify'd in the Spirit, seen of Angels, preacht unto the Gentles, believed on in the World, received up into glory. 1 Tim. 3.16.
Especially being unaccompanied with Love, as with them it most eminently was. Though I understand all Mysteres, and all knowledge, and have no Charity, I am nothing. 1 Cor. 13.2. Knowledge Puffeth up, love Edifies. chap. 8.1. Sometime, as Here, he makes the sincere Doctrine of the Gospel to outvie theirs herein, intimating that such as made Profession of it could have no Temptation to go over to them, for the knowledge of Mysteres (unless a Mystery of Iniquity were more pleasing to them) whose very Religion was that Great Mystery of Godliness. God was manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into glory. 1 Tim. 3.16.
Where the former [ and ] needs not be thought copulative, but exegetical, and might be read even, or to wit, or it may be read, both, as 'tis usual with the Greeks as well as Latines when the copulative is to be repeated, so to read the former.
Where the former [ and ] needs not be Thought copulative, but exegetical, and might be read even, or to wit, or it may be read, both, as it's usual with the Greeks as well as Latins when the copulative is to be repeated, so to read the former.
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as if it were enough to you to be meer Deists; and that the whole superadded Revelation concerning the Mdiatour, might be look't upon with indifferency or neglect (as by the Gnosticks it was known then to be,
as if it were enough to you to be mere Deists; and that the Whole superadded Revelation Concerning the Mdiatour, might be looked upon with indifferency or neglect (as by the Gnostics it was known then to be,
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and afterwards by some of their great leaders, in the substance of it, with downright hatred and opposition ) but that which I so earnestly covet for you,
and afterwards by Some of their great leaders, in the substance of it, with downright hatred and opposition) but that which I so earnestly covet for you,
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2. The Apprehensive Principle; which we may, by a general name, call Faith, and accommodately enough to the name here given us of its object, a Mystery which is elsewhere called the Mystery of Faith, 1 Tim. 3.9. or a Mystery to be believed. Faith being the known Principle of receiving the Gospel revelation.
2. The Apprehensive Principle; which we may, by a general name, call Faith, and accommodately enough to the name Here given us of its Object, a Mystery which is elsewhere called the Mystery of Faith, 1 Tim. 3.9. or a Mystery to be believed. Faith being the known Principle of receiving the Gospel Revelation.
But he here expresses it by words that signifie knowledge NONLATINALPHABET and NONLATINALPHABET, thereby intimating that the Faith of Christians is not to be a blind and unintelligent Principle,
But he Here Expresses it by words that signify knowledge and, thereby intimating that the Faith of Christians is not to be a blind and unintelligent Principle,
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By these two words, and the other expressions he joyns in with the former, he seems to intimate two sorts of properties which belong to that Faith of the Gospel which he wishes to them.
By these two words, and the other expressions he joins in with the former, he seems to intimate two sorts of properties which belong to that Faith of the Gospel which he wishes to them.
and heaps together expressions that might with most lively emphasis set forth the kind of that knowledge which he conceives would be of so great use to them.
and heaps together expressions that might with most lively emphasis Set forth the kind of that knowledge which he conceives would be of so great use to them.
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He wishes them a NONLATINALPHABET, a clear, perspicacious Knowledge, and an Assurance, even to a plerophory, a fulness of assurance in their knowledge of the truth of the Gospel.
He wishes them a, a clear, perspicacious Knowledge, and an Assurance, even to a plerophory, a fullness of assurance in their knowledge of the truth of the Gospel.
As when in Christs own daies many went back and walked no more with him. Joh. 6.66. That which retained others, so that when Christ asks, Will ye also go away? vers.
As when in Christ own days many went back and walked no more with him. John 6.66. That which retained Others, so that when christ asks, Will you also go away? vers.
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67. they presently answer, Lord to whom shall we go? could entertain no such thought, was that, besides what they believed of him was of greatest importance to them, thou hast the words of eternal Life, vers.
67. they presently answer, Lord to whom shall we go? could entertain no such Thought, was that, beside what they believed of him was of greatest importance to them, thou hast the words of Eternal Life, vers.
68. So their belief was with that assurance as to exclude all suspicion or doubt in the Case, and we believe and are sure that thou art that Christ, the Son of the living God:
68. So their belief was with that assurance as to exclude all suspicion or doubt in the Case, and we believe and Are sure that thou art that christ, the Son of the living God:
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an acknowledgement, an inward, vital owning, a cordial embrace, a lively perception of the same blessed Truths, which must needs further most abundantly contribute, to this their so much desired joynt and unanimous stability.
an acknowledgement, an inward, vital owning, a cordial embrace, a lively perception of the same blessed Truths, which must needs further most abundantly contribute, to this their so much desired joint and unanimous stability.
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And now these are the two expedients by which he reckons they would be so closely compacted together as that no subtilty or violence could endanger them, mutual love, and a clear, certain, operative Faith of the Gospel;
And now these Are the two expedients by which he reckons they would be so closely compacted together as that no subtlety or violence could endanger them, mutual love, and a clear, certain, operative Faith of the Gospel;
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and efficacy in reference to the substantials of Christianity, are to be endeavoured as the best means to unite, establish and preserve them, against such as design the ruine of the truly Christian Interest.
and efficacy in Referente to the substantials of Christianity, Are to be endeavoured as the best means to unite, establish and preserve them, against such as Design the ruin of the truly Christian Interest.
These he presses, as the great commandments, upon the observation whereof he seems to account, the safety and peace of the sincere did entirely depend.
These he presses, as the great Commandments, upon the observation whereof he seems to account, the safety and peace of the sincere did entirely depend.
Counsel was not taken to this effect (and therefore Christians in a private capacity should not covet to have it so) Let us bind them by certain devised preter-Evangelical Canons to things never thought fit to be enjoyn'd by Christ himself, severely urge the strict and uniform observance of them, make the terms of Christian Communion straiter than he ever made them, adde new rituals of our own to his Institutions,
Counsel was not taken to this Effect (and Therefore Christians in a private capacity should not covet to have it so) Let us bind them by certain devised preter-Evangelical Canonas to things never Thought fit to be enjoined by christ himself, severely urge the strict and uniform observance of them, make the terms of Christian Communion straiter than he ever made them, add new rituals of our own to his Institutions,
In the same case, when there were so many Antichrists abroad, and ('tis likely) Ebion with his partakers made it their business to pervert the Christian doctrine, the same course is taken by the blessed Apostle St. John only to endeavour the strengthning of these two vital principles Faith in Christ, and Love to fellow-Christians as may be seen at large in his Epistles.
In the same case, when there were so many Antichrists abroad, and (it's likely) Ebion with his partakers made it their business to pervert the Christian Doctrine, the same course is taken by the blessed Apostle Saint John only to endeavour the strengthening of these two vital principles Faith in christ, and Love to fellow-Christians as may be seen At large in his Epistles.
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and love one another as he gave us Commandment. 1 Epistle, 3.23. He puts upon Christians no other distinguishing test, but whosoever believeth that Jesus is the Christ, is born of God:
and love one Another as he gave us Commandment. 1 Epistle, 3.23. He puts upon Christians no other distinguishing test, but whosoever Believeth that jesus is the christ, is born of God:
And every one that loveth him that begat, loveth him also that is begotten of him. chap. 5.1. Is only solicitous that they did practise the Commandment they had from the beginning, i. e.
And every one that loves him that begat, loves him also that is begotten of him. chap. 5.1. Is only solicitous that they did practise the Commandment they had from the beginning, i. e.
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The prudence and piety of those unerring Guides of the Church, (themselves under the certain guidance of the Spirit of truth) directed them to bring the things wherein they would have Christians unite, within as narrow a compass as was possible,
The prudence and piety of those unerring Guides of the Church, (themselves under the certain guidance of the Spirit of truth) directed them to bring the things wherein they would have Christians unite, within as narrow a compass as was possible,
neither multiplying articles of Faith, nor rites of Worship. These two principles (as they were thought to answer the Apostles ) would fully answer our design, and present enquiry.
neither multiplying Articles of Faith, nor Rites of Worship. These two principles (as they were Thought to answer the Apostles) would Fully answer our Design, and present enquiry.
We are to love them that are born of God, and are his children, otherwise than the children of men, or such of whom it may be said they are of their father the Devil;
We Are to love them that Are born of God, and Are his children, otherwise than the children of men, or such of whom it may be said they Are of their father the devil;
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them that appear to have been partakers of a divine nature at another rate, than them who have received a meer humane, or also the diabolical nature. 1 Joh. 5.1.
them that appear to have been partakers of a divine nature At Another rate, than them who have received a mere humane, or also the diabolical nature. 1 John 5.1.
The love that is owing to Christians as such, as it belongs to them only, so it belongs to all them who in profession and practice do own sincere, and incorrupt Christianity.
The love that is owing to Christians as such, as it belongs to them only, so it belongs to all them who in profession and practice do own sincere, and incorrupt Christianity.
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To limit our Christian love to a Party of Christians truly so called is so far from serving the purpose now to be aimed at, that it resists and defeats it;
To limit our Christian love to a Party of Christians truly so called is so Far from serving the purpose now to be aimed At, that it resists and defeats it;
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(For is there no love due to a disciple of Christ in the name of a disciple? ) It is founded in falshood, and a lye; denies them to be of the Christian community who really are so.
(For is there no love due to a disciple of christ in the name of a disciple?) It is founded in falsehood, and a lie; Denies them to be of the Christian community who really Are so.
but that of God himself. 'Tis true (and who doubts it?) that I may and ought upon special reasons to love some more than others (as relation, acquaintance, obligation by favours received from them, more eminent degrees of true worth,
but that of God himself. It's true (and who doubts it?) that I may and ought upon special Reasons to love Some more than Others (as Relation, acquaintance, obligation by favours received from them, more eminent Degrees of true worth,
and real goodness) but that signifies nothing to the withholding of that love which is due to a Christian as such, as that also ought not to prejudice the love I owe to a man, as he is a man.
and real Goodness) but that signifies nothing to the withholding of that love which is due to a Christian as such, as that also ought not to prejudice the love I owe to a man, as he is a man.
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Nor am I so promiscuously to distribute this holy love, as to place it at randome, upon every one that thinks it convenient for him to call himself a Christian,
Nor am I so promiscuously to distribute this holy love, as to place it At random, upon every one that thinks it convenient for him to call himself a Christian,
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But let my apprehensions be once set right concerning the true essentials of Christianity, (whether consisting in doctrinal or vital principles, ) then will my love be duly carried to all in whom they are found under one common notion, which I come actually to apply to this or that person as particular occasions do occur.
But let my apprehensions be once Set right Concerning the true essentials of Christianity, (whither consisting in doctrinal or vital principles,) then will my love be duly carried to all in whom they Are found under one Common notion, which I come actually to apply to this or that person as particular occasions do occur.
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And so shall alwaies be in a preparation of mind actually to unite in Christian love with every such person, whensoever such occasions do invite me to it.
And so shall always be in a preparation of mind actually to unite in Christian love with every such person, whensoever such occasions do invite me to it.
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1. How greatly would it contribute to the vigour of the Christian life? for so we should all equally hold the head, from which all the body by joynts and bands having nourishment ministred,
1. How greatly would it contribute to the vigour of the Christian life? for so we should all equally hold the head, from which all the body by Joints and bans having nourishment ministered,
As afterwards in this Chapter, verse 19. Thus (as it is in that other parallel text of Scripture) Speaking the truth in love, we shall grow up into him in all things, which is the head, even Christ:
As afterwards in this Chapter, verse 19. Thus (as it is in that other parallel text of Scripture) Speaking the truth in love, we shall grow up into him in all things, which is the head, even christ:
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from whom the whole body fitly joyn'd together, and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase of the body,
from whom the Whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, makes increase of the body,
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than the want of such a diffusive love shuts up and shrivels the destitute parts, and hinders the diffusion of a nutritive vital influence, in the body of Christ.
than the want of such a diffusive love shuts up and shrivels the destitute parts, and hinders the diffusion of a nutritive vital influence, in the body of christ.
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It makes Christians the more resolute in their adherence to Truth and goodness, when (from their not-doubted love) they are sure of the help, the counsels and prayers of the Christian community,
It makes Christians the more resolute in their adherence to Truth and Goodness, when (from their not-doubted love) they Are sure of the help, the Counsels and Prayers of the Christian community,
If any imagine themselves intended to be given up as Sacrifices to the rage of the common Enemy, their hearts are the apter to sink, they are most expos'd to temptations to prevaricate,
If any imagine themselves intended to be given up as Sacrifices to the rage of the Common Enemy, their hearts Are the apter to sink, they Are most exposed to temptations to prevaricate,
3. It would certainly in our present case, extinguish or abate the (so contrary) unhallow'd fire of our anger and wrath towards one another, as the Celestial beams do the baser culinary fire, which burns more fervently when the Sun hath less power.
3. It would Certainly in our present case, extinguish or abate the (so contrary) unhallowed fire of our anger and wrath towards one Another, as the Celestial beams do the baser culinary fire, which burns more fervently when the Sun hath less power.
Why are we yet to learn that the wrath of man worketh not the righteousness of God? What is gained by it? So little doth angry contention about small matters avail, that even they that happen to have the better cause lose by it,
Why Are we yet to Learn that the wrath of man works not the righteousness of God? What is gained by it? So little does angry contention about small matters avail, that even they that happen to have the better cause loose by it,
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Our Famous Davenant speaking of the noted controversy between Stephen Bishop of Rone, who, he saies, as much as in him lay, did with a Schismatical Spirit tear the Church, and Cyprian who with great lenity and Christian charity professes that he would not break the Lord's peace for diversity of opinion,
Our Famous Davenant speaking of the noted controversy between Stephen Bishop of Rone, who, he Says, as much as in him lay, did with a Schismatical Spirit tear the Church, and Cyprian who with great lenity and Christian charity Professes that he would not break the Lord's peace for diversity of opinion,
nor remove any from the right of communion, concludes that erring Cyprian deserv'd better of the Church of Christ than Orthodox Stephen. He thought him the Schismatick, whom he thought in the right,
nor remove any from the right of communion, concludes that erring Cyprian deserved better of the Church of christ than Orthodox Stephen. He Thought him the Schismatic, whom he Thought in the right,
and that his Orthodoxy (as it was accompanied) was more mischievous to the Church than the others Error. Nor can a man do that hurt to others without suffering it more principally.
and that his Orthodoxy (as it was accompanied) was more mischievous to the Church than the Others Error. Nor can a man do that hurt to Others without suffering it more principally.
which is grieved by nothing more than by bitterness, wrath, anger, &c. as the connexion of these two verses intimates, Eph. 4.30, 31. Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
which is grieved by nothing more than by bitterness, wrath, anger, etc. as the connexion of these two Verses intimates, Ephesians 4.30, 31. Grieve not the holy Spirit of God, whereby you Are sealed unto the day of redemption.
If such a love did govern in us, we should be alwaies ready to serve one another in love, to bear each others burthens, to afford our mutual Counsel and help to one another,
If such a love did govern in us, we should be always ready to serve one Another in love, to bear each Others burdens, to afford our mutual Counsel and help to one Another,
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Non monstrare vias eadem nisi sacra colenti, not so much as to shew the way to one not of their Religion. There would be no partition-wall thorough which love would not easily open a way of friendly commerce, by which we should insensibly slide, more and more, into one anothers hearts. Whence also
Non monstrare Ways Same nisi sacra colenti, not so much as to show the Way to one not of their Religion. There would be no partition-wall through which love would not Easily open a Way of friendly commerce, by which we should insensibly slide, more and more, into one another's hearts. Whence also
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7. It would make us much more apt to yield to one another, and abate all that ever we can, in order to as full an accommodation as is any way possible, that if we cannot agree upon either extream, we might at least meet in the middle. It would cause an emulation who should be larger in their grants to this purpose.
7. It would make us much more apt to yield to one Another, and abate all that ever we can, in order to as full an accommodation as is any Way possible, that if we cannot agree upon either extreme, we might At least meet in the middle. It would cause an emulation who should be larger in their grants to this purpose.
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As it was profest by Luther when so much was done at Marpurg towards an agreement between him and the Helvetians, that he would not allow that praise to the other Party that they should be more desirous of peace and concord than he.
As it was professed by Luther when so much was done At Marpurg towards an agreement between him and the Helvetians, that he would not allow that praise to the other Party that they should be more desirous of peace and concord than he.
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And insisted on by some of our own great Divines as precedential to the concord they endeavoured between the Saxon and the Helvetian Churches of later time,
And insisted on by Some of our own great Divines as precedential to the concord they endeavoured between the Saxon and the Helvetian Churches of later time,
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And indeed when I have read the Pacific writings of those eminent worthies, for the composing of those differences abroad, I could not but wonder that the same peaceable Spirit did not endeavour with more effect the composing of our own much lesser differences at home.
And indeed when I have read the Pacific writings of those eminent worthies, for the composing of those differences abroad, I could not but wonder that the same peaceable Spirit did not endeavour with more Effect the composing of our own much lesser differences At home.
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It is not for us to prescribe (as was said) to persons that are now in so eminent stations as these were at that time. But may we not hope to find with such (and where should we rather expect to find it?) that compassion and mercifulness in imitation of the blessed Jesus, their Lord and ours,
It is not for us to prescribe (as was said) to Persons that Are now in so eminent stations as these were At that time. But may we not hope to find with such (and where should we rather expect to find it?) that compassion and mercifulness in imitation of the blessed jesus, their Lord and ours,
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as They may not think fit themselves positively to order and enjoyn? Otherwise I believe it could not but give some trouble to a conscientious conforming Minister,
as They may not think fit themselves positively to order and enjoin? Otherwise I believe it could not but give Some trouble to a conscientious conforming Minister,
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if a sober pious person, sound in the Faith, and of a regular life should tell him he is willing to use his Ministery, in some of the Ordinances of Christ,
if a Sobrium pious person, found in the Faith, and of a regular life should tell him he is willing to use his Ministry, in Some of the Ordinances of christ,
and put him upon considering whether he ought not rather to dipense with mans rule, than with Gods. I know what the same Bishop Davenant hath expresly said, that He that believes the things contained in the Apostles Creed, and endeavours to live a life agreeable to the precepts of Christ, ought not to be expung'd from the Roll of Christians,
and put him upon considering whither he ought not rather to dipense with men Rule, than with God's I know what the same Bishop Davenant hath expressly said, that He that believes the things contained in the Apostles Creed, and endeavours to live a life agreeable to the Precepts of christ, ought not to be expunged from the Roll of Christians,
8. It would certainly make us abstain from mutual Censures of one another as insincere for our remaining differences. Charity that thinks no evil, would make us not need the reproof Rom. 14.4.
8. It would Certainly make us abstain from mutual Censures of one Another as insincere for our remaining differences. Charity that thinks no evil, would make us not need the reproof Rom. 14.4.
Who art thou that judgest anothers servant? The common aptness hereunto among us shews how little that divine Principle rules in our hearts, that in defiance of our rule,
Who art thou that Judges another's servant? The Common aptness hereunto among us shows how little that divine Principle rules in our hearts, that in defiance of our Rule,
and set no other bounds to our usurped licence of judging, than Nature hath set to our power of thinking, i. e. think all the mischievous thoughts of them that differ from us that we know how to devise or invent,
and Set no other bounds to our usurped licence of judging, than Nature hath Set to our power of thinking, i. e. think all the mischievous thoughts of them that differ from us that we know how to devise or invent,
as if we would say our thoughts (and then by an easie advance, our tongues) are our own, who is Lord over us? I animadvert not on this as the fault of one Party, but wheresoever it lies,
as if we would say our thoughts (and then by an easy advance, our tongues) Are our own, who is Lord over us? I animadvert not on this as the fault of one Party, but wheresoever it lies,
So that such as are well content with the public forms and rites of worship, would have no inclination to judge them that apprehend not things with their understandings, nor relish with their tast,
So that such as Are well content with the public forms and Rites of worship, would have no inclination to judge them that apprehend not things with their understandings, nor relish with their taste,
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They might learn better from the Cassandrian moderation, and from the avowed sentiments of that man (whose temper is better to be liked than his terms of union ) who speaking of such as being formerly rejected (meaning the Protestants) for finding fault with abuses in the Church, had by the urgency of their Conscience altered somewhat in the way of their teaching,
They might Learn better from the Cassandrian moderation, and from the avowed sentiments of that man (whose temper is better to be liked than his terms of Union) who speaking of such as being formerly rejected (meaning the Protestants) for finding fault with Abuses in the Church, had by the urgency of their Conscience altered somewhat in the Way of their teaching,
From the head there is no departure but by Doctrine disagreeable to Christ the Head. From the body there is no departure by diversity of rites and opinions,
From the head there is no departure but by Doctrine disagreeable to christ the Head. From the body there is no departure by diversity of Rites and opinions,
So that this learned Romanist neither thinks them Hereticks that hold the head, nor Schismaticks for such differences as ours are, from the rest of the body,
So that this learned Romanist neither thinks them Heretics that hold the head, nor Schismatics for such differences as ours Are, from the rest of the body,
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And again, where this love remains, and bears rule, it can as little be that they who are unsatisfi'd with the way of worship that more generally obtains, should censure them that are satisfi'd as insincere, meerly because of this difference.
And again, where this love remains, and bears Rule, it can as little be that they who Are unsatisfied with the Way of worship that more generally obtains, should censure them that Are satisfied as insincere, merely Because of this difference.
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as if because they have not our consciences they had none, or because they see not with our eyes they were therefore both utterly, and wilfully blind. To be here more particular:
as if Because they have not our Consciences they had none, or Because they see not with our eyes they were Therefore both utterly, and wilfully blind. To be Here more particular:
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The most you know are for the public way of Worship, and of these, some are for it as tolerable only, others as the best way, and think all other waies of worshipping God in Assemblies (being forbidden as they think by a just Law) sinful.
The most you know Are for the public Way of Worship, and of these, Some Are for it as tolerable only, Others as the best Way, and think all other ways of worshipping God in Assemblies (being forbidden as they think by a just Law) sinful.
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Of which sort, some that think it not simply unlawful, find it however less edifying to them, and thô they can therefore partake in it at some times, think themselves more ordinarily bound to attend such other means as they find more conducing to their spiritual profit and advantage, judging they have an undoubted right from Christ, anciently allowed from age to age in the best times of the Christian Church,
Of which sort, Some that think it not simply unlawful, find it however less edifying to them, and though they can Therefore partake in it At Some times, think themselves more ordinarily bound to attend such other means as they find more conducing to their spiritual profit and advantage, judging they have an undoubted right from christ, anciently allowed from age to age in the best times of the Christian Church,
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and are the more averse to any participation in it, as apprehending it to have no suitableness or aptitude to profit their Souls, wherein they are the more confirmed that they believe not God will ever bless the means which he hath not appointed.
and Are the more averse to any participation in it, as apprehending it to have no suitableness or aptitude to profit their Souls, wherein they Are the more confirmed that they believe not God will ever bless the means which he hath not appointed.
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why may it not be supposed they sincerely think (thô it should be mistakingly) that the things more liable to exception are capable of a sense wherein they are not unlawful:
why may it not be supposed they sincerely think (though it should be mistakingly) that the things more liable to exception Are capable of a sense wherein they Are not unlawful:
Now how apt all these are unto very severe Censures of one another, he knowes not the age that is ignorant. One sort censuring the other as humorsome, factious, schismatical, the others them back again as formal, popishly affected, destitute of any savour of spiritual things, having nothing of God in them,
Now how apt all these Are unto very severe Censures of one Another, he knows not the age that is ignorant. One sort censuring the other as humorsome, factious, Schismatical, the Others them back again as formal, popishly affected, destitute of any savour of spiritual things, having nothing of God in them,
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Now is this suitable to the love that should rule among Christians? or to the reverence we ought to have for that authority that forbids such judging? It ought to be considered both that all have not the same understanding, nor the same gust and relish of things.
Now is this suitable to the love that should Rule among Christians? or to the Reverence we ought to have for that Authority that forbids such judging? It ought to be considered both that all have not the same understanding, nor the same gust and relish of things.
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1. Not the same understanding. And therefore where Conscience hath the same rule, it cannot have, with every one the same actual latitude, that rule being so very diversly understood, which different estimate of Consciences, the Apostle hath express reference to in that large and most healing discourse of his Rom. 14. One (saith he vers. 2.) believeth that he may eat all things, another, who is weak, eateth herbs.
1. Not the same understanding. And Therefore where Conscience hath the same Rule, it cannot have, with every one the same actual latitude, that Rule being so very diversely understood, which different estimate of Consciences, the Apostle hath express Referente to in that large and most healing discourse of his Rom. 14. One (Says he vers. 2.) Believeth that he may eat all things, Another, who is weak, Eateth herbs.
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Nor doth he, in reference to such doubted things, determine what all should do or not do, by particular rules, concerning every such case that was then depending, which it seems he reckon'd was not necessary,
Nor does he, in Referente to such doubted things, determine what all should do or not do, by particular rules, Concerning every such case that was then depending, which it seems he reckoned was not necessary,
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And in reference to the mentioned differences among our selves (as well as others no nearer to the substantials and vitals of our Religion) there is somewhat else to be done than to conclude against a mans sincerity because of such differing sentiments and practices,
And in Referente to the mentioned differences among our selves (as well as Others not nearer to the substantials and vitals of our Religion) there is somewhat Else to be done than to conclude against a men sincerity Because of such differing sentiments and practices,
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and which certainly would be done, if truly Christian love, or even justice it self did take place as they ought, i. e. It would be considered what these several differing Parties have to say for themselves, what reasons they may alledge,
and which Certainly would be done, if truly Christian love, or even Justice it self did take place as they ought, i. e. It would be considered what these several differing Parties have to say for themselves, what Reasons they may allege,
and whether, thô they be not sufficient to justifie their several opinions and practices (as all cannot be in the right) they be not such as by which a conscientious man, a sincere fearer of God may be sway'd,
and whither, though they be not sufficient to justify their several opinions and practices (as all cannot be in the right) they be not such as by which a conscientious man, a sincere fearer of God may be swayed,
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And not being so, they think themselves bound to take the opportunity which they this way obtain of doing good to the souls of men? Others also apprehending it lawful,
And not being so, they think themselves bound to take the opportunity which they this Way obtain of doing good to the Souls of men? Others also apprehending it lawful,
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how possible is it to them from a certain reverence they have for Antiquity, and for our own first Reformers to think it best and fittest to be continued!
how possible is it to them from a certain Reverence they have for Antiquity, and for our own First Reformers to think it best and Fittest to be continued!
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Is it not possible they may, with a sincere conscience, think themselves not therefore obliged wholly to renounce their calling and office, to which they were duly set apart,
Is it not possible they may, with a sincere conscience, think themselves not Therefore obliged wholly to renounce their calling and office, to which they were duly Set apart,
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And whereas of the People, some may think the public forms and wayes of worship not simply unlawful, but find them less edifying to them than other means which the Providence of God affords them;
And whereas of the People, Some may think the public forms and ways of worship not simply unlawful, but find them less edifying to them than other means which the Providence of God affords them;
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Why should it be thought on the one hand or the other that it is so little possible they should be guided by reasonable and conscientious considerations herein, that nothing but corrupt inclination must be understood to govern them? Is it not supposeable that accounting the public worship substantially agreeable to divine institution,
Why should it be Thought on the one hand or the other that it is so little possible they should be guided by reasonable and conscientious considerations herein, that nothing but corrupt inclination must be understood to govern them? Is it not supposable that accounting the public worship substantially agreeable to divine Institution,
than totally to disown it? For what worship is there on earth that is in all things incorrupt? And they may apprehend it fit to testifie their union with the sincere Christians, that may be statedly under that form,
than totally to disown it? For what worship is there on earth that is in all things incorrupt? And they may apprehend it fit to testify their Union with the sincere Christians, that may be statedly under that from,
and especially in a time when the contest is so high in the world, between them that profess the substance of Reformed Christianity, and them that have so much deform'd it;
and especially in a time when the contest is so high in the world, between them that profess the substance of Reformed Christianity, and them that have so much deformed it;
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and to use that liberty which (they think) should not be jug'd by another mans Conscience, which yet they would have regard to, where there are not greater reasons to preponderate.
and to use that liberty which (they think) should not be judged by Another men Conscience, which yet they would have regard to, where there Are not greater Reasons to preponderate.
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They are indeed under a disadvantage (with them that are apt to use a greater liberty in their Censures than they do in their practice in these matters) when it falls out that their partial compliance is the means of their security from penalties.
They Are indeed under a disadvantage (with them that Are apt to use a greater liberty in their Censures than they do in their practice in these matters) when it falls out that their partial compliance is the means of their security from penalties.
But they for shame ought to be silent whose total compliance gains them not only immunity, but great emoluments. And that perhaps, yielded not according to a former,
But they for shame ought to be silent whose total compliance gains them not only immunity, but great emoluments. And that perhaps, yielded not according to a former,
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but (at that time when the opportunity occurred) a new and altered judgment. They may however know themselves to be moved by greater ends than secular interest.
but (At that time when the opportunity occurred) a new and altered judgement. They may however know themselves to be moved by greater ends than secular Interest.
And so may these we now speak of, and yet may think the preservation of their earthly portion wherewith they are to glorifie God in this world not too little an end to be designed and endeavoured by lawful means.
And so may these we now speak of, and yet may think the preservation of their earthly portion wherewith they Are to Glorify God in this world not too little an end to be designed and endeavoured by lawful means.
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But if the thing sincerely and supreamly designed, be the glory of God, that is the most spiritual end. If it be not, that ought to be chang'd which is wrong, not that which is right.
But if the thing sincerely and supremely designed, be the glory of God, that is the most spiritual end. If it be not, that ought to be changed which is wrong, not that which is right.
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And then for such as decline the public Worship totally, as judging it simply unlawful: Is it not possible they may be led to that Practice by somewhat else than humour and factious inclination? Have they not that to say, which may at least seem solid and strong to a conscientious man? How jealous God did heretofore shew himself in all the affairs of his Worship!
And then for such as decline the public Worship totally, as judging it simply unlawful: Is it not possible they may be led to that Practice by somewhat Else than humour and factious inclination? Have they not that to say, which may At least seem solid and strong to a conscientious man? How jealous God did heretofore show himself in all the affairs of his Worship!
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And that therefore God himself when the season of maturity, and the fulnes of time came, thought fit to abrogate those of his own former appointment, with no (probable) design to allow men the liberty of substituting others in their room.
And that Therefore God himself when the season of maturity, and the fullness of time Come, Thought fit to abrogate those of his own former appointment, with no (probable) Design to allow men the liberty of substituting Others in their room.
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If they be thought meerly lawful, and such as may therefore be used upon weighty reasons at some times, but are found less edifying, who can doubt but I ought to use for my Soul (at least in an ordinary course) the aptest means that I can ordinarily have for the promoting its edification and salvation? Do we not reckon our selves to owe so much even to our bodies? And what is another mans opinion to signifie against my sense and constant experience? Is there not such a thing as a mental idiosynerasie (or peculiarity of temper) as well as a bodily? and whereto what is most agreeable, any man that is not destitute of ordinary understanding is the fittest judge himself.
If they be Thought merely lawful, and such as may Therefore be used upon weighty Reasons At Some times, but Are found less edifying, who can doubt but I ought to use for my Soul (At least in an ordinary course) the aptest means that I can ordinarily have for the promoting its edification and salvation? Do we not reckon our selves to owe so much even to our bodies? And what is Another men opinion to signify against my sense and constant experience? Is there not such a thing as a mental idiosynerasie (or peculiarity of temper) as well as a bodily? and whereto what is most agreeable, any man that is not destitute of ordinary understanding is the Fittest judge himself.
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And if it be said against the former of these two sorts, Are they n•t at all times obliged to use the means which are most edifying? They may say at all times when they have nothing to outweigh their own present edification.
And if it be said against the former of these two sorts, are they n•t At all times obliged to use the means which Are most edifying? They may say At all times when they have nothing to outweigh their own present edification.
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But it is not imposs•ible that a consciencious judgement may esteem all the forementioned considerations concurring, to be of more weight than the greater advantage hoped to be gained in that one hour.
But it is not imposs•ible that a conscientious judgement may esteem all the forementioned considerations concurring, to be of more weight than the greater advantage hoped to be gained in that one hour.
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For he is to be accountable to God for what portion he hath intrusted him with of the good things of this life, and is not to throw it away without sufficient cause.
For he is to be accountable to God for what portion he hath Entrusted him with of the good things of this life, and is not to throw it away without sufficient cause.
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A meer commutation unto less advantage upon an equally or more urgent necessity is less than omission. And they that shall have learned, as our Saviour directs, what that means, I will have mercy and not Sacrifice, will not condemn the guiltless.
A mere commutation unto less advantage upon an equally or more urgent necessity is less than omission. And they that shall have learned, as our Saviour directs, what that means, I will have mercy and not Sacrifice, will not condemn the guiltless.
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Only such are concerned first to search well and be satisfy'd concerning the lawfulness of their action in it self, that they do it not with a self-condemning conscience,
Only such Are concerned First to search well and be satisfied Concerning the lawfulness of their actium in it self, that they do it not with a self-condemning conscience,
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We can never act innocently or comfortably in any thing, till he be in every thing more absolutely our all in all; and have much more reason to be scrupulous,
We can never act innocently or comfortably in any thing, till he be in every thing more absolutely our all in all; and have much more reason to be scrupulous,
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and (if others knew our hearts) were much more liable to censure, that, in our common affairs, he is so much forgotten, that we live not more entirely to him;
and (if Others knew our hearts) were much more liable to censure, that, in our Common affairs, he is so much forgotten, that we live not more entirely to him;
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and so much of another nature, but to shew that while there is any thing colourable to be alledg'd for this or that way, True Christian love, compassion of common humane frailty, and a duly humble sense of a mans own, would oblige him to think that Conscience towards God may have a greater hand (thô with some misguided it self ) in guiding men the different waies they take, than is commonly thought.
and so much of Another nature, but to show that while there is any thing colourable to be alleged for this or that Way, True Christian love, compassion of Common humane frailty, and a duly humble sense of a men own, would oblige him to think that Conscience towards God may have a greater hand (though with Some misguided it self) in guiding men the different ways they take, than is commonly Thought.
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Perhaps few metaphysical questions are disputed with more subtilty than that controversie is managed with, by Arch-bishop Whitgift, Bishop Morton, Doctor Burgesse, Doctor Ames, Cartwright, Calverwood and others. And how very easily possible and pardonable is it to unlearned persons,
Perhaps few metaphysical questions Are disputed with more subtlety than that controversy is managed with, by Archbishop Whitgift, Bishop Mortonum, Doctor Burgess, Doctor Ames, Cartwright, Calverwood and Others. And how very Easily possible and pardonable is it to unlearned Persons,
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or of weaker intellectuals, being obliged in order to their practice to give a judgment in reference to these things one way or other, to judge amiss!
or of Weaker intellectuals, being obliged in order to their practice to give a judgement in Referente to these things one Way or other, to judge amiss!
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Why should we expect every sincerely pious man to be able to hit the very point of truth and right in matters that belong, as Bishop Davenant once said in another case [ non ad fidem fundamentalem,
Why should we expect every sincerely pious man to be able to hit the very point of truth and right in matters that belong, as Bishop Davenant once said in Another case [ non ad fidem fundamentalem,
What were to be done in reference to so nicely disputable things made part of the terms of Christian communion, is more the matter of our wish than hope, till by a gracious influence God better mens minds,
What were to be done in Referente to so nicely disputable things made part of the terms of Christian communion, is more the matter of our wish than hope, till by a gracious influence God better men's minds,
Our case is ill when only vexatio dat intellectum, when nothing but sorrow and suffering will make us wise which is very likely from the righteous hand of God to be our common lot.
Our case is ill when only Vexation that Intellectum, when nothing but sorrow and suffering will make us wise which is very likely from the righteous hand of God to be our Common lot.
All good men in all the times and ages of the Christian Church have a constant value and love for the great substantials of Religion, which have in them that inward evidence and excellency as commands and captivates a rectifi'd mind and heart,
All good men in all the times and ages of the Christian Church have a constant valve and love for the great substantials of Religion, which have in them that inward evidence and excellency as commands and captivates a rectified mind and heart,
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whereas the meer external forms of it, the outward dress and garb, are variously esteem'd and despised, liked and disliked by the same sort of men, i. e.
whereas the mere external forms of it, the outward dress and garb, Are variously esteemed and despised, liked and disliked by the same sort of men, i. e.
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Now this various gust and relish cannot but have influence, more remotely, upon the conscientious determination of our choice, concerning our usual way of worshipping God.
Now this various gust and relish cannot but have influence, more remotely, upon the conscientious determination of our choice, Concerning our usual Way of worshipping God.
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and confirming our resolutions, than in the gusts and relishes of affection, yet who sees not that these are of great use even to the other? And that it is necessary that at least there be not a disgust or antipathy? What is constantly less grateful, will certainly be less nutritive.
and confirming our resolutions, than in the gusts and Relishes of affection, yet who sees not that these Are of great use even to the other? And that it is necessary that At least there be not a disgust or antipathy? What is constantly less grateful, will Certainly be less nutritive.
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For have they not as great a disgust of the others way, as they have of theirs? would They not as much regret to be ty'd to theirs? Have they not as great a liking of their own? And doth not common experience shew that there are as different mental relishes as bodily? How comes one man in the matters of Literature to savour Metaphysicks? another Mathematicks, another History, and the like? and no mans Genius can be forc't in these things.
For have they not as great a disgust of the Others Way, as they have of theirs? would They not as much regret to be tied to theirs? Have they not as great a liking of their own? And does not Common experience show that there Are as different mental Relishes as bodily? How comes one man in the matters of Literature to savour Metaphysics? Another Mathematics, Another History, and the like? and no men Genius can be forced in these things.
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Why may there not be the like difference in the matters of Religion? And I would fain know what that Religion is worth that is without a gust and savour, that is insipid and unpleasant, much more that would, being used in a constant course, this or that way, be nauseous and offensive?
Why may there not be the like difference in the matters of Religion? And I would fain know what that Religion is worth that is without a gust and savour, that is insipid and unpleasant, much more that would, being used in a constant course, this or that Way, be nauseous and offensive?
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as if the grace of God overcome it not, will be mortal to them, and we are not to think of relieving them, by withdrawing the offending object, which it self must be the means of their cure.
as if the grace of God overcome it not, will be Mortal to them, and we Are not to think of relieving them, by withdrawing the offending Object, which it self must be the means of their cure.
Upon the whole nothing is more agreeable, either to this divine principle of Love, nothing (within our compass) more conducible to our end, the ceasing of our differences (which are most likely to die and vanish by neglect) or their ceasing to be inconvenient to us,
Upon the Whole nothing is more agreeable, either to this divine principle of Love, nothing (within our compass) more conducible to our end, the ceasing of our differences (which Are most likely to die and vanish by neglect) or their ceasing to be inconvenient to us,
If I can contribute no way else to union, from this holy dictate and law of the Spirit of love, I can at least abstain from censuring my fellow Christians.
If I can contribute no Way Else to Union, from this holy dictate and law of the Spirit of love, I can At least abstain from censuring my fellow Christians.
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And if I would take upon me to conclude a man insincere, and an hypocrite, only because he is not of my mind in these smaller things that are controverted among us,
And if I would take upon me to conclude a man insincere, and an hypocrite, only Because he is not of my mind in these smaller things that Are controverted among us,
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how would I form my argument? No one can with sincerity differ from that man whose understanding is so good and clear as to apprehend all things with absolute certainty just as they are.
how would I from my argument? No one can with sincerity differ from that man whose understanding is so good and clear as to apprehend all things with absolute certainty just as they Are.
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And then go on to assume (and a strange assuming it must be) But my understanding is so good and clear as, &c. 'Tis hard to say whether the uncharitableness of the one assertion, or the arrogance of the other is greater;
And then go on to assume (and a strange assuming it must be) But my understanding is so good and clear as, etc. It's hard to say whither the uncharitableness of the one assertion, or the arrogance of the other is greater;
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How is the throne and judicial power of the Redeemer usurp't which he hath founded in his blood. Rom. 14.4. Who art thou that judgest another mans servant? to his own master he standeth or falleth.
How is the throne and judicial power of the Redeemer usurped which he hath founded in his blood. Rom. 14.4. Who art thou that Judges Another men servant? to his own master he Stands or falls.
One would think they that lay no restraint upon themselves in this matter of judging their brethren, upon every light occasion, reckon this chapter came by chance into the Bible.
One would think they that lay no restraint upon themselves in this matter of judging their brothers, upon every Light occasion, reckon this chapter Come by chance into the bible.
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but implies a severe rebuke, in the mean time, to such a self-assuming censorious spirit, that it may in such a case be so truly said, It is a much easier thing to please God than man.
but Implies a severe rebuke, in the mean time, to such a self-assuming censorious Spirit, that it may in such a case be so truly said, It is a much Easier thing to please God than man.
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than you do from me, and if I judge not you about it, what greater reason have you to judge me? And they have little reason to value such a mans judgment concerning their duty in a doubtful matter, who cannot see his own in so plain a case.
than you do from me, and if I judge not you about it, what greater reason have you to judge me? And they have little reason to valve such a men judgement Concerning their duty in a doubtful matter, who cannot see his own in so plain a case.
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9. A due Christian love would oblige us after competent endeavours of mutual satisfaction about the matters wherein we differ to forbear further urging of one another concerning them.
9. A due Christian love would oblige us After competent endeavours of mutual satisfaction about the matters wherein we differ to forbear further urging of one Another Concerning them.
Sometimes labouring to work upon their kindness by flattery, sometimes upon their fear by threats and menaces. Sincere love would certainly abhor to do thus.
Sometime labouring to work upon their kindness by flattery, sometime upon their Fear by Treats and menaces. Sincere love would Certainly abhor to do thus.
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If some have more latitude than I, and think what they may do, in present circumstances so far as they may, they must, would it not be the dictate of love patiently to admit it, especially when it comes to suffering.
If Some have more latitude than I, and think what they may do, in present Circumstances so Far as they may, they must, would it not be the dictate of love patiently to admit it, especially when it comes to suffering.
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if I lov'd them, be content they had the grief and did want the consolation? There will be still found in a state of suffering, somewhat that will prove a common cause to good men wherein they will most entirely agree, whatsoever smaller things they may differ in.
if I loved them, be content they had the grief and did want the consolation? There will be still found in a state of suffering, somewhat that will prove a Common cause to good men wherein they will most entirely agree, whatsoever smaller things they may differ in.
As the pious Bishops Ridley and Hooper well agreed upon a Martyrdom at the Stake, in the same important Cause, who before, had differed (somewhat angrily) about some Ceremonies.
As the pious Bishops Ridley and Hooper well agreed upon a Martyrdom At the Stake, in the same important Cause, who before, had differed (somewhat angrily) about Some Ceremonies.
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against the which the World so furiously rageth in these our dayes, howsoever, in time past, by certain by Matters and circumstances of Religion, your wisdom,
against the which the World so furiously rages in these our days, howsoever, in time past, by certain by Matters and Circumstances of Religion, your Wisdom,
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Especially to do it with insulting threats, and menaces, and labour to overawe their brethren, against their consciences, into the embracing of their sentiments and way.
Especially to do it with insulting Treats, and menaces, and labour to overawe their brothers, against their Consciences, into the embracing of their sentiments and Way.
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Is it possible a Christian should not understand how necessary it is to every ones duty and peace that he exactly follow that direction of the Apostles, and esteem it most sacred. Rom. 14.5. Let every man be fully perswaded in his own mind.
Is it possible a Christian should not understand how necessary it is to every ones duty and peace that he exactly follow that direction of the Apostles, and esteem it most sacred. Rom. 14.5. Let every man be Fully persuaded in his own mind.
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Not against a prevailing doubt, for in very doubtful cases to be rid of all formido oppositi or suspicion that the matter may be otherwise is perhaps impossible to me,
Not against a prevailing doubt, for in very doubtful cases to be rid of all Fear oppositi or suspicion that the matter may be otherwise is perhaps impossible to me,
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whether if we should thus declare to you, That 'tis truly against our consciences to communicate with you upon your terms, we believe we should greatly offend God in it,
whither if we should thus declare to you, That it's truly against our Consciences to communicate with you upon your terms, we believe we should greatly offend God in it,
I appeal to you, I say, whether we should not hereby make our selves uncapable of any Christian communion with you or any others? This is then the plain State of the case,
I appeal to you, I say, whither we should not hereby make our selves uncapable of any Christian communion with you or any Others? This is then the plain State of the case,
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For I would fain know can there not herein be an excesse? Is it not supposeable that they who differ from me, in such lesser things, may be sometime arrived to a settlement and fixedness of judgment in them,
For I would fain know can there not herein be an excess? Is it not supposable that they who differ from me, in such lesser things, may be sometime arrived to a settlement and fixedness of judgement in them,
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as well as I? Is it not possible they have weighed the moments of things as much as I have done? Is such a cause infinite? Is it not possible that all may have been said in it which is to be said,
as well as I? Is it not possible they have weighed the moments of things as much as I have done? Is such a cause infinite? Is it not possible that all may have been said in it which is to be said,
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and the matter have been sifted to the very bran? So that all my further arguings may serve but to argue my vain self-confidence, or aboundingness in my own sense,
and the matter have been sifted to the very bran? So that all my further arguings may serve but to argue my vain self-confidence, or aboundingness in my own sense,
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He whom we account our weaker brother, and of slower understanding, must be received, (not cast out of our communion) and because God himself hath received him, as vers. 3. ( q. d. Is he thought fit for Gods communion, notwithstanding his unsatisfied-scruple,
He whom we account our Weaker brother, and of slower understanding, must be received, (not cast out of our communion) and Because God himself hath received him, as vers. 3. (q. worser. Is he Thought fit for God's communion, notwithstanding his unsatisfied-scruple,
When is the saw of disputation long drawn, about one thing, without ill effects? Reason having at length spent its strength growes (as weak people are) peevish and froward; degenerates into anger and clamour.
When is the saw of disputation long drawn, about one thing, without ill effects? Reason having At length spent its strength grows (as weak people Are) peevish and froward; Degenerates into anger and clamour.
In greater differences than our present ones, between the Protestant Churches abroad: Some of more prudent and peaceable minds have earnestly press'd the laying aside of disputes,
In greater differences than our present ones, between the Protestant Churches abroad: some of more prudent and peaceable minds have earnestly pressed the laying aside of disputes,
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And that King of Navarre, who, at that time, seem'd highly concern'd for the peace and welfare of the reformed Churches (afterwards Henry the 4th of France ) in his negotiations with divers Princes to that purpose, gave special instructions to his Embassador much to insist upon this , That (till other remedies could be used) an end might be put to bitter contentions and disputations, that Christian love and a brotherly union might be restored.
And that King of Navarre, who, At that time, seemed highly concerned for the peace and welfare of the reformed Churches (afterwards Henry the 4th of France) in his negotiations with diverse Princes to that purpose, gave special instructions to his Ambassador much to insist upon this, That (till other remedies could be used) an end might be put to bitter contentions and disputations, that Christian love and a brotherly Union might be restored.
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And who sees not how much this would conduce to peace and union in our case too? who sees it not that is a hearty lover of peace? and that is not intent upon continuing and keeping afoot a controversy, not so much a• a means to that, but as an end, contending for contentions sake, and as a thing which he loves and delights in for it self? I am sure love to our brethren would not let us continually molest and importune them to no purpose.
And who sees not how much this would conduce to peace and Union in our case too? who sees it not that is a hearty lover of peace? and that is not intent upon Continuing and keeping afoot a controversy, not so much a• a means to that, but as an end, contending for contentions sake, and as a thing which he loves and delights in for it self? I am sure love to our brothers would not let us continually molest and importune them to no purpose.
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And 'tis fit they that urge to us, these are little things, which they importune us about, should know we have great things to mind, of eternal concernment to us.
And it's fit they that urge to us, these Are little things, which they importune us about, should know we have great things to mind, of Eternal concernment to us.
or a flame of fire) I would ask them What are you altogether unatoneable? will nothing divert you from this pursuit? If any thing, what will? What more gentle thing than our destruction do you seek,
or a flame of fire) I would ask them What Are you altogether unatoneable? will nothing divert you from this pursuit? If any thing, what will? What more gentle thing than our destruction do you seek,
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or will content you? Is it our communion? And do you so recommend your selves? Do you not know Cain is said to have been of that wicked one who slew his brother? 1 Joh. 3.10. And that whosoever hateth his brother is a murtherer;
or will content you? Is it our communion? And do you so recommend your selves? Do you not know Cain is said to have been of that wicked one who slew his brother? 1 John 3.10. And that whosoever hates his brother is a murderer;
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and that no murtherer hath eternal life abiding in him? Is it not said Joh. 8.44. That such are of their father the devil, and the lusts of their father they will do, who was a murtherer from the beginning? And in the forementioned 1 Joh. 3.10. In this the children of God are manifest, and the children of the devil:
and that no murderer hath Eternal life abiding in him? Is it not said John 8.44. That such Are of their father the Devil, and the Lustiest of their father they will do, who was a murderer from the beginning? And in the forementioned 1 John 3.10. In this the children of God Are manifest, and the children of the Devil:
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whosoever doth not righteousness is not of God, neither he that loveth not his brother? If all were like you under what notion were we to unite with them? The Apostle tells us 1 Cor. 10.20, 21. I would not that ye should have fellowship with devils.
whosoever does not righteousness is not of God, neither he that loves not his brother? If all were like you under what notion were we to unite with them? The Apostle tells us 1 Cor. 10.20, 21. I would not that you should have fellowship with Devils.
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And in good earnest, incarnate devils (thô that Text do not directly speak of such ) have too much of devil in them, to be participants in a communion, that can seem desireable,
And in good earnest, incarnate Devils (though that Text do not directly speak of such) have too much of Devil in them, to be participants in a communion, that can seem desirable,
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How can I endure to approach those holy mysteries, wherein all are to drink into one Spirit, and declare their union with the God of love, with the Emmanuel, God most nearly approaching us, God with us, collecting and gathering us in unto him as our common center, whence the blessed Spirit of holy love is to diffuse it self through the whole body, all enlivened by that spirit,
How can I endure to approach those holy Mysteres, wherein all Are to drink into one Spirit, and declare their Union with the God of love, with the Emmanuel, God most nearly approaching us, God with us, collecting and gathering us in unto him as our Common centre, whence the blessed Spirit of holy love is to diffuse it self through the Whole body, all enlivened by that Spirit,
With what significancy can I do so (thô I were never so well satisfy'd with the external forms and modes my self) if it be apparent (I say if apparent) I must cast in my lot and joyn my self with them (were they generally such) whose souls are under the dominion of the quite contrary spirit, that fills them with malignity, with mischievous dispositions,
With what significancy can I do so (though I were never so well satisfied with the external forms and modes my self) if it be apparent (I say if apparent) I must cast in my lot and join my self with them (were they generally such) whose Souls Are under the dominion of the quite contrary Spirit, that fills them with malignity, with mischievous dispositions,
I know many are apt to justify themselves in their animosity, and bitterness of spirit, towards others, upon a pretence that they bear the same disaffected mind towards them.
I know many Are apt to justify themselves in their animosity, and bitterness of Spirit, towards Others, upon a pretence that they bear the same disaffected mind towards them.
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& c? How unlike the example of our blessed Lord, when, even in dying agonies, he breath'd forth these words and his soul almost at once, Father forgive them, &c:
& c? How unlike the Exampl of our blessed Lord, when, even in dying agonies, he breathed forth these words and his soul almost At once, Father forgive them, etc.:
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How unlike is that aptness to the retaliating of injuries, to the Christian temper which the renowned Calvin discovers in an Epistle to Bullinger, speaking of Luthers severity towards him.
How unlike is that aptness to the retaliating of injuries, to the Christian temper which the renowned calvin discovers in an Epistle to Bullinger, speaking of Luthers severity towards him.
A noted Philosopher urges that against it that one would think should not need to be suggested to Christians, somewhat so prudential as might not only work upon the principle of love to others, but even that of self-love, That then the evil must perpetually circulate,
A noted Philosopher urges that against it that one would think should not need to be suggested to Christians, somewhat so prudential as might not only work upon the principle of love to Others, but even that of Self-love, That then the evil must perpetually circulate,
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This then is the first part of the Answer to the proposed Question, What may be most hopefully done, & c? The endeavour of having our hearts knit together in love would surely do much towards it.
This then is the First part of the Answer to the proposed Question, What may be most hopefully done, & c? The endeavour of having our hearts knit together in love would surely do much towards it.
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It is also so very evident, that we do not need to make this discourse swell to a bulk too unproportionable to the rest it is to be joyned with, by speaking largely to it.
It is also so very evident, that we do not need to make this discourse swell to a bulk too unproportionable to the rest it is to be joined with, by speaking largely to it.
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1. Our understandings are duly enlightned so as mentally to entertain aright the doctrine of the Gospel, i. e. 1. Distinctly to apprehend the meaning and design of this mysterious revelation of God in Christ. 2. And to be fully assured of the truth of it.
1. Our understandings Are duly enlightened so as mentally to entertain aright the Doctrine of the Gospel, i. e. 1. Distinctly to apprehend the meaning and Design of this mysterious Revelation of God in christ. 2. And to be Fully assured of the truth of it.
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That union is not like to be firm and lasting, the center whereof is a trifle. It must be somewhat that is of it self apt to attract and hold our hearts strongly to it.
That Union is not like to be firm and lasting, the centre whereof is a trifle. It must be somewhat that is of it self apt to attract and hold our hearts strongly to it.
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To attempt with excessive earnestness an union in external formalities that have not a value and goodness in themselves; when the labour and difficulty is so great,
To attempt with excessive earnestness an Union in external formalities that have not a valve and Goodness in themselves; when the labour and difficulty is so great,
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and thence be more strongly inclin'd to hold together by the things wherein we agree, than to contend with one another about the things wherein we differ.
and thence be more strongly inclined to hold together by the things wherein we agree, than to contend with one Another about the things wherein we differ.
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1. More grateful to God, who is not pleased with the stench of Carkasses, or with the dead shewes of Religion instead of the living substance. We should hereupon not be deserted of the divine presence, which we cannot but reckon will retire when we entertain him but with insipid formalities.
1. More grateful to God, who is not pleased with the stench of Carcases, or with the dead shows of Religion instead of the living substance. We should hereupon not be deserted of the divine presence, which we cannot but reckon will retire when we entertain him but with insipid formalities.
What became of the Christian interest in the world, when Christians had so sensibly diverted from minding the great things of Religion to little minute circumstances, about which they affected to busie themselves,
What became of the Christian Interest in the world, when Christians had so sensibly diverted from minding the great things of Religion to little minute Circumstances, about which they affected to busy themselves,
2. More awful to men; They who are tempted to despise the faint languid appearances of an impotent, inefficacious, spiritless Religion, discern a Majesty in that which is visibly living, powerful, and productive of suitable fruits.
2. More awful to men; They who Are tempted to despise the faint languid appearances of an impotent, inefficacious, spiritless Religion, discern a Majesty in that which is visibly living, powerful, and productive of suitable fruits.
Who that shall consider the state af the Christian Church, and the gradual declining of Religion for that three hundred years from Constantines time to that of Phocas, but shall see cause at once to lament the sin and folly of men,
Who that shall Consider the state of the Christian Church, and the gradual declining of Religion for that three hundred Years from Constantines time to that of Phocas, but shall see cause At once to lament the since and folly of men,
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and their leaders contentious, luxurious, covetous, proud, ambitious, affecters of Domination, so was the Christian Church gradually forsaken of the divine presence.
and their leaders contentious, luxurious, covetous, proud, ambitious, affecters of Domination, so was the Christian Church gradually forsaken of the divine presence.
Inasmuch as that at the same time when Boniface obtained from Phocas the title of universal Bishop, in defiance of the severe sentence of his Predecessor Gregory the great, sprang up the dreadful delusion of Mahomet .
Inasmuch as that At the same time when Boniface obtained from Phocas the title of universal Bishop, in defiance of the severe sentence of his Predecessor Gregory the great, sprang up the dreadful delusion of Mahomet.
And so spread it self to this day, thorough Asia, Africa, and too considerable a part of Europe, that where Christians were twenty or thirty to one, there was now scarce one Christian to twenty or thirty Mahometans or grosser Pagans.
And so spread it self to this day, through Asia, Africa, and too considerable a part of Europe, that where Christians were twenty or thirty to one, there was now scarce one Christian to twenty or thirty Mahometans or grosser Pagans.
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4. Hereby we shall be inabled most resolvedly to suffer being call'd to it, when it is for the great things of the Gospel, the mystery of God, and of the Father,
4. Hereby we shall be enabled most resolvedly to suffer being called to it, when it is for the great things of the Gospel, the mystery of God, and of the Father,
'Tis an uncomfortable thing to suffer either for the meer spiritless, uncertain, unoperative notions and opinions, or for the unenlivened outward forms of Religion, that we never felt to do us good, in which we never tasted sweetness,
It's an uncomfortable thing to suffer either for the mere spiritless, uncertain, unoperative notions and opinions, or for the unenlivened outward forms of Religion, that we never felt to do us good, in which we never tasted sweetness,
But who will hesitate at suffering for so great things as the substantials of the Gospel, which he hath clearly understood, whereof he is fully assured, and which he hath practically acknowledged, and embraced,
But who will hesitate At suffering for so great things as the substantials of the Gospel, which he hath clearly understood, whereof he is Fully assured, and which he hath practically acknowledged, and embraced,
And thô by such suffering he himself perish from off this earth, his Religion lives, is spread the more in the present age, and propagated to after ages.
And though by such suffering he himself perish from off this earth, his Religion lives, is spread the more in the present age, and propagated to After ages.
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His triumphant entrance into Heaven, whither he is to collect all that ever lov'd, trusted and obey'd him, to dwell and be conversant together in his eternal love and praises.
His triumphant Entrance into Heaven, whither he is to collect all that ever loved, trusted and obeyed him, to dwell and be conversant together in his Eternal love and praises.
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Thus then we have the answer to our question in the two parts of the Text. The former pointing out to us the subjects of our union, with the uniting principle by which they are to be combin'd with one another.
Thus then we have the answer to our question in the two parts of the Text. The former pointing out to us the subject's of our Union, with the uniting principle by which they Are to be combined with one Another.
How few make it their business to see things with their own eyes, to believe, and be sure that Jesus is the Christ, the son of the living God! How far are we from the riches of the full assurance of understanding!
How few make it their business to see things with their own eyes, to believe, and be sure that jesus is the christ, the son of the living God! How Far Are we from the riches of the full assurance of understanding!
When the Gospel is received, not as the word of man, but of God, it works effectually in them that so believe it, 1 Thes. 2.13. 2. Let us endeavour the revival of these principles.
When the Gospel is received, not as the word of man, but of God, it works effectually in them that so believe it, 1 Thebes 2.13. 2. Let us endeavour the revival of these principles.
and be fair to them that are fair to us, salute them that salute us? do not even the Publicans the same? What then do we more than others? as was the just expostulation of our Saviour upon this supposition, Mat. 5.47.
and be fair to them that Are fair to us, salute them that salute us? do not even the Publicans the same? What then do we more than Others? as was the just expostulation of our Saviour upon this supposition, Mathew 5.47.
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which this Apostle you see (not forgetting his scope and aim) further presses in the following verses, testifying his joy for what he understood there was of it among these Christians.
which this Apostle you see (not forgetting his scope and aim) further presses in the following Verses, testifying his joy for what he understood there was of it among these Christians.
And what also, must we suspend the exercise and improvement of our Faith in the great Mysteries of the Gospel, till all others will agree upon the same thing!
And what also, must we suspend the exercise and improvement of our Faith in the great Mysteres of the Gospel, till all Others will agree upon the same thing!
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Quest. How ought we to bewail the Sins of the Places where we live? SERMON V. 2 PET. II. 7, 8. And delivered just Lot, vexed with the filthy Conversation of the wicked.
Quest. How ought we to bewail the Sins of the Places where we live? SERMON V. 2 PET. II 7, 8. And Delivered just Lot, vexed with the filthy Conversation of the wicked.
THE Apostle, vers. 6. recollects the destruction of Sodom and Gomorrah, as the Ensamples of the Punishment that should befall those impure Seducers against whom he wrote.
THE Apostle, vers. 6. recollects the destruction of Sodom and Gomorrah, as the Ensamples of the Punishment that should befall those impure Seducers against whom he wrote.
By occasion whereof he mentions Gods delivering care of Lot, whose holy carriage being so contrary to the unholy Practices of the Sodomites, God made his Condition happily different from theirs also,
By occasion whereof he mentions God's delivering care of Lot, whose holy carriage being so contrary to the unholy Practices of the Sodomites, God made his Condition happily different from theirs also,
In the discussing of which divine and seasonable Truth, I shall 1. Produce those obvious Scripture - Examples that clearly agree with it. 2. Principally shew after what manner the righteous ought to Mourn for the sins of others. 3. Shew the Reasons why it is the Disposition and Duty of the Righteous to be so afflicted and mournful for the sins of others.
In the discussing of which divine and seasonable Truth, I shall 1. Produce those obvious Scripture - Examples that clearly agree with it. 2. Principally show After what manner the righteous ought to Mourn for the Sins of Others. 3. Show the Reasons why it is the Disposition and Duty of the Righteous to be so afflicted and mournful for the Sins of Others.
For the obvious Scripture - Examples. Our Lord Jesus shall be the first, whose pattern herein amounts to a Precept. Mark 3.5. Christ (saith the Text) was grieved for the hardness of their hearts, viz. in opposing his holy and saving Doctrines.
For the obvious Scripture - Examples. Our Lord jesus shall be the First, whose pattern herein amounts to a Precept. Mark 3.5. christ (Says the Text) was grieved for the hardness of their hearts, viz. in opposing his holy and Saving Doctrines.
The next Example shall be Ezra 's, who hearing of the sins of the People in marrying with Heathens, in token of bitter grief for it, rent his garment and mantle,
The next Exampl shall be Ezra is, who hearing of the Sins of the People in marrying with heathens, in token of bitter grief for it, rend his garment and mantle,
and pluckt off the hair of his Beard and Head, and sate down astonied, Ezra 9.3. And Chap. 10.6. he did neither eat bread nor drink water, for he mourned because of the transgression of them that had been carryed away.
and plucked off the hair of his Beard and Head, and sat down astonished, Ezra 9.3. And Chap. 10.6. he did neither eat bred nor drink water, for he mourned Because of the Transgression of them that had been carried away.
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To these I might add the Example of Jeremiah, who Chap. 13. vers. 17. tells the wicked, that if they would not bear, his Soul should weep in secret places for their pride,
To these I might add the Exampl of Jeremiah, who Chap. 13. vers. 17. tells the wicked, that if they would not bear, his Soul should weep in secret places for their pride,
and his eyes weep sore and run down with tears. I shall conclude this with that expression of holy Paul, Philip. 3.18. Many walk of whom I tell you weeping, that they are enemies of the Cross of Christ.
and his eyes weep soar and run down with tears. I shall conclude this with that expression of holy Paul, Philip. 3.18. Many walk of whom I tell you weeping, that they Are enemies of the Cross of christ.
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1. For the first Branch, as our Mourning respects God: It is to be performed with advancing of those perfections of his that relate to those great Sins and Sinners for which and for whom we mourn.
1. For the First Branch, as our Mourning respects God: It is to be performed with advancing of those perfections of his that relate to those great Sins and Sinners for which and for whom we mourn.
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This was evident in Nehemiah 's confessing and bewailing the sins of the sinful Jewes, Nehem. 9.30. At large he confesseth their sins in that Chapter, but vers. 30, 31. he addes the admiration and acknowledgment of Gods forbearing goodness towards them.
This was evident in Nehemiah is confessing and bewailing the Sins of the sinful Jews, Nehemiah 9.30. At large he Confesses their Sins in that Chapter, but vers. 30, 31. he adds the admiration and acknowledgment of God's forbearing Goodness towards them.
and vers. 31. when the Jewes were in their Enemies hands, for their sins, yet nevertheless (saith he) for thy great mercies sake thou didst not utterly consume nor forsake them.
and vers. 31. when the Jews were in their Enemies hands, for their Sins, yet nevertheless (Says he) for thy great Mercies sake thou didst not utterly consume nor forsake them.
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When we mourn for the sins of our Places, we should much admire Gods forbearing Goodness, that he defers to punish those Sins and Sinners which we must not defer to mourn for.
When we mourn for the Sins of our Places, we should much admire God's forbearing goodness, that he defers to Punish those Sins and Sinners which we must not defer to mourn for.
Say then in thy Mourning for the Abominations of others, How patient art thou in forbearing to punish those sins, which it is my duty with an holy impatience to see and hear!
Say then in thy Mourning for the Abominations of Others, How patient art thou in forbearing to Punish those Sins, which it is my duty with an holy impatience to see and hear!
2. In mourning for the sins of the Wicked, advance God in the acknowledgment of his Justice and spotless Righteousness, should he with utmost severity take vengeance upon Offenders.
2. In mourning for the Sins of the Wicked, advance God in the acknowledgment of his justice and spotless Righteousness, should he with utmost severity take vengeance upon Offenders.
This we shall find also to be the temper of holy Nehemiah in the forementioned Chapter the 9th, and the 33d verse, where mourning for the sins of the People, he clears and acquits God from any injustice in executing his heavyest severities upon sinners.
This we shall find also to be the temper of holy Nehemiah in the forementioned Chapter the 9th, and the 33d verse, where mourning for the Sins of the People, he clears and acquits God from any injustice in executing his Heaviest severities upon Sinners.
Say, 1. This great Sinner whose Impieties I bewail, can easily by thy irresistible Grace, which no hard heart can reject, (as was Saul ) be made not only of a Wolf, a Sheep, but even a Shepherd too.
Say, 1. This great Sinner whose Impieties I bewail, can Easily by thy irresistible Grace, which no hard heart can reject, (as was Saul) be made not only of a Wolf, a Sheep, but even a Shepherd too.
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1. We must bewail the Sins of our bitterest Enemies, as well as of our most beloved Relations. A rare and seldom practised duty I fear that this will be found.
1. We must bewail the Sins of our Bitterest Enemies, as well as of our most Beloved Relations. A rare and seldom practised duty I Fear that this will be found.
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How earnest and desirous was holy Paul for his Kinsmen in the flesh, that they should be saved! Never did a godly man in the World, never durst he neglect the Duty of bewailing the Sins of his Children.
How earnest and desirous was holy Paul for his Kinsmen in the Flesh, that they should be saved! Never did a godly man in the World, never durst he neglect the Duty of bewailing the Sins of his Children.
To see them poor in the World, will not so much afflict him as to fear they will never be rich to God. Besides the Sins of those that are nearly related, are most frequently presented to our eyes and ears;
To see them poor in the World, will not so much afflict him as to Fear they will never be rich to God. Beside the Sins of those that Are nearly related, Are most frequently presented to our eyes and ears;
They are most committed to our care, and therefore their miscarriages should be the greatest objects of our Fear. Near Relations may also probably more endanger the residue of those that belong to our Family.
They Are most committed to our care, and Therefore their miscarriages should be the greatest objects of our fear. Near Relations may also probably more endanger the residue of those that belong to our Family.
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3. They that mourn for others Sins, especially the Sins of those they most love, must mourn more for their Sins, than their Afflictions and outward Troubles. They must be more troubled for the poysonful root of Sin,
3. They that mourn for Others Sins, especially the Sins of those they most love, must mourn more for their Sins, than their Afflictions and outward Troubles. They must be more troubled for the poisonful root of since,
To be afflicted for the death of thy Child's Body, and not for his Soul-death in Sin, is as if a fond Parent, should when his Child is drown'd, only lament the loss of the Child's Coat and Garment,
To be afflicted for the death of thy Child's Body, and not for his Soul death in since, is as if a found Parent, should when his Child is drowned, only lament the loss of the Child's Coat and Garment,
Further, when the Sinners of the times are obstinate and inflexible in Impiety, as Nehem. 9.16. Harden their Necks: 17. refuse to obey: 20. are disobedient and rebell, cast the Law behind their back: 29: withdraw the shoulder, and will not hear, when they make their face as an Adamant Stone.
Further, when the Sinners of the times Are obstinate and inflexible in Impiety, as Nehemiah 9.16. Harden their Necks: 17. refuse to obey: 20. Are disobedient and rebel, cast the Law behind their back: 29: withdraw the shoulder, and will not hear, when they make their face as an Adamant Stone.
When the Wicked say, as Jer. 44. As for the Word that thou hast spoekn, we will not hearken to thee, we will do whatever goes forth out of our own mouth;
When the Wicked say, as Jer. 44. As for the Word that thou hast spoekn, we will not harken to thee, we will do whatever Goes forth out of our own Mouth;
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Next, when Sin becomes universal, when Governers and Governed, from the sole of the foot to the crown of the head are all prophane and impious, Isa. 1.6. When a man cannot be found in the streets of Jerusalem, Jer. 5.1. that will stand up for God and his Interest;
Next, when since becomes universal, when Governors and Governed, from the sole of the foot to the crown of the head Are all profane and impious, Isaiah 1.6. When a man cannot be found in the streets of Jerusalem, Jer. 5.1. that will stand up for God and his Interest;
when these mountainons Wickednesses are acted, then is the time for the Godly to endeavour to overtop these high towering abominations with a Flood of tears.
when these mountainons Wickednesses Are acted, then is the time for the Godly to endeavour to overtop these high towering abominations with a Flood of tears.
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5. We ought to mourn for the Sins of others advantageously to those for whom we mourn, with the using of all due means to reclaim and reduce them. 1. By Prayer for their Conversion, and Gods pardoning them.
5. We ought to mourn for the Sins of Others advantageously to those for whom we mourn, with the using of all due means to reclaim and reduce them. 1. By Prayer for their Conversion, and God's pardoning them.
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My hearts desire and prayer to God (saith Paul) is that Israel might be saved: Rom. 10.1. He tells, Chap. 9.1. how he bewail'd them, that he had great heaviness, and continual sorrow in his heart for them, but here we see he mingled his tears with prayers for them.
My hearts desire and prayer to God (Says Paul) is that Israel might be saved: Rom. 10.1. He tells, Chap. 9.1. how he bewailed them, that he had great heaviness, and continual sorrow in his heart for them, but Here we see he mingled his tears with Prayers for them.
yet when he was with God, he endeavoured the preservation of the People with prayer. 2. We must endeavour to follow the Mourning for Sinners with restraining them from Sin (if we have it) by Power.
yet when he was with God, he endeavoured the preservation of the People with prayer. 2. We must endeavour to follow the Mourning for Sinners with restraining them from since (if we have it) by Power.
than the permission is an Evil. Restraining of Inferiors is as great a duty as Prayer for Superiours. See it in the case of Eli's negligence to restrain his Sons from their Impieties. 3. We must mourn for Sinners with advantaging them by Example, that they may never be able to tax us with those Sins for which we would be thought sorrowfull.
than the permission is an Evil. Restraining of Inferiors is as great a duty as Prayer for Superiors. See it in the case of Eli's negligence to restrain his Sons from their Impieties. 3. We must mourn for Sinners with advantaging them by Exampl, that they may never be able to Tax us with those Sins for which we would be Thought sorrowful.
The blots of others cannot be wip'd off with blurred fingers. 4. We must follow our mourning for others Sins, with labouring to advantage them by holy Reproof for the Sins we mourn for.
The blots of Others cannot be wiped off with blurred fingers. 4. We must follow our mourning for Others Sins, with labouring to advantage them by holy Reproof for the Sins we mourn for.
And Pauls Spirit was stirr'd with inward Zeal, before his Tongue stirr'd against the Athenians. Let Reproofs 2. Be mingled with Meekness. Passion is seldom prevalent with a Sinner.
And Paul's Spirit was stirred with inward Zeal, before his Tongue stirred against the Athenians. Let Reproofs 2. Be mingled with Meekness. Passion is seldom prevalent with a Sinner.
Let the Sinner see thee kind to himself, when thou art most unkind to his Sin. 3. Let Reproofs be qualified with Prudence, by observing the nature and degree of the Offence,
Let the Sinner see thee kind to himself, when thou art most unkind to his Sin. 3. Let Reproofs be qualified with Prudence, by observing the nature and degree of the Offence,
and not to expose our selves by indiscreet and lavish expressions, to the malice of those whom we reprehend. 4. Reprove Sinners with Patience; knock twice,
and not to expose our selves by indiscreet and lavish expressions, to the malice of those whom we reprehend. 4. Reprove Sinners with Patience; knock twice,
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but the man was obstinate, and notwithstanding all the Arguments the good man could use to hinder him from going, he told him he was resolved to go to the Play-house:
but the man was obstinate, and notwithstanding all the Arguments the good man could use to hinder him from going, he told him he was resolved to go to the Playhouse:
'Tis very observable in Paul and Barnabas, that they rent their Cloaths (the usual sign of mourning) for a Sin that did cast the greatest Honour imaginable upon them, that attributed a Divinity to them, by doing Sacrifice to them. Act. 14.14.
It's very observable in Paul and Barnabas, that they rend their Clothes (the usual Signen of mourning) for a since that did cast the greatest Honour imaginable upon them, that attributed a Divinity to them, by doing Sacrifice to them. Act. 14.14.
We should embrace the vilest debasures, and the most torn and poor condition, if they conduce to our end, the glorifying of God, rather than by any ones Sin, to shine and be advanced in the World.
We should embrace the Vilest debasures, and the most torn and poor condition, if they conduce to our end, the glorifying of God, rather than by any ones since, to shine and be advanced in the World.
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If they lay not the Sins of Inferiors to their Hearts, they shall be laid to their charge. One great if not the greatest reason why England is so full of Ungodliness, is because it is so full of Gallio 's, who regard none of those things.
If they lay not the Sins of Inferiors to their Hearts, they shall be laid to their charge. One great if not the greatest reason why England is so full of Ungodliness, is Because it is so full of Gallio is, who regard none of those things.
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Superiors will not reform those Sinners publickly, for whom they do not mourn privately. How abominable is it for base Bribery or Face-fearing to deterr Governours from reforming.
Superiors will not reform those Sinners publicly, for whom they do not mourn privately. How abominable is it for base Bribery or Face-fearing to deter Governors from reforming.
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If the Sun arises, and sets on a man in his wrath, the Text tells us, who is like to be his Bedfellow, Eph. 4.26, 27. Anger rests in the Bosom of a fool, Eccl. 7.9.
If the Sun arises, and sets on a man in his wrath, the Text tells us, who is like to be his Bedfellow, Ephesians 4.26, 27. Anger rests in the Bosom of a fool, Ecclesiastes 7.9.
A Minister and Magistrate in Love and Christian Condescension ought to be flexibiliores arundine, but in opposing of Sin duriores adamante; in the former as flexible as a reed, in the latter harder than an adamant.
A Minister and Magistrate in Love and Christian Condescension ought to be flexibiliores Arundin, but in opposing of since duriores adamant; in the former as flexible as a reed, in the latter harder than an adamant.
2. Those who (now converted) have been the most open Sinners in their unconverted state, should more lay to Heart the Sins of the openly wicked than those who have lived more Civilly, and without scandal:
2. Those who (now converted) have been the most open Sinners in their unconverted state, should more lay to Heart the Sins of the openly wicked than those who have lived more Civilly, and without scandal:
Paul so eminent in Sin, was as famous for Compassion to Sinners: Gal. 6.1. The overtaken with a fault, he wills should be gently set in joynt with the Spirit of meekness:
Paul so eminent in since, was as famous for Compassion to Sinners: Gal. 6.1. The overtaken with a fault, he wills should be gently Set in joint with the Spirit of meekness:
He could not speak of Sinners without Weeping, Phil. 3.18. He had great heaviness and sorrow of Heart for his unconverted Brethren, Rom. 9.2. Who is weak and I am not weak? who is offended and I burn not? 2 Cor. 11.29. He commends meekness toward Sinners upon this very ground;
He could not speak of Sinners without Weeping, Philip 3.18. He had great heaviness and sorrow of Heart for his unconverted Brothers, Rom. 9.2. Who is weak and I am not weak? who is offended and I burn not? 2 Cor. 11.29. He commends meekness towards Sinners upon this very ground;
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for we (saith he Tit. 3.3.) our selves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
for we (Says he Tit. 3.3.) our selves were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures, living in malice and envy, hateful, and hating one Another.
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The complaint of, What wilt ••ou do to thy great Name, is much rarer than What shall become of my Family, my Estate? The precious Water of our Tears is not to be cast upon such Dunghils, into such Sinks.
The complaint of, What wilt ••ou do to thy great Name, is much rarer than What shall become of my Family, my Estate? The precious Water of our Tears is not to be cast upon such Dunghills, into such Sinks.
Sin brought in Tears, and they should be principally shed for Sin. 'Tis observed by some, that God who in times of publick mourning for Sin commands baldness, forbids it for worldly troubles, Isa. 22.12. Lev. 21.5. 4. They that mourn for others Sins, should mourn more in secret than in open complaining.
since brought in Tears, and they should be principally shed for Sin. It's observed by Some, that God who in times of public mourning for since commands baldness, forbids it for worldly Troubles, Isaiah 22.12. Lev. 21.5. 4. They that mourn for Others Sins, should mourn more in secret than in open complaining.
Fasting and so Mourning is Feasting and Rejoycing to one that eyes only the eye of man in these services, when men observe them. Mat. 6.16. Our Saviour forbids appearing unto men to fast, by putting on a wreathed, grim, sowre Countenance, a lowring Look;
Fasting and so Mourning is Feasting and Rejoicing to one that eyes only the eye of man in these services, when men observe them. Mathew 6.16. Our Saviour forbids appearing unto men to fast, by putting on a wreathed, grim, sour Countenance, a lowering Look;
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not that he forbids open expressions of sorrow used by Saints of old, but the counterfeit semblance of Sorrow, to make an Ostentation of Sanctimony to be noted by men.
not that he forbids open expressions of sorrow used by Saints of old, but the counterfeit semblance of Sorrow, to make an Ostentation of Sanctimony to be noted by men.
'Twas the trouble of David that he had occasion'd the Death of the Priests, by receiving relief from Ahimelech. I have occasion'd the Death (said David to Abiathar) of all the Persons of thy Fathers House.
'Twas the trouble of David that he had occasioned the Death of the Priests, by receiving relief from Ahimelech. I have occasioned the Death (said David to Abiathar) of all the Persons of thy Father's House.
Canst thou do less than beg with Tears and Sobs, that God would be more merciful to his Soul than thou hast been? Canst thou do less than with an holy ingenuity endeavour to bring him home to that God from whom thou taughtest him to wander?
Canst thou do less than beg with Tears and Sobs, that God would be more merciful to his Soul than thou hast been? Canst thou do less than with an holy ingenuity endeavour to bring him home to that God from whom thou taughtest him to wander?
1. Whether you have not some way or other furthered this Sinner in his much to be lamented impieties, either by not endeavouring to hinder him from Sin so much as you might,
1. Whither you have not Some Way or other furthered this Sinner in his much to be lamented impieties, either by not endeavouring to hinder him from since so much as you might,
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2. Whether the same open Sins that are acted by him the noted Offender, or Sins almost or altogether as bad, are not acted and entertain'd by thee in secret places, or at least in thy Heart. If so, doubtless 'tis thy duty to cast the first Stone at thy self;
2. Whither the same open Sins that Are acted by him the noted Offender, or Sins almost or altogether as bad, Are not acted and entertained by thee in secret places, or At least in thy Heart. If so, doubtless it's thy duty to cast the First Stone At thy self;
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yet by being secret, they may be Sins of greater danger: And that, First, by occasioning Hypocrisie, in contenting thy self with visible appearances of Holiness, and freedom from open impieties.
yet by being secret, they may be Sins of greater danger: And that, First, by occasioning Hypocrisy, in contenting thy self with visible appearances of Holiness, and freedom from open impieties.
2. Thy secreet Sins may be more dangerous, in regard by their secrecy, thou shalt not be so happy as to meet a reprover. The loudly snorting Sinner every one will be ready to jog with a Reprehension,
2. Thy secret Sins may be more dangerous, in regard by their secrecy, thou shalt not be so happy as to meet a reprover. The loudly snorting Sinner every one will be ready to jog with a Reprehension,
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He that would be watchful wants either a severe Censurer or a faithful Reprover. 3. Thy secret Sins are not so like to trouble and awaken thy drowsie Conscience, the Sins of publick offences having oft been the occasion to make People both asham'd of Sin and afraid of Vengeance.
He that would be watchful Wants either a severe Censurer or a faithful Reprover. 3. Thy secret Sins Are not so like to trouble and awaken thy drowsy Conscience, the Sins of public offences having oft been the occasion to make People both ashamed of since and afraid of Vengeance.
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That thou who labourest to quench the fire that hath seized upon thy Neighbours house, mayst be careful to preserve thine from being set on fire also.
That thou who labourest to quench the fire that hath seized upon thy Neighbours house, Mayest be careful to preserve thine from being Set on fire also.
To conclude, that thou mayst not dare to do that which doth, or should grieve thee to see another do. III. To sh•w why this holy Mourning is, 1. The Disposition; and 2. Duty of the Righteous.
To conclude, that thou Mayest not Dare to do that which does, or should grieve thee to see Another doe. III. To sh•w why this holy Mourning is, 1. The Disposition; and 2. Duty of the Righteous.
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they know that Sin will cost the Wicked either Tears of Repentance, or Damnation: They know that Sin is but gilded Destruction, and Fire and Brimstone in a disguise:
they know that since will cost the Wicked either Tears of Repentance, or Damnation: They know that since is but gilded Destruction, and Fire and Brimstone in a disguise:
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Thô Job when a Sufferer from God was holily patient; yet when an hearer of the Counsel of his Wife to curse God, he was as holily impatient. A Son of God cannot bear the abuses offered to his Father. Saints can no more endure the dishonour done to their heavenly Father, according to that measure of Grace given unto them,
Though Job when a Sufferer from God was holily patient; yet when an hearer of the Counsel of his Wife to curse God, he was as holily impatient. A Son of God cannot bear the Abuses offered to his Father. Saints can no more endure the dishonour done to their heavenly Father, according to that measure of Grace given unto them,
Jesus wept for Lazarus 's death because his Friend, and should not we much more weep for Gods dishonour because our Father? Gods Glory should be dearer to us than our Lives.
jesus wept for Lazarus is death Because his Friend, and should not we much more weep for God's dishonour Because our Father? God's Glory should be Dearer to us than our Lives.
how then is it possible that that Enemy when seen should not be the Object of Sorrow? Sin drew not from our dear Lord Jesus's eyes only tears of Water,
how then is it possible that that Enemy when seen should not be the Object of Sorrow? since drew not from our dear Lord Jesus's eyes only tears of Water,
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'Twas Sin that pierced not his feet, hands, and side only, but his Soul. Who can look upon the bloody Knife that stabb'd Christ, without some Sorrow? 2. There's a second Relation between Christ and Saints, that should make them mourn for the Sins of the Wicked;
'Twas since that pierced not his feet, hands, and side only, but his Soul. Who can look upon the bloody Knife that stabbed christ, without Some Sorrow? 2. There's a second Relation between christ and Saints, that should make them mourn for the Sins of the Wicked;
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did it not after a sort eat him up, and consume him? The Reproaches of them that reproached God fell upon Christ. Rom. 15.3. 'Tis observable, thô Christ in his own cause gave Pilate no answer, but stood silent;
did it not After a sort eat him up, and consume him? The Reproaches of them that reproached God fell upon christ. Rom. 15.3. It's observable, though christ in his own cause gave Pilate no answer, but stood silent;
yet when he heard Pilate arrogate to himself the Power of Life and Death over Christ, he could not forbear to shew Pilate his Sin, by telling him of an higher Power than his, from whence his was derived.
yet when he herd Pilate arrogate to himself the Power of Life and Death over christ, he could not forbear to show Pilate his since, by telling him of an higher Power than his, from whence his was derived.
they are ex eodem luto formati; In the Body as the Apostle expresseth it, Heb. 13.3. 'Tis a wickedness to hide our selves from our own flesh, Isa. 58.7. Humanity in respect of common nature, should cause Humanity in regard of Affection.
they Are ex Eodem Luto formati; In the Body as the Apostle Expresses it, Hebrew 13.3. It's a wickedness to hide our selves from our own Flesh, Isaiah 58.7. Humanity in respect of Common nature, should cause Humanity in regard of Affection.
2. The Righteous are the same with the Wicked in respect of corrupt depraved Nature; born in Sin as much as they, with a Principle of inclination to all their Impieties.
2. The Righteous Are the same with the Wicked in respect of corrupt depraved Nature; born in since as much as they, with a Principle of inclination to all their Impieties.
shouldst not thou then mourn for killing that Soul which God so severely punisheth, thô Free-Grace hath pardon'd thee? Should we not quench that Fire with our Tears, which we have blown up with our Bellowes of encouragement? Saints that are to mourn for others Sins, possibly have suffered Sin in others when they might have restrained them.
Shouldst not thou then mourn for killing that Soul which God so severely Punisheth, though Free-Grace hath pardoned thee? Should we not quench that Fire with our Tears, which we have blown up with our Bellows of encouragement? Saints that Are to mourn for Others Sins, possibly have suffered since in Others when they might have restrained them.
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May there not be some Elies among Godly men, who have too negligently reproved and animadverted upon the Sins of those under their charge? 'Tis possible to be a good man,
May there not be Some Ely's among Godly men, who have too negligently reproved and animadverted upon the Sins of those under their charge? It's possible to be a good man,
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4. In this Relation of Saints to Sinners that should put them upon Mourning for them, 'tis very considerable, that the Godly and the Wicked make up one Community,
4. In this Relation of Saints to Sinners that should put them upon Mourning for them, it's very considerable, that the Godly and the Wicked make up one Community,
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or political Body, in the places where they live, in which respect, the Sins of some particular offender or offenders may pull down Judgments upon the whole body,
or political Body, in the places where they live, in which respect, the Sins of Some particular offender or offenders may pull down Judgments upon the Whole body,
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'Tis very evident, Deut. 21.1, 2, 3. &c. the Blood of one man murdered, defiles the whole bordering Land, and provokes the Lords displeasure against a people,
It's very evident, Deuteronomy 21.1, 2, 3. etc. the Blood of one man murdered, defiles the Whole bordering Land, and provokes the lords displeasure against a people,
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The Altar built by the two Tribes and an half, which the rest of the Tribes thought had been built for Sacrifice, was thought by Phineas to be so great a provocation, as that Josh. 22.18. for it the Lord would be wroth with the whole Congregation of Israel.
The Altar built by the two Tribes and an half, which the rest of the Tribes Thought had been built for Sacrifice, was Thought by Phinehas to be so great a provocation, as that Josh. 22.18. for it the Lord would be wroth with the Whole Congregation of Israel.
the Vengeance came not only upon the City where it was committed, but upon all the Tribe of Benjamin: Achans Sin troubled all Israel: There came a Famine upon Israel for three years together,
the Vengeance Come not only upon the city where it was committed, but upon all the Tribe of Benjamin: Achans since troubled all Israel: There Come a Famine upon Israel for three Years together,
By all this 'tis evident, what just cause the Godly have to mourn for all the Abominations committed among them, which else may pull down Divine Vengeance upon them. IV. APPLICATION.
By all this it's evident, what just cause the Godly have to mourn for all the Abominations committed among them, which Else may pull down Divine Vengeance upon them. IV. APPLICATION.
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Saints in the worst of these, keep up their Integrity, and are so far from joining with Sinners in their Sins, that they by lamenting their Sins before the Lord, enter their Protestation against them.
Saints in the worst of these, keep up their Integrity, and Are so Far from joining with Sinners in their Sins, that they by lamenting their Sins before the Lord, enter their Protestation against them.
he will maintain opposition to Sin, in the midst of Inducements to Sin. Lot did so in Sodom. His goodness may justly be suspected that only shews it self in good Places, Companies, and Times.
he will maintain opposition to since, in the midst of Inducements to Sin. Lot did so in Sodom. His Goodness may justly be suspected that only shows it self in good Places, Companies, and Times.
Men may constrain thee to be poor, not impure: The worst Creatures either among Men or Devils cannot take away what is best. The greatest temptation is no plea for committing the least Sin:
Men may constrain thee to be poor, not impure: The worst Creatures either among Men or Devils cannot take away what is best. The greatest temptation is no plea for committing the least since:
The Preaching of Christ by those that envyed, made Paul joyful. Phil. 3.18. It should please us though another can do more service to God than our selves.
The Preaching of christ by those that envied, made Paul joyful. Philip 3.18. It should please us though Another can do more service to God than our selves.
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Grace is like the percolation, or dreining of Salt water through the Earth, it only takes away the brackishness and unsavouriness of our affections and faculties:
Grace is like the percolation, or draining of Salt water through the Earth, it only Takes away the brackishness and unsavoriness of our affections and faculties:
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Not only Ordinances, Word, Sacraments, Holy Society, but even Sinners, and their very sinning. Even these draw forth their Graces into exercise, and put them upon Godly broken-hearted Mourning.
Not only Ordinances, Word, Sacraments, Holy Society, but even Sinners, and their very sinning. Even these draw forth their Graces into exercise, and put them upon Godly brokenhearted Mourning.
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Because they have made void thy Law, therefore do I love thy Commandements. Psal. 119.127. Holiness is the more owned by the Godly, the more the world despiseth it.
Because they have made void thy Law, Therefore do I love thy commandments. Psalm 119.127. Holiness is the more owned by the Godly, the more the world despises it.
The most eminent Saints were those of Caesars (Nero's) house. Phil. 4.22. They who kept Gods name, were they that lived where Satans Throne was. Rev. 2.13. Zeal for God grows the hotter by opposition;
The most eminent Saints were those of Caesars (Nero's) house. Philip 4.22. They who kept God's name, were they that lived where Satan Throne was. Rev. 2.13. Zeal for God grows the hotter by opposition;
What is to live long in the World, but to be Mournful, and Afflicted long? It should make us long for a better World, where that which is here our Duty to practise, shall for ever be our Priviledge to be freed from. And
What is to live long in the World, but to be Mournful, and Afflicted long? It should make us long for a better World, where that which is Here our Duty to practise, shall for ever be our Privilege to be freed from. And
'Tis better to be a Mourner for Sin, than a Mocker for mourning. Some account mourning for publick Sins, a sign of disaffection to the Publick Government:
It's better to be a Mourner for since, than a Mocker for mourning. some account mourning for public Sins, a Signen of disaffection to the Public Government:
They are falsly esteem'd the Incendiaries in a State, whose great study is to quench Gods burning Wrath. If Sinners kindle the Fire, let Saints quench it.
They Are falsely esteemed the Incendiaries in a State, whose great study is to quench God's burning Wrath. If Sinners kindle the Fire, let Saints quench it.
2. This Doctrine of Mourning for the Sins of others, speaks Reproof to those that take pleasure in the Sins of others. Rom. 1.32. I fear there are many who would be glad, were Sin more common, that there might be none to make them asham'd of Sin;
2. This Doctrine of Mourning for the Sins of Others, speaks Reproof to those that take pleasure in the Sins of Others. Rom. 1.32. I Fear there Are many who would be glad, were since more Common, that there might be none to make them ashamed of since;
that delight in the frowardness of the Wicked, Prov. 2.14. that recreate themselves with others Sins, that say of Sinners as the Philistines of Blind Samson, Let them come and make us sport by Sinning;
that delight in the frowardness of the Wicked, Curae 2.14. that recreate themselves with Others Sins, that say of Sinners as the philistines of Blind samson, Let them come and make us sport by Sinning;
that cannot be merry unless a Sinner be in their Company: Fools make a mock of Sin, Prov. 14.9. Some have observed, that among all Solomons delights he never had a Fool to make him merry.
that cannot be merry unless a Sinner be in their Company: Fools make a mock of since, Curae 14.9. some have observed, that among all Solomons delights he never had a Fool to make him merry.
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but then have been very fearful lest they should be too Godly; and it hath been the righteous Judgment of God that their Children proved Spendthrifts; neither Godly, nor Good Husbands:
but then have been very fearful lest they should be too Godly; and it hath been the righteous Judgement of God that their Children proved Spendthrifts; neither Godly, nor Good Husbands:
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have they not Sins enough of their own to answer for? must they needs contract to themselves the Guilt of others Sins also? How many instead of being burning Coals to inflame others with love to God, are blacking Coals to defile others with Sin!
have they not Sins enough of their own to answer for? must they needs contract to themselves the Gilded of Others Sins also? How many instead of being burning Coals to inflame Others with love to God, Are blacking Coals to defile Others with since!
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When the Corinthians mourned for the sin committed among them, the Apostle pronounc'd them clear of this matter, 2 Cor. 7.11. Their Hatred of it did not clear them till followed with mourning for it.
When the Corinthians mourned for the since committed among them, the Apostle pronounced them clear of this matter, 2 Cor. 7.11. Their Hatred of it did not clear them till followed with mourning for it.
If Reformation be our Joy, Sin to be reformed will be our Sorrow: All mourners will desire to remove the Cause of their Mourning. Private Sorrow increaseth publick Care.
If Reformation be our Joy, since to be reformed will be our Sorrow: All mourners will desire to remove the Cause of their Mourning. Private Sorrow increases public Care.
the best way to keep us from infection by Sin. Who will dare to do that which he grieves to see another do? He that is afraid of a Plague-sore upon another, will fear it should come upon himself.
the best Way to keep us from infection by Sin. Who will Dare to do that which he grieves to see Another doe? He that is afraid of a Plague-sore upon Another, will Fear it should come upon himself.
and bring thee to that state, where thou shalt have neither Sin in thy Soul nor Sinner in thy Society, where thou shalt be freed from the power and presence of both;
and bring thee to that state, where thou shalt have neither since in thy Soul nor Sinner in thy Society, where thou shalt be freed from the power and presence of both;
4. I shall adde, thô but name one Use more, and that is Direction to the means of practising this duty of holy Mourning for others Sins. 1. Look not upon this duty with self-Exemption, as if it belonged only to the highest in the practice of Religion, or persons in Office:
4. I shall add, though but name one Use more, and that is Direction to the means of practising this duty of holy Mourning for Others Sins. 1. Look not upon this duty with self-Exemption, as if it belonged only to the highest in the practice of Religion, or Persons in Office:
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the Gospel-Grace makes Tears sweeter, not fewer. 3. Preserve tenderness of Conscience in respect of thine own Sins. 4. Strengthen Faith in divine Threatnings against Sin. 5. Be Holily not curiously inquisitive into the state of the times, Lastly, Take heed of being drown'd in sensual Delights.
the Gospel-grace makes Tears Sweeten, not fewer. 3. Preserve tenderness of Conscience in respect of thine own Sins. 4. Strengthen Faith in divine Threatenings against Sin. 5. Be Holily not curiously inquisitive into the state of the times, Lastly, Take heed of being drowned in sensual Delights.
I say, the design of the Spirit of God by the Apostle, is in two things. 1. To confirm true Believers in the Faith of Christ. 2. To caution them against the Enemies of it.
I say, the Design of the Spirit of God by the Apostle, is in two things. 1. To confirm true Believers in the Faith of christ. 2. To caution them against the Enemies of it.
3. By their End. Which is Condemnation, whereunto they are appointed, vers. 4. 4. By their Parallel of the Evil Angels, the old World, Sodom and Gomorrah, ver. 7. 8. Such were foretold by Enoch and the Apostles.
3. By their End. Which is Condemnation, whereunto they Are appointed, vers. 4. 4. By their Parallel of the Evil Angels, the old World, Sodom and Gomorrah, ver. 7. 8. Such were foretold by Enoch and the Apostles.
Of these the Apostle Jude warns the Saints, and withall shews, how they should quit themselves, principally in two things. 1. As to themselves. 2. As to others.
Of these the Apostle U^de warns the Saints, and withal shows, how they should quit themselves, principally in two things. 1. As to themselves. 2. As to Others.
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The First consists in four things. 1. Building up our selves in the Holy Faith. 2. Praying in the Holy Ghost. vers. 20. 3. Keeping of our selves in the Love of God.
The First consists in four things. 1. Building up our selves in the Holy Faith. 2. Praying in the Holy Ghost. vers. 20. 3. Keeping of our selves in the Love of God.
2. What is meant by the action which each is to see put forth? to keep, to observe, to preserve, firmly, safely, constantly. I have kept the Faith. 2 Tim. 4.3.
2. What is meant by the actium which each is to see put forth? to keep, to observe, to preserve, firmly, safely, constantly. I have kept the Faith. 2 Tim. 4.3.
Thus we keep, and thus God keeps us. Jam. 1. ult. John 3.22. Rev. 12.17. Joh. 17.11. John 17.15. In all which Places the word is the same in the Text, to keep fast and safe;
Thus we keep, and thus God keeps us. Jam. 1. ult. John 3.22. Rev. 12.17. John 17.11. John 17.15. In all which Places the word is the same in the Text, to keep fast and safe;
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and faithfully, with all Care, and Diligence, and Conscience; as we would keep a thing for our Life. Prov. 4.23. Keep thy Heart with all Diligence, for out of it are the Issues of Life.
and faithfully, with all Care, and Diligence, and Conscience; as we would keep a thing for our Life. Curae 4.23. Keep thy Heart with all Diligence, for out of it Are the Issues of Life.
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yea Christ himself as Mediator is the Effect of Gods Eternal Love. This is primitive Doctrine. John 6.37. All that the Father hath given me shall come unto me.
yea christ himself as Mediator is the Effect of God's Eternal Love. This is primitive Doctrine. John 6.37. All that the Father hath given me shall come unto me.
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Who can say unto God, What dost thou? When any mans will comes in competition with Gods Will, thou knowest what thou hast to answer, and what thou hast to do. Act. 4.19.
Who can say unto God, What dost thou? When any men will comes in competition with God's Will, thou Knowest what thou hast to answer, and what thou hast to do. Act. 4.19.
V. 44. No man can come unto me, except the Father which hath sent me draw him. 1 John 4.19. He hath loved us first. Rom. 10.20. I am found of them that sought me not. Rom. 5.8.10. God commended his love toward us, that while we were yet Sinners and Enemies, Christ died for us.
V. 44. No man can come unto me, except the Father which hath sent me draw him. 1 John 4.19. He hath loved us First. Rom. 10.20. I am found of them that sought me not. Rom. 5.8.10. God commended his love towards us, that while we were yet Sinners and Enemies, christ died for us.
and that there is no special Grace, let them read St. Augustine, Tom. 9. Tract. 102. on John. Tom. 7. Lib. contra Donatistas post Collat. p. 403. also pag. 402. likewise in Brevic. p. 387. Collat. cum Donatistis Collat. tertii diei.
and that there is no special Grace, let them read Saint Augustine, Tom. 9. Tract. 102. on John. Tom. 7. Lib. contra Donatistas post Collat. p. 403. also page. 402. likewise in Brevic. p. 387. Collat. cum Donatistis Collat. Third Die.
I have therefore named all these, because there is a sort of Men risen up among us, corrupters and perverters of the Word and Wayes of God, who raise up Donatism and Pelagianism from the Death.
I have Therefore nam all these, Because there is a sort of Men risen up among us, corrupters and perverters of the Word and Ways of God, who raise up Donatism and Pelagianism from the Death.
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and that is when we our selves are Holy: because this is not only the Will of God, but the Image of God. Eph. 4.24. created after God. Now God loves Children that are most like him, for Likeness is the Cause of Love. Thus much in General.
and that is when we our selves Are Holy: Because this is not only the Will of God, but the Image of God. Ephesians 4.24. created After God. Now God loves Children that Are most like him, for Likeness is the Cause of Love. Thus much in General.
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He that loves God loving him, finds the strongest Obligation upon him to Love God, as constrained to it, 2 Cor. 5.14. and God endears him to love God from his Heart;
He that loves God loving him, finds the Strongest Obligation upon him to Love God, as constrained to it, 2 Cor. 5.14. and God endears him to love God from his Heart;
for Love ravisheth the Heart beyond all things in the World. The Lord and his Spouse ravish one another. III. He that will keep himself in the Love of God, must mind and meditate on four Attributes and Properties of Gods Love, which will have great influence upon his Heart and Love.
for Love ravisheth the Heart beyond all things in the World. The Lord and his Spouse ravish one Another. III. He that will keep himself in the Love of God, must mind and meditate on four Attributes and Properties of God's Love, which will have great influence upon his Heart and Love.
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Because Election which is the effect of Gods Eternal Love, is Eternal. Ephes. 1.4. And because he is Love essentially, 1 John 4.8. therefore his Love is Eternal as himself.
Because Election which is the Effect of God's Eternal Love, is Eternal. Ephesians 1.4. And Because he is Love essentially, 1 John 4.8. Therefore his Love is Eternal as himself.
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but according to his own purpose and grace which was given us in Christ Jesus, before the world began. And again, There is a remnant according to the election of grace:
but according to his own purpose and grace which was given us in christ jesus, before the world began. And again, There is a remnant according to the election of grace:
Free Grace and Love sent Jesus Christ into the World, and all the train of Spiritual Blessings. Joh. 3.16. 1 Joh. 4.9. 1. The free Love of God was the Cause of Election. Rom. 11.5. 2. The free Love of God is the cause of our effectual Vocation. Gal. 1.6.15. 3. The free Grace and Love of God is the cause of our Adoption. Eph. 1.5, 6. 4. The free Love and Grace of God is the cause of our Justification. Rom. 3.24. 5. The free Love and Grace of God is the cause of the Pardon of Sin. Rom. 5.20. 6. The free Grace and Love of God is the cause of true, and thorough Conversion. 1 Cor. 15.10. 7. The free Grace and Love of God is the Cause of true Faith. Act. 18.27. 8. The free Grace and Love of God is the cause of Christs suffering for us. Heb. 2.9. 9. The Free Grace and Love of God is the Cause of that inestimable Jewel and Blessing, the Word of God. Act. 14.3. 10. The free Grace and Love of God is the cause of our Salvation. Eph. 2.5, 8.
Free Grace and Love sent jesus christ into the World, and all the train of Spiritual Blessings. John 3.16. 1 John 4.9. 1. The free Love of God was the Cause of Election. Rom. 11.5. 2. The free Love of God is the cause of our effectual Vocation. Gal. 1.6.15. 3. The free Grace and Love of God is the cause of our Adoption. Ephesians 1.5, 6. 4. The free Love and Grace of God is the cause of our Justification. Rom. 3.24. 5. The free Love and Grace of God is the cause of the Pardon of Sin. Rom. 5.20. 6. The free Grace and Love of God is the cause of true, and thorough Conversion. 1 Cor. 15.10. 7. The free Grace and Love of God is the Cause of true Faith. Act. 18.27. 8. The free Grace and Love of God is the cause of Christ suffering for us. Hebrew 2.9. 9. The Free Grace and Love of God is the Cause of that inestimable Jewel and Blessing, the Word of God. Act. 14.3. 10. The free Grace and Love of God is the cause of our Salvation. Ephesians 2.5, 8.
This, O! this gives sure Anchor-hold and comfort to a true Believer in a Storm. v. 19. This Assurance God hath given his People of old. Jer. 31.3. I have loved thee with an everlasting love.
This, OH! this gives sure Anchorhold and Comfort to a true Believer in a Storm. v. 19. This Assurance God hath given his People of old. Jer. 31.3. I have loved thee with an everlasting love.
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For instance, Phil. 2.12, 13. Work out your own Salvation with fear and trembling, for it is God that worketh in you to will and to do of his good pleasure. Eph. 1.5. According as he hath chosen us in him, before the foundaon of the World, that we should be holy and without blame before him in love. 2 Pet. 1.4. to verse 10. He tells them, God hath given them exceeding great and precious Promises, yet bids them to give all diligence to make their Calling and Election sure, by adding Grace to Grace. Ephes. 2.3.
For instance, Philip 2.12, 13. Work out your own Salvation with Fear and trembling, for it is God that works in you to will and to do of his good pleasure. Ephesians 1.5. According as he hath chosen us in him, before the foundaon of the World, that we should be holy and without blame before him in love. 2 Pet. 1.4. to verse 10. He tells them, God hath given them exceeding great and precious Promises, yet bids them to give all diligence to make their Calling and Election sure, by adding Grace to Grace. Ephesians 2.3.
He saith, we are saved by Grace, through Faith, which is the Gift of God, without Works: and yet he saith, we are created to good Works, that we should walk in them, and this God hath ordained, v. 9, 10. 1 Thes. 5. After he had Exhorted them to many Dutyes, he adds this:
He Says, we Are saved by Grace, through Faith, which is the Gift of God, without Works: and yet he Says, we Are created to good Works, that we should walk in them, and this God hath ordained, v. 9, 10. 1 Thebes 5. After he had Exhorted them to many Duties, he adds this:
Mark our Text, and compare it with the Context after, when he bids us keep our selves in the love of God, he saith, God is able to keep us from falling,
Mark our Text, and compare it with the Context After, when he bids us keep our selves in the love of God, he Says, God is able to keep us from falling,
Now as we are kept by Faith, so we and our Faith are kept both by the power of God to salvation, 1 Pet. 1.4, 5. Our Inheritance is kept in Heaven for us,
Now as we Are kept by Faith, so we and our Faith Are kept both by the power of God to salvation, 1 Pet. 1.4, 5. Our Inheritance is kept in Heaven for us,
as Absolom stole away the Hearts of the People from David by his Kisses, and Flatteries. Hos. 4.11. What the Prophet speaks of Wine and Whoredom, is true of all other worldly things.
as Absalom stole away the Hearts of the People from David by his Kisses, and Flatteries. Hos. 4.11. What the Prophet speaks of Wine and Whoredom, is true of all other worldly things.
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3. Because the Love of the World is a Choak-pear to all that's truly good; as is clear in the Thorny Ground. Math. 13. v. 7.22. Experience teacheth this universally;
3. Because the Love of the World is a Choak-pear to all that's truly good; as is clear in the Thorny Ground. Math. 13. v. 7.22. Experience Teaches this universally;
and the nature of the things being contrary one to the other, and killing one of another : one being Spiritual and Heavenly, the other Carnal, Sensual, and Destructive;
and the nature of the things being contrary one to the other, and killing one of Another: one being Spiritual and Heavenly, the other Carnal, Sensual, and Destructive;
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and such deadly things are these two Lovers, that is, these two Lusts, that they hunt for the life of each other, fighting against each other to the death;
and such deadly things Are these two Lovers, that is, these two Lustiest, that they hunt for the life of each other, fighting against each other to the death;
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when once men drink of the Worlds Cup, they are intoxicated. We read of Simon Magus, how he bewitched the People, Act. 8.9. We read of Jezebels Witchcrafts, and Babylons Sorceries and Witchcrafts:
when once men drink of the World's Cup, they Are intoxicated. We read of Simon Magus, how he bewitched the People, Act. 8.9. We read of Jezebels Witchcrafts, and Babylons Sorceries and Witchcrafts:
and it is joined with the Works of the Flesh, Gal. 5.17. to ver. 21. Sixteen in number. Rev. 22.15. Maxima totius orbis venefica: The greatest Witch in the world, is the World. Her Honours are bewitching Honours;
and it is joined with the Works of the Flesh, Gal. 5.17. to ver. 21. Sixteen in number. Rev. 22.15. Maxima totius Orbis venefica: The greatest Witch in the world, is the World. Her Honours Are bewitching Honours;
5. The Love of the World, makes Men Apostates from Christ: So it made Demas, 2 Tim. 4.10. and so it hath made thousands more, and thee among the rest if thou lookest not well to thy Self.
5. The Love of the World, makes Men Apostates from christ: So it made Demas, 2 Tim. 4.10. and so it hath made thousands more, and thee among the rest if thou Lookest not well to thy Self.
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This is like the Prodigal, that preferred a Tavern, and a Brothel-House, before his Fathers House, Luc. 15.13. V. He that will Love God, and keep himself in the Love of God, must not be a Self-lover:
This is like the Prodigal, that preferred a Tavern, and a Brothel-house, before his Father's House, Luke 15.13. V. He that will Love God, and keep himself in the Love of God, must not be a Self-lover:
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and men set up themselves in Gods Throne, and Ungod him by deifying themselves: and for one God, they set up millions of gods; as many gods as Creatures.
and men Set up themselves in God's Throne, and Ungod him by deifying themselves: and for one God, they Set up millions of God's; as many God's as Creatures.
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and commands self-denyal as the first Lesson to be learned in his School, Mat. 16.24, 25. Mat. 10.37. whereby the great Stumbling-block to Gods Love is taken away. VI.
and commands self-denial as the First lesson to be learned in his School, Mathew 16.24, 25. Mathew 10.37. whereby the great Stumbling-block to God's Love is taken away. VI.
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Therefore Conversion reconciles God to us, because it mortifies Sin in us, by vertue of Christs Death for us. VII. He that will keep himself in the Love of God, must clear up his Interest and Union to Jesus Christ.
Therefore Conversion reconciles God to us, Because it Mortifies since in us, by virtue of Christ Death for us. VII. He that will keep himself in the Love of God, must clear up his Interest and union to jesus christ.
2. Because the Lord Jesus purchased the Love of God to us, when we were the greatest Enemies to each other, Rom. 5.8, 10. 3. Because Jesus Christ is the Souls Love, Cant. 3.1. 4. Because Jesus Christ is all Loves, Cant. 5.16. 5. Because this was the End of Christs coming into the World, to save us from our sins, the sole cause of Gods hatred to Sinners, Math. 1.21. 6. Because the Father loveth whom Christ loveth, and he loveth them that love Christ, Joh. 16.27. 7. Because our Interest in Christ puts a Soul out of all danger. Rom. 8.1. Rom. 5.1. Chap. 7.24, 25. 8. Because the Lord Jesus makes the Fathers Love to him, the measure of his love to us:
2. Because the Lord jesus purchased the Love of God to us, when we were the greatest Enemies to each other, Rom. 5.8, 10. 3. Because jesus christ is the Souls Love, Cant 3.1. 4. Because jesus christ is all Loves, Cant 5.16. 5. Because this was the End of Christ coming into the World, to save us from our Sins, the sole cause of God's hatred to Sinners, Math. 1.21. 6. Because the Father loves whom christ loves, and he loves them that love christ, John 16.27. 7. Because our Interest in christ puts a Soul out of all danger. Rom. 8.1. Rom. 5.1. Chap. 7.24, 25. 8. Because the Lord jesus makes the Father's Love to him, the measure of his love to us:
9. Because the Lord Jesus teacheth us the way how to keep in his Love. Joh. 15.10. Consider all this, and how cogently they prove this Head, of clearing up our Interest and Union unto Christ, to keep our selves in the Love of God. VIII. An eighth way of keeping our selves in the Love of God, is by keeping Gods Commandements:
9. Because the Lord jesus Teaches us the Way how to keep in his Love. John 15.10. Consider all this, and how cogently they prove this Head, of clearing up our Interest and union unto christ, to keep our selves in the Love of God. VIII. an eighth Way of keeping our selves in the Love of God, is by keeping God's commandments:
how much more will he have a Love for them that have a respect to all the Commandments of God? Psal, 119.6. IX. The way to keep our selves in the Love of God, is to walk closely with God in wayes of strict Holiness.
how much more will he have a Love for them that have a respect to all the commandments of God? Psalm, 119.6. IX. The Way to keep our selves in the Love of God, is to walk closely with God in ways of strict Holiness.
You shall shall find that the Holyest Persons were alwaies the highest Favourites of God. Witness those before-mentioned, and these following Instances.
You shall shall find that the Holiest Persons were always the highest Favourites of God. Witness those beforementioned, and these following Instances.
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to whom God gave a Son in their old age, the Harbinger of Christ! Mary the Mother of Christ, how was she for her Holiness pronounced NONLATINALPHABET, highly favoured!
to whom God gave a Son in their old age, the Harbinger of christ! Marry the Mother of christ, how was she for her Holiness pronounced, highly favoured!
and do not baulk the wayes of God under severe Providences, and sharp Tryals: this was eminent in all Christs Worthyes. Thus David, Psal. 44.17. to vers. 22. Mind that Place;
and do not balk the ways of God under severe Providences, and sharp Trials: this was eminent in all Christ Worthies. Thus David, Psalm 44.17. to vers. 22. Mind that Place;
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Rom. 8.35, 36, 37, 38, 39. 1. A Friend loveth at all times, and a Brother is born for the day of Adversity. Prov. 17.17. 2. They know the Lords Chastenings are in Love. Heb. 12.6. Rev. 3.19. 3. They know that all the Lords Severities are for good, many wayes.
Rom. 8.35, 36, 37, 38, 39. 1. A Friend loves At all times, and a Brother is born for the day of Adversity. Curae 17.17. 2. They know the lords Chastenings Are in Love. Hebrew 12.6. Rev. 3.19. 3. They know that all the lords Severities Are for good, many ways.
as Shepherds let loose their Dogs to hunt the stragling Sheep into their Bounds. As Parents use Bug-bears to make their Children run into their Arms, all in Love,
as Shepherd's let lose their Dogs to hunt the straggling Sheep into their Bounds. As Parents use Bugbears to make their Children run into their Arms, all in Love,
and to keep them in it by keeping them from excursions. XI. Another Means to keep our selves in the Love of God, is to keep in our Hearts a quick sense of the Pardon of Sin;
and to keep them in it by keeping them from excursions. XI. another Means to keep our selves in the Love of God, is to keep in our Hearts a quick sense of the Pardon of since;
See a famous Instance of this in Mary Magdalen, who having received this great Mercy from the Lord, came where he was in Simon the Pharisees house, kneeled down at her dear Saviours feet,
See a famous Instance of this in Marry Magdalen, who having received this great Mercy from the Lord, Come where he was in Simon the Pharisees house, kneeled down At her dear Saviors feet,
All which, thô the envious Pharisee blamed, yet the Lord Jesus allowed and highly praised, with tart reflexion upon the proud Pharisee, who omitted those Civilities which that humble loving Convert performed.
All which, though the envious Pharisee blamed, yet the Lord jesus allowed and highly praised, with tart reflection upon the proud Pharisee, who omitted those Civilities which that humble loving Convert performed.
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Because by the guilt of Sin a Soul is bound over to eternal Death and Wrath in Hell, there to make satisfaction, which will be ever a doing, and never done:
Because by the guilt of since a Soul is bound over to Eternal Death and Wrath in Hell, there to make satisfaction, which will be ever a doing, and never done:
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with all the heart, with all the soul, with all thy might, with all thy utmost power, Deut. 11.1.13.22. Cap. 19.9. Cursed be the deceiver that hath this Male in his flock, this Masculine Love, and yet giveth God the lame, and the lean. The highest Love of the Soul is a Present for the greatest King in the world.
with all the heart, with all the soul, with all thy might, with all thy utmost power, Deuteronomy 11.1.13.22. Cap. 19.9. Cursed be the deceiver that hath this Male in his flock, this Masculine Love, and yet gives God the lame, and the lean. The highest Love of the Soul is a Present for the greatest King in the world.
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We stint our Love to God where it should know no bounds, nor measures; and we are boundless in our love to Creatures, which alwayes ought to be bounded. XIII.
We stint our Love to God where it should know no bounds, nor measures; and we Are boundless in our love to Creatures, which always ought to be bounded. XIII.
If ye keep my commandments ye shall abide in my love, even as I have kept my Fathers commandments, and abide in his love. XIV. A great Means of keeping our selves in the Love of God is this, to Pray in the Holy Ghost, ver. 20. the verse after my Text:
If you keep my Commandments you shall abide in my love, even as I have kept my Father's Commandments, and abide in his love. XIV. A great Means of keeping our selves in the Love of God is this, to Pray in the Holy Ghost, ver. 20. the verse After my Text:
How can Friends maintain their Amity, without frequent converse? Abraham was called the Friend of God, and ye see what power he had with God in Prayer for wicked Sodom; God communicated his Secrets to him as one Friend to another;
How can Friends maintain their Amity, without frequent converse? Abraham was called the Friend of God, and you see what power he had with God in Prayer for wicked Sodom; God communicated his Secrets to him as one Friend to Another;
And what was Abrahams Righteousness? even the Righteousness of Faith by Imputation, and this Faith living, and working. XV. We keep our selves in the Love of God, when we declare a publick Spirit for the Cause of God in his Church against the Enemies of it;
And what was Abrahams Righteousness? even the Righteousness of Faith by Imputation, and this Faith living, and working. XV. We keep our selves in the Love of God, when we declare a public Spirit for the Cause of God in his Church against the Enemies of it;
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Therefore it is the duty of every Child of God, to pray for the Spirit of God, which only sheds all divine Love abroad in the Heart, Rom. 5.5. which God inspires as he pleaseth. XVI. A great means of keeping our selves in the Love of God, is to be Sincere and Sound in the Worship of God.
Therefore it is the duty of every Child of God, to pray for the Spirit of God, which only sheds all divine Love abroad in the Heart, Rom. 5.5. which God inspires as he Pleases. XVI. A great means of keeping our selves in the Love of God, is to be Sincere and Found in the Worship of God.
Therefore Idols and Idolaters are called our Lovers, Hosea 2.5, 7. Jer. 8.1. Hosea 13. They kissed the Calves, ver. 2. Therefore our Hankering, and embracing of a false Worship provokes God to jealousie.
Therefore Idols and Idolaters Are called our Lovers, Hosea 2.5, 7. Jer. 8.1. Hosea 13. They kissed the Calves, ver. 2. Therefore our Hankering, and embracing of a false Worship provokes God to jealousy.
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as he did Israel: And when a People follows God, and serves God according to his own appointments, there are no higher Acts of Love towards him in Gods account.
as he did Israel: And when a People follows God, and serves God according to his own appointments, there Are no higher Acts of Love towards him in God's account.
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As for the Wills of men in the Worship of God, by their Inventions, Traditions, and Commandements, he tells you he hates them, and they are Abomination to him.
As for the Wills of men in the Worship of God, by their Inventions, Traditions, and commandments, he tells you he hates them, and they Are Abomination to him.
this golden Dress, and Cup is intoxicating. XVII. A great Means of keeping in the Love of God, is keeping up the Communion of Saints, in all the parts and duties of it:
this golden Dress, and Cup is intoxicating. XVII. A great Means of keeping in the Love of God, is keeping up the Communion of Saints, in all the parts and duties of it:
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and Flesh of each others Flesh, Ephes. 5.25. to vers. 33. ¶ We maintain our Communion with Christ not only by Eating with him, but also by Eating of him.
and Flesh of each Others Flesh, Ephesians 5.25. to vers. 33. ¶ We maintain our Communion with christ not only by Eating with him, but also by Eating of him.
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He that is joined to the Lord, is one Spirit: There is one Body and one Spirit, Eph. 4.4. ¶ In Afflictions, Phil. 3.10. That I may know the fellowship of his sufferings, being made conformable to his death.
He that is joined to the Lord, is one Spirit: There is one Body and one Spirit, Ephesians 4.4. ¶ In Afflictions, Philip 3.10. That I may know the fellowship of his sufferings, being made conformable to his death.
Who shall change our vile Body, and fashion it like to his glorious Body. So Joh. 17.21, 22, 23, 24. ¶ In all good things, Wisdom, Righteousness, Redemption, Faith, Repentance, Regeneration, Adoption, Justification, Sanctification, and Spiritual Liberty.
Who shall change our vile Body, and fashion it like to his glorious Body. So John 17.21, 22, 23, 24. ¶ In all good things, Wisdom, Righteousness, Redemption, Faith, Repentance, Regeneration, Adoption, Justification, Sanctification, and Spiritual Liberty.
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and for us, by the Son reconciling us, and the Spirit perfecting us in the Ministry of Reconciliation, ver. 18, 19.5. All this arose from Love, ver. 14. the Root of the Communion of Saints with the Blessed Trinity. 6. As ye have heard, founded in Union, expressed in a Communication of all good things by Christ, our Head and Husband, with Reciprocation and returns of Love on our part, in all the Acts of it, by intire and Sincere Obedience;
and for us, by the Son reconciling us, and the Spirit perfecting us in the Ministry of Reconciliation, ver. 18, 19.5. All this arose from Love, ver. 14. the Root of the Communion of Saints with the Blessed Trinity. 6. As you have herd, founded in union, expressed in a Communication of all good things by christ, our Head and Husband, with Reciprocation and returns of Love on our part, in all the Acts of it, by entire and Sincere obedience;
4. All this called Christ, to shew the near, and Blessed Communion of Saints, ver. 12. XVIII. The last Means I shall name to you is in the words immediately following my Text, in the same verse:
4. All this called christ, to show the near, and Blessed Communion of Saints, ver. 12. XVIII. The last Means I shall name to you is in the words immediately following my Text, in the same verse:
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2. The Lord that hath provided Eternal Life for us, will have us alwayes walk in Expectation of it, Gen. 49.18. Tit. 2.13. 3. We have no Ground at all to expect Eternal Life from God, without keeping our selves in the Love of God. Rom. 8.23. compared with the last verse.
2. The Lord that hath provided Eternal Life for us, will have us always walk in Expectation of it, Gen. 49.18. Tit. 2.13. 3. We have no Ground At all to expect Eternal Life from God, without keeping our selves in the Love of God. Rom. 8.23. compared with the last verse.
It is clear, practical, Gospel Knowledge, to know God in Christ, this is saving, and brings Life Eternal, Joh. 17.3. This is Knowledge that transforms, 2 Cor. 3.18.
It is clear, practical, Gospel Knowledge, to know God in christ, this is Saving, and brings Life Eternal, John 17.3. This is Knowledge that transforms, 2 Cor. 3.18.
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This principally teacheth us these two things. 1. The Love of God in Christ to us. 2. The Loveliness of Christ, to inflame our love to him, by his Beauty and Excellency.
This principally Teaches us these two things. 1. The Love of God in christ to us. 2. The Loveliness of christ, to inflame our love to him, by his Beauty and Excellency.
This is that which the Apostle points at, as the most transcendent of all other in the World, which carnal Hearts are no wayes capable of without the work of Gods Spirit in the Soul. 1 Cor. 2.9. to the end;
This is that which the Apostle points At, as the most transcendent of all other in the World, which carnal Hearts Are no ways capable of without the work of God's Spirit in the Soul. 1 Cor. 2.9. to the end;
This sets the Soul upon the Top of a high Mountain, (as Moses upon the Top of Pisgah ) whereby he gains a prospect of the Heavenly Canaan; or as Christ and his Disciples upon Tabor in the Transfiguration, from that excellent Glory.
This sets the Soul upon the Top of a high Mountain, (as Moses upon the Top of Pisgah) whereby he gains a prospect of the Heavenly Canaan; or as christ and his Disciples upon Tabor in the Transfiguration, from that excellent Glory.
for with him is the well of Life, &c. God is purely good without Mixture, infinitely good without Measure, absolutely good without Dependency, communicably good without Failure, eternally good without End, say the Schools; therefore most amiable: O consider this.
for with him is the well of Life, etc. God is purely good without Mixture, infinitely good without Measure, absolutely good without Dependency, communicably good without Failure, eternally good without End, say the Schools; Therefore most amiable: Oh Consider this.
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and observe the working of it: for true Faith works by Love; and the stronger thy Faith is, the stronger thy Love is, Gal. 5.8. The Apostle Peter shewing the excellency of Faith, and of a tryed Faith, that it is more precious than Gold, he saith, by it we love Jesus Christ though we never saw him with our bodily Eyes;
and observe the working of it: for true Faith works by Love; and the Stronger thy Faith is, the Stronger thy Love is, Gal. 5.8. The Apostle Peter showing the excellency of Faith, and of a tried Faith, that it is more precious than Gold, he Says, by it we love jesus christ though we never saw him with our bodily Eyes;
and we love him by Believing, and rejoyce in it with unspeakable glorious Joy, 1 Pet. 1.7, 8. Faith is the first Principle, and chief root of all Operation in the Soul;
and we love him by Believing, and rejoice in it with unspeakable glorious Joy, 1 Pet. 1.7, 8. Faith is the First Principle, and chief root of all Operation in the Soul;
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What made the Saints not value worldly Treasures, and Delights? What made them Love not their lives to the Death? What made them so wonderful, in their Active and Passive Obedience for Christ,
What made the Saints not valve worldly Treasures, and Delights? What made them Love not their lives to the Death? What made them so wondered, in their Active and Passive obedience for christ,
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but their Faith, by seeing him that is invisible? for there is not such an Eye on Earth, that see Spiritual things in their Spirituality, and notwithstanding their remotest distance;
but their Faith, by seeing him that is invisible? for there is not such an Eye on Earth, that see Spiritual things in their Spirituality, and notwithstanding their Remotest distance;
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What say you, doth not the Lord best deserve your Love? what is there that he hath not done for you? you owe him not only for your Blessings, but for your Being:
What say you, does not the Lord best deserve your Love? what is there that he hath not done for you? you owe him not only for your Blessings, but for your Being:
yet for all this continues loving them still, and like a good Shepheard seeks after straying Sheep, that of themselves would never return, without fetching.
yet for all this continues loving them still, and like a good Shepherd seeks After straying Sheep, that of themselves would never return, without fetching.
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Will any Creature in the world whom thou Idolizest, do this for thee? Is this after the manner of men? No, it is the peculiar kindness of God only; think on it.
Will any Creature in the world whom thou Idolizest, do this for thee? Is this After the manner of men? No, it is the peculiar kindness of God only; think on it.
(5.) They differ in their End. The love of Creatures is disappointed, and lost, the Love of God enjoyes him for ever, and rests satisfied in that enjoyment, and not before.
(5.) They differ in their End. The love of Creatures is disappointed, and lost, the Love of God enjoys him for ever, and rests satisfied in that enjoyment, and not before.
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What is that but a great Use of Examination of our State and of our Practice? 1. Whether we are in the Love of God? 2. Whether we do indeed walk so as to keep our selves in it? Be not deceived, compare your State, Heart and Life with these Rules;
What is that but a great Use of Examination of our State and of our Practice? 1. Whither we Are in the Love of God? 2. Whither we do indeed walk so as to keep our selves in it? Be not deceived, compare your State, Heart and Life with these Rules;
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2. You have had by way of contrary, sufficiently hinted, the cross Practice of the greatest part of the World herein, who keep themselves out of Gods Love, by keeping in an evil State of Enmity between God and them:
2. You have had by Way of contrary, sufficiently hinted, the cross Practice of the greatest part of the World herein, who keep themselves out of God's Love, by keeping in an evil State of Enmity between God and them:
Can these think themselves in the Love of God? Can they keep themselves in the Love of God before they are come into it? And this carryes in it a Use of Reprehension, Conviction, Discrimination,
Can these think themselves in the Love of God? Can they keep themselves in the Love of God before they Are come into it? And this carries in it a Use of Reprehension, Conviction, Discrimination,
and the fill of Divine Flagons in Christs Banquetting House, Cant. 4.16. Cap. 5.1. 4. If thou keep thy self in the Love of God, thou needest not to fear the Hatred of men:
and the fill of Divine Flagons in Christ Banqueting House, Cant 4.16. Cap. 5.1. 4. If thou keep thy self in the Love of God, thou Needest not to Fear the Hatred of men:
they have the strongest security against it: 1. From the Power of God, which is omnipotent, Gen. 15.1. 2. From the Promise of God, which is faithful, and never fails.
they have the Strongest security against it: 1. From the Power of God, which is omnipotent, Gen. 15.1. 2. From the Promise of God, which is faithful, and never fails.
while they are under his Wing? Will ye have more? consider that of the Prophet Isaiah, in Chap. 60.5. As one whom his Mother comforteth, so will I comfort you, and you shall be comforted.
while they Are under his Wing? Will you have more? Consider that of the Prophet Isaiah, in Chap. 60.5. As one whom his Mother comforts, so will I Comfort you, and you shall be comforted.
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Now this Love of God, I cannot more compendiously declare, than by that of the Apostle, Ephes. 1.3, &c. Blessed be God, and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, &c. In which ye are to observe six remarkable things, in Gods blessing of us, for which we are to bless him.
Now this Love of God, I cannot more compendiously declare, than by that of the Apostle, Ephesians 1.3, etc. Blessed be God, and the Father of our Lord jesus christ, who hath blessed us with all spiritual blessings in heavenly places in christ, etc. In which you Are to observe six remarkable things, in God's blessing of us, for which we Are to bless him.
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2. That by the word Blessings, he includes all things pertaining to Salvation, because he saith with all spiritual Blessings, alluding to Gods Promise made to Abraham in Christ, saying, In thee shall all the Nationss of the earth he blessed.
2. That by the word Blessings, he includes all things pertaining to Salvation, Because he Says with all spiritual Blessings, alluding to God's Promise made to Abraham in christ, saying, In thee shall all the Nationss of the earth he blessed.
And therefore he will give the consummation of this Blessing at the day of Judgment to his Elect, saying, Come ye blessed of my Father, receive the Kingdom prepared for you, i. e.
And Therefore he will give the consummation of this Blessing At the day of Judgement to his Elect, saying, Come you blessed of my Father, receive the Kingdom prepared for you, i. e.
who declare themselves such, by their Faith, and Holiness, and Love, vers. 4. 4. That these Blessings are principally Spiritual Blessings, such as the Elect only receive, in a peculiar and distinguishing way; and that under two Considerations.
who declare themselves such, by their Faith, and Holiness, and Love, vers. 4. 4. That these Blessings Are principally Spiritual Blessings, such as the Elect only receive, in a peculiar and distinguishing Way; and that under two Considerations.
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for all other spiritual Blessings follow and flow from that, as the true Knowiedge of God, a living Faith, effectual Calling, Justification, Sanctification, a Christian Life, Love to the Saints, and Life Eternal;
for all other spiritual Blessings follow and flow from that, as the true Knowledge of God, a living Faith, effectual Calling, Justification, Sanctification, a Christian Life, Love to the Saints, and Life Eternal;
5. But there is one thing more to be noted from that word, in heavenly places: For as carnal Blessings have their Beginning in the Earth, and there they end;
5. But there is one thing more to be noted from that word, in heavenly places: For as carnal Blessings have their Beginning in the Earth, and there they end;
Therefore we render it in heavenly places, because it notes the Place of it which is Heaven, where Christ is exalted in Glory as our Head, to communicate and accumulate all spiritual Blessings on his elected, and redeemed Members.
Therefore we render it in heavenly places, Because it notes the Place of it which is Heaven, where christ is exalted in Glory as our Head, to communicate and accumulate all spiritual Blessings on his elected, and redeemed Members.
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6. Sixth thing, wherein the Love of God to us is declared in the place afore cited, Ephes. 1.3, 4, 5. viz. in Christ, by which, is assigned the material Cause of all Spiritual Blessings,
6. Sixth thing, wherein the Love of God to us is declared in the place afore cited, Ephesians 1.3, 4, 5. viz. in christ, by which, is assigned the material Cause of all Spiritual Blessings,
Also we have infinite Priviledge and Comfort, that the Lord Jesus is made to us his members, Righteousness and Holiness, which can never be had any other way, either within us,
Also we have infinite Privilege and Comfort, that the Lord jesus is made to us his members, Righteousness and Holiness, which can never be had any other Way, either within us,
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There are three things that are in true Love: 1. To be affected with a desirable Object, upon our knowledge of it to be good. 2. To be carryed out strongly in our Desires after it, that we may be united with it. 3. When we enjoy it, to Rejoyce in it,
There Are three things that Are in true Love: 1. To be affected with a desirable Object, upon our knowledge of it to be good. 2. To be carried out strongly in our Desires After it, that we may be united with it. 3. When we enjoy it, to Rejoice in it,
and this will be perfect in Heaven, and our Perfection and Happiness. In this, Love outvyes all other Grace, 1 Cor. 13. We have an excellent Saying of St. Augustin to this purpose:
and this will be perfect in Heaven, and our Perfection and Happiness. In this, Love outvyes all other Grace, 1 Cor. 13. We have an excellent Saying of Saint Augustin to this purpose:
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as to its desire, nor desires any thing or Object besides, but having got possession of that which it desires, is wholly taken up with the Delight of it,
as to its desire, nor Desires any thing or Object beside, but having god possession of that which it Desires, is wholly taken up with the Delight of it,
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This Injoyment satisfies, Psal. 17. ult. ye shall be abundantly satisfied, Psal. 36.8, 9. because it is the water of life, which being once drunk of, quencheth thirst for ever.
This Enjoyment Satisfies, Psalm 17. ult. you shall be abundantly satisfied, Psalm 36.8, 9. Because it is the water of life, which being once drunk of, quenches thirst for ever.
I conclude all with this, that considering the Circumstances into which we are cast, it is our Duty, Wisdom and Priviledge to keep our selves in the Love of God;
I conclude all with this, that considering the circumstances into which we Are cast, it is our Duty, Wisdom and Privilege to keep our selves in the Love of God;
Quest. What may gracious Parents best do, for the Conversion of those Children whose wickedness is occasion'd by their sinful Severity, or Indulgence? SERMON VII. MAL. IV. 6. He shall turn the hearts of the Fathers to the Children, and the hearts of the Children to their Fathers.
Quest. What may gracious Parents best do, for the Conversion of those Children whose wickedness is occasioned by their sinful Severity, or Indulgence? SERMON VII. MALACHI. IV. 6. He shall turn the hearts of the Father's to the Children, and the hearts of the Children to their Father's.
THis intricate Text (propos'd to me, on which I preacht,) speaking but indirectly, and by consequence only, (as I then said) to the Question propos'd;
THis intricate Text (proposed to me, on which I preached,) speaking but indirectly, and by consequence only, (as I then said) to the Question proposed;
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upon mature deliberation, I have thought good, to adjoin Another, which, I conceive, looks with a more direct aspect on both the parts of our Bipartite Question:
upon mature deliberation, I have Thought good, to adjoin another, which, I conceive, looks with a more Direct aspect on both the parts of our Bipartite Question:
AS Malapertness, frowardness, sauciness, self-will, stubbornness, sullenness, disobedience, yea contempt, and scorning of Parents, specially the more indulgent, and weak, are Vices too common with Children and Youth: So, on the other side Parents, unless modell'd and confirm'd, by the Word and Spirit of God, are very prone to fall into one of these two extreams, either immoderate severity and rigid abuse of the Parental Authority; or fond indulgence, and sinful neglect of just, and discreet discipline.
AS Malapertness, frowardness, sauciness, self-will, stubbornness, sullenness, disobedience, yea contempt, and scorning of Parents, specially the more indulgent, and weak, Are Vices too Common with Children and Youth: So, on the other side Parents, unless modeled and confirmed, by the Word and Spirit of God, Are very prove to fallen into one of these two extremes, either immoderate severity and rigid abuse of the Parental authority; or found indulgence, and sinful neglect of just, and discreet discipline.
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how equally to hold the Ballance, and Discreetly to manage the reins, and rudder of their Parental Power and Discipline, so as they may not provoke their Children to a just disgust, and wrath on the one side,
how equally to hold the Balance, and Discreetly to manage the reins, and rudder of their Parental Power and Discipline, so as they may not provoke their Children to a just disgust, and wrath on the one side,
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Fathers, I know, your Children are apt to be Vain, rash, foolish, disobedient, stubborn, able to roil the most sedate Spirit, to try the patience of a Job: and 'tis fit,
Father's, I know, your Children Are apt to be Vain, rash, foolish, disobedient, stubborn, able to roil the most sedate Spirit, to try the patience of a Job: and it's fit,
but yet take heed, that while though they provoke you to a just displeasure; you, by an unjust abuse of your just authority, in a too strict, rigid, immoderate severity against them, give your offending Children any just occasion of,
but yet take heed, that while though they provoke you to a just displeasure; you, by an unjust abuse of your just Authority, in a too strict, rigid, immoderate severity against them, give your offending Children any just occasion of,
or urgent temptation to, any sinful anger, or inveterate wrath against you; whilst you are correcting for one sin, do not provoke them to commit another.
or urgent temptation to, any sinful anger, or inveterate wrath against you; while you Are correcting for one since, do not provoke them to commit Another.
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What may gracious Parents best do towards the Conversion of those their Children, whose wickedness is occasion'd by their sinful 1. Severity? 2. Indulgence? I. Of the First Truth. 1. The first Truth suppos'd:
What may gracious Parents best do towards the Conversion of those their Children, whose wickedness is occasioned by their sinful 1. Severity? 2. Indulgence? I. Of the First Truth. 1. The First Truth supposed:
Observe we here the Apostles prudence. Having vers. 1, 2, 3. allotted to Children their share, viz. Obedience — Children obey your Parents in the Lord, and backt it both with divine Precept, and Promise; the just consequence seems to require, that he should have invested the Parents with Command, and Government for their Portion; but he fairly waves that,
Observe we Here the Apostles prudence. Having vers. 1, 2, 3. allotted to Children their share, viz. obedience — Children obey your Parents in the Lord, and backed it both with divine Precept, and Promise; the just consequence seems to require, that he should have invested the Parents with Command, and Government for their Portion; but he fairly waves that,
and as supposing, he had sufficiently fixt the Parents Authority, by putting their Children under the yoke of Obedience, he now consults the childs interest,
and as supposing, he had sufficiently fixed the Parents authority, by putting their Children under the yoke of obedience, he now consults the child's Interest,
or rather the mutual comfort both of Parent and Child, by advising Parents, to use the Power, that God had given them, moderately and tenderly; on the one hand, he sweetens the Obedience of the Child;
or rather the mutual Comfort both of Parent and Child, by advising Parents, to use the Power, that God had given them, moderately and tenderly; on the one hand, he sweetens the obedience of the Child;
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The child, that he is in subjection and must obey, but then 'tis his Father, who either doth or should love him: and the Father, that he hath Authority, and may command,
The child, that he is in subjection and must obey, but then it's his Father, who either does or should love him: and the Father, that he hath authority, and may command,
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Children, as they must not be provoked to wrath, so they must not be indulged in folly. As they must not be discouraged, so they may not be cocker'd. Our Children naturally are too too like the wild Horse, or Asses colt, who,
Children, as they must not be provoked to wrath, so they must not be indulged in folly. As they must not be discouraged, so they may not be cockered. Our Children naturally Are too too like the wild Horse, or Asses colt, who,
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Having thus fixed our Corner-stones, now to our Building. In the CASE before us, I find two Truths supposed, and one question in form, but really bipartite, proposed.
Having thus fixed our Corner-stones, now to our Building. In the CASE before us, I find two Truths supposed, and one question in from, but really bipartite, proposed.
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2. That this wickedness of these unconverted Children hath been, and is too too often occasion'd by their gracious Parents sinful 1. Severity, 2. Indulgence.
2. That this wickedness of these unconverted Children hath been, and is too too often occasioned by their gracious Parents sinful 1. Severity, 2. Indulgence.
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Had not Adam, an envious, murtherous Cain? Gen. 4.8.11. The first branch of the Universal Root wholly rotten? Noah, a cursed Cham? Abraham, a mocking, persecuting Ishmael? Gen. 22.9. Gal. 4.29. Lot, a Moab, and Ammon, the Sons of Incest, and the Fathers of an Idolatrous brood, that to the death hated Gods chosen Israel? Gen. 19.37, 38. Isaac, a profane Esau? Gen. 25.25. Heb. 12.16. Eli, two Sons, Hophni, and Phineas, both Sons of Belial, prodigies of Lust, and Wickedness? 1. Sam. 2.12. to 17. & ver. 22. David, an ambitious Adonijah, 1 King. 1.5. & 2.13. an incestuous Amnon? 2 Sam. 13.14. a murtherous, traiterous, rebellious Absolom? 2 Sam. 13.28, 29. & 15.10.
Had not Adam, an envious, murderous Cain? Gen. 4.8.11. The First branch of the Universal Root wholly rotten? Noah, a cursed Cham? Abraham, a mocking, persecuting Ishmael? Gen. 22.9. Gal. 4.29. Lot, a Moab, and Ammon, the Sons of Incest, and the Father's of an Idolatrous brood, that to the death hated God's chosen Israel? Gen. 19.37, 38. Isaac, a profane Esau? Gen. 25.25. Hebrew 12.16. Eli, two Sons, Hophni, and Phinehas, both Sons of Belial, prodigies of Lust, and Wickedness? 1. Sam. 2.12. to 17. & ver. 22. David, an ambitious Adonijah, 1 King. 1.5. & 2.13. an incestuous Amnon? 2 Sam. 13.14. a murderous, traitorous, rebellious Absalom? 2 Sam. 13.28, 29. & 15.10.
2. This wickedness of these unconverted Children hath been, and is too too often occasion'd, yea advanced by the Sinful severity, or indulgence, of their unwary, thô gracious Parents.
2. This wickedness of these unconverted Children hath been, and is too too often occasioned, yea advanced by the Sinful severity, or indulgence, of their unwary, though gracious Parents.
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This Head divides it self into TWO Branches: viz. Parents Sinful severity, and indulgence. 1. Sinful severity, and of this, 1. What it is not. 2. What it is.
This Head divides it self into TWO Branches: viz. Parents Sinful severity, and indulgence. 1. Sinful severity, and of this, 1. What it is not. 2. What it is.
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and so to keep our distance, as to give our Children no occasion to undervalue, or despise us: 1 Tim. 4.12. So, as that they may see, and own the Wisdom of God shining in us;
and so to keep our distance, as to give our Children no occasion to undervalue, or despise us: 1 Tim. 4.12. So, as that they may see, and own the Wisdom of God shining in us;
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that our Children may pay us that reverence, and respect that God requires of them, 1 King. 3.28. This is not to be accounted sinful Severity, but behaving our selves worthily in Ephratah, Ruth 4.11. 2. All just anger, or the rising up of the Heart in an holy displeasure against Sin in our Children, is not sinful severity.
that our Children may pay us that Reverence, and respect that God requires of them, 1 King. 3.28. This is not to be accounted sinful Severity, but behaving our selves worthily in Ephratah, Ruth 4.11. 2. All just anger, or the rising up of the Heart in an holy displeasure against since in our Children, is not sinful severity.
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An anger, like that of our Saviour, who looked round about on his malicious observers with anger, being griev'd for the bardness of their hearts, Mark 3.5.
an anger, like that of our Saviour, who looked round about on his malicious observers with anger, being grieved for the bardness of their hearts, Mark 3.5.
2. Grave counselling, and admonishing our Children in and to that which is truly good, Eph. 6.4. All serious discountenancing of, and severe frowning on them, when in an evil way;
2. Grave counseling, and admonishing our Children in and to that which is truly good, Ephesians 6.4. All serious discountenancing of, and severe frowning on them, when in an evil Way;
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Yea being so far a terror to them, as to let them know, we bear not the stamp of Gods Authority in vain. Rom. 13.3, 4. Nay farther, smart chastising of them proportionable to their Age, and offence. Prov. 29.15. Provided, we express fatherly love and tenderness in all, out of a true desire of their Repentance, and Reformation.
Yea being so Far a terror to them, as to let them know, we bear not the stamp of God's authority in vain. Rom. 13.3, 4. Nay farther, smart chastising of them proportionable to their Age, and offence. Curae 29.15. Provided, we express fatherly love and tenderness in all, out of a true desire of their Repentance, and Reformation.
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All this is not to be lookt upon as sinfull Severity, but as the faithful discharge of a necessary parental duty; which is by so much the more excellent, because it is so much neglected, and so hard to be performed in a right manner.
All this is not to be looked upon as sinful Severity, but as the faithful discharge of a necessary parental duty; which is by so much the more excellent, Because it is so much neglected, and so hard to be performed in a right manner.
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Sinful Severity betrayes it self in and by the irregular passions, austere looks, bitter words, and rigid Actions of those Parents, who abuse their Parental Power.
Sinful Severity betrays it self in and by the irregular passion, austere looks, bitter words, and rigid Actions of those Parents, who abuse their Parental Power.
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and to provoke him into a sinful return of wrath and strife, Prov. 15.18. Lastly, Anger, when too long, when it lies soaking in the breast, is apt to putrifie.
and to provoke him into a sinful return of wrath and strife, Curae 15.18. Lastly, Anger, when too long, when it lies soaking in the breast, is apt to putrify.
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When the Child observes his Ancestors Crest pourtray'd on his Fathers forehead, and instead of smiles can see nothing there but cruel Lions, Bears, Tigers: This must needs highly provoke,
When the Child observes his Ancestors Crest portrayed on his Father's forehead, and instead of smiles can see nothing there but cruel Lions, Bears, Tigers: This must needs highly provoke,
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Better to be kill'd outright, than buried alive: No grave so dark, so dismal, as those deep furrows in my frowning, constantly frowning Fathers forehead.
Better to be killed outright, than buried alive: No grave so dark, so dismal, as those deep furrows in my frowning, constantly frowning Father's forehead.
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(3.) By bitter, hasty, biting, testy, disdainful, reproachful, railing, taunting, menacing, threatning words; Words steep'd in the Venom of Asps. Oh, these pierce deep,
(3.) By bitter, hasty, biting, testy, disdainful, reproachful, railing, taunting, menacing, threatening words; Words steeped in the Venom of Asps. O, these pierce deep,
like the Tails of Scorpions, and do highly provoke. More particularly, 1. Hard Words. Soft Words, and hard Arguments work powerfully. A soft Tongue breaks the bones, Prov. 25.15. or one that is stiff, and hard.
like the Tails of Scorpions, and do highly provoke. More particularly, 1. Hard Words. Soft Words, and hard Arguments work powerfully. A soft Tongue breaks the bones, Curae 25.15. or one that is stiff, and hard.
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How barbarous is it then, to rejoyce in the disgrace and infamy of a Child of a mans own Bowels? This cannot but provoke. That's a thunder-clap in the ears of Testy, reproachful Parents, Whosoever shall say Thou Fool, shall be in danger of Hell fire, Mat. 5.22. Reproachful words are no less than sharp darts, and keen Swords;
How barbarous is it then, to rejoice in the disgrace and infamy of a Child of a men own Bowels? This cannot but provoke. That's a thunderclap in the ears of Testy, reproachful Parents, Whosoever shall say Thou Fool, shall be in danger of Hell fire, Mathew 5.22. Reproachful words Are no less than sharp darts, and keen Swords;
Thus Saul to the heighth provokes his Son, when he foams at the Mouth, and breaks out into that nasty drivel, 1 Sam. 20.30. Thou Son of the perverse, rebellious Woman, (and why not in our English dialect, Thou Son of a Whore? ) and so lasheth his Son on his Wives back;
Thus Saul to the height provokes his Son, when he foams At the Mouth, and breaks out into that nasty drivel, 1 Sam. 20.30. Thou Son of the perverse, rebellious Woman, (and why not in our English dialect, Thou Son of a Whore?) and so lasheth his Son on his Wives back;
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The very Wind, and noise is enough to sink the trembling Child into a Swoon. If Masters must not threaten Servants, much less may Parents threaten Children. Eph. 6.9.
The very Wind, and noise is enough to sink the trembling Child into a Swoon. If Masters must not threaten Servants, much less may Parents threaten Children. Ephesians 6.9.
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When they deny them that Education, that Provision, that Encouragement, which is Just, and Equal; that Food, Raiment, Portion, that becomes the Children of such a Father.
When they deny them that Education, that Provision, that Encouragement, which is Just, and Equal; that Food, Raiment, Portion, that becomes the Children of such a Father.
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or employ his Hands in some base, sordid, servile, commanded drudgery, which would better become a Slave, than a Son. This, this goes near the Heart of an ingenious, and observant Child .
or employ his Hands in Some base, sordid, servile, commanded drudgery, which would better become a Slave, than a Son. This, this Goes near the Heart of an ingenious, and observant Child.
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and Brother, David, the upright, valiant David, that had so well deserv'd of the whole Kingdom, one design'd by God himself to succeed in the Throne of Israel; yea and against his solemn Oath sworn unto him;
and Brother, David, the upright, valiant David, that had so well deserved of the Whole Kingdom, one designed by God himself to succeed in the Throne of Israel; yea and against his solemn Oath sworn unto him;
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to bring him to him, that he might be murthered. 1 Sam. 20.31. This both griev'd, and provok'd Jonathan, ver. 34. Or, with that incestuous bloody Creature Herodias, who commands Her Dancing Daughter to ask of Herod more than half His Kingdom, viz. John Baptists head, Mat. 14.8.
to bring him to him, that he might be murdered. 1 Sam. 20.31. This both grieved, and provoked Johnathan, ver. 34. Or, with that incestuous bloody Creature Herodias, who commands Her Dancing Daughter to ask of Herod more than half His Kingdom, viz. John Baptists head, Mathew 14.8.
3. When Parents, meerly to gratifie their Humour, Self-will, Lusts, Passions, Fury, chastise, beat, and almost kill their Children with unjust, and immoderate lashes, stripes, punishments.
3. When Parents, merely to gratify their Humour, Self-will, Lustiest, Passion, Fury, chastise, beatrice, and almost kill their Children with unjust, and immoderate Lashes, stripes, punishments.
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After he had spit out the Poison of his Heart in his words, he fills up the measure of his wickedness in this bloody deed, suitable to his murtherous Heart.
After he had spit out the Poison of his Heart in his words, he fills up the measure of his wickedness in this bloody deed, suitable to his murderous Heart.
2. Immoderate; when the sharpness of the punishment exceeds the greatness of the Crime. Here the Lord, the Righteous - Judge, takes care, by his Supream Authority, that those, that have authority over others, should not according to their own Lusts, Will,
2. Immoderate; when the sharpness of the punishment exceeds the greatness of the Crime. Here the Lord, the Righteous - Judge, Takes care, by his Supreme authority, that those, that have Authority over Others, should not according to their own Lustiest, Will,
Deut. 25.2, 3. Now if Justice oblige us to keep our mind free, and compos'd, in punishing the greatest Strangers, and most hainous Malefactors, that we may exactly proportion the penalty to their fault;
Deuteronomy 25.2, 3. Now if justice oblige us to keep our mind free, and composed, in punishing the greatest Strangers, and most heinous Malefactors, that we may exactly proportion the penalty to their fault;
how much more should a Father (whose Name breathes nothing but benignity and sweetness) observe the same moderation, when his business is to chastize the Child of his own Bowels! And if not, instead of reforming, he doth but provoke his Child.
how much more should a Father (whose Name breathes nothing but benignity and sweetness) observe the same moderation, when his business is to chastise the Child of his own Bowels! And if not, instead of reforming, he does but provoke his Child.
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in all which, I neither have nor could bring one instance, either Father or Mother, in the whole Scripture, that had the Character of a Godly Person, that is charged with the crimson - guilt of a Sinfully severe Parent.
in all which, I neither have nor could bring one instance, either Father or Mother, in the Whole Scripture, that had the Character of a Godly Person, that is charged with the crimson - guilt of a Sinfully severe Parent.
1. As much as may be, cease your complaints to men, of finding so much cause of grief and sorrow in your untoward Children, instead of Joy, and Comfort.
1. As much as may be, cease your complaints to men, of finding so much cause of grief and sorrow in your untoward Children, instead of Joy, and Comfort.
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That they are pungent thorns, instead of refreshing roses, stabs instead of staffs. Exclaim no more, at least not morosely, or in passion, against th• pride, Levity, vanity, frowardness, obstinacy, debauchery, incorrigibleness, of your wretched Children, especially in the hearing of those Children.
That they Are pungent thorns, instead of refreshing roses, stabs instead of staffs. Exclaim no more, At least not morosely, or in passion, against th• pride, Levity, vanity, frowardness, obstinacy, debauchery, incorrigibleness, of your wretched Children, especially in the hearing of those Children.
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Had not I been unhappy in so stiff a Father, he might have been happy in a more complaisant Son. Had my Father treated me with more Bowels, 'tis possible, I should have readily answer'd his tenderness, with a melting heart, bended knee, and sincere obedience.
Had not I been unhappy in so stiff a Father, he might have been happy in a more complaisant Son. Had my Father treated me with more Bowels, it's possible, I should have readily answered his tenderness, with a melting heart, bent knee, and sincere Obedience.
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Cast your selves at his foot, humbly acknowledge your great defects, and failings in the management of that Authority, that God, the supream Father, hath stampt upon you.
Cast your selves At his foot, humbly acknowledge your great defects, and failings in the management of that authority, that God, the supreme Father, hath stamped upon you.
Humble your self deeply before the Lord for all your former Irregular, and exorbitant Passions, stabbing looks, hard speeches, morose behaviour, partial demeanour, dreadful Omens, and forejudgeings of the sad fate of your at present disobedient Child.
Humble your self deeply before the Lord for all your former Irregular, and exorbitant Passion, stabbing looks, hard Speeches, morose behaviour, partial demeanour, dreadful Omens, and forejudgeings of the sad fate of your At present disobedient Child.
Weep (I say not, not so much, but) not only for your Child, but for your self. Had the root been sound, as it ought, the branch had not been so rotten, as it is. Had the Father been more a Fig-tree, the Son had not been so much a Thistle. If the Vine hath the least taint of Sodom, no wonder if the Wine hath an ugly tang of Gomorrha. Weep, I say,
Weep (I say not, not so much, but) not only for your Child, but for your self. Had the root been found, as it ought, the branch had not been so rotten, as it is. Had the Father been more a Fig tree, the Son had not been so much a Thistle. If the Vine hath the least taint of Sodom, no wonder if the Wine hath an ugly tang of Gomorrha. Weep, I say,
Begg, and Begg earnestly for Grace, Strength, Wisdom, which is first pure, then peaceable, that thou mayst be kept from the like misdemeanour for the future.
Beg, and Beg earnestly for Grace, Strength, Wisdom, which is First pure, then peaceable, that thou Mayest be kept from the like misdemeanour for the future.
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It seems all one, as if I should perswade the Sun to shine, the Fire to burn, nay a man to be a man. This Law of Love to Children is written by the Finger, drawn by the Pencil, stampt and ingraven by the deepest impress of Nature on the Hearts, and bowels of all Parents.
It seems all one, as if I should persuade the Sun to shine, the Fire to burn, nay a man to be a man. This Law of Love to Children is written by the Finger, drawn by the Pencil, stamped and engraven by the Deepest Impress of Nature on the Hearts, and bowels of all Parents.
yea our Enemies, yet I can light but on one that doth in express Terms command Parents to Love their Children, viz. Tit. 2.4. where we find the young Women are to be taught to Love their Children.
yea our Enemies, yet I can Light but on one that does in express Terms command Parents to Love their Children, viz. Tit. 2.4. where we find the young Women Are to be taught to Love their Children.
why the Romans, among all their Laws, had enacted none against the horrid Sin of Parricide, viz. Because the Romans either could or would not suppose men to be such Monsters, as to be guilty of so black a Crime.
why the Roman, among all their Laws, had enacted none against the horrid since of Parricide, viz. Because the Romans either could or would not suppose men to be such Monsters, as to be guilty of so black a Crime.
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Do but sincerely Love your Children, as Fathers, and then be sinfully severe, if you can? Love your Children, not so much for their lovely countenance, their pleasing Grace,
Do but sincerely Love your Children, as Father's, and then be sinfully severe, if you can? Love your Children, not so much for their lovely countenance, their pleasing Grace,
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but principally, as those that are bone of your bone, flesh of your flesh, to whom you have communicated your blood, and very nature. And let not this Love be like a dead picture, or Idol in your breast, without Life, or Action;
but principally, as those that Are bone of your bone, Flesh of your Flesh, to whom you have communicated your blood, and very nature. And let not this Love be like a dead picture, or Idol in your breast, without Life, or Actium;
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but a living active principle, a spring that may vigorously, and effectually influence all the powers of your Soul for the procuring of all that which is truly good to your poor Children.
but a living active principle, a spring that may vigorously, and effectually influence all the Powers of your Soul for the procuring of all that which is truly good to your poor Children.
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or while they are free from all fault; did not the Lord that enjoyns this Duty, know full well that no mortal man is without his Spots, Imperfections, Failings? In vain is that Precept that is limited to a Condition, which is impossible to fulfil.
or while they Are free from all fault; did not the Lord that enjoins this Duty, know full well that no Mortal man is without his Spots, Imperfections, Failings? In vain is that Precept that is limited to a Condition, which is impossible to fulfil.
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Are not you naught? have not you often, and do not you daily, hourly provoke your Heavenly Father? and yet would you not desire that he should Love you? Let your own Prayers and Tears be Witnesses in the Case:
are not you nought? have not you often, and do not you daily, hourly provoke your Heavenly Father? and yet would you not desire that he should Love you? Let your own Prayers and Tears be Witnesses in the Case:
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Had a man laid his ear close to your Closet, might he not have heard you Ephraim-like bemoaning your self thus? Heavenly Father, I am vile, I have done Iniquity, I have not only toucht upon the verge of Vice, but entred the Circle;
Had a man laid his ear close to your Closet, might he not have herd you Ephraim-like bemoaning your self thus? Heavenly Father, I am vile, I have done Iniquity, I have not only touched upon the verge of Vice, but entered the Circle;
I cannot, dare not clear my self by a just defence, nor, being rightly depriv'd of thy love and favour, seek for any other Mediators, but thy Christ, and free Grace, for my relief.
I cannot, Dare not clear my self by a just defence, nor, being rightly deprived of thy love and favour, seek for any other Mediators, but thy christ, and free Grace, for my relief.
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he that bears the name of a Father, cannot forget the tears of a Child. Tell me, severe Parents, is not this a true Echo of some of your most pathetick Prayers? But what answer have you expected,
he that bears the name of a Father, cannot forget the tears of a Child. Tell me, severe Parents, is not this a true Echo of Some of your most pathetic Prayers? But what answer have you expected,
and your Heavenly Father return'd? 3. Possibly, while you have been speaking, God hath answer'd; as he did, Jer. 31.20. Is Ephraim my dear Son, is he a pleasant Child? No, no, he is naught, he is a Prodigal. True!
and your Heavenly Father returned? 3. Possibly, while you have been speaking, God hath answered; as he did, Jer. 31.20. Is Ephraim my dear Son, is he a pleasant Child? No, no, he is nought, he is a Prodigal. True!
Read, consider, and often Pray over those pertinent Texts, Deut. 32.36. Isa. 63.15, 16. Hos. 11.7, 8, 9. Luk. 15.19, 20. All this is true to a repenting Ephraim, but my Child lies stinking in his filth.
Read, Consider, and often Pray over those pertinent Texts, Deuteronomy 32.36. Isaiah 63.15, 16. Hos. 11.7, 8, 9. Luk. 15.19, 20. All this is true to a repenting Ephraim, but my Child lies stinking in his filth.
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when he first manifested his Love unto you? Ezek. 16.6, 8. I saw thee polluted in thine own blood, and I said unto thee when thou wast in thy blood, Live;
when he First manifested his Love unto you? Ezekiel 16.6, 8. I saw thee polluted in thine own blood, and I said unto thee when thou wast in thy blood, Live;
ver. 8. Behold, this time was the time of thy Gods Love: God the Father commended his Love towards you, in that while you were yet Sinners Christ died for you, Rom. 5.8.
for. 8. Behold, this time was the time of thy God's Love: God the Father commended his Love towards you, in that while you were yet Sinners christ died for you, Rom. 5.8.
3. Be Angry with your Child, but be Angry, and sin not, Eph. 5.26. Be angry, but then let it be the Anger of a displeased Father against an offending Child, not the Anger of a Bloody enemy against an Irreconcilable Foe;
3. Be Angry with your Child, but be Angry, and sin not, Ephesians 5.26. Be angry, but then let it be the Anger of a displeased Father against an offending Child, not the Anger of a Bloody enemy against an Irreconcilable Foe;
But he delights in mercy. When he is as it were forced to put forth his Anger, he then makes use of a Fathers rod, not an Executioners Ax; Psal. 89. from 30. to 35. He will neither break his Childrens bones, nor his own Covenant. He lashes in Love, Heb. 12.6. Rev. 3.19. in measure, in pity, and compassion.
But he delights in mercy. When he is as it were forced to put forth his Anger, he then makes use of a Father's rod, not an Executioners Ax; Psalm 89. from 30. to 35. He will neither break his Children's bones, nor his own Covenant. He Lashes in Love, Hebrew 12.6. Rev. 3.19. in measure, in pity, and compassion.
Every stroke on his Childs back recoils on his own Bowels: and if the member be gangren'd, and there is an absolute necessity to cut it off, to save the Life, the Soul of his Child,
Every stroke on his Child's back recoils on his own Bowels: and if the member be gangrened, and there is an absolute necessity to Cut it off, to save the Life, the Soul of his Child,
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then like a Chyrurgeon, who is the Father of the Patient, He makes use of the Saw, not forgetting, that he is now cutting off his own flesh, and would never do it, but for the Childs good; Rom. 8.28. Go you, and do likewise.
then like a Chirurgeon, who is the Father of the Patient, He makes use of the Saw, not forgetting, that he is now cutting off his own Flesh, and would never do it, but for the Child's good; Rom. 8.28. Go you, and do likewise.
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Like wild and untamed Colts, to kick, and winch, and harden their necks, foreheads, hearts, against all admonitions, and threatnings; against all words, and blows.
Like wild and untamed Colts, to kick, and winch, and harden their necks, foreheads, hearts, against all admonitions, and threatenings; against all words, and blows.
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Take heed therefore, do not provoke. 2. Not to discourage, dishearten, dispirit them; Col. 3.21. Fathers provoke not your Children, least they be discouraged.
Take heed Therefore, do not provoke. 2. Not to discourage, dishearten, dispirit them; Col. 3.21. Father's provoke not your Children, lest they be discouraged.
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It quite unsouls the poor Child, when in the countenance, and deportment of his Father, to whom of all men in the World, he should in reason be dearest, he sees nothing but anger, and aversation. It intimidates the Child, destroyes his mettle, and courage for any honest, or honourable undertaking;
It quite unsouls the poor Child, when in the countenance, and deportment of his Father, to whom of all men in the World, he should in reason be dearest, he sees nothing but anger, and aversation. It intimidates the Child, Destroys his mettle, and courage for any honest, or honourable undertaking;
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nay more, it often throws him into the deepest gulph of grief and melancholy, sickness, death, and then, it may be, when too late, the unhappy Parent will see cause to relent,
nay more, it often throws him into the Deepest gulf of grief and melancholy, sickness, death, and then, it may be, when too late, the unhappy Parent will see cause to relent,
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The young Serpent came from the old Cockatrice. 7. Since Severity will not do the feat, see what sweetness, mildness, gentleness, holy tenderness, and indulgence will do:
The young Serpent Come from the old Cockatrice. 7. Since Severity will not do the feat, see what sweetness, mildness, gentleness, holy tenderness, and indulgence will do:
how apt Parents are to swerve from the golden mean of Parental discipline; and, whilst they Labour to avoid the Rock of Sinful Severity, how prone they are to plunge themselves into the gulph of Sinful Indulgence, doth, in the same Text, prescribe a Soveraign Antidote against that fatal pleurisie of fond Affection, in these words, but bring them up in the Nurture, and Admonition of the Lord.
how apt Parents Are to swerve from the golden mean of Parental discipline; and, while they Labour to avoid the Rock of Sinful Severity, how prove they Are to plunge themselves into the gulf of Sinful Indulgence, does, in the same Text, prescribe a Sovereign Antidote against that fatal pleurisy of found Affection, in these words, but bring them up in the Nurture, and Admonition of the Lord.
Whilest the severe Parent is breathing a vein in his distemper'd Child, he cautions him to take care, he doth not pierce an Artery: Fathers, provoke not your Children to wrath.
Whilst the severe Parent is breathing a vein in his distempered Child, he cautions him to take care, he does not pierce an Artery: Father's, provoke not your Children to wrath.
and demulc'd into certain ruine. Children must be nurtur'd, thô they may not be provok'd. Parents must not be cruel Ostrichès, and leave and expose their young ones, to harm and danger;
and demulced into certain ruin. Children must be nurtured, though they may not be provoked. Parents must not be cruel Ostrichès, and leave and expose their young ones, to harm and danger;
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when 'tis too late, find the little Finger of a fond Mother, to weigh far heavier, and to sink the Soul far deeper than the weighty Loins of a severe Father;
when it's too late, find the little Finger of a found Mother, to weigh Far Heavier, and to sink the Soul Far Deeper than the weighty Loins of a severe Father;
and at a long run will find more of Sting in a Rod of Roses, than in a scourge of Scorpions. In the Stating of this case, I shall proceed as before, and shew you,
and At a long run will find more of Sting in a Rod of Roses, than in a scourge of Scorpions. In the Stating of this case, I shall proceed as before, and show you,
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1. Natural, ordinate, moderate, parental Love, and such as is mixt with the most yerning bowels, most deep and tender compassions, is not sinful Indulgence.
1. Natural, ordinate, moderate, parental Love, and such as is mixed with the most yearning bowels, most deep and tender compassions, is not sinful Indulgence.
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and as for their Bodies, their Backs must be our Wardrobes, their Bellies our Barns, and their Hands our Treasuries. And with a Love of Complacency and delight.
and as for their Bodies, their Backs must be our Wardrobes, their Bellies our Barns, and their Hands our Treasuries. And with a Love of Complacency and delight.
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To take in good part the desires of their Souls, when they find not to perform. To accept of a sigh, in regard of a service, a mite instead of a Talent, a groan instead of a duty, the very stammering of my Child above the eloquence of a Beggar, Mal. 3.17.
To take in good part the Desires of their Souls, when they find not to perform. To accept of a sighs, in regard of a service, a mite instead of a Talon, a groan instead of a duty, the very stammering of my Child above the eloquence of a Beggar, Malachi 3.17.
Looking on a returning Prodigal as a Son, and pitying as a Father, not punishing as a Judge; Psal. 103.13, 14. Remembring their frame, and knowing, that both they, and we are poor dust.
Looking on a returning Prodigal as a Son, and pitying as a Father, not punishing as a Judge; Psalm 103.13, 14. Remembering their frame, and knowing, that both they, and we Are poor dust.
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and for God, because they are dear unto us, as Paul, 1 Thes. 2.7, 8, 11. To Bless them in Gods Name, Faith, Fear, as Jacob did, Gen. 49.28. To countenance and encourage them in, and reward them for well doing, 1 Pet. 2.14. Est. 6.3.
and for God, Because they Are dear unto us, as Paul, 1 Thebes 2.7, 8, 11. To Bless them in God's Name, Faith, fear, as Jacob did, Gen. 49.28. To countenance and encourage them in, and reward them for well doing, 1 Pet. 2.14. Est. 6.3.
To Love those most, that Love God most, to give such Benjamins five messes, a double, treble Portion, an Isaak 's Inheritance; this is not sinful Indulgence.
To Love those most, that Love God most, to give such Benjamites five Messes, a double, triple Portion, an Isaac is Inheritance; this is not sinful Indulgence.
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or dare not say, What dost thou? let him act what, and when, and how he pleases, he must not be displeased, disturbed, contradicted in the least. When the Child, grown insolent, and intolerable, is too gently treated,
or Dare not say, What dost thou? let him act what, and when, and how he Pleases, he must not be displeased, disturbed, contradicted in the least. When the Child, grown insolent, and intolerable, is too gently treated,
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or Rebellion against Gods Laws, or our own lawful commands, and counsels, Isa. 3.5. 1 Sam. 15.1, to 12. 1 Sam. 3.13. 2. When our inordinate love to them causes us to counsel them to, or encourage them in that which is evil.
or Rebellion against God's Laws, or our own lawful commands, and Counsels, Isaiah 3.5. 1 Sam. 15.1, to 12. 1 Sam. 3.13. 2. When our inordinate love to them Causes us to counsel them to, or encourage them in that which is evil.
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This was a deep blot, and indeed the only one I find in that godly Mothers, good Rebekah's Scutcheon, Gen. 25.28. 'Tis said, that Isaac loved Esau, because he did eat of his Venison, but Rebekah loved Jacob:
This was a deep blot, and indeed the only one I find in that godly Mother's, good Rebekah's Scutcheon, Gen. 25.28. It's said, that Isaac loved Esau, Because he did eat of his Venison, but Rebekah loved Jacob:
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and so, in her great love, exposes her drest Jacob instead of a Blessing, to his Fathers Curse and his own Damnation. 'Tis true, he narrowly escaped,
and so, in her great love, exposes her dressed Jacob instead of a Blessing, to his Father's Curse and his own Damnation. It's true, he narrowly escaped,
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But both Mother and Son had both their Bellies full of the Sauce in which the Mothers Indulgence had sinfully soakt it. 'Twas this chiefly that made poor Jacob go halting to his Grave.
But both Mother and Son had both their Bellies full of the Sauce in which the Mother's Indulgence had sinfully soaked it. 'Twas this chiefly that made poor Jacob go halting to his Grave.
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3. When Parents will not endure to see that Natural Fierceness, Pride, Self-will, Impatience, that peeps out in their Children, to be severely checkt, and grubb'd up by the Roots.
3. When Parents will not endure to see that Natural Fierceness, Pride, Self-will, Impatience, that peeps out in their Children, to be severely checked, and grubbed up by the Roots.
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and even loosen, and break the nerves of their Souls, and Bodies with too soft, and delicate an education, no way sutable either to our own Estates, or their Condition:
and even loosen, and break the nerves of their Souls, and Bodies with too soft, and delicate an education, no Way suitable either to our own Estates, or their Condition:
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Which was the serious complaint of Quintilian of old, and is the sin, and shame of this present Age. This, this is that sinful Indulgence here intended.
Which was the serious complaint of Quintilian of old, and is the since, and shame of this present Age. This, this is that sinful Indulgence Here intended.
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This is that that too often occasions, yea inflames, and heightens our Childrens daring Wickedness, and prepares them, makes them fit Vessels for Temporal, and Eternal ruine.
This is that that too often occasions, yea inflames, and heightens our Children's daring Wickedness, and prepares them, makes them fit Vessels for Temporal, and Eternal ruin.
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1. That the Indulgence of Parents is the bane of Children, a Pandar of their wickedness, the Asylum of their vanity. How easily is the Thief induced to Steal,
1. That the Indulgence of Parents is the bane of Children, a Pandar of their wickedness, the Asylum of their vanity. How Easily is the Thief induced to Steal,
when he knows his Receiver? When the loosness of Youth knows where to find pity and toleration, what mischief can it forbear? See this in the Levites Concubine or Wife, Judg 19.1, 2. This Concubine plays the Whore against the Levite, whom she own'd at least as an Husband.
when he knows his Receiver? When the looseness of Youth knows where to find pity and toleration, what mischief can it forbear? See this in the Levites Concubine or Wife, Judge 19.1, 2. This Concubine plays the Whore against the Levite, whom she owned At least as an Husband.
but to her own dear Fathers House? She that had deserv'd to be abhorr'd by her loving and faithful Husband, doubts not to find shelter from her fond and indulgent Father, his heart,
but to her own dear Father's House? She that had deserved to be abhorred by her loving and faithful Husband, doubts not to find shelter from her found and indulgent Father, his heart,
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Well, home she speeds to her Father at Bethlehem Ephratah. But, doth her good old father receive her? what, doth he suffer his house to become a Brothel-house, to be defiled with an Adulteress, though she sprang out of his own Loyns? Methinks I hear him, in a just indignation thus accosting her.
Well, home she speeds to her Father At Bethlehem Ephratah. But, does her good old father receive her? what, does he suffer his house to become a Brothel-house, to be defiled with an Adulteress, though she sprang out of his own Loins? Methinks I hear him, in a just Indignation thus accosting her.
Why, How now Impudence! what makest thou here? dost thou think to find my house a shelter for thy sins? the Stews are a fitter receptacle for thee. Whilst:
Why, How now Impudence! what Makest thou Here? dost thou think to find my house a shelter for thy Sins? the Stews Are a fitter receptacle for thee. While:
But, now thou art n•ither. Thou art not mine, I gave thee to thine Husband. Thou art not thy Husbands, thou hast betray'd his Bed. Thy filthiness hath made thee thine own, and thine Adulterers, go seek thine entertainment, where thou hast lost thine honesty! thy Lewdness hath brought a necessity of shame upon thy abettors. How can I countenance thy person,
But, now thou art n•ither. Thou art not mine, I gave thee to thine Husband. Thou art not thy Husbands, thou hast betrayed his Bed Thy filthiness hath made thee thine own, and thine Adulterers, go seek thine entertainment, where thou hast lost thine honesty! thy lewdness hath brought a necessity of shame upon thy abettors. How can I countenance thy person,
and abandon thy sin? I had rather be a just man, than a sinfully-kind Father. Get thee home therefore to thy Husband, crave his Forgiveness upon thy Knees; redeem his Love with thy Modesty, and Obedience. When his Heart is once open to thee, my doors shall not be shut; in the mean time,
and abandon thy since? I had rather be a just man, than a sinfully-kind Father. Get thee home Therefore to thy Husband, crave his Forgiveness upon thy Knees; Redeem his Love with thy Modesty, and obedience. When his Heart is once open to thee, my doors shall not be shut; in the mean time,
but lo, fond Father that he was, he treats and caresses her at another rate, and seems to bespeak her, as Jael did Sisera, Judg. 4.18. Turn in my dear Child, turn in to me:
but lo, found Father that he was, he treats and Caresses her At Another rate, and seems to bespeak her, as Jael did Sisera, Judges 4.18. Turn in my dear Child, turn in to me:
And now let the most indulgent Parent judge, whether this was a just dealing with this Strumpet, whose Crime God had long before Sentenced with Death, Lev. 20.10.
And now let the most indulgent Parent judge, whither this was a just dealing with this Strumpet, whose Crime God had long before Sentenced with Death, Lev. 20.10.
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and Murder by the filthy Gibeathites, Judg. 19.25, 28. Indulgence is a Syren, that first sings, and then slayes; worse than Jael, her Hammer and Nail destroy only the Body, but this destroyes the Soul, and that even by its Lullabys, when the unhappy fondling sleeps and snoars in the Parents bosom.
and Murder by the filthy Gibeathites, Judges 19.25, 28. Indulgence is a Syren, that First sings, and then slays; Worse than Jael, her Hammer and Nail destroy only the Body, but this Destroys the Soul, and that even by its Lullabys, when the unhappy fondling sleeps and snoars in the Parents bosom.
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as are not to be mention'd without the greatest dread and trembling, with respect to their plunge into this deep pit of gross Indulgence, ELI, and DAVID. Nay startle not.
as Are not to be mentioned without the greatest dread and trembling, with respect to their plunge into this deep pit of gross Indulgence, ELI, and DAVID. Nay startle not.
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1. If the goodness of Example, Precept, Education, Profession, could have been Antidotes against the extremity of sin, these Sons of so holy a Father had not been so hellishly wicked:
1. If the Goodness of Exampl, Precept, Education, Profession, could have been Antidotes against the extremity of since, these Sons of so holy a Father had not been so hellishly wicked:
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But now neither Parentage, nor Education, nor Priesthood, could restrain the Sons of Eli, from degenerating into the Sons of Belial: Yea, their wickedness was most desperately improv'd, boil'd up,
But now neither Parentage, nor Education, nor Priesthood, could restrain the Sons of Eli, from degenerating into the Sons of Belial: Yea, their wickedness was most desperately improved, boiled up,
and Holy God, who would not have thought, hoped, concluded, that their very calling and function should not have at least dictated, if not infused some Holiness into them? But, Oh dreadful, even their white and clean Ephods, are but Cloaks of their fouler sins:
and Holy God, who would not have Thought, hoped, concluded, that their very calling and function should not have At least dictated, if not infused Some Holiness into them? But, O dreadful, even their white and clean Ephods, Are but Cloaks of their Fowler Sins:
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Nay, though they serve at the Altar, yet, degenerating from their duty, their wickedness is so far from being extenuated and made less, that it rises so much above others, as their Place and Station is holyer than others.
Nay, though they serve At the Altar, yet, degenerating from their duty, their wickedness is so Far from being extenuated and made less, that it rises so much above Others, as their Place and Station is Holier than Others.
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Devils in Mascarade. Who are Devils now, but they, that were once Angels of Light? The worst of Dung comes from the best of Meat. The most deadly Poyson out of the sweetest Mineral.
Devils in Mascarade. Who Are Devils now, but they, that were once Angels of Light? The worst of Dung comes from the best of Meat. The most deadly Poison out of the Sweetest Mineral.
They shall eat of his own Morsel, and drink of his own Cup. The breast and the right Shoulder of the Peace-offering was their allowed Commons, Lev. 7.14, 15. Well, They are satisfied, they are thankful, are they not? No such matter.
They shall eat of his own Morsel, and drink of his own Cup. The breast and the right Shoulder of the Peace-offering was their allowed Commons, Lev. 7.14, 15. Well, They Are satisfied, they Are thankful, Are they not? No such matter.
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These bold and saucy Priests will rather have their Flesh-hook their Arbiter, than God, and whatever thei• Trident fastens on, shall be for their dainty Tooth, 1 Sam. 2.13, to 17. They were weary of one or two Joints, their delicacy affects more variety: God is not worthy to carve for these men, but their own hands.
These bold and saucy Priests will rather have their Fleshhook their Arbiter, than God, and whatever thei• Trident fastens on, shall be for their dainty Tooth, 1 Sam. 2.13, to 17. They were weary of one or two Joints, their delicacy affects more variety: God is not worthy to carve for these men, but their own hands.
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And thus they do not receive, but take, or snatch, violently, audaciously, unseasonably, sacrilegiously. It had been but fit, that God should have first been serv'd;
And thus they do not receive, but take, or snatch, violently, audaciously, unseasonably, sacrilegiously. It had been but fit, that God should have First been served;
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as if the God of Heaven should wait on their curious Palate, as if the Jews had come thither, not so much to Sacrifice to the Lord Jehovah, as to these Priests Bellies. But beyond all this, 4. Hear O Heavens;
as if the God of Heaven should wait on their curious Palate, as if the jews had come thither, not so much to Sacrifice to the Lord Jehovah, as to these Priests Bellies. But beyond all this, 4. Hear Oh Heavens;
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and give ear, O Earth, and be astonisht with all those that bear the name, guilt and shame of such debauched Priests of the Altar, even then, and there, at the very Altar, the most Holy God his throne on Earth,
and give ear, Oh Earth, and be astonished with all those that bear the name, guilt and shame of such debauched Priests of the Altar, even then, and there, At the very Altar, the most Holy God his throne on Earth,
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Oh! sins too shameful for common men, much more for the spiritual guides of Israel. That Ark, which expiated other mens sins, dreadfully added to the sins of these Sacrificers. Jer. 2.8. Ezek. 23.38. Rom. 2. — 17.25.
Oh! Sins too shameful for Common men, much more for the spiritual guides of Israel. That Ark, which expiated other men's Sins, dreadfully added to the Sins of these Sacrificers. Jer. 2.8. Ezekiel 23.38. Rom. 2. — 17.25.
2. As to old Eli. Did he Know all this? 'Tis true, especially of Great men, that they, usually, are the very last, that are informed of the Evil of their own House: but yet as to Eli,
2. As to old Eli. Did he Know all this? It's true, especially of Great men, that they, usually, Are the very last, that Are informed of the Evil of their own House: but yet as to Eli,
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2. Or, if He knew it not, can his Ignorance be excus'd? It being not an Ignorance merae privatis, but pravae dispositionis: for where should Eli have been but in the Temple? either for action or oversight? The very presence of the Priest keeps Gods House in order.
2. Or, if He knew it not, can his Ignorance be excused? It being not an Ignorance merae privatis, but Pravae dispositionis: for where should Eli have been but in the Temple? either for actium or oversight? The very presence of the Priest keeps God's House in order.
and a just and seasonable rebuke, and restraint might have happily prevented this extremity and heighth of prodigious debauchery. Nothing but Age can plead and apologize for Eli, that he was not the first Accuser of these his Sons will you call them, or monsters. But
and a just and seasonable rebuke, and restraint might have happily prevented this extremity and height of prodigious debauchery. Nothing but Age can plead and apologise for Eli, that he was not the First Accuser of these his Sons will you call them, or monsters. But
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and this loud clap must of necessity pierce not his ears only, but his heart, bowels, conscience. But with what holy fervour, zeal, justice, indignation?
and this loud clap must of necessity pierce not his ears only, but his heart, bowels, conscience. But with what holy fervour, zeal, Justice, Indignation?
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2. Or as the Parents of the stubborn and rebellious Son, lay hold of them and carry them forth to the Elders of the City, and say to the Elders of the City:
2. Or as the Parents of the stubborn and rebellious Son, lay hold of them and carry them forth to the Elders of the city, and say to the Elders of the city:
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These my Sons are stubborn, and rebellious, they have not, will not obey my voice, let them be stoned to death. So God commanded, Deut. 21.18. to 22. Thus, even thus, should Eli, who was not only the chief Priest, but the supreme Judge of Israel, impartially have judged his own corrupted flesh;
These my Sons Are stubborn, and rebellious, they have not, will not obey my voice, let them be stoned to death. So God commanded, Deuteronomy 21.18. to 22. Thus, even thus, should Eli, who was not only the chief Priest, but the supreme Judge of Israel, impartially have judged his own corrupted Flesh;
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2. We find, this good Eli, as old as he was, could be tart, and sharp enough to another, to godly, mourning, praying Hannah, when he thought only, she had been drunk before the Lord, upon but the bare suspicion of a sin:
2. We find, this good Eli, as old as he was, could be tart, and sharp enough to Another, to godly, mourning, praying Hannah, when he Thought only, she had been drunk before the Lord, upon but the bore suspicion of a since:
3. But what now? In the Case before us, you cannot but expect to find him screw'd up to a note beyond Ela, inflam'd ad Octo; the zeal, the fire, the furnace heated seven times more than usually, the burning zeal of his Gods House must needs consume him.
3. But what now? In the Case before us, you cannot but expect to find him screwed up to a note beyond Ela, inflamed ad Octo; the zeal, the fire, the furnace heated seven times more than usually, the burning zeal of his God's House must needs consume him.
4. He said unto them, Why do ye such things, for I hear of your Evil dealings by all this People? ver. 24. Nay, my Sons, for it is no good report, that I hear, ye make the Lords People to trangress.
4. He said unto them, Why do you such things, for I hear of your Evil dealings by all this People? ver. 24. Nay, my Sons, for it is no good report, that I hear, you make the lords People to transgress.
From a fond, and partial Bar, to a strict, and impartial Tribunal. 3. God himself, and the greatest party concern'd, and the most injured, interposes.
From a found, and partial Bar, to a strict, and impartial Tribunal. 3. God himself, and the greatest party concerned, and the most injured, interposes.
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because it vexed him not enough, to see his Sons Enemies to God, he shall see his own Enemies in the habitation of the Lord, ver. 32. Because himself forbore to take vengeance of his Sons,
Because it vexed him not enough, to see his Sons Enemies to God, he shall see his own Enemies in the habitation of the Lord, ver. 32. Because himself forbore to take vengeance of his Sons,
but with that which is Epidemical, I fear, among you, and lookt upon as a peccadillo, and if a Sin, at most but venial. What were these dreadful menaces against Eli, but Premonitions to us? these murthering Canons to Him,
but with that which is Epidemical, I Fear, among you, and looked upon as a peccadillo, and if a since, At most but venial. What were these dreadful menaces against Eli, but Premonitions to us? these murdering Canonas to Him,
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to 15. Do not your Ears tingle at the mention of these things? do you not wonder, that the Neck, and Heart both of Poor Eli were broken at the report of them?
to 15. Do not your Ears tingle At the mention of these things? do you not wonder, that the Neck, and Heart both of Poor Eli were broken At the report of them?
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and the Ark of God taken. 1. Sam. 4.10, 11. 2. The two Caitiffs, that had liv'd before to bring Gods Ark into contempt, and had now liv'd to carry it into captivity, both slain by the Philistines. 3. Eli, now ninety eight years old, at the news of this, falls backward from his Seat, and breaks his Neck.
and the Ark of God taken. 1. Sam. 4.10, 11. 2. The two Caitiffs, that had lived before to bring God's Ark into contempt, and had now lived to carry it into captivity, both slave by the philistines. 3. Eli, now ninety eight Years old, At the news of this, falls backward from his Seat, and breaks his Neck.
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4. To make the Tragedy compleat, the Wife of that cursed Phinchas, as not minding Father, Husband, Self, Child, with her last breath pants out a doleful Epitaph on the captive Ark,
4. To make the Tragedy complete, the Wife of that cursed Phinchas, as not minding Father, Husband, Self, Child, with her last breath pants out a doleful Epitaph on the captive Ark,
Before we proceed, let's cast our Eye back and but glance on the Sin, that was the grand cause of this strages. 1 Sam. 2.29. Because he honoureth his Sons above me:
Before we proceed, let's cast our Eye back and but glance on the since, that was the grand cause of this strages. 1 Sam. 2.29. Because he Honoureth his Sons above me:
1. Adonijah, is much made of, greatly Cocker'd, his Fathers darling, and delight, from his Infancy his Father David had not displeas'd him at any time, do he what he would, no not in so much as saying,
1. Adonijah, is much made of, greatly Cockered, his Father's darling, and delight, from his Infancy his Father David had not displeased him At any time, do he what he would, no not in so much as saying,
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And well might the cocker'd youngster think, since he had got the Throne of his Fathers Heart, 'twould not be so high a leap, to usurp the Throne of his Fathers Kingdom, ver. 5.25.
And well might the cockered youngster think, since he had god the Throne of his Father's Heart, 'twould not be so high a leap, to usurp the Throne of his Father's Kingdom, ver. 5.25.
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how that Phaeton fell,) nay more, thô he knew, that his Father, according to Gods special Appointment, had declared Solomon to be the Heir apparent of his Crown, and Kingdom.
how that Phaeton fell,) nay more, though he knew, that his Father, according to God's special Appointment, had declared Solomon to be the Heir apparent of his Crown, and Kingdom.
if the fond Father will not, the Wise Son shall, and will make this vain fondling know himself, especially when his subtil ambition so far discover'd it self, in asking Abishag the Shunamite, Davids Concubine, by creeping into his Fathers Bed, to make his way to his Brothers Throne. This Solomon was well aware of,
if the found Father will not, the Wise Son shall, and will make this vain fondling know himself, especially when his subtle ambition so Far discovered it self, in asking Abishag the Shunamite, Davids Concubine, by creeping into his Father's Bed, to make his Way to his Brother's Throne. This Solomon was well aware of,
2. The next is Amnon, guilty of Incest with his own Sister, yea and this incest committed with rape. 2 Sam. 13.14. Amnon, a person to be anathematiz'd by the whole Congregation, Deut. 27.22. and to be punisht with Death. Lev. 20.17.
2. The next is Amnon, guilty of Incest with his own Sister, yea and this Incest committed with rape. 2 Sam. 13.14. Amnon, a person to be anathematized by the Whole Congregation, Deuteronomy 27.22. and to be punished with Death. Lev. 20.17.
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But what doth David do in the Case? The Text saith: When King David heard of all these things, he was very wroth. ver. 21. 1. But was that all? Alas, what was that, but a great flash, and noise without a Bullet? and this Absalom, that ravisht Virgins own Brother, deeply resents, and is resolv'd upon a Just revenge.
But what does David do in the Case? The Text Says: When King David herd of all these things, he was very wroth. ver. 21. 1. But was that all? Alas, what was that, but a great flash, and noise without a Bullet? and this Absalom, that ravished Virgins own Brother, deeply resents, and is resolved upon a Just revenge.
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2. What a stab in the Heart, a Sword in the Bowels must this needs be to Tamars Father David, whose command, out of Love to Amnon, had cast his dearest Daughter into the Den and jaws of this Lyon!
2. What a stab in the Heart, a Sword in the Bowels must this needs be to Tamars Father David, whose command, out of Love to Amnon, had cast his dearest Daughter into the Den and Jaws of this lion!
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ver. 7. What an insolent affront must he needs construe this to be offer'd, by a Son to a Father, that the Father shall be made as it were a pandar of his own Daughter, to his own Son!
ver. 7. What an insolent affront must he needs construe this to be offered, by a Son to a Father, that the Father shall be made as it were a pandar of his own Daughter, to his own Son!
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3. David, that tender Father, that lay upon the ground, and would eat no bread, for the sickness of a Child (which yet was but the spawn of an Adulterous bed;) How vexed, enraged, inflamed must he needs be, with the villany of His Son, with the Ravishment of his Daughter, both of them more deeply wounding than many deaths? What revenge can he think of for so hainous a crime less than death, and that in its most bloody dress?
3. David, that tender Father, that lay upon the ground, and would eat no bred, for the sickness of a Child (which yet was but the spawn of an Adulterous Bed;) How vexed, enraged, inflamed must he needs be, with the villainy of His Son, with the Ravishment of his Daughter, both of them more deeply wounding than many death's? What revenge can he think of for so heinous a crime less than death, and that in its most bloody dress?
Such mild injustice is no less provoking to Heaven, and perilous to a Common-wealth, than the fiercest cruelty: For ought I know, the blood of Souls murther'd by foolish Pity, cries as loud in the ears of divine Justice,
Such mild injustice is no less provoking to Heaven, and perilous to a Commonwealth, than the Fiercest cruelty: For ought I know, the blood of Souls murdered by foolish Pity, cries as loud in the ears of divine justice,
And that, not so much out of any Zeal, or of Justice, as desire of Revenge: 2 Sam. 13.28, 29. See Amnon there weltring in his blood, murther'd by Absaloms command,
And that, not so much out of any Zeal, or of justice, as desire of Revenge: 2 Sam. 13.28, 29. See Amnon there weltering in his blood, murdered by Absaloms command,
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and whilst he punisheth Sin with sin, to punish sin with death. Had David called Amnon to a severe Account for this unpardonable Villany, the Revenge had not been so desperate. Thus, to Davids Horror, fell Amnon. The third and last, that brings up the Rear of those Serpents, that lay so warm in Davids Bosom, was that great Gallant, the glistring Minion of the Court,
and while he Punisheth since with since, to Punish since with death. Had David called Amnon to a severe Account for this unpardonable Villainy, the Revenge had not been so desperate. Thus, to Davids Horror, fell Amnon. The third and last, that brings up the Rear of those Serpents, that lay so warm in Davids Bosom, was that great Gallant, the glistering Minion of the Court,
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1. Absalom the Murtherer, and that of his own Brother Amnon, as we have heard, that for two full years had sat close brooding the deepest Revenge: Having dispatcht his Brother, NONLATINALPHABET;
1. Absalom the Murderer, and that of his own Brother Amnon, as we have herd, that for two full Years had sat close brooding the Deepest Revenge: Having dispatched his Brother,;
and delivered up as a Sacrifice, to stop the cry of his Brothers Blood, that roar'd for Vengeance? At least in three years time? No, not a Word of that.
and Delivered up as a Sacrifice, to stop the cry of his Brother's Blood, that roared for Vengeance? At least in three Years time? No, not a Word of that.
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But see, and be amazed at the quite contrary workings of his distemper'd Heart, v. 39. The soul of King David longed, or was even consumed, to go forth,
But see, and be amazed At the quite contrary workings of his distempered Heart, v. 39. The soul of King David longed, or was even consumed, to go forth,
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Joab reads Davids Heart in his Countenance, and knows, how to humour, and serve him in that, which he would, and yet seem'd, he would not have accomplisht,
Joab reads Davids Heart in his Countenance, and knows, how to humour, and serve him in that, which he would, and yet seemed, he would not have accomplished,
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and by that cunning fetch of the Woman of Tekoah, brings into the light that birth of desire, whereof he knew David was both bigg, and ashamed, 2 Sam. 14.21. See here the mask of Royal Indulgence.
and by that cunning fetch of the Woman of Tekoah, brings into the Light that birth of desire, whereof he knew David was both big, and ashamed, 2 Sam. 14.21. See Here the mask of Royal Indulgence.
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and to follow the advice of Joab a discreet Councellor. The King said, Behold now I have done this thing, that ye desire, go therefore, bring the young man Absalom again. But stay: Another fetch;
and to follow the Advice of Joab a discreet Councillor. The King said, Behold now I have done this thing, that you desire, go Therefore, bring the young man Absalom again. But stay: another fetch;
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unto his treason, to adde incest, is no less unnatural; that the World might see, that Absalom, neither hoped nor cared for the reconciliation of a Father:
unto his treason, to add Incest, is no less unnatural; that the World might see, that Absalom, neither hoped nor cared for the reconciliation of a Father:
but Absalom sins like himself; eminently, transcendently, and doth that, which may make the World at once to blush, and wonder. The filthiness of the Sin is not more great,
but Absalom Sins like himself; eminently, transcendently, and does that, which may make the World At once to blush, and wonder. The filthiness of the since is not more great,
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and Know not any thing: 2 Sam. 15.11. but against the Head and Ringleader of these Rebels, that Son, or traitor rather, that came forth of my Bowels, and seeks my life; 2 Sam. 16.11. Is not this Davids Charge? No, not such a Syllable in their Commission:
and Know not any thing: 2 Sam. 15.11. but against the Head and Ringleader of these Rebels, that Son, or traitor rather, that Come forth of my Bowels, and seeks my life; 2 Sam. 16.11. Is not this Davids Charge? No, not such a Syllable in their Commission:
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But stay, what do I hear? Is this the voice of David? what, that David, that formerly was forced to employ his Arms for his defence against a tyrannous Father-in-law,
But stay, what do I hear? Is this the voice of David? what, that David, that formerly was forced to employ his Arms for his defence against a tyrannous Father-in-law,
and is now forced to buckle them on against an unnatural Son? What, he that has muster'd his men, commission'd his Generals, marshal'd his Troops? what, is this his charge, and word,
and is now forced to buckle them on against an unnatural Son? What, he that has mustered his men, commissioned his Generals, marshaled his Troops? what, is this his charge, and word,
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and signal for the Battel? Doth he at once seem to encourage them, by his eye, and restrain them, with his tongue? Oh! David, what means this ill-placed Love? this unjust, cruel mercy? Deal gently with a traitor! of all Traitors, with a Son! of all Sons, with an Absalom! The graceless, murtherous, incestuous, traiterous Son of so good, so tender a Father!
and signal for the Battle? Does he At once seem to encourage them, by his eye, and restrain them, with his tongue? Oh! David, what means this ill-placed Love? this unjust, cruel mercy? Deal gently with a traitor! of all Traitors, with a Son! of all Sons, with an Absalom! The graceless, murderous, incestuous, traitorous Son of so good, so tender a Father!
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For whose sake must this wretch be pursued, if he must be forborn for thine? He was still courteous, thô hypocritically, to thy followers, affable to Suitors, plausible to all Israel, that so he might be perfectly cruel to thee.
For whose sake must this wretch be pursued, if he must be forborn for thine? He was still courteous, though hypocritically, to thy followers, affable to Suitors, plausible to all Israel, that so he might be perfectly cruel to thee.
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lets Israel, foolish Israel, feel, what it is to take part with, and to bear Arms for a traiterous Usurper; 2 Sam. 18.6. to 9. the Sword devours twenty thousand of them; and the Wood devour'd more than the Sword.
lets Israel, foolish Israel, feel, what it is to take part with, and to bear Arms for a traitorous Usurper; 2 Sam. 18.6. to 9. the Sword devours twenty thousand of them; and the Wood devoured more than the Sword.
Among the rest, the loyal Oak singles out the Ringleader of this horrible Conspiracy, and by one of his spreading Arms becomes at once, his Gaol, and Gibbet? The Justice of God twists an Halter of his locks; and no marvail,
Among the rest, the loyal Oak singles out the Ringleader of this horrible conspiracy, and by one of his spreading Arms becomes At once, his Gaol, and Gibbet? The justice of God twists an Halter of his locks; and no marvel,
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Joab is inform'd, that the Beast is noos'd; comes and sees him hanging, makes no demurr, but immediately thrust three darts through the Heart of the bloody Traitor: W••t the poor Souldier forbore to do in obedience, v. 12, 13. that the General doth in zeal, v. 14. not fearing to preferr his Sovereigns safety before and beyond all little respects whatever,
Joab is informed, that the Beast is noosed; comes and sees him hanging, makes no demur, but immediately thrust three darts through the Heart of the bloody Traitor: W••t the poor Soldier forbore to do in Obedience, v. 12, 13. that the General does in zeal, v. 14. not fearing to prefer his Sovereigns safety before and beyond all little respects whatever,
as being more tender of the Life of his Prince, and the peace of his People, than the weak, or strohg affections of a misguided Father, v. 14, 15. 4. Now for the Catastrophe, the last Scene: the Battel's ended:
as being more tender of the Life of his Prince, and the peace of his People, than the weak, or strohg affections of a misguided Father, v. 14, 15. 4. Now for the Catastrophe, the last Scene: the Battle's ended:
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but, to the everlasting reproach of fond Parents, Is the young man Absalom safe? v. 29. Ahimaaz prudently answers, The Lord hath deliver'd up the men, that lift up their hand against my Lord the King, v. 28, 29. Ahimaaz turn thou aside, and stand thou here.
but, to the everlasting reproach of found Parents, Is the young man Absalom safe? v. 29. Ahimaaz prudently answers, The Lord hath Delivered up the men, that lift up their hand against my Lord the King, v. 28, 29. Ahimaaz turn thou aside, and stand thou Here.
Tydings, my Lord the King, for the Lord hath avenged thee this day of all them, that rose up against thee, v. 32. But these are not the Tidings, that David so much pants after. Cushi, thou must learn to distinguish betwixt the King, and the Father, and tell him plainly, Is the young man Absalom safe? v. 32. That murtherous, incestuous, Traitor, whom thou callest the young man, is dead, O King!
Tidings, my Lord the King, for the Lord hath avenged thee this day of all them, that rose up against thee, v. 32. But these Are not the Tidings, that David so much pants After. Cushi, thou must Learn to distinguish betwixt the King, and the Father, and tell him plainly, Is the young man Absalom safe? v. 32. That murderous, incestuous, Traitor, whom thou Callest the young man, is dead, Oh King!
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Come, and let us sing aloud unto God our strength, and make a joyful noise unto the God of Jacob. 2. Take a Psalm, and bring hither the Timbrel, the pleasant Harp with the Psaltery.
Come, and let us sing aloud unto God our strength, and make a joyful noise unto the God of Jacob. 2. Take a Psalm, and bring hither the Timbrel, the pleasant Harp with the Psaltery.
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and into such an indecent Lamentation, as no Records either Sacred or Humane can parallel. The King was much moved, and wept, v. 33. and as he went he said, O my Son, Absalom, my Son, my Son Absalom, would God I had died for thee!
and into such an indecent Lamentation, as no Records either Sacred or Humane can parallel. The King was much moved, and wept, v. 33. and as he went he said, Oh my Son, Absalom, my Son, my Son Absalom, would God I had died for thee!
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I shall barely lay before you Joab 's smart Repartee, whereby, he endeavour'd to stop this Deluge, 2 Sam. 29.5, 6. Joab said to the King, Thou hast this day shamed the faces of all thy Servants, which this day have saved thy Life,
I shall barely lay before you Joab is smart Repartee, whereby, he endeavoured to stop this Deluge, 2 Sam. 29.5, 6. Joab said to the King, Thou hast this day shamed the faces of all thy Servants, which this day have saved thy Life,
II. What may gracious Parents best do, for the Conversion of those, their Children, whose Wickedness have been occasion'd by their own sinful Indulgence?
II What may gracious Parents best do, for the Conversion of those, their Children, whose Wickedness have been occasioned by their own sinful Indulgence?
Begg, and begg sincerely, earnestly, believingly, constantly of the Lord, effectually to convince you of the great sinfulness and mischief of your Indulgence, and to humble you deeply for it.
Beg, and beg sincerely, earnestly, believingly, constantly of the Lord, effectually to convince you of the great sinfulness and mischief of your Indulgence, and to humble you deeply for it.
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This consideration only, if no more, to see your Children rotting, sinking, dying with a loathsome Disease, which they drew from your Loins, were enough to rend your hearts, and Caul: But,
This consideration only, if no more, to see your Children rotting, sinking, dying with a loathsome Disease, which they drew from your Loins, were enough to rend your hearts, and Caul: But,
2. By your wretched Indulgence, you have added much fuel to this flame, you have heated your Furnace seven times hotter. Your Indulgence hath fomented, yea, inflam'd their Wickedness.
2. By your wretched Indulgence, you have added much fuel to this flame, you have heated your Furnace seven times hotter. Your Indulgence hath fomented, yea, inflamed their Wickedness.
May not the Lord be much more angry with us, and cause his Wrath to smoak against us, that have not only been instruments really to convey this Poyson,
May not the Lord be much more angry with us, and cause his Wrath to smoke against us, that have not only been Instruments really to convey this Poison,
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and corruption of nature into our Childrens bosoms, but the principal occasions of of their superadded Wickedness? You see on both these accounts matter of deep Humiliation.
and corruption of nature into our Children's bosoms, but the principal occasions of of their superadded Wickedness? You see on both these accounts matter of deep Humiliation.
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2. Love your Children; hearken indulgent Parents, I say it again, Love your Children. Yea Love them, I say not more, but better, than ever yet you Lov'd them;
2. Love your Children; harken indulgent Parents, I say it again, Love your Children. Yea Love them, I say not more, but better, than ever yet you Loved them;
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and to raise them into, and fix them in a state of Grace. If we do not really grieve to see our Children lye weltring in their Sins of Ignorance, unbelief, folly, profaneness, and so under the power and paw of Satan:
and to raise them into, and fix them in a state of Grace. If we do not really grieve to see our Children lie weltering in their Sins of Ignorance, unbelief, folly, profaneness, and so under the power and paw of Satan:
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If we do not faithfully labour to preserve them from perishing, but suffer sin upon them, pretend what we will, let us shew never so much Love with our mouth, God sayes, we really hate them in our Hearts. Lev. 19.17. See how Solomons Parents exprest their Love to Him, Prov. 4.3, 4. I was my Fathers Son;
If we do not faithfully labour to preserve them from perishing, but suffer since upon them, pretend what we will, let us show never so much Love with our Mouth, God Says, we really hate them in our Hearts. Lev. 19.17. See how Solomons Parents expressed their Love to Him, Curae 4.3, 4. I was my Father's Son;
Oh what a lovely sight, what a Soul-ravshing object in a godly Parents eye is an hopeful Timothy, an obedient godly Joseph! Prov. 23.24, 25. Well then, Love your Children,
O what a lovely sighed, what a Soul-ravshing Object in a godly Parents eye is an hopeful Timothy, an obedient godly Joseph! Curae 23.24, 25. Well then, Love your Children,
Tell me, when your Gods Glory, and your Childs good are neerly concern'd, for which doth your zeal most hotly glow? Are not your Affections most fiery, where they should be most cool, and where they should burn, there they freeze? Doth not your Heart make you believe, it Loves God,
Tell me, when your God's Glory, and your Child's good Are nearly concerned, for which does your zeal most hotly glow? are not your Affections most fiery, where they should be most cool, and where they should burn, there they freeze? Does not your Heart make you believe, it Loves God,
and gives him Pledges of your affection, while it secretly doats chiefly on the dandled Child? Like some false Strumpet that entertains her Husband with her Eyes, and on the mean time treads on the Toe of her Paramour. Do you not often think, you love God enough, and when, your Child most, yet but enough, nay never enough:
and gives him Pledges of your affection, while it secretly dotes chiefly on the dandled Child? Like Some false Strumpet that entertains her Husband with her Eyes, and on the mean time treads on the Toe of her Paramour. Do you not often think, you love God enough, and when, your Child most, yet but enough, nay never enough:
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your head, heart, hand, purse, mandrakes, five messes, breasts, bowels; All, but little enough, too little for your Child, your Idol; is it so as to your God? So to Love our Child,
your head, heart, hand, purse, mandrakes, five Messes, breasts, bowels; All, but little enough, too little for your Child, your Idol; is it so as to your God? So to Love our Child,
as thereby, to lesson our Love to God, yea or to equalize it with our Love to God, is not only indulgence but idolatry. And an Idol of Flesh and Blood is to be abhorr'd as well as that of Wood, or Sone. Assuredly the best way to quench this exorbitant Love to Children on Earth, is to set your Hearts and Affections more on your Father in Heaven;
as thereby, to Lesson our Love to God, yea or to equalise it with our Love to God, is not only indulgence but idolatry. And an Idol of Flesh and Blood is to be abhorred as well as that of Wood, or Soon. Assuredly the best Way to quench this exorbitant Love to Children on Earth, is to Set your Hearts and Affections more on your Father in Heaven;
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on God, his Christ, Spirit, Word, wayes, rewards. Luk. 10.32. Isa. 33.6. 1 Pet. 1.24, 25. Look but directly, on that Sun and thine eyes will quickly be dazl'd to these glittering glow-worms here below.
on God, his christ, Spirit, Word, ways, rewards. Luk. 10.32. Isaiah 33.6. 1 Pet. 1.24, 25. Look but directly, on that Sun and thine eyes will quickly be dazzled to these glittering glowworms Here below.
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When you do so, at the same time, mount them on your fiercest Beast, furnish them with Switch, and Spur, but without bit, or bridle, and then do but pause and think soberly of the period of their full carier. Love 'em I say,
When you do so, At the same time, mount them on your Fiercest Beast, furnish them with Switch, and Spur, but without bit, or bridle, and then do but pause and think soberly of the Period of their full carrier. Love they I say,
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A Parent that hath lost his Authority, is as salt, that hath lost its savour. Like the Logg sent from Jupiter, every frog in the Family apt to leap upon him.
A Parent that hath lost his authority, is as salt, that hath lost its savour. Like the Logg sent from Jupiter, every frog in the Family apt to leap upon him.
as to preserve in your Children, that awful respect, and reverence, which they owe you. Mal. 1.6. Heb. 12.9. 4. Love your Children, but love them in God, and for God.
as to preserve in your Children, that awful respect, and Reverence, which they owe you. Malachi 1.6. Hebrew 12.9. 4. Love your Children, but love them in God, and for God.
Love his image in them, more than your own. In a word, Let Gods Spirit be the Principle, Gods Word the Rule, Gods Example the Pattern, and his Glory the end of your dearest Love to your dearest Children.
Love his image in them, more than your own. In a word, Let God's Spirit be the Principle, God's Word the Rule, God's Exampl the Pattern, and his Glory the end of your dearest Love to your dearest Children.
lets them run riot without controll. Psal. 50.21. & 13.5. 2 Pet. 2.9. 2. When he intends to bring a general judgment on a Nation, he uses to begin with his own people. Isa. 28.18. 1 Pet. 4.17.
lets them run riot without control. Psalm 50.21. & 13.5. 2 Pet. 2.9. 2. When he intends to bring a general judgement on a nation, he uses to begin with his own people. Isaiah 28.18. 1 Pet. 4.17.
Jer. 25.17, 18. Luk. 21.10, 11. 3. When he makes any an Example unto others of his Hatred against sin, makes choice of his own people before wicked men.
Jer. 25.17, 18. Luk. 21.10, 11. 3. When he makes any an Exampl unto Others of his Hatred against since, makes choice of his own people before wicked men.
as stubble into an Eternal flaming Oven hereafter: And this in Love, Exo. 4.24. Job 7.17, 18, 19. Psal. 119.71, 75. & 89.30, to 38. Jer. 59.7. Lam. 3.33. Hos. 4.14. Am. 3.2. Heb. 12.6, 7. Rev. 3.19. 1 Cor. 11.30, 32. And now Parents, as you have seen your Heavenly Father do, do you.
as stubble into an Eternal flaming Oven hereafter: And this in Love, Exo. 4.24. Job 7.17, 18, 19. Psalm 119.71, 75. & 89.30, to 38. Jer. 59.7. Lam. 3.33. Hos. 4.14. Am. 3.2. Hebrew 12.6, 7. Rev. 3.19. 1 Cor. 11.30, 32. And now Parents, as you have seen your Heavenly Father do, do you.
as to be loth to grieve or displease them, when grossely Criminal. Especially, 2. Let your holy strictness shew it self against those, whom you most affect: TELL them;
as to be loath to grieve or displease them, when grossly Criminal. Especially, 2. Let your holy strictness show it self against those, whom you most affect: TELL them;
So Christ acted towards his beloved Disciples, Mat, 15.16, 17. & 17.17. Tell 'em, you cannot, will not pardon them, Exo. 23.21. Let them know, that you can be Angry, and if words will not do, the Rod shall, and that you can make that Rod smart, Exo. 4.24. Tell them, though they may presume to provoke you to bewail them, you will not suffer them to provoke God to Hate them, Isa. 63.10.
So christ acted towards his Beloved Disciples, Mathew, 15.16, 17. & 17.17. Tell they, you cannot, will not pardon them, Exo. 23.21. Let them know, that you can be Angry, and if words will not do, the Rod shall, and that you can make that Rod smart, Exo. 4.24. Tell them, though they may presume to provoke you to bewail them, you will not suffer them to provoke God to Hate them, Isaiah 63.10.
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His Arm is gangreen'd, he dies if thou dost not cut it off. He is in an Apoplexy, cup him, lance him, scarifie him, or he is gone, and that for ever. Obj. Alas! Childrens faults are nothing.
His Arm is gangrened, he die if thou dost not Cut it off. He is in an Apoplexy, cup him, lance him, scarify him, or he is gone, and that for ever. Object Alas! Children's Faults Are nothing.
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Sol. What, is their Stubornness, Pride, Lying, Disobedience, it may be Cursing, Swearing, nothing? These all lead to Hell, from whence thy Rod is ordain'd and sanctified by God to deliver him, Prov. 23.14. Obj. But this is the way to make my Child hate me:
Sol. What, is their Stubbornness, Pride, Lying, Disobedience, it may be Cursing, Swearing, nothing? These all led to Hell, from whence thy Rod is ordained and sanctified by God to deliver him, Curae 23.14. Object But this is the Way to make my Child hate me:
Sol. Better that thy Child should hate thee for doing thy Duty; than thy God for committing sin, yea a comprehensive complicated sin: (All the sins thy child commits upon thy neglect of Correction are thine own; ) but read and believe Solomon, Pro. 29.17.
Sol. Better that thy Child should hate thee for doing thy Duty; than thy God for committing since, yea a comprehensive complicated since: (All the Sins thy child commits upon thy neglect of Correction Are thine own;) but read and believe Solomon, Pro 29.17.
In publick Justice there goes Eviction of the fact before the Sentence, and a word of Admonition before Execution. If our Child heedlesly, fall into the dirt, we do not let him lye,
In public justice there Goes Eviction of the fact before the Sentence, and a word of Admonition before Execution. If our Child heedlessly, fallen into the dirt, we do not let him lie,
'Tis he alone must work effectually in thy poor Child, both to will, and do. Bring him to Bethesda, put him in there, begg thy God to stir the waters, and to make them healing.
It's he alone must work effectually in thy poor Child, both to will, and do. Bring him to Bethesda, put him in there, beg thy God to stir the waters, and to make them healing.
Would'st thou have thy Child a Samuel, a Solomon, an Austin? Be thou an Hannah, a Bathsheba, a Monica, 1 Sam. 1.12, to 19, 20. Pro. 31 2. Let thy Child be the Child of thy Prayers, Vows, Tears, and that's the way to make him a Child of thy Praises, Joys,
Wouldst thou have thy Child a Samuel, a Solomon, an Austin? Be thou an Hannah, a Bathsheba, a Monica, 1 Sam. 1.12, to 19, 20. Pro 31 2. Let thy Child be the Child of thy Prayers, Vows, Tears, and that's the Way to make him a Child of thy Praises, Joys,
and Triumphs; with the Father in the Parable, Luk. 15.32. 5. For a close of all, Add a good Example. Cause it to appear to thy Childs Conscience, that thou hast begun to mend first, to repent of thy darling sin of Indulgence.
and Triumphos; with the Father in the Parable, Luk. 15.32. 5. For a close of all, Add a good Exampl. Cause it to appear to thy Child's Conscience, that thou hast begun to mend First, to Repent of thy darling since of Indulgence.
That done, thou mayst fairly hope, that this Load-stone may draw him to Repentance. Parents Examples are high Magneticks, 2 King. 14.3. & 15.3.34. Obj. Say, both Severe, and Indulgent Parents:
That done, thou Mayest fairly hope, that this Loadstone may draw him to Repentance. Parents Examples Are high Magnetics, 2 King. 14.3. & 15.3.34. Object Say, both Severe, and Indulgent Parents:
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because your Children are certainly under Gods faithfull Promise, Gen. 17.7. Isa. 44.3. 2. You have delivered your own Souls, Ezek. 3.19. 3. Your Endeavours graciously accepted, Isa. 49.4. 2 Cor. 8.12. 4. Your Prayers shall return into your own bosom, Psal. 35.13.
Because your Children Are Certainly under God's faithful Promise, Gen. 17.7. Isaiah 44.3. 2. You have Delivered your own Souls, Ezekiel 3.19. 3. Your Endeavours graciously accepted, Isaiah 49.4. 2 Cor. 8.12. 4. Your Prayers shall return into your own bosom, Psalm 35.13.
Quest. How may we best cure the Love of being Flatter'd? SERMON VIII. PROV. XXVI. v. 28. A Lying Tongue hateth those that are afflicted by it, and a flattering Mouth worketh ruine.
Quest. How may we best cure the Love of being Flattered? SERMON VIII. CURAE. XXVI. v. 28. A Lying Tongue hates those that Are afflicted by it, and a flattering Mouth works ruin.
IT was the Psalmist's complaint of that Age he lived in, That there was no faithfulness in their mouths, that while they flatter'd with their tongue, their throat was an open Sepulcher, Psal. 5.9, 10. equally devouring, and insatiable.
IT was the Psalmist's complaint of that Age he lived in, That there was no faithfulness in their mouths, that while they flattered with their tongue, their throat was an open Sepulcher, Psalm 5.9, 10. equally devouring, and insatiable.
In these words we may take up as mournful a complaint of our own Age, or in the words of the Psal. 12.1. The faithful fail from among the Children of men:
In these words we may take up as mournful a complaint of our own Age, or in the words of the Psalm 12.1. The faithful fail from among the Children of men:
Among these men Truth and Justice have no place, nor bear sway, but is it any whit better among pretended Friendships? Flattering mouths work Ruine, such smooth and Oily tongues, do more slily,
Among these men Truth and justice have no place, nor bear sway, but is it any whit better among pretended Friendships? Flattering mouths work Ruin, such smooth and Oily tongues, do more slily,
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because they do destroy under the Covert of abused friendship, making that which should be sacred among men, a means to effect the most barbarous Tragedies:
Because they do destroy under the Covert of abused friendship, making that which should be sacred among men, a means to Effect the most barbarous Tragedies:
of this the latter part of the Verse speaketh, which doth present us with a Picture, that in different positions sets forth the counterfeit of the greatest and most amiable beauty:
of this the latter part of the Verse speaks, which does present us with a Picture, that in different positions sets forth the counterfeit of the greatest and most amiable beauty:
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but if you change your place, and view it at nearer distance, it presents to your view a secret, dangerous and destructive Enemy, one that worketh ruine:
but if you change your place, and view it At nearer distance, it presents to your view a secret, dangerous and destructive Enemy, one that works ruin:
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With this I must entertain you, who either hear or read me, and make it (as I suppose Solomon designed it) a Preservative against the ruine which Loved and affected flattery draws upon men.
With this I must entertain you, who either hear or read me, and make it (as I suppose Solomon designed it) a Preservative against the ruin which Loved and affected flattery draws upon men.
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I begg you will patiently suffer me to bruise the head, on the wound the Sting hath made, that you may be heal'd, at least the deadlyness of the Venom may be prevented.
I beg you will patiently suffer me to bruise the head, on the wound the Sting hath made, that you may be healed, At least the deadlyness of the Venom may be prevented.
Solomon in our Text tells us what the Flatterer is, and what he does, and leaves us to conclude what ought be our deportment, and affection toward him;
Solomon in our Text tells us what the Flatterer is, and what he does, and leaves us to conclude what ought be our deportment, and affection towards him;
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The Case put into my hand, and the Text assigned for the Foundation of this discourse, do fairly offer an occasion to me to acquaint you with these following remarks, which will,
The Case put into my hand, and the Text assigned for the Foundation of this discourse, do fairly offer an occasion to me to acquaint you with these following remarks, which will,
The Text tell's you what Flattery is, what it doth, and the case propos'd doth take it for Granted, that Love of this Flattery is a disease, if not cur'd will kill;
The Text tell's you what Flattery is, what it does, and the case proposed does take it for Granted, that Love of this Flattery is a disease, if not cured will kill;
To begin then with the first, what Flattery is. Might we guess at it by the Signification of the words used to express it, we sho'd not much erre in our notion of it;
To begin then with the First, what Flattery is. Might we guess At it by the Signification of the words used to express it, we shoed not much err in our notion of it;
and lulling asleep the mind and affections of the persons flattered. All that appear's is a fair semblance, yet very falshood, as 'tis exprest, Psal. 78.36. and is elegantly and fully compris'd in the Character and deportment of a strange Woman , Prov. 2.16. who Dalilah - like dandle's Sampson that she may make him think how much, and ere long know how little, she loved him.
and lulling asleep the mind and affections of the Persons flattered. All that appear's is a fair semblance, yet very falsehood, as it's expressed, Psalm 78.36. and is elegantly and Fully comprised in the Character and deportment of a strange Woman, Curae 2.16. who Delilah - like dandle's Sampson that she may make him think how much, and ere long know how little, she loved him.
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So the word implieth. One thing more I may adde to this, that the Actor in this Tragady never forgets himself and his own advantage, stripping the Novice he hath coaxed,
So the word Implies. One thing more I may add to this, that the Actor in this Tragady never forgets himself and his own advantage, stripping the Novice he hath coaxed,
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Like a concealed Robber, first promiseth to be a Convey and defence, then perswade's the unthinking traveller to appear like himself, Rich and Splendid in his richest attire, which shall be the Robber's prey in convenient time and place,
Like a concealed Robber, First promises to be a Convey and defence, then persuade's the unthinking traveller to appear like himself, Rich and Splendid in his Richest attire, which shall be the Robber's prey in convenient time and place,
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If you will consult the Scripture's, you will find it variously exprest, but ever in a Character that includes it's Notorious falshood and mischeivous tendency;
If you will consult the Scripture's, you will find it variously expressed, but ever in a Character that includes it's Notorious falsehood and mischievous tendency;
David describeth him, Psal. 12. as one who speaketh Vanity with his Neighbour, with flattering lips and double heart, purposing by such words to prevail; and the next you hear, is the poor oppressed, the needy sigh, both are in danger:
David Describeth him, Psalm 12. as one who speaks Vanity with his Neighbour, with flattering lips and double heart, purposing by such words to prevail; and the next you hear, is the poor oppressed, the needy sighs, both Are in danger:
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Which words of the Prophet contain the definition that the Schoolman gives of Flattery, and superadde the mischievous consequents of it, whose Foundation is in a formed Lie, whose aim is to please for an advantage, by a Neighbour, one we ordinarily converse with, whose Good is unduly magnify'd, whose vice or defects are unduly lessen'd.
Which words of the Prophet contain the definition that the Schoolman gives of Flattery, and superadd the mischievous consequents of it, whose Foundation is in a formed Lie, whose aim is to please for an advantage, by a Neighbour, one we ordinarily converse with, whose Good is unduly magnified, whose vice or defects Are unduly lessened.
In brief, it is the greatest cheat that Wit, dissimulation, and Covetousness, can put on mankind, a false Glass that represents every thing untruly, much fitter to be broken in pieces,
In brief, it is the greatest cheat that Wit, dissimulation, and Covetousness, can put on mankind, a false Glass that represents every thing untruly, much fitter to be broken in Pieces,
If you will know it in its particular branches, there is, (1.) A selfflattery, I am not as other men, I am rich, increas'd in substance, they shall find no iniquity in me:
If you will know it in its particular branches, there is, (1.) A selfflattery, I am not as other men, I am rich, increased in substance, they shall find no iniquity in me:
So they flatter themselves in their own Eyes, Psal. 36. ver. 2. (2.) A Flattery from others, who represent our Good or Evil very untruly, by making the good seem better than it is,
So they flatter themselves in their own Eyes, Psalm 36. ver. 2. (2.) A Flattery from Others, who represent our Good or Evil very untruly, by making the good seem better than it is,
2. A Revengeful Flattery, Kisses of an Enemy, the Treaty of Simeon and Levi, with the Shechemites, and Joabs embraces of Abner, or Amasa: such flattery entertains you with Milk in a Lordly dish first,
2. A Revengeful Flattery, Kisses of an Enemy, the Treaty of Simeon and Levi, with the Shechemites, and Joabs embraces of Abner, or Amasa: such flattery entertains you with Milk in a Lordly dish First,
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when the flatterer Croucheth for a Morsel of bread, as 2 Sam. 2. ult. and magnifieth the gift of a meals meat to the Skies; such as Rom. 16.18. is serving of the belly by fair words.
when the flatterer croucheth for a Morsel of bred, as 2 Sam. 2. ult. and magnifieth the gift of a meals meat to the Skies; such as Rom. 16.18. is serving of the belly by fair words.
So that in the General, an affecting and liking of mens praises and apologies above the nature and circumstances of our Good and Evil, is the Love to be flatter'd in our Case.
So that in the General, an affecting and liking of men's praises and apologies above the nature and Circumstances of our Good and Evil, is the Love to be flattered in our Case.
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when the False Coiner hath been suffer'd to stamp the base alloy'd mettal of our Imperfect Vertues with the impress of divine Perfection, we deceived mortals Prize and Love them as if they really were what they seem to be.
when the False Coiner hath been suffered to stamp the base alloyed metal of our Imperfect Virtues with the Impress of divine Perfection, we deceived mortals Prize and Love them as if they really were what they seem to be.
4. Another branch of Love to be Flatter'd, is an Affected seeking to our selves or giving unto others, unnecessary occasions of setting forth the worth of our Persons, Actions,
4. another branch of Love to be Flattered, is an Affected seeking to our selves or giving unto Others, unnecessary occasions of setting forth the worth of our Persons, Actions,
we know he dotes on the person who unseasonably breaks out into their commendation, and wo'd have every mouth as he fancied every Wood did, echo the praises of his Love.
we know he dotes on the person who unseasonably breaks out into their commendation, and wooed have every Mouth as he fancied every Wood did, echo the praises of his Love.
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and his feats against the Cranes equal to the great atchievements of David, the Macchabees, or those mighty Captains who purchased to themselves the Sir-name of Great?
and his feats against the Cranes equal to the great achievements of David, the Maccabees, or those mighty Captains who purchased to themselves the Surname of Great?
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It is, to conclude this point, originally, formally and effectively a malady of mankind, and unless cured proves pernicious and destructive, which is the Third thing proposed. Solomon tells you in our Text, that it worketh ruine. And beside the unaccountable multitudes of those who have perished by it already, the Scriptures assure us that where 'tis not cured it doth kill. Psal. 5.9. Where there is no faithfulness in the mouth, i. e.
It is, to conclude this point, originally, formally and effectively a malady of mankind, and unless cured Proves pernicious and destructive, which is the Third thing proposed. Solomon tells you in our Text, that it works ruin. And beside the unaccountable Multitudes of those who have perished by it already, the Scriptures assure us that where it's not cured it does kill. Psalm 5.9. Where there is no faithfulness in the Mouth, i. e.
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Psal. 12.1, 2, with the 5. ver. you find ruine attending on prevailing flattery; the Poor opprest, the Needy sigh, when such unfaithful tongues are successful. Prov. 5.3. Words that drop as an Honey-Comb, and Mouth softer than Oyl:
Psalm 12.1, 2, with the 5. ver. you find ruin attending on prevailing flattery; the Poor oppressed, the Needy sighs, when such unfaithful tongues Are successful. Curae 5.3. Words that drop as an Honey-Comb, and Mouth Softer than Oil:
but what is conceal'd from our eye is Bitterness and Wounds, ver. 4. And thô this place speak of the Flattery of a strange woman, whose flattery in some cases may be more dangerous and deadly,
but what is concealed from our eye is Bitterness and Wounds, ver. 4. And though this place speak of the Flattery of a strange woman, whose flattery in Some cases may be more dangerous and deadly,
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yet the Flatteries of others, strange Sons, is dangerous and destructive also; Psal. 55.21. The words of such are smoother than Butter, but war is in their Heart:
yet the Flatteries of Others, strange Sons, is dangerous and destructive also; Psalm 55.21. The words of such Are smoother than Butter, but war is in their Heart:
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God doth in his own season send forth commission'd Officers to destroy an hypocritical Nation, as Isa. 10. ver. 6. In a word, wheresoever you find Flattery predominant,
God does in his own season send forth commissioned Officers to destroy an hypocritical nation, as Isaiah 10. ver. 6. In a word, wheresoever you find Flattery predominant,
Flattering and Fawning Counsellors ruine Princes and Principalities, Flattering Clergy ruine the Church, Flattering Captains their General, Lawyers their Clients, Physicians their Patients,
Flattering and Fawning Counsellors ruin Princes and Principalities, Flattering Clergy ruin the Church, Flattering Captains their General, Lawyers their Clients, Physicians their Patients,
For fuller declaration of this, I will tell what is ruin'd by that flattery which becomes predominant by our love to it, under the Notion of Praise and friendship due to our vertues.
For fuller declaration of this, I will tell what is ruined by that flattery which becomes predominant by our love to it, under the Notion of Praise and friendship due to our Virtues.
Of Modest become Impudent, of Chaste become Unclean, Adulterers and Adulteresses, &c. How many in our Age have by the help of Flatterers conquer'd their vertuous Education,
Of Modest become Impudent, of Chaste become Unclean, Adulterers and Adulteresses, etc. How many in our Age have by the help of Flatterers conquered their virtuous Education,
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Now love to vitious Flatterers, and hearkening to them very frequently, overthrows these very foundations on which we might build, that the person remains for ever a Cage of unclean Birds, and leaves such hopeless.
Now love to vicious Flatterers, and Harkening to them very frequently, overthrows these very foundations on which we might built, that the person remains for ever a Cage of unclean Birds, and leaves such hopeless.
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The Flatterer by his wiles derives the Substance and Labours of the deceas'd Father from the Children to himself and his. Solomon notes this, Prov. 5.10. as the consequencé of love to be flatter'd, Strangers are filled with the wealth of such.
The Flatterer by his wiles derives the Substance and Labours of the deceased Father from the Children to himself and his. Solomon notes this, Curae 5.10. as the consequencé of love to be flattered, Strangers Are filled with the wealth of such.
Solomon proposeth this as argument to disswade us from hearkning to Flatteries, Prov. 5. vers. 9. 5. To the Safety, Peace and Life of the imprudent lover of Flattery:
Solomon Proposeth this as argument to dissuade us from Harkening to Flatteries, Curae 5. vers. 9. 5. To the Safety, Peace and Life of the imprudent lover of Flattery:
That very man who too soon was perverted by Flattery to think himself greater than to be Philip 's Son, yet in soberer temper judged a Flatterer worthy to be thrown into that River in which his flattering History was cast, and drowned.
That very man who too soon was perverted by Flattery to think himself greater than to be Philip is Son, yet in Soberer temper judged a Flatterer worthy to be thrown into that River in which his flattering History was cast, and drowned.
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whether in a Converse of Friendship, Service or Command. A most untractable and useless piece; not fit to rule others, who wants a Prudence to rule himself;
whither in a Converse of Friendship, Service or Command. A most untractable and useless piece; not fit to Rule Others, who Wants a Prudence to Rule himself;
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nor fit to receive Commands, while he admires himself, and dotes on his own contrivance; not fit to be a Friend, since all his Love runs waste on himself.
nor fit to receive Commands, while he admires himself, and dotes on his own contrivance; not fit to be a Friend, since all his Love runs waste on himself.
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The Emblem of such Persons is ingeniously drawn from the Ape, the ugliest (as the Lord Bacon observes) of Creatures, the most mischievous in his Pranks, useless and saucy:
The Emblem of such Persons is ingeniously drawn from the Ape, the ugliest (as the Lord Bacon observes) of Creatures, the most mischievous in his Pranks, useless and saucy:
And are such worthy to be loved? How comely a sight do you think an ill shap't Ape, grinning on his own Features in a flattering Glass, would be? Such is the man that loves to see himself in Flattery's Mirrour.
And Are such worthy to be loved? How comely a sighed do you think an ill shaped Ape, grinning on his own Features in a flattering Glass, would be? Such is the man that loves to see himself in Flattery's Mirror.
There was more than ordinary in Herod, which gave him the Name of Great, but when he over-loved the Praise of men, God left him a Monument and Warning to all Posterity, giving up so contemptible a Slave of his own vain-glory, to the most contemptible, loathsome and shameful death:
There was more than ordinary in Herod, which gave him the Name of Great, but when he overlove the Praise of men, God left him a Monument and Warning to all Posterity, giving up so contemptible a Slave of his own vainglory, to the most contemptible, loathsome and shameful death:
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or as the sight of the Loathsomeness in Serapis 's Temple, cur'd the Superstitious Aegyptians: So the sight of the deformity of our Love of the undue Praise of men, would cure this disease. But
or as the sighed of the Loathsomeness in Serapis is Temple, cured the Superstitious egyptians: So the sighed of the deformity of our Love of the undue Praise of men, would cure this disease. But
But did Flatterers find such great ones Ears stopt, and their minds fortifi'd against, or alienated from their flatteries, the danger were not considerable.
But did Flatterers find such great ones Ears stopped, and their minds fortified against, or alienated from their flatteries, the danger were not considerable.
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Ahab fell more by his own Love of Flattery, than by the Artifices of the Son of Chenaanah and his Accomplices, 1 Kings 22. So in the Parable, Ezek. 13.12, 16. the Wall fell,
Ahab fell more by his own Love of Flattery, than by the Artifices of the Son of Chenaanah and his Accomplices, 1 Kings 22. So in the Parable, Ezekiel 13.12, 16. the Wall fell,
Scarce one that dislik't it, as Ezek. 22. ver. 28. observeth, the consequence of which is, ver. 29. I (saith the Lord) have poured mine Indignation upon them, I have consumed them with the fire of my wrath, &c. When Prophets prophesie falsely, and Priests bear rule by their means,
Scarce one that disliked it, as Ezekiel 22. ver. 28. observeth, the consequence of which is, ver. 29. I (Says the Lord) have poured mine Indignation upon them, I have consumed them with the fire of my wrath, etc. When prophets prophesy falsely, and Priests bear Rule by their means,
yea the whole World in all ages, with the complaints and sorrows, which Treachery loved and trusted could bring upon those that were so much over-seen? We shew you the scatter'd bones about the Dens mouth,
yea the Whole World in all ages, with the complaints and sorrows, which Treachery loved and trusted could bring upon those that were so much overseen? We show you the scattered bones about the Dens Mouth,
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We may with good manners question the Integrity of his purpose, who doth, on our Knowledge, transgress the rules of Truth in the words we hear from him; such men lye for advantage:
We may with good manners question the Integrity of his purpose, who does, on our Knowledge, transgress the rules of Truth in the words we hear from him; such men lie for advantage:
Could weeping Parents give their seduced Children Eyes to see the seducing projects of corrupt Flatterers, they need be no farther solicitous, their Children would find Hearts to hate them.
Could weeping Parents give their seduced Children Eyes to see the seducing projects of corrupt Flatterers, they need be no farther solicitous, their Children would find Hearts to hate them.
Let such know they please least when they praise most, and that you make their first offence an opportunity to inform them, that the second offence in this kind is and shall be unpardonably punisht with loss of your Friendship.
Let such know they please least when they praise most, and that you make their First offence an opportunity to inform them, that the second offence in this kind is and shall be unpardonably punished with loss of your Friendship.
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He that telleth Lies shall not come into my House, Psal. 101. This he did know was the way to prevent Love of Flatteries and Flatterers, to keep them out of his presence.
He that Telleth Lies shall not come into my House, Psalm 101. This he did know was the Way to prevent Love of Flatteries and Flatterers, to keep them out of his presence.
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least you fall under the dreadful, but just abhorrence of God? He will never lessen truth to magnifie any, he will never intrench on Justice to gratifie any;
lest you fallen under the dreadful, but just abhorrence of God? He will never lessen truth to magnify any, he will never entrench on justice to gratify any;
Let Flatterers, and besotted Lovers of Flattery read well that, Psal. 52.2, 3, 4. ver. Thy Tongue deviseth Mischiefs, like a sharp razour, working deceitfully;
Let Flatterers, and besotted Lovers of Flattery read well that, Psalm 52.2, 3, 4. ver. Thy Tongue devises Mischiefs, like a sharp razour, working deceitfully;
None need praise the Person of Rachel to Jacob, he would have scorn'd the Flatteries of any who should have lessen'd her real Loveliness by false Colours:
None need praise the Person of Rachel to Jacob, he would have scorned the Flatteries of any who should have lessened her real Loveliness by false Colours:
How should we disdain the labour, and condemn the folly of a Madman, that would perswade us he could add Loveliness to the light of a Glorious Morning? Open your eyes, ye Lovers of Virtue, look on all her Daughters, they are all Glorious;
How should we disdain the labour, and condemn the folly of a Madman, that would persuade us he could add Loveliness to the Light of a Glorious Morning? Open your eyes, you Lovers of Virtue, look on all her Daughters, they Are all Glorious;
if they saw it, according to Plato 's Judgment.) They are weak Stomachs that must be allur'd by superadded Sauces to eat of Good Viands, there is no need of them where Food is loved,
if they saw it, according to Plato is Judgement.) They Are weak Stomachs that must be allured by superadded Sauces to eat of Good Viands, there is no need of them where Food is loved,
When God would put us in a sure way of keeping his Commandements, and persevering in a Praise-worthy Life, he does direct us to encourage our selves by the large Praises of men,
When God would put us in a sure Way of keeping his commandments, and persevering in a Praiseworthy Life, he does Direct us to encourage our selves by the large Praises of men,
8 Get and keep that humble frame of Heart, which being ever sensible of its present Condition, seeth so great Defects in all its Good, that it dares not think there is a sufficient ground for any Praise beyond the ordinary laudable temper.
8 Get and keep that humble frame of Heart, which being ever sensible of its present Condition, sees so great Defects in all its Good, that it dares not think there is a sufficient ground for any Praise beyond the ordinary laudable temper.
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and so long as you can maintain such a humble sense of your Imperfections, your Humility will be your Antidote against the Infection and danger of this Disease.
and so long as you can maintain such a humble sense of your Imperfections, your Humility will be your Antidote against the Infection and danger of this Disease.
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when we have colder Thoughts of our own Goodness, these Flies are nummed and Impotent, &c. It is our own Pride that gives these Creatures an Opportunity to hurt us.
when we have colder Thoughts of our own goodness, these Flies Are numbed and Impotent, etc. It is our own Pride that gives these Creatures an Opportunity to hurt us.
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as Pride grew on him, he open'd his Ears to seducing Flatterers, and at last fell into the highest Phrensie, in the height whereof he dreams of a Divine Original,
as Pride grew on him, he opened his Ears to seducing Flatterers, and At last fell into the highest Frenzy, in the height whereof he dreams of a Divine Original,
than that of Christ, if we had done all, yet NONLATINALPHABET, When you have done Good and 'tis prais'd, remember what Humility would say both of the Praise and the Praiser;
than that of christ, if we had done all, yet, When you have done Good and it's praised, Remember what Humility would say both of the Praise and the Praiser;
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so watch against the secret Sacriledge which God so remarkably revenged on Herod, thereby t•lling us, 'twas no little sin that receiv'd so great a Punishment.
so watch against the secret Sacrilege which God so remarkably revenged on Herod, thereby t•lling us, 'twas no little since that received so great a Punishment.
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In the use of these prescrib'd, because they are our Duty as well as Means, Forget not this word I close with. 1. Your great Exemplar Christ Jesus refus'd great Praises;
In the use of these prescribed, Because they Are our Duty as well as Means, Forget not this word I close with. 1. Your great Exemplar christ jesus refused great Praises;
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2. The Scriptures Condemn and Threaten Flatterers, and such as love them. 3. Pray for the Spirit of Wisdom, Holiness, Humility and Self-Denyal, that Wisdom received may discover the Snare, Holy Principles may set you above vain Praises,
2. The Scriptures Condemn and Threaten Flatterers, and such as love them. 3. Pray for the Spirit of Wisdom, Holiness, Humility and Self-Denyal, that Wisdom received may discover the Snare, Holy Principles may Set you above vain Praises,
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THE words are a substantial part of the good Counsel, and Direction the Apostle giveth unto Timothy, and in him unto all the Ministers o• the Gospel. In them are two things:
THE words Are a substantial part of the good Counsel, and Direction the Apostle gives unto Timothy, and in him unto all the Ministers o• the Gospel. In them Are two things:
The Apostles that laboured with their hands, have by that Example set the Conscience of a Minister at liber••, to provide for the Necessities of this Life by other Employments,
The Apostles that laboured with their hands, have by that Exampl Set the Conscience of a Minister At liber••, to provide for the Necessities of this Life by other Employments,
No attainments in fitness and qualifications for this work, can free a man of the Obligation that lyes on him to increase and grow therein more and more.
No attainments in fitness and qualifications for this work, can free a man of the Obligation that lies on him to increase and grow therein more and more.
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1. Faithfulness in a mans Generation-work, is of great use and advantage to Salvation. Well done good and faithful Servant, from the Lords own Mouth, is a great Security;
1. Faithfulness in a men Generation work, is of great use and advantage to Salvation. Well done good and faithful Servant, from the lords own Mouth, is a great Security;
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2. Thou s•••• save thy self from the guilt of other mens Sins and Ruine, if thou be faithful in the Ministry. Ezek. 33.9. Thou hast delivered (or saved) thy Soul, saith the Lord to the Prophet in the case of unsuccesseful Faithfulness. So Paul, Acts 18.6. I am clean, your blood be upon your own heads;
2. Thou s•••• save thy self from the guilt of other men's Sins and Ruin, if thou be faithful in the Ministry. Ezekiel 33.9. Thou hast Delivered (or saved) thy Soul, Says the Lord to the Prophet in the case of unsuccessful Faithfulness. So Paul, Acts 18.6. I am clean, your blood be upon your own Heads;
3. Faithfulness and Painfulness in the Ministry of the Gospel, promotes a mans own Salvation, in so far as the work of Christianity is woven in with the right discharge of the Office of the Ministry.
3. Faithfulness and Painfulness in the Ministry of the Gospel, promotes a men own Salvation, in so Far as the work of Christianity is woven in with the right discharge of the Office of the Ministry.
No man in any work he is called to, is under so strict a necessity of dependance on the influence and assistance of the Holy Ghost, both for Gifts and Grace.
No man in any work he is called to, is under so strict a necessity of dependence on the influence and assistance of the Holy Ghost, both for Gifts and Grace.
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He makes men able Ministers of the New Testament, the Word of Life, 2 Cor. 3.5, 6. And still according to the success the Lord hath a mind to bless a man with, gifts and qualifications and assistance are proportionably given.
He makes men able Ministers of the New Testament, the Word of Life, 2 Cor. 3.5, 6. And still according to the success the Lord hath a mind to bless a man with, Gifts and qualifications and assistance Are proportionably given.
Now having opened the words, we shall return to the Question to be resolved, By what means may Ministers best win Souls? In speaking to which, I shall first shew, What this Text saith unto this purpose. 2ly.
Now having opened the words, we shall return to the Question to be resolved, By what means may Ministers best win Souls? In speaking to which, I shall First show, What this Text Says unto this purpose. 2ly.
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The importance of sincere Godliness in a Minister, is written in the deep wounds that the Church of Christ hath received by the hands of ungodly Ministers.
The importance of sincere Godliness in a Minister, is written in the deep wounds that the Church of christ hath received by the hands of ungodly Ministers.
yet there must be some confidence as to his Competency, for clearing a mans Call. 2 Cor. 3.5, 6. What this Competency is, is not easie at all times to determine.
yet there must be Some confidence as to his Competency, for clearing a men Call. 2 Cor. 3.5, 6. What this Competency is, is not easy At all times to determine.
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This is aptness to Teach, required of the Apostle in 1 Tim. 3.2. & Tit. 1.9. That a Minister be able by sound Doctrine to exhort, and to convince gainsayers.
This is aptness to Teach, required of the Apostle in 1 Tim. 3.2. & Tit. 1.9. That a Minister be able by found Doctrine to exhort, and to convince gainsayers.
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And how common is it for Ministers to neglect their own Vineyard? When we read the Word, we read it as Ministers, to know what we should teach, rather than what we should learn as Christians.
And how Common is it for Ministers to neglect their own Vineyard? When we read the Word, we read it as Ministers, to know what we should teach, rather than what we should Learn as Christians.
which though they may have some Truth in them, yet since it is divine Truth that a Minister should bring forth to the People, he should not rest on such low things.
which though they may have Some Truth in them, yet since it is divine Truth that a Minister should bring forth to the People, he should not rest on such low things.
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True godly Learning consists in preaching Plainly, and therein is no no small difficulty. Two things would help to plain Preaching. 1. Clearness of Knowledge.
True godly Learning consists in preaching Plainly, and therein is no no small difficulty. Two things would help to plain Preaching. 1. Clearness of Knowledge.
3. Take heed unto thy Doctrine, that it be grave, and solid, and weighty. Sound Speech that cannot be condemned, Tit. 2.8. Deep and weighty Impressions of the things of God upon a mans own Heart, would greatly advance this.
3. Take heed unto thy Doctrine, that it be grave, and solid, and weighty. Found Speech that cannot be condemned, Tit. 2.8. Deep and weighty Impressions of the things of God upon a men own Heart, would greatly advance this.
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To be workers together with God in so great a business, is no small honour. The great value of mens Souls, the greatness of the misery they are delivered from,
To be workers together with God in so great a business, is no small honour. The great valve of men's Souls, the greatness of the misery they Are Delivered from,
Mean and low thoughts of the great End of the Ministry, as they are dissonant from Truth, are also great hinderances of due endeavours after the attaining the End.
Mean and low thoughts of the great End of the Ministry, as they Are dissonant from Truth, Are also great hindrances of due endeavours After the attaining the End.
Won Souls are a Ministers Crown, and Glory, and Joy, Phil. 4.1. 1 Thess. 2. last. How far is this account above all others that a man can give of his Ministry? These things fix'd upon the Heart, would enliven us in all endeavours to attain this excellent End.
Wone Souls Are a Ministers Crown, and Glory, and Joy, Philip 4.1. 1 Thess 2. last. How Far is this account above all Others that a man can give of his Ministry? These things fixed upon the Heart, would enliven us in all endeavours to attain this excellent End.
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But it is ability, painfulness, faithfulness, humility and self-denyal, and in a word, conformity to our Lord Jesus in his Ministry, that will constrain People to say and think that we are sent of God.
But it is ability, painfulness, faithfulness, humility and self-denial, and in a word, conformity to our Lord jesus in his Ministry, that will constrain People to say and think that we Are sent of God.
when indeed he had not wrong'd them, but they only did imagine he had wrong'd them! 2 Cor. 11. 3. It would further the winning of Souls, to deal particularly and personally with them.
when indeed he had not wronged them, but they only did imagine he had wronged them! 2 Cor. 11. 3. It would further the winning of Souls, to deal particularly and personally with them.
How sweet and easie is it for a Minister (and likely it is to be the more profitable to the People) to bring forth that Scripture as Food to the Souls of his People, that he hath got opened to his own Heart by the Power of the Holy Ghost, in the exercise of Faith and Love in Prayer.
How sweet and easy is it for a Minister (and likely it is to be the more profitable to the People) to bring forth that Scripture as Food to the Souls of his People, that he hath god opened to his own Heart by the Power of the Holy Ghost, in the exercise of Faith and Love in Prayer.
1. For the Subject-matter of Gospel Preaching it is determined by the Apostle expressely, to be Christ crucified, 1 Cor. 2.2. Two things Ministers have to do about Him, in preaching Him to them that are without. 1. To set him forth to People, Gal. 3.1. to paint him in his Love, Excellency, and ability to save. 2. To offer him unto them freely, fully, without any limitation as to Sinners or their sinful State.
1. For the Subject-matter of Gospel Preaching it is determined by the Apostle expressly, to be christ Crucified, 1 Cor. 2.2. Two things Ministers have to do about Him, in preaching Him to them that Are without. 1. To Set him forth to People, Gal. 3.1. to paint him in his Love, Excellency, and ability to save. 2. To offer him unto them freely, Fully, without any limitation as to Sinners or their sinful State.
for Ceremonies amongst the Jews, and sinful mixtures of vain Philosophy amongst the Gentiles, did by degrees so corrupt the Gospel, that the Mystery of Iniquity ripened in the production of Antichrist.
for Ceremonies among the jews, and sinful mixtures of vain Philosophy among the Gentiles, did by Degrees so corrupt the Gospel, that the Mystery of Iniquity ripened in the production of Antichrist.
The meaning was, that too much weight was laid on Notions and matter of Opinion; and less regard had unto the soundness of the Heart, and Holiness of the Life.
The meaning was, that too much weight was laid on Notions and matter of Opinion; and less regard had unto the soundness of the Heart, and Holiness of the Life.
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In the beginning of the Reformation from Popery, the Worthies whom God raised up in several Countreys, did excellently in retrieving the Simplicity of the Gospel, from the Popish mixtures;
In the beginning of the Reformation from Popery, the Worthies whom God raised up in several Countries', did excellently in retrieving the Simplicity of the Gospel, from the Popish mixtures;
It is seen as to success, that whatever the Law doth in alarming Sinners, it is still the Gospel voice that is the Key that opens the Heart to Jesus Christ:
It is seen as to success, that whatever the Law does in alarming Sinners, it is still the Gospel voice that is the Key that Opens the Heart to jesus christ:
The great Foundation of all a Minister hath to say, is, Thus saith the Lord, and a grave declaring of the Testimony of God in this matter, is Ministers Duty, 1 Cor. 2.1. and will have more Authority on mens Consciences than many humane Reasons.
The great Foundation of all a Minister hath to say, is, Thus Says the Lord, and a grave declaring of the Testimony of God in this matter, is Ministers Duty, 1 Cor. 2.1. and will have more authority on men's Consciences than many humane Reasons.
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There is a rational Preaching (as it is called) wherein men do not satisfie themselves to make use of Reason as a Tool and Instrument (and then its use is excellent,) but will establish it as a Judge and Dictator in all Divine matters and Truth;
There is a rational Preaching (as it is called) wherein men do not satisfy themselves to make use of Reason as a Tool and Instrument (and then its use is excellent,) but will establish it as a Judge and Dictator in all Divine matters and Truth;
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and so in effect turn all their Preaching into little better things than the Lectures of the Philosophers of old, save that the poor Pagans were more sincere in their Morals,
and so in Effect turn all their Preaching into little better things than the Lectures of the Philosophers of old, save that the poor Pagans were more sincere in their Morals,
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2. It is to Preach with excellency of Speech, and words of mans Wisdom, when men think to reach the Gospel-end on Sinners by force of even spiritual reason and perswasion.
2. It is to Preach with excellency of Speech, and words of men Wisdom, when men think to reach the Gospel end on Sinners by force of even spiritual reason and persuasion.
the Light of the Glory of God in the Gospel shines so brightly in upon their own Hearts, that they fall into this Conceit, That no man can stand before that Light which they can hold forth.
the Light of the Glory of God in the Gospel shines so brightly in upon their own Hearts, that they fallen into this Conceit, That no man can stand before that Light which they can hold forth.
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3. This also is check'd in the Apostles words, the setting forth the beauty of the Gospel by humane Art. The truth of the Gospel shines best in its bare Proposal,
3. This also is checked in the Apostles words, the setting forth the beauty of the Gospel by humane Art. The truth of the Gospel shines best in its bore Proposal,
We may observe from Church-History, that still as Soundness of Doctrine and the Power of Godliness decayed in the Church, the Vanity of an affected way of speaking and writing of Divine things came in.
We may observe from Church history, that still as Soundness of Doctrine and the Power of Godliness decayed in the Church, the Vanity of an affected Way of speaking and writing of Divine things Come in.
And yet more despicable are all playing on words, Jinglings and Cadencies (which things are in all the Rules of true Eloquence justly exploded) and yet some men reckon much on them.
And yet more despicable Are all playing on words, Jinglings and Cadences (which things Are in all the Rules of true Eloquence justly exploded) and yet Some men reckon much on them.
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(2) The Positive is, in demonstration of the Spirit, and of Power, 1 Cor. 2.5. 1. Paul preach'd so, as gave a demonstration that the Holy Ghost was in him, sanctifying Him.
(2) The Positive is, in demonstration of the Spirit, and of Power, 1 Cor. 2.5. 1. Paul preached so, as gave a demonstration that the Holy Ghost was in him, sanctifying Him.
You are called to the winning of Souls, an Employment near a-kin unto our Lords work, the saving of Souls; and the nearer your spirits be in conformity to his holy temper and frame, the fitter you are for,
You Are called to the winning of Souls, an Employment near akin unto our lords work, the Saving of Souls; and the nearer your spirits be in conformity to his holy temper and frame, the fitter you Are for,
Should not these Signs of the times rowse up Ministers unto greater seriousness? What can be the reason of this sad Observation, that when formerly a few Lights raised up in the Nation, did shine so,
Should not these Signs of the times rouse up Ministers unto greater seriousness? What can be the reason of this sad Observation, that when formerly a few Lights raised up in the nation, did shine so,
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yet now when there are more, and more Learned men amongst us, yet the Darkness comes on apace? Is it not because they were men filled with the Holy Ghost, and with Power;
yet now when there Are more, and more Learned men among us, yet the Darkness comes on apace? Is it not Because they were men filled with the Holy Ghost, and with Power;
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and many of us are only filled with Light and Knowledge, and inefficacious Notions of Gods Truth? Doth not always the Spirit of the Ministers propagate it self amongst the People? A lively Ministry, and lively Christians.
and many of us Are only filled with Light and Knowledge, and inefficacious Notions of God's Truth? Does not always the Spirit of the Ministers propagate it self among the People? A lively Ministry, and lively Christians.
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for our Necessities and Weaknesses are greater than his. 2 Thess. 3.1, 2. Finally, Brethren, pray for us, that the Word of the Lord may have free course,
for our Necessities and Weaknesses Are greater than his. 2 Thess 3.1, 2. Finally, Brothers, pray for us, that the Word of the Lord may have free course,
WHen false Worship had prevailed in the Church of old, unto its Ruine, God shewed and represented it unto his Prophet, under the name and appearance of a Chamber of Imagery, Ezek. 8.11, 12. For therein were pourtraied all the Abomination wherewith the Worship of God was defiled, and Religion corrupted.
WHen false Worship had prevailed in the Church of old, unto its Ruin, God showed and represented it unto his Prophet, under the name and appearance of a Chamber of Imagery, Ezekiel 8.11, 12. For therein were portrayed all the Abomination wherewith the Worship of God was defiled, and Religion corrupted.
Things relating unto Divine Truth and Worship, have had again the same event in the world, especially in the Church of Rome. And my present Design is to take a view of the Chambers of their Imagery, and to shew what was the occasion,
Things relating unto Divine Truth and Worship, have had again the same event in the world, especially in the Church of Room. And my present Design is to take a view of the Chambers of their Imagery, and to show what was the occasion,
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Truth, as will demonstrate and evince the Grounds and Causes of that Transformation of the Substance and Power of Religion into a Lifeless Image, which shall be proved to have fallen out amongst them.
Truth, as will demonstrate and evince the Grounds and Causes of that Transformation of the Substance and Power of Religion into a Lifeless Image, which shall be proved to have fallen out among them.
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And because I intend their benefit principally who resolve all their Perswasion in Religion into the Word of God, I shall deduce these Principles from that Passage of it in the first Epistle of the Apostle Peter, Chap. 2. and the three first Verses.
And Because I intend their benefit principally who resolve all their Persuasion in Religion into the Word of God, I shall deduce these Principles from that Passage of it in the First Epistle of the Apostle Peter, Chap. 2. and the three First Verses.
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namely, how any one may be so strengthened in Grace, as to cast out all such sinful Inclinations and Practises as are contrary unto the Holiness required of us, which is the Divine Word; compared therefore unto Food, which is the Means of preserving Natural Life, and of increasing its strength.
namely, how any one may be so strengthened in Grace, as to cast out all such sinful Inclinations and Practises as Are contrary unto the Holiness required of us, which is the Divine Word; compared Therefore unto Food, which is the Means of preserving Natural Life, and of increasing its strength.
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if so be that ye have tasted that the Lord is gracious. See 1 Thes. 1.5. Therein lies the first and chief Principle of our ensuing Demonstration; and it is this;
if so be that you have tasted that the Lord is gracious. See 1 Thebes 1.5. Therein lies the First and chief Principle of our ensuing Demonstration; and it is this;
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1. There is a Power and Efficacy in the Word, and the Preaching of it, Rom. 1.16. I am not ashamed of the Gospel of Christ, for it 〈 … 〉 P•••r of God unto salvation. It hath a divine Power;
1. There is a Power and Efficacy in the Word, and the Preaching of it, Rom. 1.16. I am not ashamed of the Gospel of christ, for it 〈 … 〉 P•••r of God unto salvation. It hath a divine Power;
such as the Illumination of our Minds, and the Renovation of our Natures, the Justification of our Persons, the Life of God in holy Worship and Obedience, all leading unto our eternal enjoyment of him.
such as the Illumination of our Minds, and the Renovation of our Nature's, the Justification of our Persons, the Life of God in holy Worship and obedience, all leading unto our Eternal enjoyment of him.
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In that place of the Apostle it is expressed by tasting. But there is something antecedent unto their tasting specially so called, and something consequent unto it, both inseparable from it,
In that place of the Apostle it is expressed by tasting. But there is something antecedent unto their tasting specially so called, and something consequent unto it, both inseparable from it,
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1. Wherefore; The first thing required hereunto is Light; that is, a spiritual supernatural Light, enabling us to discern the Wisdom, Will and Mind of God in the Word, in a spiritual manner, without which, we can have no experience of its Power.
1. Wherefore; The First thing required hereunto is Light; that is, a spiritual supernatural Light, enabling us to discern the Wisdom, Will and Mind of God in the Word, in a spiritual manner, without which, we can have no experience of its Power.
Hence the Gospel is hid unto them that perish, though it be outwardly declared unto them, 2 Cor. 3.4. This is the only Means which lets into the Mind and Conscience a sence of this efficacy.
Hence the Gospel is hid unto them that perish, though it be outwardly declared unto them, 2 Cor. 3.4. This is the only Means which lets into the Mind and Conscience a sense of this efficacy.
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This, in the increases of it, the Apostle prays for on the behalf of Believers, that they may have this experience, Eph. 1.16, 17, 18, 19. Chap. 3.16, 17, 18, 19. and declares the Nature of it, 2 Cor. 4.6. 2. The Taste intended follows hereon;
This, in the increases of it, the Apostle prays for on the behalf of Believers, that they may have this experience, Ephesians 1.16, 17, 18, 19. Chap. 3.16, 17, 18, 19. and declares the Nature of it, 2 Cor. 4.6. 2. The Taste intended follows hereon;
God, who commanded Light to shine out of Darkness, shine into your hearts, to give the light of the knowledge of his Glory in the face of Jesus Christ, 2 Cor. 4.6.
God, who commanded Light to shine out of Darkness, shine into your hearts, to give the Light of the knowledge of his Glory in the face of jesus christ, 2 Cor. 4.6.
Those who had the Conduct of it, were always possessed of the General Notions of Truth, which they could not forget without a total Renunciation of the Gospel it self.
Those who had the Conduct of it, were always possessed of the General Notions of Truth, which they could not forget without a total Renunciation of the Gospel it self.
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Hereon it came to pass that there was a dead Image made and set up of Religion in all the parts of it, called by the Name of that which was true and living, but utterly lost.
Hereon it Come to pass that there was a dead Image made and Set up of Religion in all the parts of it, called by the Name of that which was true and living, but utterly lost.
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and the Truths of it, in communicating the Grace of God unto the Souls of men being lost, retaining the general Notion of it, they contrived and framed an outward Image or Representation of them, suited unto their Ignorance and Superstition.
and the Truths of it, in communicating the Grace of God unto the Souls of men being lost, retaining the general Notion of it, they contrived and framed an outward Image or Representation of them, suited unto their Ignorance and Superstition.
Upon the Reformation of Religion in these parts of the world, when the Truth was received in the Love and Power of it, and multitudes had experience of the spiritual benefit and advantage which they received thereby, in Liberty, Holiness and Peace;
Upon the Reformation of Religion in these parts of the world, when the Truth was received in the Love and Power of it, and Multitudes had experience of the spiritual benefit and advantage which they received thereby, in Liberty, Holiness and Peace;
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The Jesuites and their Associates, have been for an hundred years, contriving Methods and Arts for the dispossessing Nations and Churches of the Truth which they have received,
The Jesuits and their Associates, have been for an hundred Years, contriving Methods and Arts for the dispossessing nations and Churches of the Truth which they have received,
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and the introducing the Romish Superstition. They have written Books about it, and practised according to their Principles in every Kingdom and State of Europe, who own the Protestant Religion. But the folly of most of their pretended Arts and Devices unto this end, hath been ridiculous and unsuccessless;
and the introducing the Romish Superstition. They have written Books about it, and practised according to their Principles in every Kingdom and State of Europe, who own the Protestant Religion. But the folly of most of their pretended Arts and Devices unto this end, hath been ridiculous and unsuccessless;
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and that is, by leading them into such Prophaneness and Ignorance, as whereby they may lose all Experience of its Power and Efficacy in communicating the Grace of God unto their Souls, and therein of all sense of the advantage which they might have had by it.
and that is, by leading them into such Profaneness and Ignorance, as whereby they may loose all Experience of its Power and Efficacy in communicating the Grace of God unto their Souls, and therein of all sense of the advantage which they might have had by it.
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if they can prevail to deprive the Generality of men of an Experience in their own minds of the Power and Efficacy of the Truth, with the spiritual Advantage which they may have thereby, they will give them up to be an easie prey unto the other Designers.
if they can prevail to deprive the Generality of men of an Experience in their own minds of the Power and Efficacy of the Truth, with the spiritual Advantage which they may have thereby, they will give them up to be an easy prey unto the other Designers.
This is the only formidable Conspiracy against the Profession of the Truth in this Nation, without whose Aid, all power and force will be frustrate in the Issue.
This is the only formidable conspiracy against the Profession of the Truth in this nation, without whose Aid, all power and force will be frustrate in the Issue.
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and that those ways of Ignorance and Sensuality, are countenanced and promoted for this very End, that the power of Truth being lost, the Profession of it may be given up on easie terms, there is nothing but Sovereign Grace that can prevent the Design.
and that those ways of Ignorance and Sensuality, Are countenanced and promoted for this very End, that the power of Truth being lost, the Profession of it may be given up on easy terms, there is nothing but Sovereign Grace that can prevent the Design.
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namely, That the loss of an Experience of the power of Religion, will issue one way or other, in the loss of the Truth of Religion, and the Profession of it.
namely, That the loss of an Experience of the power of Religion, will issue one Way or other, in the loss of the Truth of Religion, and the Profession of it.
Whence is it that so many corrupt Opinions have made such an Inroad on Protestant Religion, and the Profession of it? Is it not from hence, that many have lost an Experience of the power and efficacy of the Truth,
Whence is it that so many corrupt Opinions have made such an Inroad on Protestant Religion, and the Profession of it? Is it not from hence, that many have lost an Experience of the power and efficacy of the Truth,
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unto the shame of Profession? Is it not from the same Cause, as the Apostle expresly declares it comes by? 2 Tim. 4, 2, 3, 4, 5. One way or other the loss of Experience of the power of Truth, will end in the loss of the profession of it.
unto the shame of Profession? Is it not from the same Cause, as the Apostle expressly declares it comes by? 2 Tim. 4, 2, 3, 4, 5. One Way or other the loss of Experience of the power of Truth, will end in the loss of the profession of it.
But I proceed unto the Instance which I do design in the Church of Rome; for the Religion of it at this day, is nothing but a dead Image of the Gospel, erected in the loss of an experience of its spiritual power, overthrowing its Use, with all its Ends, being suited to the Taste of men, carnal, ignorant and superstitious.
But I proceed unto the Instance which I do Design in the Church of Room; for the Religion of it At this day, is nothing but a dead Image of the Gospel, erected in the loss of an experience of its spiritual power, overthrowing its Use, with all its Ends, being suited to the Taste of men, carnal, ignorant and superstitious.
This I shall make evident by all sorts of Instances in things relating to the Person and Offices of Christ, the State, Order and Worship of the Church, with the Graces and Duties of Obedience required in the Gospel.
This I shall make evident by all sorts of Instances in things relating to the Person and Offices of christ, the State, Order and Worship of the Church, with the Graces and Duties of obedience required in the Gospel.
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And in all, my principal Design is to demonstrate what is the only way and means of securing our own Souls, any Church or Nation, from being insnared with, or prevailed against by Popery.
And in all, my principal Design is to demonstrate what is the only Way and means of securing our own Souls, any Church or nation, from being Ensnared with, or prevailed against by Popery.
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1. It is a general Notion of Truth, that the Lord Christ in his Person and Grace, is to be proposed and represented unto men as the principal Object of their Faith and Love.
1. It is a general Notion of Truth, that the Lord christ in his Person and Grace, is to be proposed and represented unto men as the principal Object of their Faith and Love.
There must therefore an Image or Representation of him be made unto our Minds, or he cannot be the proper Object of our Faith, Trust, Love, and Delight.
There must Therefore an Image or Representation of him be made unto our Minds, or he cannot be the proper Object of our Faith, Trust, Love, and Delight.
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Upon this Representation made of Christ and his Glory in the Gospel, and the Preaching of it, Believers have an Experience of the power and efficacy of the divine Truth contained therein, in the way before mentioned,
Upon this Representation made of christ and his Glory in the Gospel, and the Preaching of it, Believers have an Experience of the power and efficacy of the divine Truth contained therein, in the Way before mentioned,
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Having a Spiritual Light to discern and behold the Glory of Christ, as represented in the Glass of the Gospel, they have experience of its transfo•ming power and efficacy, changing them into the likeness of the Image represented unto them, that is, of Christ himself;
Having a Spiritual Light to discern and behold the Glory of christ, as represented in the Glass of the Gospel, they have experience of its transfo•ming power and efficacy, changing them into the likeness of the Image represented unto them, that is, of christ himself;
Hence those who had got the publick conduct of Religion, drove the people from Reading the Scripture, as that which was of no use, but rather dangerous unto them.
Hence those who had god the public conduct of Religion, drove the people from Reading the Scripture, as that which was of no use, but rather dangerous unto them.
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What shall these men then betake themselves unto? shall they reject the notion in general, that there ought to be such a representation made of Christ unto the minds of men, as to inflame their devotion, to excite their Faith,
What shall these men then betake themselves unto? shall they reject the notion in general, that there ought to be such a representation made of christ unto the minds of men, as to inflame their devotion, to excite their Faith,
as that they should be immediately stirred up unto the embraces of Faith and Love. And herein they found sensible effects unto their great satisfaction:
as that they should be immediately stirred up unto the embraces of Faith and Love. And herein they found sensible effects unto their great satisfaction:
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For their minds being dark, carnal and prone to superstition, as are the minds of all men by nature, they would see nothing in the Spiritual Representation of him in the Gospel, that had any power on them,
For their minds being dark, carnal and prove to Superstition, as Are the minds of all men by nature, they would see nothing in the Spiritual Representation of him in the Gospel, that had any power on them,
And this was the true Original of all the Imagery in the Church of Rome, as something of the same nature in general was of all the Image-worship in the World.
And this was the true Original of all the Imagery in the Church of Rome, as something of the same nature in general was of all the Image-worship in the World.
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So the Israelites in the wilderness when they made the Golden Calf, did it to have a representation of a Deity near unto them, in such a visible manner,
So the Israelites in the Wilderness when they made the Golden Calf, did it to have a representation of a Deity near unto them, in such a visible manner,
They knew it necessary that there should be such a Representation made of Christ as might render him a present Object of Faith and love, wherewith they might be immediately affected.
They knew it necessary that there should be such a Representation made of christ as might render him a present Object of Faith and love, wherewith they might be immediately affected.
For as unto this end of the representation of Christ, as the present object of the Faith and Love of man, with an efficacy to work upon their affections, there is in the Church of Rome a thousand times more ascribed unto them,
For as unto this end of the representation of christ, as the present Object of the Faith and Love of man, with an efficacy to work upon their affections, there is in the Church of Room a thousand times more ascribed unto them,
The whole matter is stated by the Apostle, Rom. 10.6, 7, 8. The Righteousness which is of Faith, speaketh on this wise, say not in thine heart who shall ascend unto heaven (that is to bring Christ down from above) or who shall descend into the deep (that is to bring Christ up again from the dead) but what saith it? The word is nigh thee in thy mouth,
The Whole matter is stated by the Apostle, Rom. 10.6, 7, 8. The Righteousness which is of Faith, speaks on this wise, say not in thine heart who shall ascend unto heaven (that is to bring christ down from above) or who shall descend into the deep (that is to bring christ up again from the dead) but what Says it? The word is High thee in thy Mouth,
or how we may have an interest in him, or have him present with us. This, saith the Apostle, is done by the word of the Gospel which is preached, which is nigh unto us in our mouths, and in our hearts;
or how we may have an Interest in him, or have him present with us. This, Says the Apostle, is done by the word of the Gospel which is preached, which is High unto us in our mouths, and in our hearts;
Tis He that sends the Comforter who abides with the Church for ever, Joh. 16.7. The Church and the Churches comfort are built upon the same Rock, Christ.
This He that sends the Comforter who abides with the Church for ever, John 16.7. The Church and the Churches Comfort Are built upon the same Rock, christ.
for we will make Images of him in his glorious state in Heaven, and thereby he will be present with us, or nigh unto us. And we will descend into the deep, to bring up Christ again from the dead,
for we will make Images of him in his glorious state in Heaven, and thereby he will be present with us, or High unto us. And we will descend into the deep, to bring up christ again from the dead,
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This therefore is evident, that the Introduction of this Abomination in principle and practise, destructive unto the Souls of men, took its Rise from the loss of an Experience of the Representation of Christ in the Gospel,
This Therefore is evident, that the Introduction of this Abomination in principle and practice, destructive unto the Souls of men, took its Rise from the loss of an Experience of the Representation of christ in the Gospel,
and yet in them, are the Scriptures (though in a Tongue unknown to the people) wherein that practise is utterly condemned that a man would think them distracted to hear what their Book says, and to see what they do in the same place.
and yet in them, Are the Scriptures (though in a Tongue unknown to the people) wherein that practice is utterly condemned that a man would think them distracted to hear what their Book Says, and to see what they do in the same place.
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and to let in an Experience of the transforming power and efficacy of that Revelation in their own Souls, they will never part with that means for the same end, which they are sensible of, to be useful unto it;
and to let in an Experience of the transforming power and efficacy of that Revelation in their own Souls, they will never part with that means for the same end, which they Are sensible of, to be useful unto it;
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It is therefore the Wisdom and Duty of all those who desire a stability in the profession of the Truth, continually to endeavour after this Experience, and an increase in it.
It is Therefore the Wisdom and Duty of all those who desire a stability in the profession of the Truth, continually to endeavour After this Experience, and an increase in it.
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as revealed in the Gospel, as evidently crucified, and evidently exalted therein, and finds the fruit of his so doing in his own Soul, will be preserved in the time of Trial. Without this, men will at last begin to think that it is better to have a false Christ than none at all; they will suppose that something is to be found in an Image, when they can find nothing in the Gospel.
as revealed in the Gospel, as evidently Crucified, and evidently exalted therein, and finds the fruit of his so doing in his own Soul, will be preserved in the time of Trial. Without this, men will At last begin to think that it is better to have a false christ than none At all; they will suppose that something is to be found in an Image, when they can find nothing in the Gospel.
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Accordingly even that Worship is declared to be glorious, and that in an eminent manner, above all, the outward Worship of the Old Testament in the Tabernacle and Temple, whose Glory was great,
Accordingly even that Worship is declared to be glorious, and that in an eminent manner, above all, the outward Worship of the Old Testament in the Tabernacle and Temple, whose Glory was great,
To this purpose the Apostle disputes at large, 2 Cor. 3.6, 7, 8, 9, 10. This therefore is agreed, that there ought to be Beauty and Glory in divine Worship,
To this purpose the Apostle disputes At large, 2 Cor. 3.6, 7, 8, 9, 10. This Therefore is agreed, that there ought to be Beauty and Glory in divine Worship,
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But withal the Apostle declares in the same place, that this Glory is Spiritual, and not Carnal; so did our Lord Jesus Christ foretel that it should be;
But withal the Apostle declares in the same place, that this Glory is Spiritual, and not Carnal; so did our Lord jesus christ foretell that it should be;
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and that unto that end all distinction of places, with all outward advantages and Ornaments belonging unto them, should be taken away, John 4 20, 21, 22, 23, 24. It belongs therefore unto our present Design, to give a brief Account of its Glory, and wherein it excels all other ways of divine Worship that ever were in the world;
and that unto that end all distinction of places, with all outward advantages and Ornament belonging unto them, should be taken away, John 4 20, 21, 22, 23, 24. It belongs Therefore unto our present Design, to give a brief Account of its Glory, and wherein it excels all other ways of divine Worship that ever were in the world;
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even that under the Old Testament, which was of divine Institution, wherein all things were ordered for Beauty and Glory. And it may be given in the Instances that ensue.
even that under the Old Testament, which was of divine Institution, wherein all things were ordered for Beauty and Glory. And it may be given in the Instances that ensue.
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The Object of it in the Faith of the Worshipper, is the Holy Trinity, and it consists in an Ascription of Divine Glory unto each Person in the same individual Nature by the same Act of the Mind;
The Object of it in the Faith of the Worshipper, is the Holy Trinity, and it consists in an Ascription of Divine Glory unto each Person in the same Individu Nature by the same Act of the Mind;
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2. Its Glory consists in that constant respect which it hath unto each Divine Person, as unto their peculiar work and actings for the salvation of the Church;
2. Its Glory consists in that constant respect which it hath unto each Divine Person, as unto their peculiar work and actings for the salvation of the Church;
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And to suppose that the Glory of it doth consist in any thing but the Light, Graces and Privileges which it doth it self exhibit, is a vain Imagination:
And to suppose that the Glory of it does consist in any thing but the Light, Graces and Privileges which it does it self exhibit, is a vain Imagination:
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1. The Ʋltimate Object of it, under this consideration, is God as the Father; we have an access therein unto the Father. And this Consideration in our worship of God as a Father, relating unto the whole dispensation of his Love and Grace, by Christ Jesus,
1. The Ʋltimate Object of it, under this consideration, is God as the Father; we have an access therein unto the Father. And this Consideration in our worship of God as a Father, relating unto the Whole Dispensation of his Love and Grace, by christ jesus,
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as on a Throne of Grace, is the glory of the Gospel. See Mat. 6.9. Heb. 4.16. ch•p 10.19, 20, 21. 2. The Son is here considered as Mediator; through him we have this access unto the Father.
as on a Throne of Grace, is the glory of the Gospel. See Mathew 6.9. Hebrew 4.16. ch•p 10.19, 20, 21. 2. The Son is Here considered as Mediator; through him we have this access unto the Father.
as its great High Priest over the House of God, Heb. 8.2. Rev. 8.3. 3. His Presence with and among Gospel-worshippers in their worship, gives it Glory.
as its great High Priest over the House of God, Hebrew 8.2. Rev. 8.3. 3. His Presence with and among Gospel-worshippers in their worship, gives it Glory.
This he declares and promises, Mat. 18.19, 20. If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven;
This he declares and promises, Mathew 18.19, 20. If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven;
He who sees not the Glory of this Worship, from its relation unto Christ, is a stranger unto the Gospel, with all the Light, Graces and Privileges of it.
He who sees not the Glory of this Worship, from its Relation unto christ, is a stranger unto the Gospel, with all the Light, Graces and Privileges of it.
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But where he is, there is Liberty and Glory, 2 Cor. 3.17, 18. 2. By him the sanctified Minds of Believers are made Temples of God, and so the principal Seal of Evangelical worship, 1 Cor. 3.16. chap. 6.8. This Temple being of God's own framing, and of his own adorning by his Spirit, is a much more glorious Fabrick than any that the hands of men can erect.
But where he is, there is Liberty and Glory, 2 Cor. 3.17, 18. 2. By him the sanctified Minds of Believers Are made Temples of God, and so the principal Seal of Evangelical worship, 1 Cor. 3.16. chap. 6.8. This Temple being of God's own framing, and of his own adorning by his Spirit, is a much more glorious Fabric than any that the hands of men can erect.
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But herein it is that it not only leaves no Glory thereunto in comparison, but doth unspeakably excel whatever the wit and wealth of men can extend unto.
But herein it is that it not only leaves no Glory thereunto in comparison, but does unspeakably excel whatever the wit and wealth of men can extend unto.
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They see it, as it is a blessed Means of giving Glory unto God, and of receiving gracious Communications from him, which are the Ends of all the Divine Institutions of worship;
They see it, as it is a blessed Means of giving Glory unto God, and of receiving gracious Communications from him, which Are the Ends of all the Divine Institutions of worship;
For they find, that as their worship directs them unto a blessed view by Faith, of God in his ineffable Existence with the glorious actings of each Person in the dispensation of Grace, which fills their hearts with Joy unspeakable;
For they find, that as their worship directs them unto a blessed view by Faith, of God in his ineffable Existence with the glorious actings of each Person in the Dispensation of Grace, which fills their hearts with Joy unspeakable;
To thi• end they set their Inventions on work, to find out Ceremonies, Vestments, Gestures, Ornaments, Musick, Altars, Images, Paintings, with prescriptions of great bodily Veneration.
To thi• end they Set their Inventions on work, to find out Ceremonies, Vestments, Gestures, Ornament, Music, Altars, Images, Paintings, with prescriptions of great bodily Veneration.
and when it is wanting, whatever be the Life, the Power, the Spirituality of the Worship in the Worshippers, whatever be its efficacy unto all the proper ends of it, however it be ordered according unto the prescription of the Word, it is unto them empty, indecent, they can see neither Beauty nor Glory in it.
and when it is wanting, whatever be the Life, the Power, the Spirituality of the Worship in the Worshippers, whatever be its efficacy unto all the proper ends of it, however it be ordered according unto the prescription of the Word, it is unto them empty, indecent, they can see neither Beauty nor Glory in it.
This Light and Experience being lost, the introduction of Beggarly Elements and Carnal Ceremonies in the Worship of the Church, with attempts to render it d•corous and beautiful, by Superstitious Rites and Observances, wherewith it hath been defiled and corrupted,
This Light and Experience being lost, the introduction of Beggarly Elements and Carnal Ceremonies in the Worship of the Church, with attempts to render it d•corous and beautiful, by Superstitious Rites and Observances, wherewith it hath been defiled and corrupted,
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The Beauty and Glory with Carving, and Painting, and imbroidered Vestures, and Musical Incantations, and Postures of Veneration, do give unto Divine Service, they can see and feel,
The Beauty and Glory with Carving, and Painting, and embroidered Vestures, and Musical Incantations, and Postures of Veneration, do give unto Divine Service, they can see and feel,
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But hereby, instead of representing the true Glory of the Worship of he Gospel, wherein it excels that under the Old Testament, they have rendred it altogeth•• •inglorious in comparison of it;
But hereby, instead of representing the true Glory of the Worship of he Gospel, wherein it excels that under the Old Testament, they have rendered it altogeth•• •inglorious in comparison of it;
for all the Ceremonies and Ornaments which they have invented for that end, come unspeakably short for Beauty, Order and Glory, of what was appointed by God himself in the Temple, scarce equalling what was among the Pagans.
for all the Ceremonies and Ornament which they have invented for that end, come unspeakably short for Beauty, Order and Glory, of what was appointed by God himself in the Temple, scarce equalling what was among the Pagans.
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It will be said, that the things whereunto we assign the Glory of this Worship are spiritual and invisible. Now this is not that which is enquired after;
It will be said, that the things whereunto we assign the Glory of this Worship Are spiritual and invisible. Now this is not that which is inquired After;
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but this is that which we plead, Men being not able by the Light of Faith, to discern the Glory of things spiritual and invisible, do make Image, of them unto themselves,
but this is that which we plead, Men being not able by the Light of Faith, to discern the Glory of things spiritual and invisible, do make Image, of them unto themselves,
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and to Jesus the Mediator of the New Covenant, and to the Blood of sprinkling, that speaketh better things than that of Abel, Heb. 12.22, 23, 24. The Glory of this Assembly,
and to jesus the Mediator of the New Covenant, and to the Blood of sprinkling, that speaks better things than that of Abel, Hebrew 12.22, 23, 24. The Glory of this Assembly,
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That which I design here, is to obviate the Meritricious Allurements of the Roman Worship, and the Pretences of its efficacy to excite Devotion and Veneration by its Beauty and Decency.
That which I Design Here, is to obviate the Meretricious Allurements of the Roman Worship, and the Pretences of its efficacy to excite Devotion and Veneration by its Beauty and Decency.
To obtain and preserve in our hearts an experience of the power and efficacy of that Worship of God which is in Spirit and Truth, as unto all the real Ends of Divine Worship, is that alone which will secure us.
To obtain and preserve in our hearts an experience of the power and efficacy of that Worship of God which is in Spirit and Truth, as unto all the real Ends of Divine Worship, is that alone which will secure us.
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Whilst we do retain right Notions of the proper Object of Gospel-worship, and of our immediate approach by it thereunto, of the way and manner of that approach through the Mediation of Christ, and assistance of the Spirit;
While we do retain right Notions of the proper Object of Gospel worship, and of our immediate approach by it thereunto, of the Way and manner of that approach through the Mediation of christ, and assistance of the Spirit;
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whilst we keep up Faith and Love unto their due exercise in it, wherein on our part the Life of it doth consist, preserving an experience of the spiritual benefit and advantage which we receive thereby, we shall not easily be inveagled to relinquish them all,
while we keep up Faith and Love unto their due exercise in it, wherein on our part the Life of it does consist, preserving an experience of the spiritual benefit and advantage which we receive thereby, we shall not Easily be inveigled to relinquish them all,
The Communication of Christ herein, and our participation of him, are expressed in such a manner as to demonstrate them to be peculiar; such as are not to be obtained in any other way, or divine Ordinance whatever;
The Communication of christ herein, and our participation of him, Are expressed in such a manner as to demonstrate them to be peculiar; such as Are not to be obtained in any other Way, or divine Ordinance whatever;
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There is in it an eating and drinking of the Body and Blood of Christ, with a spiritual Incorporation thence ensuing, which are peculiar unto this Ordinance. But,
There is in it an eating and drinking of the Body and Blood of christ, with a spiritual Incorporation thence ensuing, which Are peculiar unto this Ordinance. But,
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To signify the Real communication of himself and benefits of his Mediation unto them that believe, whereby they should become the food of their Souls, nourishing them unto eternal Life, in the very beginning of his Ministry, he himself expresseth it by eating of his flesh and drinking of his blood, John 6.53. Except you eat the flesh of the Son of man, and drink his blood you have no life in you.
To signify the Real communication of himself and benefits of his Mediation unto them that believe, whereby they should become the food of their Souls, nourishing them unto Eternal Life, in the very beginning of his Ministry, he himself Expresses it by eating of his Flesh and drinking of his blood, John 6.53. Except you eat the Flesh of the Son of man, and drink his blood you have no life in you.
and so would have taught them to be Cannibals. Wherefore to instruct his Disciples aright in this mystery, he gives an Eternal Rule of the interpretation of such expressions, v. 63. It is the Spirit that quickneth, the flesh profiteth nothing;
and so would have taught them to be Cannibals. Wherefore to instruct his Disciples aright in this mystery, he gives an Eternal Rule of the Interpretation of such expressions, v. 63. It is the Spirit that Quickeneth, the Flesh profiteth nothing;
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To look for any other communication of Christ, or of his flesh and blood, but what is Spiritual, is to contradict him in the Interpretation which he gives of his own words.
To look for any other communication of christ, or of his Flesh and blood, but what is Spiritual, is to contradict him in the Interpretation which he gives of his own words.
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We must therefore find this peculiar participating of Christ in the special actings of Faith with respect unto the especial and peculiar exhibition of Christ unto us in this Ordinance.
We must Therefore find this peculiar participating of christ in the special actings of Faith with respect unto the especial and peculiar exhibition of christ unto us in this Ordinance.
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This is the foundation of all Communion with Christ, or p•rticipation of him in any Ordinance of divine Worship whatever, tha• is peculiarly of his own Soveraign Appointment,
This is the Foundation of all Communion with christ, or p•rticipation of him in any Ordinance of divine Worship whatever, tha• is peculiarly of his own Sovereign Appointment,
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This is peculiar unto this Ordinance, and unto this way of the participation of Christ. And herein faith in its due exercise gives the soul an intimate converse with Christ.
This is peculiar unto this Ordinance, and unto this Way of the participation of christ. And herein faith in its due exercise gives the soul an intimate converse with christ.
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2. There is in this divine Ordinance, a peculiar Representation of the Love and Grace of Christ in his death and Sufferings, with the way and manner of our Reconciliation unto God thereby.
2. There is in this divine Ordinance, a peculiar Representation of the Love and Grace of christ in his death and Sufferings, with the Way and manner of our Reconciliation unto God thereby.
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These things, namely, the ineffable Love and Grace of Christ, the bitterness of his Sufferings and Death in our stead, the Sacrifice that he offered by his Blood unto God, with the effect of it in Atonement and Reconciliation, being herein contracted into one entire Proposal unto our Souls, Faith is exercised thereon in a peculiar manner,
These things, namely, the ineffable Love and Grace of christ, the bitterness of his Sufferings and Death in our stead, the Sacrifice that he offered by his Blood unto God, with the Effect of it in Atonement and Reconciliation, being herein contracted into one entire Proposal unto our Souls, Faith is exercised thereon in a peculiar manner,
but when by divine wisdom and institution they are contracted into this Ordinance, their taste and efficacy is more eminent and communicative unto the eyes of our Understandings, that is, our Faith,
but when by divine Wisdom and Institution they Are contracted into this Ordinance, their taste and efficacy is more eminent and communicative unto the eyes of our Understandings, that is, our Faith,
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and the Representation that is made herein of him, with the Benefits of his Death and Oblation, is suited unto Faith only, without any aid of Sense or Imagination:
and the Representation that is made herein of him, with the Benefits of his Death and Oblation, is suited unto Faith only, without any aid of Sense or Imagination:
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Besides, it is Faith alone that apprehends the Sacramental Ʋnion that is between the outward Signs and the Things signified by vertue of Divine Institution:
Beside, it is Faith alone that apprehends the Sacramental Ʋnion that is between the outward Signs and the Things signified by virtue of Divine Institution:
Yea the Actings of Faith with respect unto the Sacramental Ʋnion and Relation between the Signs and Things signified, by vertue of divine Institution and Promise, is the principal Use and Exercise of it herein.
Yea the Actings of Faith with respect unto the Sacramental Ʋnion and Relation between the Signs and Things signified, by virtue of divine Institution and Promise, is the principal Use and Exercise of it herein.
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4. There is a peculiar Exercise of Faith in the Reception of Christ, as his Body and Blood are tendred and exhibited unto us in the outward Signs of them;
4. There is a peculiar Exercise of Faith in the Reception of christ, as his Body and Blood Are tendered and exhibited unto us in the outward Signs of them;
nor are turned into them, yet they really exhibit Christ unto them that believe in the participation of them, Faith is the Grace that makes the Soul to receive Christ,
nor Are turned into them, yet they really exhibit christ unto them that believe in the participation of them, Faith is the Grace that makes the Soul to receive christ,
And it receives him according as he is propos'd and exhibited unto us in the Declaration and Promise of the Gospel, wherein he is proposed, it receives him by the gracious Assent of the Mind unto this Truth, the choice of him, cleaving and trusting unto him with the Will, Heart,
And it receives him according as he is proposed and exhibited unto us in the Declaration and Promise of the Gospel, wherein he is proposed, it receives him by the gracious Assent of the Mind unto this Truth, the choice of him, cleaving and trusting unto him with the Will, Heart,
and in the Sacramental Mysterious Proposal of him, his Body and Blood, that is in the efficacy of his Death and Sacrifice, in this Ordinance of worship, Faith acts the whole Soul in the Reception of him unto all the especial Ends for which he is exhibited unto us, in this way and manner.
and in the Sacramental Mysterious Proposal of him, his Body and Blood, that is in the efficacy of his Death and Sacrifice, in this Ordinance of worship, Faith acts the Whole Soul in the Reception of him unto all the especial Ends for which he is exhibited unto us, in this Way and manner.
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I have mentioned these things, because it is the great Plea of the Papists at this day in behalf of their Transubstantiation, That if we reject their oral or carnal manducation of the Flesh of Christ,
I have mentioned these things, Because it is the great Plea of the Papists At this day in behalf of their Transubstantiation, That if we reject their oral or carnal manducation of the Flesh of christ,
and drinking of his Blood, there cannot be assigned a way of the participation of Christ in the receiving of him in this Sacrament, distinct from that which is done in the Preaching of the Word:
and drinking of his Blood, there cannot be assigned a Way of the participation of christ in the receiving of him in this Sacrament, distinct from that which is done in the Preaching of the Word:
But of this blessed intimate Communion with Christ, & participation of him in the Divine Institution of worship, Believers have Experience unto their satisfaction and ine••able Joy.
But of this blessed intimate Communion with christ, & participation of him in the Divine Institution of worship, Believers have Experience unto their satisfaction and ine••able Joy.
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Howbeit men growing carnal, and being destitute of Spiritual Light, with the wisdom of Faith, utterly lost all Experience of any Communion with Christ,
Howbeit men growing carnal, and being destitute of Spiritual Light, with the Wisdom of Faith, utterly lost all Experience of any Communion with christ,
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and participation of him in this Sacrament, on the Principles of Gospel-Truth, they could find nothing in it, no Power, no Efficacy, nothing that should answer the great and glorious things spoken of it,
and participation of him in this Sacrament, on the Principles of Gospel truth, they could find nothing in it, no Power, no Efficacy, nothing that should answer the great and glorious things spoken of it,
yet notwithstanding this loss of spiritual Experience, they retained the Notion of Truth, that there must be a peculiar participation of Christ in this Sacrament, distinct from all other ways and means of the same Grace.
yet notwithstanding this loss of spiritual Experience, they retained the Notion of Truth, that there must be a peculiar participation of christ in this Sacrament, distinct from all other ways and means of the same Grace.
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yet they fashioned one by degrees, and after they had greatned the Mystery in words and expressions (whereof they knew nothing in its power) to answer unto what was to be set up in the room of it,
yet they fashioned one by Degrees, and After they had greatened the Mystery in words and expressions (whereof they knew nothing in its power) to answer unto what was to be Set up in the room of it,
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Because there is a singular Mystery in the Sacramental Ʋnion that is between the external Signs and the things signified, whence the one is called by the Name of the other,
Because there is a singular Mystery in the Sacramental Ʋnion that is between the external Signs and the things signified, whence the one is called by the Name of the other,
as the Bread is called the Body of Christ, which Faith discerns in the Exhibition and Receiving of it, they have invented for a Representation hereof, such a prodigious Imagination of the real Conversion or Transubstantiation of the Substance of the Bread and Wine into the Substance of the Body and Blood of Christ,
as the Bred is called the Body of christ, which Faith discerns in the Exhibition and Receiving of it, they have invented for a Representation hereof, such a prodigious Imagination of the real Conversion or Transubstantiation of the Substance of the Bred and Wine into the Substance of the Body and Blood of christ,
And in the room of that Holy Reverence of Christ himself in his Institution of this Ordinance, in the Mystical Exhibition of himself unto the Souls of Believers, in the demonstration of his Love, Grace,
And in the room of that Holy reverence of christ himself in his Institution of this Ordinance, in the Mystical Exhibition of himself unto the Souls of Believers, in the demonstration of his Love, Grace,
and Sufferings for them, they have set up a wretched Image of an Idolatrous Adoration and Worship of the Host, as they call it, to the Ruine of the Souls of men.
and Sufferings for them, they have Set up a wretched Image of an Idolatrous Adoration and Worship of the Host, as they call it, to the Ruin of the Souls of men.
And whereas the Lord Jesus Christ, by once offering perfected for ever them that are sanctified, appointing this Ordinance for the Remembrance of it, having lost that spiritual Light whereby they might discern the efficacy of that one Offering so long since accomplished, in the application of it by this Ordinance unto the actual perfecting of the Church;
And whereas the Lord jesus christ, by once offering perfected for ever them that Are sanctified, appointing this Ordinance for the Remembrance of it, having lost that spiritual Light whereby they might discern the efficacy of that one Offering so long since accomplished, in the application of it by this Ordinance unto the actual perfecting of the Church;
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they have erected a new Image of it, in a pretended daily Repetition of the same Sacrifice, wherein they profess to offer Christ again for the sins of the living and the dead,
they have erected a new Image of it, in a pretended daily Repetition of the same Sacrifice, wherein they profess to offer christ again for the Sins of the living and the dead,
Nor is it ordinarily possible to retrieve them from these infatuations, unless God be pleased to communicate unto them that Spiritual Light, whereby they may discern the Glory of this Heavenly Mystery,
Nor is it ordinarily possible to retrieve them from these infatuations, unless God be pleased to communicate unto them that Spiritual Light, whereby they may discern the Glory of this Heavenly Mystery,
This Image, like that of Nebuchadnezzar; was once set up in this Nation, with a Law, that whoever would not bow down to it and worship it, should be cast into the fiery Furnace.
This Image, like that of Nebuchadnezzar; was once Set up in this nation, with a Law, that whoever would not bow down to it and worship it, should be cast into the fiery Furnace.
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For whereas it is undeniable, that this peculiar Institution distinct from all other, doth intend and design a distinct communication and exhibition of Christ;
For whereas it is undeniable, that this peculiar Institution distinct from all other, does intend and Design a distinct communication and exhibition of christ;
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For they both of them are either Natural or Political. There is a Natural Body and there is a Political Body; and in each sence it must have an Head of the same kind.
For they both of them Are either Natural or Political. There is a Natural Body and there is a Political Body; and in each sense it must have an Head of the same kind.
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or in both parts of the comparison, and in both must have an Head. As it is a Spiritually living Body, compared to the Natural, it must have an Head of Vital Influence, without which it cannot subsist;
or in both parts of the comparison, and in both must have an Head. As it is a Spiritually living Body, compared to the Natural, it must have an Head of Vital Influence, without which it cannot subsist;
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and as it is an Orderly Society for the common Ends of its Institution, compared unto a Political Body, it must have an Head of Rule and Government, without which neither its Being,
and as it is an Orderly Society for the Common Ends of its Institution, compared unto a Political Body, it must have an Head of Rule and Government, without which neither its Being,
nothing is of the Church, nothing belongs unto it, which is not dependant on, which is not united to the Head. That which holds the Head, is the true Church, that which doth not so, is no Church at all.
nothing is of the Church, nothing belongs unto it, which is not dependant on, which is not united to the Head. That which holds the Head, is the true Church, that which does not so, is no Church At all.
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Herein we agree with our Adversaries, namely, that all the Privileges of the Church, all the Right and Title of men thereunto, depend wholly on their due Relation to the Head of it, according to the distinct Considerations of it, be that Head who,
Herein we agree with our Adversaries, namely, that all the Privileges of the Church, all the Right and Title of men thereunto, depend wholly on their due Relation to the Head of it, according to the distinct Considerations of it, be that Head who,
This Head of the Church is Christ Jesus alone; for the Church is but one, although on various considerations it be likened unto two sorts of Bodies. The Catholick Church is considered either as believing, or as professing;
This Head of the Church is christ jesus alone; for the Church is but one, although on various considerations it be likened unto two sorts of Bodies. The Catholic Church is considered either as believing, or as professing;
but the Believing Church is not one, and the professing another. If you suppose another Catholick Church, besides this one, whoso will may be the Head of it, we are not concerned therein;
but the Believing Church is not one, and the professing Another. If you suppose Another Catholic Church, beside this one, whoso will may be the Head of it, we Are not concerned therein;
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This the Scripture doth so positively and frequently affirm, without the least intimation either directly or by consequence of any other Head, that it is wonderful how the imagination of it should befall the Minds of any, who thought it not meet at the same time to cast away their Bibles.
This the Scripture does so positively and frequently affirm, without the least intimation either directly or by consequence of any other Head, that it is wondered how the imagination of it should befall the Minds of any, who Thought it not meet At the same time to cast away their Bibles.
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His Promises of this way and manner of his Presence unto the Church, are multiplied, and thereon doth the Being, Life, Use and Continuance of the Church depend;
His Promises of this Way and manner of his Presence unto the Church, Are multiplied, and thereon does the Being, Life, Use and Continuance of the Church depend;
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But the Sense and Apprehension hereof, was for a long time lost in the world, amongst them that called themselves the Church. An Head they did acknowledge the Church must always have, without which it cannot subsist;
But the Sense and Apprehension hereof, was for a long time lost in the world, among them that called themselves the Church. an Head they did acknowledge the Church must always have, without which it cannot subsist;
The Church is visible, and it must, they thought, have a visible Head. It was meet also that this Head should have some such Grandeur and Pomp in the World as became the Head of so Great and Glorious a Society as the Church is.
The Church is visible, and it must, they Thought, have a visible Head. It was meet also that this Head should have Some such Grandeur and Pomp in the World as became the Head of so Great and Glorious a Society as the Church is.
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That there must be an Head and Center of Union, wherein all the Members of the Church may agree and be united, notwithstanding all their distinct Capacities and Circumstances,
That there must be an Head and Centre of union, wherein all the Members of the Church may agree and be united, notwithstanding all their distinct Capacities and circumstances,
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even those concerning himself, which they vainly pretend unto, they expresly affirm, that there was never a Society so foolishly ordered as that of the Church.
even those Concerning himself, which they vainly pretend unto, they expressly affirm, that there was never a Society so foolishly ordered as that of the Church.
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And when they thought to make an Image of Christ, they made an Image of the First Beast, set up by the Dragon, which had two Horns like a Lamb, but spake as a Dragon, whose Character,
And when they Thought to make an Image of christ, they made an Image of the First Beast, Set up by the Dragon, which had two Horns like a Lamb, but spoke as a Dragon, whose Character,
Those who called themselves the Church, had lost all Spiritual Light enabling them to discern the Beauty and Glory of the Rule of Christ over the Church as its Head;
Those who called themselves the Church, had lost all Spiritual Light enabling them to discern the Beauty and Glory of the Rule of christ over the Church as its Head;
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and hereon their Minds became destitute of all Experience of the power and efficacy of his Spirit and Word, continually to order the Affairs thereof, in the ways,
and hereon their Minds became destitute of all Experience of the power and efficacy of his Spirit and Word, continually to order the Affairs thereof, in the ways,
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Neither will this Idol be ever cast out of the Church, until the Generality of Christians become spiritually sensible of the Authority of Christ, exerting it self in the Rule of the Church, by his Spirit and his Word,
Neither will this Idol be ever cast out of the Church, until the Generality of Christians become spiritually sensible of the authority of christ, exerting it self in the Rule of the Church, by his Spirit and his Word,
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This is he, of whom, nothing not great, nothing common, nothing not exceeding the ordinary state of Mankind, on the one hand or the other, is thought or spoken.
This is he, of whom, nothing not great, nothing Common, nothing not exceeding the ordinary state of Mankind, on the one hand or the other, is Thought or spoken.
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Some say, he is the Head and Husband of the Church, the Vicar of Christ, over the whole World, God's Vicegerent a Vice-God, Peter's Successor, the Head and Center of Ʋnity, unto the whole Catholick Church, endued with a plenitude of Power, with other Ascriptions of the same nature innumerable;
some say, he is the Head and Husband of the Church, the Vicar of christ, over the Whole World, God's Vicegerent a Vice-God, Peter's Successor, the Head and Centre of Ʋnity, unto the Whole Catholic Church, endued with a plenitude of Power, with other Ascriptions of the same nature innumerable;
Others aver that he is Antichrist, the Man of Sin, the Son of Perdition, the Beast that came out of the Earth with two Horns like a Lamb, and a Voice like the Dragon, the false Prophet, the Idol Shepherd; the evil Servant that beateth his fellow-Servants, the Adulterer of a Meretricious and false Church;
Others aver that he is Antichrist, the Man of since, the Son of Perdition, the Beast that Come out of the Earth with two Horns like a Lamb, and a Voice like the Dragon, the false Prophet, the Idol Shepherd; the evil Servant that beats his Fellow servants, the Adulterer of a Meretricious and false Church;
He is undoubtedly the One or the Other. The Lord Jesus Christ, who hath determined this Controversie already in his Word, will ere long give it its ultimate Issue in his own glorious Person,
He is undoubtedly the One or the Other. The Lord jesus christ, who hath determined this Controversy already in his Word, will ere long give it its ultimate Issue in his own glorious Person,
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And this is an eminent Idol in the Chamber of Imagery in the Roman Church. But at present it is evident wherein lies the preservation of Believers from being inveagled to bow down to this Image, and to worship it.
And this is an eminent Idol in the Chamber of Imagery in the Roman Church. But At present it is evident wherein lies the preservation of Believers from being inveigled to bow down to this Image, and to worship it.
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A due sence of the sole Authority of Christ in and over his Church, with an experience of the power of his Word and Spirit unto all the Ends of its Rule and Order, will keep them unto the Truth herein,
A due sense of the sole authority of christ in and over his Church, with an experience of the power of his Word and Spirit unto all the Ends of its Rule and Order, will keep them unto the Truth herein,
so as to admit of any thing in the Church or its Worship which doth not derive immediately from his Authority, they will be disposed to admit of another Guide and Head in all other things also.
so as to admit of any thing in the Church or its Worship which does not derive immediately from his authority, they will be disposed to admit of Another Guide and Head in all other things also.
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yea his great Design towards it, was to make it so to be, Eph. 5.25, 26, 27. This therefore all do agree in who profess Christian Religion; but what that Glory is, and wherein it doth consist, whence it is,
yea his great Design towards it, was to make it so to be, Ephesians 5.25, 26, 27. This Therefore all do agree in who profess Christian Religion; but what that Glory is, and wherein it does consist, whence it is,
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The Scripture indeed plainly declares this Glory to be Spiritual and internal, that it consists in its Union unto Christ, his presence with it, the communication of his quickning Spirit unto it, the cloathing of it with his Righteousness, in its Sanctification and Purification from the defilement of Sin, with its fruitfulness in Obedience unto the praise of God.
The Scripture indeed plainly declares this Glory to be Spiritual and internal, that it consists in its union unto christ, his presence with it, the communication of his quickening Spirit unto it, the clothing of it with his Righteousness, in its Sanctification and Purification from the defilement of since, with its fruitfulness in obedience unto the praise of God.
Add hereunto the Celebration of Divine Worship in it, with its Rule and Order, according to the C•mmandments of Christ, and we have the Substance of this Glory.
Add hereunto the Celebration of Divine Worship in it, with its Rule and Order, according to the C•mmandments of christ, and we have the Substance of this Glory.
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Wherefore they agreed on a lying Image of this Glory, namely, the Dignity, Promotion, Wealth, Dominion, Power and Splendor of them that had got the Rule of the Church.
Wherefore they agreed on a lying Image of this Glory, namely, the Dignity, Promotion, Wealth, Dominion, Power and Splendour of them that had god the Rule of the Church.
And although it be evident unto all, that these things belong unto the Glories of this World, which the Glory of the Church is not only distinguished from,
And although it be evident unto all, that these things belong unto the Glories of this World, which the Glory of the Church is not only distinguished from,
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and want of a real experience of the worth, and excellency of things internal, Spiritual and Heavenly, hath been attended with pernicious consequents in the World.
and want of a real experience of the worth, and excellency of things internal, Spiritual and Heavenly, hath been attended with pernicious consequents in the World.
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it is suited only to divert the minds of men from a comprehension and valuation of that real Glory, wherein if they have not an Interest they must perish for ever.
it is suited only to divert the minds of men from a comprehension and valuation of that real Glory, wherein if they have not an Interest they must perish for ever.
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but the wealth and pomp and power of men, for the most part openly ambitious, sensual and worldly? Is this the Glory of the Church of Christ? do these things belong unto his Kingdom.
but the wealth and pomp and power of men, for the most part openly ambitious, sensual and worldly? Is this the Glory of the Church of christ? do these things belong unto his Kingdom.
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having got this paint and gilding on them, that they render the Church of Christ Glorious, have been the means of filling this World with Darkness, Blood and Confusion. For this is that Glory of the Church, which is contended for with Rage and Violence.
having god this paint and gild on them, that they render the Church of christ Glorious, have been the means of filling this World with Darkness, Blood and Confusion. For this is that Glory of the Church, which is contended for with Rage and Violence.
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And when the mind is enabled to discern the true beauty and glory of spiritual things, with their Alliance unto that which is above, it will be secured from seeking after the Glory of the Church in things of this World,
And when the mind is enabled to discern the true beauty and glory of spiritual things, with their Alliance unto that which is above, it will be secured from seeking After the Glory of the Church in things of this World,
For the power and practise of it, is utterly inconsistent with an Apprehension, that secular Power, Riches and Domination, do contribute any thing unto the Churches Glory.
For the power and practice of it, is utterly inconsistent with an Apprehension, that secular Power, Riches and Domination, do contribute any thing unto the Churches Glory.
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The mind being hereby crucifyed unto a value and estimation of these things, it can never apprehend them as any part of that Raiment of the Church wherein it is glorious.
The mind being hereby Crucified unto a valve and estimation of these things, it can never apprehend them as any part of that Raiment of the Church wherein it is glorious.
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SECT. VI. I shall add one Instance more with reference unto the State of the Church and that is in its Rule and Discipline. Here also hath been as fatal a miscarriage as ever fell out in Christian Religion.
SECT. VI. I shall add one Instance more with Referente unto the State of the Church and that is in its Rule and Discipline. Here also hath been as fatal a miscarriage as ever fell out in Christian Religion.
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For the Truth herein being lost, as unto any sense and experience of its Efficacy or Power, a bloody Image destructive to the Lives and Souls of men was set up in the stead thereof.
For the Truth herein being lost, as unto any sense and experience of its Efficacy or Power, a bloody Image destructive to the Lives and Souls of men was Set up in the stead thereof.
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The Church is the most perfect Society in the Earth as being united and compacted by the best and highest bonds, which our nature is capable of, Eph. 4.16. Col. 2.19. It must therefore have a Rule and Discipline in it self, which from the wisdom and authority of him, by whom it was instituted must be supposed to be the most perfect.
The Church is the most perfect Society in the Earth as being united and compacted by the best and highest bonds, which our nature is capable of, Ephesians 4.16. Col. 2.19. It must Therefore have a Rule and Discipline in it self, which from the Wisdom and Authority of him, by whom it was instituted must be supposed to be the most perfect.
2. That this Discipline is powerful and effectual unto all its proper ends. It must be so esteemed from the wisdom of him by whom it is appointed, and it is so accordingly.
2. That this Discipline is powerful and effectual unto all its proper ends. It must be so esteemed from the Wisdom of him by whom it is appointed, and it is so accordingly.
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To suppose that the Lord Christ should ordain a Rule and Discipline in his Church, that in it self and by its just administration, should not attain its ends, is to reflect the greatest dishonour upon him.
To suppose that the Lord christ should ordain a Rule and Discipline in his Church, that in it self and by its just administration, should not attain its ends, is to reflect the greatest dishonour upon him.
Yea, if any Church or Society of professed Christians, be fallen into that State and condition, wherein the Discipline appointed by Christ cannot be effectual unto its proper ends, Christ hath forsaken that Church or Society. Besides the Holy Ghost affirms, that the Ministry of the Church in the Administration of it, is mighty through God, unto all its ends, 2 Cor. 10.4, 5.
Yea, if any Church or Society of professed Christians, be fallen into that State and condition, wherein the Discipline appointed by christ cannot be effectual unto its proper ends, christ hath forsaken that Church or Society. Beside the Holy Ghost affirms, that the Ministry of the Church in the Administration of it, is mighty through God, unto all its ends, 2 Cor. 10.4, 5.
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3. The ends of this Discipline, are the order, peace, purity, and Holiness of the Church, with a Representation of the Love, Care and Watchfulness of Christ over it,
3. The ends of this Discipline, Are the order, peace, purity, and Holiness of the Church, with a Representation of the Love, Care and Watchfulness of christ over it,
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4. But unto them all we must also add, and that with the same uncontrollable Evidence of Truth, that the Power and Efficacy of this Discipline which it hath from the Institution of Christ, is Spiritual only, and hath all its effects on the Souls and Consciences of those who profess subjection unto him, with respect unto the Ends before mentioned.
4. But unto them all we must also add, and that with the same uncontrollable Evidence of Truth, that the Power and Efficacy of this Discipline which it hath from the Institution of christ, is Spiritual only, and hath all its effects on the Souls and Consciences of those who profess subjection unto him, with respect unto the Ends before mentioned.
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but mighty through God to the pulling down of strong holds, casting down imaginations and every high thing, that exalteth it self against the knowledg of God, bringing into captivity every thought unto the Obedience of Christ.
but mighty through God to the pulling down of strong holds, casting down Imaginations and every high thing, that Exalteth it self against the knowledge of God, bringing into captivity every Thought unto the obedience of christ.
nor were the Churches any longer preserved in peace and purity, than whilst they had this Discipline alone for their preservation, without the least contribution of assistance from secular power,
nor were the Churches any longer preserved in peace and purity, than while they had this Discipline alone for their preservation, without the least contribution of assistance from secular power,
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And there can be no other reason given, why it should not be of the same use and efficacy still unto all Churches, but only the loss of all those internal Graces, which are necessary to make any Gospel Institution effectual; wherefore,
And there can be no other reason given, why it should not be of the same use and efficacy still unto all Churches, but only the loss of all those internal Graces, which Are necessary to make any Gospel Institution effectual; Wherefore,
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All Sense and Experience hereof, of the Spiritual Power and efficacy of this Discipline was utterly lost, amongst the most of them that are called Christians. Neither those who had assumed a pretence of the administration of it,
All Sense and Experience hereof, of the Spiritual Power and efficacy of this Discipline was utterly lost, among the most of them that Are called Christians. Neither those who had assumed a pretence of the administration of it,
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and exclude it both name and thing out of the Church? This probably would have been the end of it, had they not found out a way to wrest the pretence of it unto their unspeakable advantage;
and exclude it both name and thing out of the Church? This probably would have been the end of it, had they not found out a Way to wrest the pretence of it unto their unspeakable advantage;
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Hereby that which was appointed for the Peace and Edification of the Church, being lost, an Engine was framed under its name and pretence unto its ruine and destruction;
Hereby that which was appointed for the Peace and Edification of the Church, being lost, an Engine was framed under its name and pretence unto its ruin and destruction;
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It had never entred into the hearts of men, to set up a Discipline in the Church of Christ, by Law, Courts, Fines, Mulcts, Imprisonments and Burnings,
It had never entered into the hearts of men, to Set up a Discipline in the Church of christ, by Law, Courts, Fines, Mulcts, Imprisonments and Burnings,
but that they had utterly lost in themselves, and suffered to be lost in others concerned, all experience of the Power and Efficacy of the Discipline of Christ, towards the Souls and Consciences of men.
but that they had utterly lost in themselves, and suffered to be lost in Others concerned, all experience of the Power and Efficacy of the Discipline of christ, towards the Souls and Consciences of men.
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But herein they laid it aside, as an useless tool, that might do some Service in the hands of the Apostles and the primitive Churches, whilst there was Spiritual Life and Sense left amongst Christians; but as unto them and what they aimed at, it was of no use at all.
But herein they laid it aside, as an useless tool, that might do Some Service in the hands of the Apostles and the primitive Churches, while there was Spiritual Life and Sense left among Christians; but as unto them and what they aimed At, it was of no use At all.
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For it was subtilly interwoven with other abominations, in the whole mystery of Iniquity, until it became the very Life or animating Principle of Antichristianism.
For it was subtly interwoven with other abominations, in the Whole mystery of Iniquity, until it became the very Life or animating Principle of Antichristianism.
For however men may set light by the Rule and Discipline of Christ in his Church, and its Spiritual Power or Efficacy towards the Souls and Consciences of men, the Rejection of it,
For however men may Set Light by the Rule and Discipline of christ in his Church, and its Spiritual Power or Efficacy towards the Souls and Consciences of men, the Rejection of it,
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For they are as was declared, the Spiritual Peace, Purity, Love and Edification of the Church. Outward Force is no way meet to attain any of these ends.
For they Are as was declared, the Spiritual Peace, Purity, Love and Edification of the Church. Outward Force is no Way meet to attain any of these ends.
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So was there an Image composed and erected of the Holy Discipline of Christ, and its blessed Ends, consisting of these two parts, outward Force and fained Subjection. For hardly can an Instance be given in the World, of any man who ever bowed down to this Image, or submitted unto any Ecclesiastical Censure, out of a conscientious respect unto it. Force and Fear rule all.
So was there an Image composed and erected of the Holy Discipline of christ, and its blessed Ends, consisting of these two parts, outward Force and feigned Subjection. For hardly can an Instance be given in the World, of any man who ever bowed down to this Image, or submitted unto any Ecclesiastical Censure, out of a conscientious respect unto it. Force and fear Rule all.
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For being both blind and carnal, and having thereby lost all Sense and Experience of the Spiritual Power of the Rule of Christ, in their Consciences, they are become an Herd not fit to be governed or ruled any other way.
For being both blind and carnal, and having thereby lost all Sense and Experience of the Spiritual Power of the Rule of christ, in their Consciences, they Are become an Heard not fit to be governed or ruled any other Way.
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What belongs unto this Catholick Church, what is comprized in its Communion? The Apostle declares, Heb. 12.22, 23, 24. It is the Recapitulation of all things in Heaven and Earth in Christ Jesus. Eph. 1.10. His Body, his Spouse, or Bride, the Lambs Wife, the glorious Temple, wherein God doth dwell by his Spirit.
What belongs unto this Catholic Church, what is comprised in its Communion? The Apostle declares, Hebrew 12.22, 23, 24. It is the Recapitulation of all things in Heaven and Earth in christ jesus. Ephesians 1.10. His Body, his Spouse, or Bride, the Lambs Wife, the glorious Temple, wherein God does dwell by his Spirit.
And although there is a great difference in their present state and condition, between these two branches of the same Family, yet are they both equally purchased by Christ,
And although there is a great difference in their present state and condition, between these two branches of the same Family, yet Are they both equally purchased by christ,
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This Church even as unto that part of it which is in this world, as it is adorned with all the graces of the Holy Spirit, is the most beautiful and glorious effect, next unto the forming and production of its Head in the Incarnation of the Son of God, which Divine Wisdom, Power and Grace will extend themselves unto, here below:
This Church even as unto that part of it which is in this world, as it is adorned with all the graces of the Holy Spirit, is the most beautiful and glorious Effect, next unto the forming and production of its Head in the Incarnation of the Son of God, which Divine Wisdom, Power and Grace will extend themselves unto, Here below:
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We see it obscurely in the light of Faith and Revelation, and are sensible of it, according unto our participating of the graces and privileges wherein it doth consist.
We see it obscurely in the Light of Faith and Revelation, and Are sensible of it, according unto our participating of the graces and privileges wherein it does consist.
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For upon their principle, of the utter uncertainty of mens spiritual estate and condition in this world, it is evident that they could have no satisfactory perswasion of any concernment in it.
For upon their principle, of the utter uncertainty of men's spiritual estate and condition in this world, it is evident that they could have no satisfactory persuasion of any concernment in it.
But they had possessed themselves of the notion of a Catholick Church, which with mysterious Artifices they have turned unto their own incredible secular Advantage.
But they had possessed themselves of the notion of a Catholic Church, which with mysterious Artifices they have turned unto their own incredible secular Advantage.
This is that whereof they boast, appropriating it unto themselves, and making it a pretence of destroying others, what lies in them both temporally and eternally.
This is that whereof they boast, appropriating it unto themselves, and making it a pretence of destroying Others, what lies in them both temporally and eternally.
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This is the formal reason and cause constituting that Catholick Church which they are, which is compacted in it self by horrid Bonds and Ligaments, for the ends of Ambition, worldly Domination and Avarice.
This is the formal reason and cause constituting that Catholic Church which they Are, which is compacted in it self by horrid Bonds and Ligaments, for the ends of Ambition, worldly Domination and Avarice.
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when their cruel step-mother pittied them not, and when their pretended Ghostly Fathers cast them into the flames, came up unto the ears of the Lord of Hosts;
when their cruel stepmother pitied them not, and when their pretended Ghostly Father's cast them into the flames, Come up unto the ears of the Lord of Hosts;
Yet is this pretence of the Catholick Church, pressed in the minds of many, with so many Sophistical Artifices, through the slight of men and cunning craftiness, whereby they lye in wait to deceive;
Yet is this pretence of the Catholic Church, pressed in the minds of many, with so many Sophistical Artifices, through the slight of men and cunning craftiness, whereby they lie in wait to deceive;
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proposed with the allurements of so many secular advantages, and imposed oftimes on Christians with so much force and cruelty, that nothing can secure us from the Admission of it,
proposed with the allurements of so many secular advantages, and imposed Oftimes on Christians with so much force and cruelty, that nothing can secure us from the Admission of it,
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And this will be accompanied with an effectual experience of the glory and excellency of that grace in the souls of those that believe, derived from Christ the sole head of this Church, whereby they are changed from Glory to Glory,
And this will be accompanied with an effectual experience of the glory and excellency of that grace in the Souls of those that believe, derived from christ the sole head of this Church, whereby they Are changed from Glory to Glory,
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The Power, Life, and sweetness hereof, will give satisfaction unto their souls, to the contempt of the pretended order, of dependance on the Pope as an head.
The Power, Life, and sweetness hereof, will give satisfaction unto their Souls, to the contempt of the pretended order, of dependence on the Pope as an head.
By these means the true Catholick Church, which is the body of Christ, the fulness of him that filleth all in all, growing up unto him in all things who is the head, despiseth this Image, and Dagon will fall to the ground when this ark is brought in,
By these means the true Catholic Church, which is the body of christ, the fullness of him that fills all in all, growing up unto him in all things who is the head, despises this Image, and Dagon will fallen to the ground when this Ark is brought in,
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SECT VIII. In the farther opening of this Chamber of Imagery, we shall yet if it be possible, see greater Abominations. At least that which doth next ensue, is scarce inferiour unto any of them that went before.
SECT VIII. In the farther opening of this Chamber of Imagery, we shall yet if it be possible, see greater Abominations. At least that which does next ensue, is scarce inferior unto any of them that went before.
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It is a principle in Christian Religion, an acknowledged verity that it is the duty of the Disciples of Christ, especially as united in Churches, to propagate the faith of the Gospel, and to make the doctrine of it known unto all, as they have opportunity:
It is a principle in Christian Religion, an acknowledged verity that it is the duty of the Disciples of christ, especially as united in Churches, to propagate the faith of the Gospel, and to make the Doctrine of it known unto all, as they have opportunity:
This our Lord Jesus Christ gave in special charge unto his Apostles at the beginning, Mat. 28.19, 20. Mark 16.15, 16. Hereby they were obliged unto the work of propagating the faith of the Gospel,
This our Lord jesus christ gave in special charge unto his Apostles At the beginning, Mathew 28.19, 20. Mark 16.15, 16. Hereby they were obliged unto the work of propagating the faith of the Gospel,
The way therefore, whereby they propagated the faith, was by diligent laborious preaching of the Doctrine of the Gospel unto all persons in all places, with patience and magnanimity in undergoing all sorts of sufferings on the account of it,
The Way Therefore, whereby they propagated the faith, was by diligent laborious preaching of the Doctrine of the Gospel unto all Persons in all places, with patience and magnanimity in undergoing all sorts of sufferings on the account of it,
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unto themselves alone, unto them, and them only, as they suppose, it belongs to take care of the propagation of the faith of the Gospel, with the conversion of Infidels and Hereticks. Whatever is done unto this purpose by others, they condemn and abhor.
unto themselves alone, unto them, and them only, as they suppose, it belongs to take care of the propagation of the faith of the Gospel, with the conversion of Infidels and Heretics. Whatever is done unto this purpose by Others, they condemn and abhor.
What do they think of the primitive way of doing it, by personal Preaching, Sufferings and Holiness? Will the Pope, his Cardinals, and Bishops, undertake this work or way of the discharge of it? Christ hath appointed no other, the Apostles and their Successors, knew no other; no other becomes the Gospel; nor ever had Success.
What do they think of the primitive Way of doing it, by personal Preaching, Sufferings and Holiness? Will the Pope, his Cardinals, and Bishops, undertake this work or Way of the discharge of it? christ hath appointed no other, the Apostles and their Successors, knew no other; no other becomes the Gospel; nor ever had Success.
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The first is the constant consult of some persons at Rome, which they call congregatio de propaganda fide, a Counsel for the Propagation of the Faith, under the effect of whose consultations Christendom hath long grieved.
The First is the constant consult of Some Persons At Room, which they call Congregation de propaganda fide, a Counsel for the Propagation of the Faith, under the Effect of whose Consultations Christendom hath long grieved.
And the other is, the Sending of Missionaries as they call them, or a Surcharge of Fryars from their over numerous Fraternities upon their errands into remote Nations.
And the other is, the Sending of Missionaries as they call them, or a Surcharge of Friars from their over numerous Fraternities upon their errands into remote nations.
By these, it is that they design to propagate the Faith and promote Christian Religion. And if Hell it self can invent a more deformed Image, and Representation of the sacred Truth and Work, which it is a counterfeit of, I am much mistaken.
By these, it is that they Design to propagate the Faith and promote Christian Religion. And if Hell it self can invent a more deformed Image, and Representation of the sacred Truth and Work, which it is a counterfeit of, I am much mistaken.
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But Blood, Murder and unjust War (as all War is for the Propagation of Religion ) with persecution, began in Cain, who derived it from the Devil, that Murderer from the beginning;
But Blood, Murder and unjust War (as all War is for the Propagation of Religion) with persecution, began in Cain, who derived it from the devil, that Murderer from the beginning;
Jesus Christ the Son of God was manifes• to destroy these works of the Devil, Heb. 2. And he doth it in the world by his Word and Doctrine, judging and condemning them.
jesus christ the Son of God was manifes• to destroy these works of the devil, Hebrew 2. And he does it in the world by his Word and Doctrine, judging and condemning them.
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It may suffice, that it hath been long since opened like Cacus 's Den, and discovered to be the greatest Arsenal of Cruelty, the most dreadful Shambles of blood and slaughter, that ever was in the World.
It may suffice, that it hath been long since opened like Cacus is Den, and discovered to be the greatest Arsenal of Cruelty, the most dreadful Shambles of blood and slaughter, that ever was in the World.
This is that Engine, which hath supplyed the Scarlet Whore with the blood of Saints, and the blood of the Martyrs of Jesus, until she was drunk with it.
This is that Engine, which hath supplied the Scarlet Whore with the blood of Saints, and the blood of the Martyrs of jesus, until she was drunk with it.
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The Third Way they insist on unto this purpose, the third part of this Image consists in Plots and Contrivances to murder Princes, to embroil Nations in Blood, to stir up Sedition unto their Ruine, inveagling and alluring all sorts of Vicious, Indigent, Ambitious Persons, into an Association with them,
The Third Way they insist on unto this purpose, the third part of this Image consists in Plots and Contrivances to murder Princes, to embroil nations in Blood, to stir up Sedition unto their Ruin, inveigling and alluring all sorts of Vicious, Indigent, Ambitious Persons, into an Association with them,
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This Engine for the Propagation of the Faith, hath been plied with various Successes in many Nations of Europe, and is still at work unto the same purpose.
This Engine for the Propagation of the Faith, hath been plied with various Successes in many nations of Europe, and is still At work unto the same purpose.
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And hereunto belong all the Arts which they use for the infatuation of the Minds of Princes and Great men, all the Baits they lay for others of all sorts to work them over unto a compliance with their Designs.
And hereunto belong all the Arts which they use for the infatuation of the Minds of Princes and Great men, all the Baits they lay for Others of all sorts to work them over unto a compliance with their Designs.
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Of these Parts, I say, is that dreadful Image made up and compos'd, which they set up, embrace and adore, in the room of the Holy way for the propagation of the Gospel appointed by Jesus Christ.
Of these Parts, I say, is that dreadful Image made up and composed, which they Set up, embrace and adore, in the room of the Holy Way for the propagation of the Gospel appointed by jesus christ.
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they cannot believe that ever the world will be converted by it, or be brought in subjection unto the Pope, and therefore betake themselves unto their own.
they cannot believe that ever the world will be converted by it, or be brought in subjection unto the Pope, and Therefore betake themselves unto their own.
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Faith, Prayer, Holiness, Preaching, Suffering, all in expectation of the promised Presence and Assistance of Christ, are no ways for efficacy, success,
Faith, Prayer, Holiness, Preaching, Suffering, all in expectation of the promised Presence and Assistance of christ, Are no ways for efficacy, success,
If he hath appointed this way for the propagating of the Gospel, he cannot well be distinguished from Mahomet: But there is nothing more contrary unto him, nothing that his holy Soul doth more abhor.
If he hath appointed this Way for the propagating of the Gospel, he cannot well be distinguished from Mahomet: But there is nothing more contrary unto him, nothing that his holy Soul does more abhor.
and Contrivances, any way but by the foolishness of Preaching, which, unto that end, is the Power and Wisdom of God, is to declare his own Ignorance of it, and inconcernment in it.
and Contrivances, any Way but by the foolishness of Preaching, which, unto that end, is the Power and Wisdom of God, is to declare his own Ignorance of it, and inconcernment in it.
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And had not men conceived and embraced another Religion, than what is taught therein, or abused a pretence thereof unto Ends and Advantages of their own, this Imagination of the propagation of it, had never taken place in their Minds, it is so diametrically opposite unto the whole Nature,
And had not men conceived and embraced Another Religion, than what is taught therein, or abused a pretence thereof unto Ends and Advantages of their own, this Imagination of the propagation of it, had never taken place in their Minds, it is so diametrically opposite unto the Whole Nature,
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It is the great foundation of all Religion, and in especial of Christian Religion, That God in all things is to be obeyed absolutely and universally. Of all our Obedience;
It is the great Foundation of all Religion, and in especial of Christian Religion, That God in all things is to be obeyed absolutely and universally. Of all our obedience;
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This follows necessarily from the infinite Perfections of the Divine Nature. As the first Essential Verity he is to be believed in what he reveals above,
This follows necessarily from the infinite Perfections of the Divine Nature. As the First Essential Verity he is to be believed in what he reveals above,
namely, Essential Verity, and absolute Sovereignty, in conjunction with infinite Wisdom and Goodness, which alone renders such an Obedience lawful, useful,
namely, Essential Verity, and absolute Sovereignty, in conjunction with infinite Wisdom and goodness, which alone renders such an obedience lawful, useful,
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But these of whom we speak, have not been wanting unto themselves herein, especially the principal Craftmen of this Image-Trade. The Order of the Jesuites have made a bold Attempt for the framing of it.
But these of whom we speak, have not been wanting unto themselves herein, especially the principal Craftmen of this Image-Trade. The Order of the Jesuits have made a bold Attempt for the framing of it.
Their Vow of blind Obedience (as they call it) unto their Superiors, whereto they resign the whole conduct of their Souls, in all the concernments of Religion, in all Duties toward God and man,
Their Voelli of blind obedience (as they call it) unto their Superiors, whereto they resign the Whole conduct of their Souls, in all the concernments of Religion, in all Duties towards God and man,
Hence the Founder of their Order, was not ashamed in his Epistle ad Fratres Lusitanos, to urge and press this blind Obedience from the Example of Abraham yielding Obedience unto God, without debate or consideration;
Hence the Founder of their Order, was not ashamed in his Epistle ad Brothers Lusitanos, to urge and press this blind obedience from the Exampl of Abraham yielding obedience unto God, without debate or consideration;
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namely, that his Commands are to be obeyed in all things, without Reasonings and Examinations as unto the Matter, Justice and Equity of them, meerly because they are his, which absolutely and infallibly conclude them good, holy and just, the righteous Government of the world,
namely, that his Commands Are to be obeyed in all things, without Reasonings and Examinations as unto the Matter, justice and Equity of them, merely Because they Are his, which absolutely and infallibly conclude them good, holy and just, the righteous Government of the world,
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But since the Ascription of such a Godlike Authority unto man, as to secure blind Obedience unto all their Commands, innumerable Evils, in Murders, Seditions and Perjuries, have openly ensued thereon.
But since the Ascription of such a Godlike authority unto man, as to secure blind obedience unto all their Commands, innumerable Evils, in Murders, Seditions and Perjuries, have openly ensued thereon.
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But besides those particular Evils in matter of Fact, which have proceeded from this corrupt Fountain, this perswasion at once takes away all grounds of Peace and Security from Mankind;
But beside those particular Evils in matter of Fact, which have proceeded from this corrupt Fountain, this persuasion At once Takes away all grounds of Peace and Security from Mankind;
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and evil Practices in the world, may command their Vassals, who are sworn to execute whatever they command, without any consideration whether it be right or wrong, good or evil?
and evil Practices in the world, may command their Vassals, who Are sworn to execute whatever they command, without any consideration whither it be right or wrong, good or evil?
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Let Princes and other great men flatter themselves whilst they please, that on one consideration or other, they shall be the Objects only of their kindness,
Let Princes and other great men flatter themselves while they please, that on one consideration or other, they shall be the Objects only of their kindness,
if these men, according to their Profession, be obliged in conscience to execute whatever their Superiors shall command them, no less than Abraham was to sacrifice his Son on the Command of God;
if these men, according to their Profession, be obliged in conscience to execute whatever their Superiors shall command them, no less than Abraham was to sacrifice his Son on the Command of God;
It is marvellous that Mankind doth not agree to demolish this cursed Image, or the Ascription of a Godlike Power unto men, to require blind Obedience unto their Commands, especially considering what effects it hath produced in the world.
It is marvellous that Mankind does not agree to demolish this cursed Image, or the Ascription of a Godlike Power unto men, to require blind obedience unto their Commands, especially considering what effects it hath produced in the world.
And this sort of men being nourished from their very first entrances into the conduct of the Society, unto hopes and expectations of Wealth, Honour, Power, Interest in the disposal of all publick Affairs of Mankind,
And this sort of men being nourished from their very First entrances into the conduct of the Society, unto hope's and Expectations of Wealth, Honour, Power, Interest in the disposal of all public Affairs of Mankind,
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and the Regulation of the Consciences of men, it is no wonder if with the utmost of their Arts and Industry, they endeavour to set up and preserve this Image which they have erected, from whence they expect all the advantage which they do design.
and the Regulation of the Consciences of men, it is no wonder if with the utmost of their Arts and Industry, they endeavour to Set up and preserve this Image which they have erected, from whence they expect all the advantage which they do Design.
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It is a Principle of Truth, that such as wherein the whole course of Christian Obedience is concerned, that there is a Spiritual defilement in Sin: This the Scripture every where declares, representing the very Nature of it by spiritual Uncleanness.
It is a Principle of Truth, that such as wherein the Whole course of Christian obedience is concerned, that there is a Spiritual defilement in since: This the Scripture every where declares, representing the very Nature of it by spiritual Uncleanness.
This Purification of Sin is wrought in us initially and gradually in this Life, and accomplished in Death, when the Spirits of just men are made perfect.
This Purification of since is wrought in us initially and gradually in this Life, and accomplished in Death, when the Spirits of just men Are made perfect.
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In a compliance with this work of Gods Grace towards them, whereby they purifie themselves, consists one principal part of the Obedience of Believers in this world,
In a compliance with this work of God's Grace towards them, whereby they purify themselves, consists one principal part of the obedience of Believers in this world,
The principal, internal, immediate efficient cause of this purification of Sins, is the Blood of Christ; the Blood of Jesus Christ the Son of God, cleanseth us from all our Sins, 1 John 1.7. The Blood of Jesus purgeth our Consciences from dead works, Heb. 9.14. He washeth us in his own Blood, Rev. 1.5.
The principal, internal, immediate efficient cause of this purification of Sins, is the Blood of christ; the Blood of jesus christ the Son of God, Cleanseth us from all our Sins, 1 John 1.7. The Blood of jesus Purgeth our Consciences from dead works, Hebrew 9.14. He washes us in his own Blood, Rev. 1.5.
it is so in the Spring of its efficacy, which is the Oblation of it, for a Propitiation, and in its relation unto the new Covenant, which first it establisheth,
it is so in the Spring of its efficacy, which is the Oblation of it, for a Propitiation, and in its Relation unto the new Covenant, which First it Establisheth,
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and encourage the utmost diligence of Believers in a compliance with its efficacy unto the same End. What Christ did for us, he did without us, without our aid or concurrence.
and encourage the utmost diligence of Believers in a compliance with its efficacy unto the same End. What christ did for us, he did without us, without our aid or concurrence.
As God made us without our selves, so Christ redeemed us; but what he doth in us, he doth also by us; what he works in a way of Grace, we work in a way of Duty. And our Duty herein, consists as in the continual exercise of all gracious Habits, renewing, changing,
As God made us without our selves, so christ redeemed us; but what he does in us, he does also by us; what he works in a Way of Grace, we work in a Way of Duty. And our Duty herein, consists as in the continual exercise of all gracious Habits, renewing, changing,
and transforming the Soul into the Likeness of Christ (for he which hopes to see him, purifieth himself as he is pure ) so also in universal, permanent, uninterrupted Mortification unto the end, whereof we shall speak afterwards.
and transforming the Soul into the Likeness of christ (for he which hope's to see him, Purifieth himself as he is pure) so also in universal, permanent, uninterrupted Mortification unto the end, whereof we shall speak afterwards.
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This Notion of the Defilement of Sin, and that of the Necessity of its purification, were retained in the Church of Rome; for they could not be lost, without not only a rejection of the Scripture,
This Notion of the Defilement of since, and that of the Necessity of its purification, were retained in the Church of Room; for they could not be lost, without not only a rejection of the Scripture,
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But Spiritual Light into the Glory of the thing it self, or the mystical Purification of Sin, with an experience of the power and efficacy of the Blood of Christ, as applied unto the Consciences of Believers unto that end, by the holy Ghost, were lost amongst them.
But Spiritual Light into the Glory of the thing it self, or the mystical Purification of since, with an experience of the power and efficacy of the Blood of christ, as applied unto the Consciences of Believers unto that end, by the holy Ghost, were lost among them.
Wherefore having lost the Substance of this Truth, and all experience of its Power, to retain the Use of its Name, they have made sundry little Images of it, creeping things, whereunto they ascribe the power of purging Sin;
Wherefore having lost the Substance of this Truth, and all experience of its Power, to retain the Use of its Name, they have made sundry little Images of it, creeping things, whereunto they ascribe the power of purging since;
such as Holy Water, Pilgrimages, Disciplines, Masses, and various commutations. But they quickly found by experience, that these things would neither purifie the Heart,
such as Holy Water, Pilgrimages, Disciplines, Masses, and various commutations. But they quickly found by experience, that these things would neither purify the Heart,
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or the Pope judges it fit to send them to him. Hereunto, let them pretend what they please, the People under their conduct, do trust a thousand times more for the purging of their Sins, than unto the Blood of Christ:
or the Pope judges it fit to send them to him. Hereunto, let them pretend what they please, the People under their conduct, do trust a thousand times more for the purging of their Sins, than unto the Blood of christ:
But it is only a cursed Image of the vertue of it, set up to draw off the minds of poor sinners, from seeking an interest in a participation of the efficacy of that blood for that end, which is to be obtained by faith alone. Rom. 3.25. Only they have placed this Image behind the curtain of mortality, that the cheat of it might not be discovered;
But it is only a cursed Image of the virtue of it, Set up to draw off the minds of poor Sinners, from seeking an Interest in a participation of the efficacy of that blood for that end, which is to be obtained by faith alone. Rom. 3.25. Only they have placed this Image behind the curtain of mortality, that the cheat of it might not be discovered;
and it was in an especial manner suited unto their delusion, who lived in pleasures, or in the pursuit of unjust gain, without exercise of afflictions in this world.
and it was in an especial manner suited unto their delusion, who lived in pleasures, or in the pursuit of unjust gain, without exercise of afflictions in this world.
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and to precipitate secure sinners into eternal Ruin, And to strengthen this deceiving security, they have added another invention of a certain storehouse of Ecclesiastical merits, the keys whereof are committed to the Pope, to make application of them as he sees good unto the ease and relief of them that are in this Purgatory.
and to precipitate secure Sinners into Eternal Ruin, And to strengthen this deceiving security, they have added Another invention of a certain storehouse of Ecclesiastical merits, the keys whereof Are committed to the Pope, to make application of them as he sees good unto the ease and relief of them that Are in this Purgatory.
For whereas many of their Church and Communion have as they say, done more good works then were needful for their salvation (which they have received upon a due ballance of Commutative Justice) the Surplusage is committed to the Pope, to commute with it,
For whereas many of their Church and Communion have as they say, done more good works then were needful for their salvation (which they have received upon a due balance of Commutative justice) the Surplusage is committed to the Pope, to commute with it,
The foundation of our preservation herein lies in Spiritual light, or an ability of mind, from supernatural illumination, to discern the Beauty, Glory,
The Foundation of our preservation herein lies in Spiritual Light, or an ability of mind, from supernatural illumination, to discern the Beauty, Glory,
Moreover, to give it farther countenance (as one-lie must be thatched with another, or it will quickly rain through) they have fancied a separation to be made between guilt and punishment, so as that when the guilt is fully remitted and pardoned, yet there may punishment remain on the account of sin.
Moreover, to give it farther countenance (as only must be thatched with Another, or it will quickly rain through) they have fancied a separation to be made between guilt and punishment, so as that when the guilt is Fully remitted and pardoned, yet there may punishment remain on the account of since.
but where there is guilt as the cause of it, so it is highly injurious both to the Grace of God and blood of Christ, in procuring and giving out such a lame pardon of sins,
but where there is guilt as the cause of it, so it is highly injurious both to the Grace of God and blood of christ, in procuring and giving out such a lame pardon of Sins,
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These are some of the rotten Props, which they have fixed on the minds of persons credulous and superstitious, terrified with guilt and darkness to support this tottering deformed Image, set up in the room of the efficacy of the blood of Christ, to purge the souls and consciences of Believers from sin,
These Are Some of the rotten Props, which they have fixed on the minds of Persons credulous and superstitious, terrified with guilt and darkness to support this tottering deformed Image, Set up in the room of the efficacy of the blood of christ, to purge the Souls and Consciences of Believers from since,
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But that whereby it is principally established and set up, is the darkness, ignorance, guilt, fear, terrour of conscience, accompanied with a love of sin, that the most among them are subject and obnoxious unto, being disquieted, perplexed,
But that whereby it is principally established and Set up, is the darkness, ignorance, guilt, Fear, terror of conscience, accompanied with a love of since, that the most among them Are Subject and obnoxious unto, being disquieted, perplexed,
and tormented with these things, and utterly ignorant of the true and only way of their removal and deliverance from them, they greedily embrace this sorry provision for their present ease and relief, being accommodated unto the utmost that humane or Diabolical craft can extend unto, to abate their fear, ease their torments,
and tormented with these things, and utterly ignorant of the true and only Way of their removal and deliverance from them, they greedily embrace this sorry provision for their present ease and relief, being accommodated unto the utmost that humane or Diabolical craft can extend unto, to abate their Fear, ease their torments,
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And hereby it is become to be the life and soul of their Religion, diffusing it self into all the parts and concerns of it, more trusted unto then either God or Christ, or the Gospel.
And hereby it is become to be the life and soul of their Religion, diffusing it self into all the parts and concerns of it, more trusted unto then either God or christ, or the Gospel.
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Spiritual light and experience, with the consequents of them in peace with God, will safeguard the minds of Believers from bowing down to this horrid image,
Spiritual Light and experience, with the consequents of them in peace with God, will safeguard the minds of Believers from bowing down to this horrid image,
for without this, there will a strong inclination and disposition arising from a mixture of superstitious fear and love of sin, possess the minds of men to close with this pretended relief and satisfaction.
for without this, there will a strong inclination and disposition arising from a mixture of superstitious Fear and love of since, possess the minds of men to close with this pretended relief and satisfaction.
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and efficacy of the purging of our sins by the blood of Christ, when the glory of the wisdom and grace of God, of the love and grace of Christ of the power of the Holy Ghost herein, is made manifest unto us, we shall despise all the paintings of this invention, Dagon will fall before the Ark; and all these things do gloriously shine forth and manifest themselves unto believers in this misterious way of purging all our sins by the blood of Christ.
and efficacy of the purging of our Sins by the blood of christ, when the glory of the Wisdom and grace of God, of the love and grace of christ of the power of the Holy Ghost herein, is made manifest unto us, we shall despise all the paintings of this invention, Dagon will fallen before the Ark; and all these things do gloriously shine forth and manifest themselves unto believers in this mysterious Way of purging all our Sins by the blood of christ.
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There is no man whose heart and ways are cleansed by the blood of Christ, through the effectual application of it by the Holy Spirit, in the ordinance of the Gospel,
There is no man whose heart and ways Are cleansed by the blood of christ, through the effectual application of it by the Holy Spirit, in the Ordinance of the Gospel,
and all those duties of obedience, whereby the work of purifying and cleansing the whole person may be carryed on toward perfection, see 2 Cor. 7.1. 1 Thes. 5. 2•. 1 John 3.3.
and all those duties of Obedience, whereby the work of purifying and cleansing the Whole person may be carried on towards perfection, see 2 Cor. 7.1. 1 Thebes 5. 2•. 1 John 3.3.
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And he who is constantly engaged in that work with success, will see the folly and vanity of any other pretended way for the purging of sins here or hereafter.
And he who is constantly engaged in that work with success, will see the folly and vanity of any other pretended Way for the purging of Sins Here or hereafter.
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or of a justified state can be obtained in this life: For if it may be so, there can be no use of Purgatory. This then will assuredly keep the souls of believers in a contempt of that which is nothing but a false relief for sinners, under disquietment of mind for want of peace with God.
or of a justified state can be obtained in this life: For if it may be so, there can be no use of Purgatory. This then will assuredly keep the Souls of believers in a contempt of that which is nothing but a false relief for Sinners, under disquietment of mind for want of peace with God.
SECT. XI. Some other instances of the same abomination, I shall yet mention, but with more brevity and sundry others must at present be passed over without a discovery.
SECT. XI. some other instances of the same abomination, I shall yet mention, but with more brevity and sundry Others must At present be passed over without a discovery.
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It is no less generally acknowledged, at least the Scripture is no less clear and positive in it, that we receive and derive all our supplies of Relief from Christ by Faith, other wayes of the participation of any thing from him, the Scripture knoweth not.
It is no less generally acknowledged, At least the Scripture is no less clear and positive in it, that we receive and derive all our supplies of Relief from christ by Faith, other ways of the participation of any thing from him, the Scripture Knoweth not.
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an Experience of the work of Faith in the derivation of all supplies of spiritual Life, Grace and Strength, with deliverance and supplies from Jesus Christ, will secure Believers from giving heed unto this triffling deceit.
an Experience of the work of Faith in the derivation of all supplies of spiritual Life, Grace and Strength, with deliverance and supplies from jesus christ, will secure Believers from giving heed unto this trifling deceit.
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it is a notion of Truth which derives from the Light of Nature, That those who approach unto God in divine Worship, should be careful that they be pure and clean, without any Offensive defilements.
it is a notion of Truth which derives from the Light of Nature, That those who approach unto God in divine Worship, should be careful that they be pure and clean, without any Offensive defilements.
And it doth, in opposition unto all other ways and means of it, plainly reveal, that it is by the sprinkling of the blood of Christ upon our Consciences, so to purge them from dead Works, that we may serve the Living God, see Heb. 9.14. chap. 10.19, 20, 21. But this is a thing mysterious;
And it does, in opposition unto all other ways and means of it, plainly reveal, that it is by the sprinkling of the blood of christ upon our Consciences, so to purge them from dead Works, that we may serve the Living God, see Hebrew 9.14. chap. 10.19, 20, 21. But this is a thing mysterious;
And this was the most ludicrous that could be imagined, namely the sprinkling of themselves and others with that they call Holy Water, when they go into the places of sacred Worship;
And this was the most ludicrous that could be imagined, namely the sprinkling of themselves and Others with that they call Holy Water, when they go into the places of sacred Worship;
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which yet also they borrowed from the Pagans; So stupid and sottish are the minds of men so dark and ignorant of heavenly things, that they have suffered their Souls to be deceived and ruined by such vain superstitious Trifles.
which yet also they borrowed from the Pagans; So stupid and sottish Are the minds of men so dark and ignorant of heavenly things, that they have suffered their Souls to be deceived and ruined by such vain superstitious Trifles.
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I shall therefore put a close unto it, in one or two instances, wherein the Church of Rome, doth boast it self as retaining the Truth and Power of the Gospel in a peculiar manner,
I shall Therefore put a close unto it, in one or two instances, wherein the Church of Rome, does boast it self as retaining the Truth and Power of the Gospel in a peculiar manner,
That this is not only an important Evangelical Duty, but also of indispensable necessity unto Salvation, all who have any thing of Christian Religion in themselves, must acknowledg.
That this is not only an important Evangelical Duty, but also of indispensable necessity unto Salvation, all who have any thing of Christian Religion in themselves, must acknowledge.
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For Mortification must be the bringing of something to death; and this is sin, and the dying of sin, consists in the casting out of all vitious habits and inclinations arising from the Original depravation of nature;
For Mortification must be the bringing of something to death; and this is since, and the dying of since, consists in the casting out of all vicious habits and inclinations arising from the Original depravation of nature;
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The means on the part of Christ, whereby this is wrought and effected in believers, is the communication of his Spirit unto them, to make an effectual application of the vertue of his death, unto the death of sin;
The means on the part of christ, whereby this is wrought and effected in believers, is the communication of his Spirit unto them, to make an effectual application of the virtue of his death, unto the death of since;
And this Exercise of Faith is always accompanied with diligence and perseverance in all holy Duties of Prayer, with Fasting, Godly Sorrow, daily renewed Repentance, with a continual watch against all the Advantages of sin.
And this Exercise of Faith is always accompanied with diligence and perseverance in all holy Duties of Prayer, with Fasting, Godly Sorrow, daily renewed Repentance, with a continual watch against all the Advantages of since.
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Herein consists principally that Spiritual warfare and conflict that believers are called unto, this is all the killing work which the Gospel requires.
Herein consists principally that Spiritual warfare and conflict that believers Are called unto, this is all the killing work which the Gospel requires.
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This Principle of Truth concerning the necessity of Mortification is retained in the Church of Rome; yea, she pretends highly unto it, above any other Christian Society.
This Principle of Truth Concerning the necessity of Mortification is retained in the Church of Room; yea, she pretends highly unto it, above any other Christian Society.
For there is nothing required in the strictest Rules of these Monastick Votaries, but may be complyed withal, without the least effectual Operation of the Holy Spirit in their minds, in the application of the vertue of the death of Christ unto them;
For there is nothing required in the Strictest Rules of these Monastic Votaries, but may be complied withal, without the least effectual Operation of the Holy Spirit in their minds, in the application of the virtue of the death of christ unto them;
And some of those who have been most renowned for their severities therein, were men of blood, promoting the cruel slaughter of multitudes of Christians upon the account of their profession of the Gospel, in whom there could be no one Evangelical Grace;
And Some of those who have been most renowned for their severities therein, were men of blood, promoting the cruel slaughter of Multitudes of Christians upon the account of their profession of the Gospel, in whom there could be no one Evangelical Grace;
2. The Ways and Means which they prescribe and use for the attaining of it, are such as are no way directed unto by the Divine Wisdom of Christ in the Scripture;
2. The Ways and Means which they prescribe and use for the attaining of it, Are such as Are no Way directed unto by the Divine Wisdom of christ in the Scripture;
such as multiplied Confessions to Priests, irregular ridiculous Fastings, Penances, Self-Macerations of the Body, unlawful Vows, Self-devised Rules of Discipline, and Habits, with the like Trinkets innumerable.
such as multiplied Confessions to Priests, irregular ridiculous Fastings, Penances, Self-Macerations of the Body, unlawful Vows, Self-devised Rules of Discipline, and Habits, with the like Trinkets innumerable.
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Wherefore the Mortification which they retain, and whereof they boast, is nothing but a wretched Image of that, which is truly so, substituted in its room,
Wherefore the Mortification which they retain, and whereof they boast, is nothing but a wretched Image of that, which is truly so, substituted in its room,
but their Principle, their Nature, their Motives, their Use, their Ends are all declared and limited in the Scripture, whereby they are distinguished from what may seem materially the same, in those which may be wrought by Unbelievers.
but their Principle, their Nature, their Motives, their Use, their Ends Are all declared and limited in the Scripture, whereby they Are distinguished from what may seem materially the same, in those which may be wrought by Unbelievers.
as a Means unto the Salvation of Believers, yet are they utterly excluded from any influence unto the Ju-stification of Sinners; so there was never any Work Evangelically good, performed by any, who were not before freely Justified.
as a Means unto the Salvation of Believers, yet Are they utterly excluded from any influence unto the Ju-stification of Sinners; so there was never any Work Evangelically good, performed by any, who were not before freely Justified.
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such are the Building of Monasteries, Nunneries, and such pretended Religious Houses, for the maintenance of Swarms of Monks and Friers, filling the World with Superstition and Debauchery.
such Are the Building of Monasteries, Nunneries, and such pretended Religious Houses, for the maintenance of Swarms of Monks and Friars, filling the World with Superstition and Debauchery.
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But having, as in other Cases, lost all Sense and Experience of the Power and efficacy of the Grace of Christ, in working Believers unto this Duty of Obedience,
But having, as in other Cases, lost all Sense and Experience of the Power and efficacy of the Grace of christ, in working Believers unto this Duty of obedience,
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These are some of the Abominations which are pourtraied on the Walls of the Chamber of Imagery in the Church of Rome; and more will be added in the consideration of the Image of Jealousie it self, which, God willing, shall ensue in another way.
These Are Some of the Abominations which Are portrayed on the Walls of the Chamber of Imagery in the Church of Rome; and more will be added in the consideration of the Image of Jealousy it self, which, God willing, shall ensue in Another Way.
And although they are all of them expresly condemned in the Letter of the Scripture, which is sufficient to secure the Minds of true Believers from the admission of them,
And although they Are all of them expressly condemned in the letter of the Scripture, which is sufficient to secure the Minds of true Believers from the admission of them,
yet their establishment against all Pleas, Pretences, and Force, for a compliance with them, depends on their experience of the Power of every Gospel-Truth,
yet their establishment against all Pleasant, Pretences, and Force, for a compliance with them, depends on their experience of the Power of every Gospel truth,
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THE CƲRE of MELANCHOLY AND OVERMUCH-SORROW BY FAITH and PHYSICK. Quest. What are the best Preservatives against Melancholy and Overmuch Sorrow? SERMON XI. 2 COR. II. VII. Lest perhaps such a one should be swallowed up with overmuch sorrow.
THE CƲRE of MELANCHOLY AND OVERMUCH-SORROW BY FAITH and PHYSICK. Quest. What Are the best Preservatives against Melancholy and Overmuch Sorrow? SERMON XI. 2 COR. II VII. Lest perhaps such a one should be swallowed up with overmuch sorrow.
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or made such after his Sin? nor whether the late Expositor be in the right, who thence gathers that he was one of the Bishops of Achaia, and that it was a Synod of Bishops that were to excommunicate him;
or made such After his since? nor whither the late Expositor be in the right, who thence gathers that he was one of the Bishops of Achaia, and that it was a Synod of Bishops that were to excommunicate him;
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It would have been no Schism or sinful Separation to have forsaken him.) All that I now intend, is to open this last Clause of the Verse, which gives the Reason why the censured Sinner being penitent, should be forgiven and comforted, viz. Lest he should be swallowed up with overmuch sorrow;
It would have been no Schism or sinful Separation to have forsaken him.) All that I now intend, is to open this last Clause of the Verse, which gives the Reason why the censured Sinner being penitent, should be forgiven and comforted, viz. Lest he should be swallowed up with overmuch sorrow;
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but would they not be more affected with things of such unspeakable Consequence if they were awake? would they be wholly taken up with the Matters of the Flesh and World,
but would they not be more affected with things of such unspeakable Consequence if they were awake? would they be wholly taken up with the Matters of the Flesh and World,
and how sure and near such a passage into the unseen world is to us all, should have much ado to moderate and bear the sense of such overwhelming things.
and how sure and near such a passage into the unseen world is to us all, should have much ado to moderate and bear the sense of such overwhelming things.
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and a soft and tender Heart is much of the New Nature promised by Christ, many awakened Souls under the work of Conversion, think they can never have Sorrow enough,
and a soft and tender Heart is much of the New Nature promised by christ, many awakened Souls under the work of Conversion, think they can never have Sorrow enough,
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and that their danger lies in hard-heartedness, and they never fear overmuch sorrow till it hath swallowed them up; yea though there be too much of other Causes in it,
and that their danger lies in hardheartedness, and they never Fear overmuch sorrow till it hath swallowed them up; yea though there be too much of other Causes in it,
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and sorrows, and speak almost nothing but uncomfortable Complaints; but this is a great mistake. 1. Sorrow is overmuch, when it is fed by a mistaken Cause:
and sorrows, and speak almost nothing but uncomfortable Complaints; but this is a great mistake. 1. Sorrow is overmuch, when it is fed by a mistaken Cause:
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Many fearful Christians are troubled about every Meal that they eat, about their Cloaths, their Thoughts and Words, thinking or fearing that all is sinful which is lawful,
Many fearful Christians Are troubled about every Meal that they eat, about their Clothes, their Thoughts and Words, thinking or fearing that all is sinful which is lawful,
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God will have Mercy, and not Sacrifice, and he that would not have us kill or hurt our Neighbour on pretence of Religion, would not have us destroy or hurt our selves;
God will have Mercy, and not Sacrifice, and he that would not have us kill or hurt our Neighbour on pretence of Religion, would not have us destroy or hurt our selves;
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1. The Passions of Grief and Trouble of mind do oft overthrow the sober and sound use of Reason; so that a mans Judgment is corrupted and perverted by it,
1. The Passion of Grief and Trouble of mind do oft overthrow the Sobrium and found use of Reason; so that a men Judgement is corrupted and perverted by it,
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and the expressions of his readiness to receive all penitent returning Sinners. Passionate Grief serveth to feel somewhat contrary to the Grace and Promises of the Gospel; and that feeling hinders Faith.
and the expressions of his readiness to receive all penitent returning Sinners. Passionate Grief serves to feel somewhat contrary to the Grace and Promises of the Gospel; and that feeling hinders Faith.
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8. And by this you may see, that this distemper is quite contrary to the Joy in the Holy Ghost, yea and the Peace, in which Gods Kingdom much consisteth:
8. And by this you may see, that this distemper is quite contrary to the Joy in the Holy Ghost, yea and the Peace, in which God's Kingdom much Consisteth:
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5. Over much sorrow swalloweth up all comfortable Sense of the Infinite Goodness and Love of God, and thereby hindereth the Soul from Loving Him. And in this it is an Adversary to the very Life of Holiness:
5. Over much sorrow swalloweth up all comfortable Sense of the Infinite goodness and Love of God, and thereby hindereth the Soul from Loving Him. And in this it is an Adversary to the very Life of Holiness:
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They that can hardly love an Enemy that doth but defame them, or oppress and wrong them, will more hardly love a God, that they believe will damn them,
They that can hardly love an Enemy that does but defame them, or oppress and wrong them, will more hardly love a God, that they believe will damn them,
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How much more blasphemous is it to feign him to be like the malicious Devils, Diminutive low thoughts of his Goodness as well as of his Greatness, is a sin which greatly injureth God.
How much more blasphemous is it to feign him to be like the malicious Devils, Diminutive low thoughts of his goodness as well as of his Greatness, is a since which greatly injureth God.
11. This overmuch sorrow doth unfit men for all profitable meditation, it confounds their thoughts, and turneth them to hurtful Distractions and Temptations;
11. This overmuch sorrow does unfit men for all profitable meditation, it confounds their thoughts, and turns them to hurtful Distractions and Temptations;
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but nevertheless troublesome but the more. Three Diseases cause overmuch sorrow. 1. Those that consist in such violent pain, as natural strength is unable to bear:
but nevertheless troublesome but the more. Three Diseases cause overmuch sorrow. 1. Those that consist in such violent pain, as natural strength is unable to bear:
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But this being usually not very long, is not now to be chiefly spoken of. 2. A natural passionateness and weakness of that reason that should quiet passion.
But this being usually not very long, is not now to be chiefly spoken of. 2. A natural passionateness and weakness of that reason that should quiet passion.
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And children cannot chuse but cry when they are hurt, but it is most troublesome and hurtful in too many Women (and some men) who are so easily troubled and hardly quieted, that they have very little power on themselves,
And children cannot choose but cry when they Are hurt, but it is most troublesome and hurtful in too many Women (and Some men) who Are so Easily troubled and hardly quieted, that they have very little power on themselves,
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even many that fear God, and that have very found understandings and quick wits, have almost no more power against troubling passions, anger and grief,
even many that Fear God, and that have very found understandings and quick wits, have almost no more power against troubling passion, anger and grief,
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They that are not melancholly, are yet of so Childish, and sick, and impatient a temper, that one thing or other is still either discontenting, grieving or affrighting them.
They that Are not melancholy, Are yet of so Childish, and sick, and impatient a temper, that one thing or other is still either discontenting, grieving or affrighting them.
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They are like an Aspen leaf, still shaking with the least motion of the air: The wisest and most patient man cannot please and justifie such a one, a word,
They Are like an Aspen leaf, still shaking with the least motion of the air: The Wisest and most patient man cannot please and justify such a one, a word,
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yea or a look offendeth them, every sad story or news or noise affrighteth them, and as children must have all that they cry for before they will be quiet,
yea or a look offends them, every sad story or news or noise affrighteth them, and as children must have all that they cry for before they will be quiet,
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To dwell with the sick in the house of mourning, is less uncomfortable. B•t yet while reason is not overthrown the case is not remediless nor wholly excusable.
To dwell with the sick in the house of mourning, is less uncomfortable. B•t yet while reason is not overthrown the case is not remediless nor wholly excusable.
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3. But when the Brain and Imagination is Crazed and Reason partly overthrown by the Disease called Melancholly, this maketh the cure yet more difficult,
3. But when the Brain and Imagination is Crazed and Reason partly overthrown by the Disease called Melancholy, this makes the cure yet more difficult,
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for commonly it is the foresaid Persons, whose natural temper is timerous and passionate and apt to discontent and grief, who fall ito Crazedness and Melancholly: And the conjunction of both, the Natural Temp•r and the Disease do increase the misery.
for commonly it is the foresaid Persons, whose natural temper is timorous and passionate and apt to discontent and grief, who fallen Ito Crazedness and Melancholy: And the conjunction of both, the Natural Temp•r and the Disease do increase the misery.
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all that they hear or do doth feed it, danger is still before their eyes, all that they read and hear makes against them, they can delight in nothing, fearful dreams trouble them when they sleep,
all that they hear or doe does feed it, danger is still before their eyes, all that they read and hear makes against them, they can delight in nothing, fearful dreams trouble them when they sleep,
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and distracted thoughts do keep them long waking, it offends them to see another laugh or be merry, they think that every Beggars case is happyer then theirs, they will hardly believe that any one else is in their case,
and distracted thoughts do keep them long waking, it offends them to see Another laugh or be merry, they think that every Beggars case is Happier then theirs, they will hardly believe that any one Else is in their case,
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so like that you would think it were the same persons case which they all express, they have no pleasure in Relations, Friends, Estate or any thing, they think that God hath forsaken them,
so like that you would think it were the same Persons case which they all express, they have no pleasure in Relations, Friends, Estate or any thing, they think that God hath forsaken them,
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they will not believe that they have any sincerity and grace; they say they cannot repent, they cannot believe, but that their hearts are utterly hardened:
they will not believe that they have any sincerity and grace; they say they cannot Repent, they cannot believe, but that their hearts Are utterly hardened:
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as perswade them to cast away their self-troubling thoughts, or not to think all the enormous confounding thoughts as they do, they cannot get them out of their heads night or day:
as persuade them to cast away their self-troubling thoughts, or not to think all the enormous confounding thoughts as they do, they cannot get them out of their Heads night or day:
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5 In this case they are exceeding proue to think they have Revelations, and whatever comes into their minds, they think some Revelation brought it thither, They use to say, This Text of Scripture at such a time was set upon my mind,
5 In this case they Are exceeding prove to think they have Revelations, and whatever comes into their minds, they think Some Revelation brought it thither, They use to say, This Text of Scripture At such a time was Set upon my mind,
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And some of them hereupon are very prone to Prophesies, and verily believe that God hath foretold them this or that, till they see that it cometh not to pass, and then they are ashamed.
And Some of them hereupon Are very prove to prophecies, and verily believe that God hath foretold them this or that, till they see that it comes not to pass, and then they Are ashamed.
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And some of them that were long troubled, get quietness and joy by such changes of their opinions, thinking that now they are in Gods way, which they were out of all this while,
And Some of them that were long troubled, get quietness and joy by such changes of their opinions, thinking that now they Are in God's Way, which they were out of all this while,
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or hang themselves, or cast themselves headlong, which alass too many have done. 13 And if they escape this when its ripe, they become quite distracted.
or hang themselves, or cast themselves headlong, which alas too many have done. 13 And if they escape this when its ripe, they become quite distracted.
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Of these I have known divers persons comforted, that have fallen into the clean contrary opinions, some have turned Papists and superstitious, and some have run too far from Papists, and some have had comfort by turning Anabaptists, some Antinomians, some contrarily called Arminians, some Perfectionists, some Quakers, and some have turned from Christianity it self to Infidelity,
Of these I have known diverse Persons comforted, that have fallen into the clean contrary opinions, Some have turned Papists and superstitious, and Some have run too Far from Papists, and Some have had Comfort by turning Anabaptists, Some Antinomians, Some contrarily called Arminians, Some Perfectionists, Some Quakers, and Some have turned from Christianity it self to Infidelity,
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9 And when its far gone they oft think that they have apparitions and this and that likeness appeareth to them, especially lights in the night about their beds:
9 And when its Far gone they oft think that they have apparitions and this and that likeness appears to them, especially lights in the night about their Beds:
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And I must tell the melancholly person that is sincere, that the knowledge of the Devils Agency in his Case, may be more to his comfort than to his despair.
And I must tell the melancholy person that is sincere, that the knowledge of the Devils Agency in his Case, may be more to his Comfort than to his despair.
And first, we must know what is meant by Satans Possession, either of the Body or the Soul. It is not meerly his Local Prese•ce and Abode in a man that is called his Possession; for we know little of that,
And First, we must know what is meant by Satan Possession, either of the Body or the Soul. It is not merely his Local Prese•ce and Abided in a man that is called his Possession; for we know little of that,
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nor will this condemn the Soul any, if the Soul it self be not possessed: Nay there are few of Gods Children, but its like are sometime affl•cted by Satan,
nor will this condemn the Soul any, if the Soul it self be not possessed: Nay there Are few of God's Children, but its like Are sometime affl•cted by Satan,
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as the Executioner of Gods correcting them, and sometime of Gods Trials, as in the Case of Job; whatever some say to the contrary, it is likely that the •rick in the Flesh, which was Satans Messenger to b•sset Paul, was some such Pain as the Stone, which yet was not removed (that we find) after thrice praying,
as the Executioner of God's correcting them, and sometime of God's Trials, as in the Case of Job; whatever Some say to the contrary, it is likely that the •rick in the Flesh, which was Satan Messenger to b•sset Paul, was Some such Pain as the Stone, which yet was not removed (that we find) After thrice praying,
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4. And this is matter of great comfort to such Melancholy honest Souls, if they have but understanding to receive it, that of all men none love their Sin which they groan under, so little as they;
4. And this is matter of great Comfort to such Melancholy honest Souls, if they have but understanding to receive it, that of all men none love their since which they groan under, so little as they;
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than be delivered from them? The proud man, the ambitious, the Fornicator, the Drunkard, the Gamester, the Time-wasting Gallants, that sit out hours at Cards and Plays,
than be Delivered from them? The proud man, the ambitious, the Fornicator, the Drunkard, the Gamester, the Time-wasting Gallants, that fit out hours At Cards and Plays,
5. And it is the Devils way, if he can, to haunt those with troubling Temptations, whom he cannot overcome with alluring and damning Temptations. As he raiseth storms of Persecution against them without,
5. And it is the Devils Way, if he can, to haunt those with troubling Temptations, whom he cannot overcome with alluring and damning Temptations. As he Raiseth storms of Persecution against them without,
And so if he can cast you into Melancholy, he can easily tempt you to overmuch Sorrow and Fear, and to distracting Doubts and Thoughts, and to murmure against God,
And so if he can cast you into Melancholy, he can Easily tempt you to overmuch Sorrow and fear, and to distracting Doubts and Thoughts, and to murmur against God,
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nor will he condemn you for those ill effects which are unavoi••ble from the power of a bodily Disease, any more than he will condemn a man for raving thoughts or words in a Feaver, Phrensie, or utter Madness:
nor will he condemn you for those ill effects which Are unavoi••ble from the power of a bodily Disease, any more than he will condemn a man for raving thoughts or words in a Fever, Frenzy, or utter Madness:
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But so far as Reason yet hath power, and the Will can govern Passions, it is your fault if y•• ••se not the power, though the difficulty make the Fault the less.
But so Far as Reason yet hath power, and the Will can govern Passion, it is your fault if y•• ••se not the power, though the difficulty make the Fault the less.
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II. But usually other Causes go before this Disease of Melancholy, (except in some Bodies naturally prone to it) and therefore before I speak of the Cure of it, I will briefly touch them.
II But usually other Causes go before this Disease of Melancholy, (except in Some Bodies naturally prove to it) and Therefore before I speak of the Cure of it, I will briefly touch them.
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And one of the most common Causes is [ Sinful Impatience, Discontents and Cares proceeding from a sinful love of some bodily interest, and from a want of sufficient submission to the will of God,
And one of the most Common Causes is [ Sinful Impatience, Discontents and Cares proceeding from a sinful love of Some bodily Interest, and from a want of sufficient submission to the will of God,
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and overcome not Grace, but ••r heav•nly 〈 … 〉 ••re esteemed, and c••sen, and sought, than earthly prosperi•y •he M••cy of Go• •hrough Christ, do•• pardo• it,
and overcome not Grace, but ••r heav•nly 〈 … 〉 ••re esteemed, and c••sen, and sought, than earthly prosperi•y •he M••cy of Go• •hrough christ, do•• pardo• it,
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〈 ◊ 〉 here Impatie••• 〈 … 〉 beginning of the working of the sinful M••••• Our Natures are all too regardful of the Interest of the flesh, •nd 〈 ◊ 〉 •eak in bearing •ea•y burdens;
〈 ◊ 〉 Here Impatie••• 〈 … 〉 beginning of the working of the sinful M••••• Our Nature's Are all too regardful of the Interest of the Flesh, •nd 〈 ◊ 〉 •eak in bearing •ea•y burdens;
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when Landlords, and Butchers, and Bakers, and other Creditors are calling for their Debts, and they have it not to pay them, its hard to keep all this from going too near the heart,
when Landlords, and Butchers, and Bakers, and other Creditors Are calling for their Debts, and they have it not to pay them, its hard to keep all this from going too near the heart,
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4. And the secret Root or Cause of all this, is the worst part of the Sin, which is, too much Love to the Body, and this World. Were nothing ov••loved, it would have no power to torment us;
4. And the secret Root or Cause of all this, is the worst part of the since, which is, too much Love to the Body, and this World. Were nothing ov••loved, it would have no power to torment us;
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5. There is yet more Sin in the root of all, and that is, it sheweth that our Wills are yet too selfish, and not subdued to a due submission to the Will of God, but we would be as Gods to our own chusing, and must needs have what the Flesh desi•• 〈 … 〉 •••t a due Resignation of our selves and all our Concerns to God, and 〈 … 〉 as Children, in due dependance on him for our daily Bread,
5. There is yet more since in the root of all, and that is, it shows that our Wills Are yet too selfish, and not subdued to a due submission to the Will of God, but we would be as God's to our own choosing, and must needs have what the Flesh desi•• 〈 … 〉 •••t a due Resignation of our selves and all our Concerns to God, and 〈 … 〉 as Children, in due dependence on him for our daily Bred,
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and yet the rage of appetite and lust prevaileth, and they despair and sin, and while the sparks of Hell fall on their consciences, it changeth neither heart nor life, there is some more hope of the recovery of these,
and yet the rage of appetite and lust prevails, and they despair and since, and while the sparks of Hell fallen on their Consciences, it changes neither heart nor life, there is Some more hope of the recovery of these,
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Bruitishness is not so bad as Diabolisme and malignity. But none of these are the persons spoken of in any Text, Their sorrow is not overmuch but too little, as long as it will not restrain them from their sin.
Brutishness is not so bad as Diabolisme and malignity. But none of these Are the Persons spoken of in any Text, Their sorrow is not overmuch but too little, as long as it will not restrain them from their since.
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But yet if God convert these persons, the sins which they now live in, may possibly hereafter plung their souls into such depths of sorrow, in the review, as may swallow them up.
But yet if God convert these Persons, the Sins which they now live in, may possibly hereafter plung their Souls into such depths of sorrow, in the review, as may swallow them up.
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And when men truly converted, yet dally with the bait, and renew the wounds of their consciences by their lapses, it is no wonder if their sorrows and terrours are renewed.
And when men truly converted, yet dally with the bait, and renew the wounds of their Consciences by their lapses, it is no wonder if their sorrows and terrors Are renewed.
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1. One 〈 ◊ 〉 Ignorance of the tenor of the Gospel or Covenant of Grace, as some Libertines (called Antinomians ) more dangerously mistake it, who tell men that Christ hath Repented and believed them,
1. One 〈 ◊ 〉 Ignorance of the tenor of the Gospel or Covenant of Grace, as Some Libertines (called Antinomians) more dangerously mistake it, who tell men that christ hath Repented and believed them,
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how great or many soever are excepted from pardon, to the soul that unfeignedly turneth to God by faith in Christ, that whoever will may freely take the water of life,
how great or many soever Are excepted from pardon, to the soul that unfeignedly turns to God by faith in christ, that whoever will may freely take the water of life,
2. And many of them are mistaken about the use of sorrow for sin, and about the nature of hardness of heart they think that if their sorrow be not so passionate as to bring forth tears and greatly to afflict them they are not capable of pardon,
2. And many of them Are mistaken about the use of sorrow for since, and about the nature of hardness of heart they think that if their sorrow be not so passionate as to bring forth tears and greatly to afflict them they Are not capable of pardon,
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and is called oft an Iron sinew, a stiff neck, &c, but its never taken from the meer want of tears or passionate sorrow in a man that is willing to obey;
and is called oft an Iron sinew, a stiff neck, etc., but its never taken from the mere want of tears or passionate sorrow in a man that is willing to obey;
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and such persons usually have too little knowledge, and are too strange at home, and unskilful in examining and watching their hearts, and keeping its accounts:
and such Persons usually have too little knowledge, and Are too strange At home, and unskilful in examining and watching their hearts, and keeping its accounts:
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and if none should have comfort, but those that have assurance of their sincerity and salvation, despair would swallow up the soules of most, even of true believers.
and if none should have Comfort, but those that have assurance of their sincerity and salvation, despair would swallow up the Souls of most, even of true believers.
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some are themselves unacquainted with any spiritual heavenly consolations; and many have no experience of any inward holiness, and renewal by the Holy Ghost,
Some Are themselves unacquainted with any spiritual heavenly consolations; and many have no experience of any inward holiness, and renewal by the Holy Ghost,
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even the Christian world these one thousand three hundred, or one thousand two hundred years is divided into parties, by the Teachers unskilful quarrels about words, which they took in several sences.
even the Christian world these one thousand three hundred, or one thousand two hundred Years is divided into parties, by the Teachers unskilful quarrels about words, which they took in several Senses.
and too many unskilful friends and Ministers do only comfort them, when a round chiding and discovery of their sin should be the better part of the Cure,
and too many unskilful Friends and Ministers do only Comfort them, when a round chiding and discovery of their since should be the better part of the Cure,
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and take their very disease of melancholly for a crime, this also needs confutation and reprehension, that they may not by errour cherish their passions or distress.
and take their very disease of melancholy for a crime, this also needs confutation and reprehension, that they may not by error cherish their passion or distress.
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have you not yet much better than you deserve? And do you forget how many years you have enjoyed undeserved mercy? Discontent is a continued resistance of Gods disposing will, that I say not some rebellion against it.
have you not yet much better than you deserve? And do you forget how many Years you have enjoyed undeserved mercy? Discontent is a continued resistance of God's disposing will, that I say not Some rebellion against it.
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Care for your own duty and obey his command, but leave it to him what you shall have, tormenting care do but add to your afflictions, It is a great mercy of God that he forbiddeth you these cares,
Care for your own duty and obey his command, but leave it to him what you shall have, tormenting care do but add to your afflictions, It is a great mercy of God that he forbiddeth you these Cares,
and if it be to correct you, it is yet to profit you, and if you submit to him and accept his guift, he will give you much better than he taketh from you, even Christ and everlasting life. III.
and if it be to correct you, it is yet to profit you, and if you submit to him and accept his gift, he will give you much better than he Takes from you, even christ and everlasting life. III.
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Why could you not patiently bear the words, the wrongs, the losses, the crosses that did befal you? Why made you so great a matter of these bodily transitory things? Is it not because you overlove them, were you not in good earnest when you called them vanity,
Why could you not patiently bear the words, the wrongs, the losses, the Crosses that did befall you? Why made you so great a matter of these bodily transitory things? Is it not Because you overlove them, were you not in good earnest when you called them vanity,
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and cure you of so dangerous a disease as a fleshly earthly mind, he should not sanctifie you and fit you for heaven, souls go not to Heaven as an arrow is shot upward, against their inclination;
and cure you of so dangerous a disease as a fleshly earthly mind, he should not sanctify you and fit you for heaven, Souls go not to Heaven as an arrow is shot upward, against their inclination;
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How long will you stay here? And what will Earth and Flesh do for you? So far as it may be helpful to Holiness and Heaven, God will not deny it to submissive Children;
How long will you stay Here? And what will Earth and Flesh do for you? So Far as it may be helpful to Holiness and Heaven, God will not deny it to submissive Children;
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If there be shame in Heaven, you will be ashamed when you are there, that you whined and murmured for want of any thing that the flesh desired upon Earth,
If there be shame in Heaven, you will be ashamed when you Are there, that you whined and murmured for want of any thing that the Flesh desired upon Earth,
and if you dare not open your mouths to accuse him, let not the repineings of your hearts accuse him, know how much of Religion and Holiness consisteth in bringing this rebellious self-will to a full resignation, submission and conformity to the Will of God.
and if you Dare not open your mouths to accuse him, let not the repinings of your hearts accuse him, know how much of Religion and Holiness Consisteth in bringing this rebellious self-will to a full resignation, submission and conformity to the Will of God.
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Is not infinite Power, Wisdom and Goodness to be trusted? Is not a Saviour that came from Heaven into flesh, to save sinners by such incomprehensible ways of Love, to be trusted with that which he hath so dearly bought? To whom else will you trust? Is it your selves,
Is not infinite Power, Wisdom and goodness to be trusted? Is not a Saviour that Come from Heaven into Flesh, to save Sinners by such incomprehensible ways of Love, to be trusted with that which he hath so dearly bought? To whom Else will you trust? Is it your selves,
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or your friends? Who is it that hath kept you all your Lives, and done all for you that is done? Who is it that hath saved all the Souls, that are now in Heaven? what is our Christianity but a Life of Faith? And is this your Faith, to distract your selves with cares and troubles,
or your Friends? Who is it that hath kept you all your Lives, and done all for you that is done? Who is it that hath saved all the Souls, that Are now in Heaven? what is our Christianity but a Life of Faith? And is this your Faith, to distract your selves with Cares and Troubles,
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If he do but bid you Trust him, you may be sure he will not deceive your Trust. If a faithful friend that is able to relieve you, do but bid you trust him for your relief, you will not think that he will deceive you.
If he do but bid you Trust him, you may be sure he will not deceive your Trust. If a faithful friend that is able to relieve you, do but bid you trust him for your relief, you will not think that he will deceive you.
It is the refuge of my Soul, that quieteth me in my fears, that God my Father and Redeemer hath commanded me to trust him with my Body, my health, my liberty, my estate,
It is the refuge of my Soul, that quieteth me in my fears, that God my Father and Redeemer hath commanded me to trust him with my Body, my health, my liberty, my estate,
1. Many are perplexed about Controversies in Religion, while every contending party is confident, add hath a great deal to say, which to the ignorant seemeth like to Truth,
1. Many Are perplexed about Controversies in Religion, while every contending party is confident, add hath a great deal to say, which to the ignorant seems like to Truth,
And all are his Children that are truly willing to obey and please him: If you are truly willing to be holy, and to obey his commanding Will, in a godly, righteous, and sober Life, you may boldly rest in his disposing Will, and rejoyce in his rewarding and accepting Will for he will pardon all our Infirmities through the Merits and Intercession of Christ. VII.
And all Are his Children that Are truly willing to obey and please him: If you Are truly willing to be holy, and to obey his commanding Will, in a godly, righteous, and Sobrium Life, you may boldly rest in his disposing Will, and rejoice in his rewarding and accepting Will for he will pardon all our Infirmities through the Merits and Intercession of christ. VII.
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If you had no Scripture nor Christianity, Nature (that is, the works of God) do tell you that there is a God, and that he is the rewarder of them that diligently seek him;
If you had no Scripture nor Christianity, Nature (that is, the works of God) do tell you that there is a God, and that he is the rewarder of them that diligently seek him;
Gods Law is only in Nature, and in the Holy Scripture, and that being the Law by which he will judge us, it is the Law which is the only Divine Rule of our Faith or Judgment, our Hearts and Lives.
God's Law is only in Nature, and in the Holy Scripture, and that being the Law by which he will judge us, it is the Law which is the only Divine Rule of our Faith or Judgement, our Hearts and Lives.
To Teach another, is but to shew him that same Scientifical Evidence of Truth, by which the Teacher knoweth it himself, that the Learner may know it as he doth.
To Teach Another, is but to show him that same Scientifical Evidence of Truth, by which the Teacher Knoweth it himself, that the Learner may know it as he does.
To say, You shall believe that is true which I say is true, and that this is the meaning of it, is not Teaching, but Law-giving; and to believe such an one, is not to learn or know; though some humane Belief of our Teachers is necessary to Learners.
To say, You shall believe that is true which I say is true, and that this is the meaning of it, is not Teaching, but Lawgiving; and to believe such an one, is not to Learn or know; though Some humane Belief of our Teachers is necessary to Learners.
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IV. Take nothing as necessary to the Being of Christianity, and to Salvation, which is not recorded in the Scripture, and hath not been held as necessary by all true Christians in every Age and Place.
IV. Take nothing as necessary to the Being of Christianity, and to Salvation, which is not recorded in the Scripture, and hath not been held as necessary by all true Christians in every Age and Place.
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Wolves, Thorns and Thistles are not the Sheep or Vines of Christ. VI. Prefer not any odd or singular Sect before the Universal Consent of the Faithful, in your Learning or Communion, so far as the Judgment of men is to be regarded.
Wolves, Thorns and Thistles Are not the Sheep or Vines of christ. VI. Prefer not any odd or singular Sect before the Universal Consent of the Faithful, in your Learning or Communion, so Far as the Judgement of men is to be regarded.
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and some few are much wiser than the most, and in a Controversie a few men of such knowledge are to be believed before the multitude, of less knowledge,
and Some few Are much Wiser than the most, and in a Controversy a few men of such knowledge Are to be believed before the multitude, of less knowledge,
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It's an ill Sect or Opinion that is against the Nature and common Duty of Christianity and Humanity. VIII. Faithfully serve Christ as far as you have attained, and be true to all the Truth that you know;
It's an ill Sect or Opinion that is against the Nature and Common Duty of Christianity and Humanity. VIII. Faithfully serve christ as Far as you have attained, and be true to all the Truth that you know;
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It's well if men be humble, and teachable, and willing to know. As we have seen few more imperfect than the Sects that have asserted sinless perfection,
It's well if men be humble, and teachable, and willing to know. As we have seen few more imperfect than the Sects that have asserted sinless perfection,
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Ask them whether we may here hope for any end of Ignorance, Errour and Sin; if not, what hope of ending all Controversies before we come to Heaven, where Ignorance is ended? The Controversies against the Essentials of Christianity, were ended with us all;
Ask them whither we may Here hope for any end of Ignorance, Error and since; if not, what hope of ending all Controversies before we come to Heaven, where Ignorance is ended? The Controversies against the Essentials of Christianity, were ended with us all;
Upon these Merits Christ hath made a Law, or Covenant of Grace, forgiving all Sin, and giving freely everlasting Life to all that will believingly accept it;
Upon these Merits christ hath made a Law, or Covenant of Grace, forgiving all since, and giving freely everlasting Life to all that will believingly accept it;
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and earnestly intreat them in his Name to accept it, and be reconciled to him; he hath excepted none. VI. No man that hath this Offer, is damned, but only those that obstinately refuse it to the last Breath. VII. The Day of Grace is never so past to any Sinner, but still he may have Christ and Pardon if he will;
and earnestly entreat them in his Name to accept it, and be reconciled to him; he hath excepted none. VI. No man that hath this Offer, is damned, but only those that obstinately refuse it to the last Breath. VII. The Day of Grace is never so past to any Sinner, but still he may have christ and Pardon if he will;
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Consent to the Baptismal Covenant, is true Grace and Conversion, and such have right to Christ and Life. IX. The number and greatness of former Sin, is no exception against the pardon of any penitent converted Sinner:
Consent to the Baptismal Covenant, is true Grace and Conversion, and such have right to christ and Life. IX. The number and greatness of former since, is no exception against the pardon of any penitent converted Sinner:
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He that in estimation, choice, and life performeth God, and Heaven, and Holiness before the world and the pleasure of sin, is a true godly man, and shall be saved. XII.
He that in estimation, choice, and life Performeth God, and Heaven, and Holiness before the world and the pleasure of since, is a true godly man, and shall be saved. XII.
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Even Sin against Knowledge and Conscience, are too oft committed by regenerate men; for they know more than others do, and their Consciences are more active:
Even since against Knowledge and Conscience, Are too oft committed by regenerate men; for they know more than Others do, and their Consciences Are more active:
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and love God as much as they know they should love him, and were clear, from all the Relicts of Passion and Unbelief, which Conscience tells them are their Sins. XIV. God will not take Satans Temptations to be our Sins, but only our not resisting them.
and love God as much as they know they should love him, and were clear, from all the Relicts of Passion and Unbelief, which Conscience tells them Are their Sins. XIV. God will not take Satan Temptations to be our Sins, but only our not resisting them.
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or further than there is left some power in Reason to resist them. XVI. Certainty of our Faith and Sincerity is not necessary to Salvation, but the Sincerity of faith it self is necessary.
or further than there is left Some power in Reason to resist them. XVI. Certainty of our Faith and Sincerity is not necessary to Salvation, but the Sincerity of faith it self is necessary.
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for weak Grace clogged with much Corruption, is hardly known, and usually joyned with fear and doubting. XVII. Probability of Sincerity and Trust in Christ, may cause a man justly to live and die in Peace and Comfort, without proper certainty;
for weak Grace clogged with much Corruption, is hardly known, and usually joined with Fear and doubting. XVII. Probability of Sincerity and Trust in christ, may cause a man justly to live and die in Peace and Comfort, without proper certainty;
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The common Opinion of most Church-writers for 400 years after Christ, was, that the uncontinued sort of Christians might fall from a state of Grace, in which had they continued, they had been saved,
The Common Opinion of most Churchwriters for 400 Years After christ, was, that the uncontinued sort of Christians might fallen from a state of Grace, in which had they continued, they had been saved,
But God's Love and Promise through Christ, is so sure a ground for Faith and Comfort, that it is the great Duty and Interest of all men confidently and quietly to trust him,
But God's Love and Promise through christ, is so sure a ground for Faith and Comfort, that it is the great Duty and Interest of all men confidently and quietly to trust him,
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Either he that complaineth is willing to be holy, and forsake his Sin, or not; if you be not willing to leave them, but love them, and would keep them,
Either he that Complaineth is willing to be holy, and forsake his since, or not; if you be not willing to leave them, but love them, and would keep them,
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If you are in doubt of the Sincerity of your Faith, and other Graces, and all your Examination leaveth you uncertain, the way is pres•ntly to end your doubt by actual giving up your self to Christ.
If you Are in doubt of the Sincerity of your Faith, and other Graces, and all your Examination Leaveth you uncertain, the Way is pres•ntly to end your doubt by actual giving up your self to christ.
and accept the offer, and you may be sure that he is yours. XXII. Bare examining is not alwayes to be done for assurance, but labour to excite and exercise much the grace that you would be assured of;
and accept the offer, and you may be sure that he is yours. XXII. Bore examining is not always to be done for assurance, but labour to excite and exercise much the grace that you would be assured of;
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and you love God and Glory till you are assured that you love them. XXIII. It is not by some extraordinary act good or bad, that we may be sure what state the soul is in;
and you love God and Glory till you Are assured that you love them. XXIII. It is not by Some extraordinary act good or bad, that we may be sure what state the soul is in;
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for just fear is made to preserve us from the hurt and danger feared. XXVII. He that goeth fearing and trembling to Heaven, will there quickly be past all fear and doubts and heaviness for ever. XXVIII.
for just Fear is made to preserve us from the hurt and danger feared. XXVII. He that Goes fearing and trembling to Heaven, will there quickly be passed all Fear and doubts and heaviness for ever. XXVIII.
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And he was tempted that he might succor them that are tempted, and suffered such derision, that he might he a Compationate High-Priest to sufferers. XXIX.
And he was tempted that he might succour them that Are tempted, and suffered such derision, that he might he a Compationate High-Priest to sufferers. XXIX.
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A delight in God and goodness, and a joyful praising frame of soul, from the belief of the love of God through Christ, is far more to be desired than grief and tears, which do but sweep away some dirt that love, joy and thankfulness may enter, which are the true Evangelical Christian temper,
A delight in God and Goodness, and a joyful praising frame of soul, from the belief of the love of God through christ, is Far more to be desired than grief and tears, which do but sweep away Some dirt that love, joy and thankfulness may enter, which Are the true Evangelical Christian temper,
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But supposing that there is some use of reason left, I will give them yet some further Counsel, and what they cannot do their friends must help them to their power, which I shall add.
But supposing that there is Some use of reason left, I will give them yet Some further Counsel, and what they cannot do their Friends must help them to their power, which I shall add.
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1. Consider that it should be easie for you in your confounding, troubling thoughts, to perceive that your understandings are not now so sound and strong as other mens;
1. Consider that it should be easy for you in your confounding, troubling thoughts, to perceive that your understandings Are not now so found and strong as other men's;
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and rejoyce in him, and praise him? If you feel that they are against all that is good, you may be sure that they are so far from the Devils temptations,
and rejoice in him, and praise him? If you feel that they Are against all that is good, you may be sure that they Are so Far from the Devils temptations,
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He must rest and ease it till it be set again and strengthened, you may live in the faith and fear of God, without setting your self to deep disturbing thoughts.
He must rest and ease it till it be Set again and strengthened, you may live in the faith and Fear of God, without setting your self to deep disturbing thoughts.
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Nor must such be long in secret prayer, but more in publick prayer with others. 5. Let those thoughts which you have, be laid out on the most excellent things:
Nor must such be long in secret prayer, but more in public prayer with Others. 5. Let those thoughts which you have, be laid out on the most excellent things:
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4. Of the unconceivable Glory and Joy which all the blessed have with Christ, and which God hath promised with his Oath and Seal, to all that consent to the Covenant of Grace,
4. Of the unconceivable Glory and Joy which all the blessed have with christ, and which God hath promised with his Oath and Seal, to all that consent to the Covenant of Grace,
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Dare you deny them? if not, they are not worthier of your discourse than your present sufferings, let not all men know that you are in your troubles, complaining doth but feed them, and it discourageth others:
Dare you deny them? if not, they Are not Worthier of your discourse than your present sufferings, let not all men know that you Are in your Troubles, complaining does but feed them, and it Discourageth Others:
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Thanksgiving stirreth up thankfulness in the heart, but by your objection you may perceive what the Devil driveth at and gets by your melancholly, he would turn you off from all thankfulness to God,
Thanksgiving stirs up thankfulness in the heart, but by your objection you may perceive what the devil drives At and gets by your melancholy, he would turn you off from all thankfulness to God,
8. When vexatious or blasphemous thoughts are thrust into your mind by Satan, neither give them entertainment nor yet be overmuch troubled at them. 1st. Use that reason and power that is left you, resolutely to cast them out, and turn your thoughts to somewhat else;
8. When vexatious or blasphemous thoughts Are thrust into your mind by Satan, neither give them entertainment nor yet be overmuch troubled At them. 1st. Use that reason and power that is left you, resolutely to cast them out, and turn your thoughts to somewhat Else;
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do not say I cannot: If you can no otherwise command and turn away your thoughts, rise up and go into some company or to some employment which will divert you and take them up.
do not say I cannot: If you can not otherwise command and turn away your thoughts, rise up and go into Some company or to Some employment which will divert you and take them up.
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Scarce any sort of sinners have so little pleasure in their sin as the melancholly, nor so little desire to keep them, and only beloved sins undo men.
Scarce any sort of Sinners have so little pleasure in their since as the melancholy, nor so little desire to keep them, and only Beloved Sins undo men.
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I have known grievous dispairing melancholly cured and turned into a life of Godly cheerfulness, principally by setting upon constancy and diligence in the business of families and callings, It turns the thoughts from temptation,
I have known grievous despairing melancholy cured and turned into a life of Godly cheerfulness, principally by setting upon constancy and diligence in the business of families and callings, It turns the thoughts from temptation,
Though thousands of poor people that live in want, and have Wiv•s and Children that must also feel it, one would think should be distracted with griefs and cares,
Though thousands of poor people that live in want, and have Wiv•s and Children that must also feel it, one would think should be distracted with griefs and Cares,
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but live in idleness (especially when from fulness they fall into want) are miserable objects, continually vexed and near distraction with discontent and a restless mind.
but live in idleness (especially when from fullness they fallen into want) Are miserable objects, continually vexed and near distraction with discontent and a restless mind.
And if Satan would drive you unseasonably upon longer secret prayer then you can bear, remember that even sickness will excuse the sick from that sort of duty which they are unable for, and so will your disease:
And if Satan would drive you unseasonably upon longer secret prayer then you can bear, Remember that even sickness will excuse the sick from that sort of duty which they Are unable for, and so will your disease:
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If you have privacy out of hearing, I would give you this advice, that instead of long meditation or long secret Prayer, you will sing a Psalm of praise to God, such as the 23, or the 133, &c. This will excite your Spirit to that sort of holy affection, which is much more acceptable to God,
If you have privacy out of hearing, I would give you this Advice, that instead of long meditation or long secret Prayer, you will sing a Psalm of praise to God, such as the 23, or the 133, etc. This will excite your Spirit to that sort of holy affection, which is much more acceptable to God,
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IV. But yet I have not done with the duty of those that take care of distressed melancholly persons, especially Husbands to their Wives (for it is much more frequently the disease of Women than of men) when the disease disableth them to help themselves, the most of their helps under God must be from others:
IV. But yet I have not done with the duty of those that take care of distressed melancholy Persons, especially Husbands to their Wives (for it is much more frequently the disease of Women than of men) when the disease disableth them to help themselves, the most of their helps under God must be from Others:
Displeasedness is much of the Disease, and a Husband that hath such a Wife, is obliged to do his best to cure her, both in Charity and by his relative Bond, and for his own peace.
Displeasedness is much of the Disease, and a Husband that hath such a Wife, is obliged to do his best to cure her, both in Charity and by his relative Bound, and for his own peace.
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Your passion and sourness towards a person that cannot cure her own unpleasing carriage, is a more unexcusable fault and folly than hers, who hath not the power of reason as you have.
Your passion and sourness towards a person that cannot cure her own unpleasing carriage, is a more unexcusable fault and folly than hers, who hath not the power of reason as you have.
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2. As much as you can divert them from the thoughts which are their trouble, keep them on some other talkes and business, break in upon them and interrupt their musings, rouse them out of it, but with loving importunity;
2. As much as you can divert them from the thoughts which Are their trouble, keep them on Some other talks and business, break in upon them and interrupt their musings, rouse them out of it, but with loving importunity;
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while they deny Gods greatest Mercies, and though they would fain have Christ and Grace, will not believe that God who offereth it them, will give it them;
while they deny God's greatest mercies, and though they would fain have christ and Grace, will not believe that God who Offereth it them, will give it them;
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while they speak to others. One of the chief means which cured my fears of my Souls Condition about Forty eight years ago, was oft comforting others that had the same doubts, whose Lives perswaded me of their sincerity.
while they speak to Others. One of the chief means which cured my fears of my Souls Condition about Forty eight Years ago, was oft comforting Others that had the same doubts, whose Lives persuaded me of their sincerity.
And it would be a pretty diversion to send to them some person that is in some Error, which they are most against, to dispute it with them, that while they whet their wits to convince them,
And it would be a pretty diversion to send to them Some person that is in Some Error, which they Are most against, to dispute it with them, that while they whet their wits to convince them,
F•••stus tells us, that a Melancholly Patient of his, that was a Papist, was cured when the Reformation came into the Country, by eager and oft disputing against it.
F•••stus tells us, that a Melancholy Patient of his, that was a Papist, was cured when the Reformation Come into the Country, by eager and oft disputing against it.
nor with young, unexperienced men, nor with hasty, busie, overdoing, ventrous men, that cannot have time to study the Patients Temper and Disease; but chuse experienced, cautelous men.
nor with young, unexperienced men, nor with hasty, busy, overdoing, venturous men, that cannot have time to study the Patients Temper and Disease; but choose experienced, cautelous men.
Medicinal Remedies and Theological use not to be given together by the same hand; but in this case of perfect complication of the Maladies of Mind and Body;
Medicinal Remedies and Theological use not to be given together by the same hand; but in this case of perfect complication of the Maladies of Mind and Body;
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I am none my self, but I see many score much younger than I that venture much farther, when they have got a License, to the great cost of the purfes and bodies of their Patients.
I am none my self, but I see many score much younger than I that venture much farther, when they have god a License, to the great cost of the purfes and bodies of their Patients.
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The Disease called Melancholly is formally in the Spirits, whose distemper unfits them for their office, in serving the Imagination, understanding, memory and affections;
The Disease called Melancholy is formally in the Spirits, whose distemper unfits them for their office, in serving the Imagination, understanding, memory and affections;
so by their distemper the thinking faculty is diseased, and becomes like an inflamed eye, or a foot that is sprained or out of joynt, disabled for its proper work.
so by their distemper the thinking faculty is diseased, and becomes like an inflamed eye, or a foot that is sprained or out of joint, disabled for its proper work.
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and that is usually accompanied with some diseases of the Stomach, Spleen, Liver or other parts which are for the due concoxion, motion, and purification of the blood:
and that is usually accompanied with Some diseases of the Stomach, Spleen, Liver or other parts which Are for the due concoxion, motion, and purification of the blood:
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and sometimes by Stones, and sometimes by various sorts of humours, and sometime by Vesicles; But obstructed if not tumified Spleens are most suspected.
and sometime by Stones, and sometime by various sorts of humours, and sometime by Vesicles; But obstructed if not tumefied Spleens Are most suspected.
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But the blood it self may be called Melancholly Blood, when it hath contracted that distemper and pravity by feculency, sluggishness or adustion, which disposeth it to the Melancholly effects.
But the blood it self may be called Melancholy Blood, when it hath contracted that distemper and pravity by feculency, sluggishness or adustion, which Disposeth it to the Melancholy effects.
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and the Disturbed Spirits in time vitiate the blood which containeth them, and the vitiated blood doth in time vitiate the Viscera and parts which it passeth through;
and the Disturbed Spirits in time vitiate the blood which Containeth them, and the vitiated blood does in time vitiate the Viscera and parts which it passes through;
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And yet the Melancholly Brains may be eased, and the mental depravation much kept under, though an obstructed, yea a scarrhifyed Spleen continue uncured many years.
And yet the Melancholy Brains may be eased, and the mental depravation much kept under, though an obstructed, yea a scarrhifyed Spleen continue uncured many Years.
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and solitary musing, and cannot be satisfied and comforted, much silent and dull to action, and will hardly stir, rather over cold, than hot, troubled with wind and ill dige••ion.
and solitary musing, and cannot be satisfied and comforted, much silent and dull to actium, and will hardly stir, rather over cold, than hight, troubled with wind and ill dige••ion.
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But there is another sort that have overheated blood, that are fierce, talkative, bold, boasting, laughing, that have seeming visions and raptures, unruly, confident,
But there is Another sort that have overheated blood, that Are fierce, talkative, bold, boasting, laughing, that have seeming visions and raptures, unruly, confident,
But those that have hot and dry bodies should avoid fasting, and eat as much as they can well digest (but not more) and should eat boyled Burrage and Lettice and Stew'd Prunes, Stew'd or Rosted Apples half an hour before meat,
But those that have hight and dry bodies should avoid fasting, and eat as much as they can well digest (but not more) and should eat boiled Burrage and Lettice and Stewed Prunes, Stewed or Roasted Apples half an hour before meat,
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II. And for Physick, though the overheated talkative confident sort, be neer to Bedlam, I shall briefly offer a little for prevention, if there be hope.
II And for Physic, though the overheated talkative confident sort, be near to Bedlam, I shall briefly offer a little for prevention, if there be hope.
no nor any hot Wines, strong Liquors or aromatick things; such as Ginger, Pepper, Cloves, or any of the like, nor Mustard, Horse-Radish, Garlike, Onyons, or any biting thing.
no nor any hight Wines, strong Liquors or aromatic things; such as Ginger, Pepper, Cloves, or any of the like, nor Mustard, Horse-Radish, Garlic, Onions, or any biting thing.
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and put it into a stean Pot of earth that hath a Spigot at the bottom, (or a small barrel) and put into it in a thin Canvass Bag, two ounces of Sena, an ounce of Epithyme, an ounce of bruised Anniseed, and an handful of ground Ivie (called Ale-hoof ) bruised,
and put it into a stean Pot of earth that hath a Spigot At the bottom, (or a small barrel) and put into it in a thin Canvas Bag, two ounces of Sena, an ounce of Epithyme, an ounce of Bruised Aniseed, and an handful of ground Ivy (called Alehoof) Bruised,
and lie an hour after it, and if it give not three stools, drink near a pint more at five a Clock, continue this three weeks at least every day, having another vessel ready when the first is done.
and lie an hour After it, and if it give not three stools, drink near a pint more At five a Clock, continue this three weeks At least every day, having Another vessel ready when the First is done.
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strein it and drink a pint every morning in bed (and if you can sleep an hour after it) and the other pint at night, instead of other Breakfast or Supper:
strain it and drink a pint every morning in Bed (and if you can sleep an hour After it) and the other pint At night, instead of other Breakfast or Supper:
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1. Take pretty strong Wort, and boyl in five Gallons, till it come to three, of the leaves of Balm, Bo•age, Agrimony, Sca•i•us and Wild-Marjorum (or Pot Marjorum, where the other cannot be got) each two small handful of the Roots of Dandelion and Polipody, each two ounces, use it as you do other Beer;
1. Take pretty strong Wort, and boil in five Gallons, till it come to three, of the leaves of Balm, Bo•age, Agrimony, Sca•i•us and Wild-Marjorum (or Pot Marjorum, where the other cannot be god) each two small handful of the Roots of Dandelion and Polipody, each two ounces, use it as you do other Beer;
1. Take of Sena three ounces and an half, of Wild-Marjorum and S•••t-Marjorum each a small handful, of Liquorice scrapt and Anniseed bruised each an ounce, of Chalk pund a pound,
1. Take of Sena three ounces and an half, of Wild-Marjorum and S•••t-Marjorum each a small handful, of Liquorice scrapped and Aniseed Bruised each an ounce, of Chalk pund a pound,
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when it hath stood two days drink a pint every morning till it is done (a full body that can bear more purging, may take another draught at five a Clock,
when it hath stood two days drink a pint every morning till it is done (a full body that can bear more purging, may take Another draught At five a Clock,
and hang in it a bag that hath of Wormwood, Agrimony, and Wild-Marjorum each two handful, of Centaury one handful, of Senna three ounces, of Liquorice and Anniseed of each an ounce, of Steel three gads, at two days end drink it as before.
and hang in it a bag that hath of Wormwood, Agrimony, and Wild-Marjorum each two handful, of Centaury one handful, of Senna three ounces, of Liquorice and Aniseed of each an ounce, of Steel three gads, At two days end drink it as before.
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but the deeper melancholly persons were better take the next. Take of Senna an ounce, of Liquorice scrapt two scruples, of Cynamon bruised one scruple;
but the Deeper melancholy Persons were better take the next. Take of Senna an ounce, of Liquorice scrapped two scruples, of Cinnamon Bruised one scruple;
Take of this twelve or fourteen spoonfuls, of Syrup of Vinegar an ounce, of Cremor Tartari powder a dram, disolve it on the Embres and drink it warm in bed,
Take of this twelve or fourteen spoonfuls, of Syrup of Vinegar an ounce, of Cremor Tartari powder a dram, dissolve it on the Embers and drink it warm in Bed,
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at four hour ends, drink a draught of broath made of Veal or Cock till it will gelly, which had boiled in it some Epithyme, Polypody, Balm and a little Rosemary, with a little Nutmeg.
At four hour ends, drink a draught of broth made of Veal or Cock till it will jelly, which had boiled in it Some Epithyme, Polypody, Balm and a little Rosemary, with a little Nutmeg.
Take this potion in this manner three next days together, every week for a body that can bear it, in ordinary Melancholly for seven weeks together, in old obstinate Melancholly for twelve or fourteen weeks:
Take this potion in this manner three next days together, every Week for a body that can bear it, in ordinary Melancholy for seven weeks together, in old obstinate Melancholy for twelve or fourteen weeks:
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or in Barley water, or rather in Whey or Posset Drink boyld strong with Pippens, infuse all night (or rather three hours) some Senna (in a Cloth) and drink it in the morning as oft as he can bear it, that is two drams for very weak Persons,
or in Barley water, or rather in Whey or Posset Drink boiled strong with Apples, infuse all night (or rather three hours) Some Senna (in a Cloth) and drink it in the morning as oft as he can bear it, that is two drams for very weak Persons,
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Let it stand close stopt three days (shaking it oft) then put it out into several bottles (to keep the better) take of this three spoonful fasting every day, two may serve when it is for prevention in a weak body,
Let it stand close stopped three days (shaking it oft) then put it out into several bottles (to keep the better) take of this three spoonful fasting every day, two may serve when it is for prevention in a weak body,
This Medicine is not loathsom, or nauseous to the stomach, and is magnified by former and later Physitians of the greatest experience and success in this Disease: But all such things must be patiently long continued, and no violent Medicines used.
This Medicine is not loathsome, or nauseous to the stomach, and is magnified by former and later Physicians of the greatest experience and success in this Disease: But all such things must be patiently long continued, and no violent Medicines used.
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7. Chalybeat Medicines also are usually profitable in this Disease, but because Country people cannot themselves make them, I am loath to insert them, one I will prescribe for them that can have an Apothecary to make it.
7. Chalybeat Medicines also Are usually profitable in this Disease, but Because Country people cannot themselves make them, I am loath to insert them, one I will prescribe for them that can have an Apothecary to make it.
Do this thrice, then put to the wine of Worwood Water, and of Scurvy-Grass-Water, each a pint, of Aqua Mirabilis two ounces (or instead of them all a quart of Compound Radish-wader ) of Sugar six ounces, of Senna an ounce and half, of Cremor Tartary three drams, of Saffron a dram, of Cynamon a dram, let it stand in a warm place three days, (oft shaking it) Take two ounces, four or five spoonfuls, fasting many weeks together,
Do this thrice, then put to the wine of Worwood Water, and of Scurvy-Grass-Water, each a pint, of Aqua Mirabilis two ounces (or instead of them all a quart of Compound Radish-wader) of Sugar six ounces, of Senna an ounce and half, of Cremor Tartary three drams, of Saffron a dram, of Cinnamon a dram, let it stand in a warm place three days, (oft shaking it) Take two ounces, four or five spoonfuls, fasting many weeks together,
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1. Fast not, especially in the mornings, but take some iight breakfast and eat the less at dinner, either half a dish of Pannado, with four or five spoonfuls of white Wine in it (when they eat it;) or Gruel,
1. Fast not, especially in the morning's, but take Some iight breakfast and eat the less At dinner, either half a dish of Pannado, with four or five spoonfuls of white Wine in it (when they eat it;) or Gruel,
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4. Sit not down nor walk as soon as you rise in the Morning, but stand still upright a quarter of an hour when you are drest, and as long after Dinner;
4. Fit not down nor walk as soon as you rise in the Morning, but stand still upright a quarter of an hour when you Are dressed, and as long After Dinner;
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6. Take Chio Turpentine (or Venice Turpentine if that cannot be had,) wash it well and make it into hard Pills with Powder of Epithyme, as much as you can get it to take up:
6. Take Chio Turpentine (or Venice Turpentine if that cannot be had,) wash it well and make it into hard Pills with Powder of Epithyme, as much as you can get it to take up:
Or take a quart of the juice of Balm, with a little ground Ivey, and put it into a Vessel of good Ale or Beer, of about three or four gallons, and drink this at meat.
Or take a quart of the juice of Balm, with a little ground Ivey, and put it into a Vessel of good Ale or Beer, of about three or four gallons, and drink this At meat.
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The Devil hath another cure for the sad and Melancholly than such as I have here prescribed, which is to caste away all belief of the immortality of the soul,
The devil hath Another cure for the sad and Melancholy than such as I have Here prescribed, which is to cast away all belief of the immortality of the soul,
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The end of that mirth is uncureable sorrow, if timely repentance cure not the cause, the Garrison of Satan in the hearts of Sinners are strongly kept when they are in peace,
The end of that mirth is uncurable sorrow, if timely Repentance cure not the cause, the Garrison of Satan in the hearts of Sinners Are strongly kept when they Are in peace,
and to go merrily and unbelievingly to Hell, after all Gods calls and Warnings, will be no abatement of their torment, to go out of the world in the guilt of Sin,
and to go merrily and unbelievingly to Hell, After all God's calls and Warnings, will be no abatement of their torment, to go out of the world in the guilt of since,
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and to end life before they would know the use of it, and to undergo Gods Justice for the mad contempt of Christ and Grace, will put a sad end to all their mirth,
and to end life before they would know the use of it, and to undergo God's justice for the mad contempt of christ and Grace, will put a sad end to all their mirth,
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for there is no Peace to the wicked saith my God, Isa. 48.22. and 57.21. But Christ saith to his mourners, Mat. 5.4. Blessed are you that mourn, for you shall be comforted, and John 16.20.
for there is no Peace to the wicked Says my God, Isaiah 48.22. and 57.21. But christ Says to his mourners, Mathew 5.4. Blessed Are you that mourn, for you shall be comforted, and John 16.20.
and that the Heavens will pass away with a great noise, the Elements melt with fervent heat, the Earth and the Works therein will be burnt up, and then most rationally infers, seeing all these things shall be dissolved, what manner of Persons ought ye to be in all holy conversation and Godliness!
and that the Heavens will pass away with a great noise, the Elements melt with fervent heat, the Earth and the Works therein will be burned up, and then most rationally infers, seeing all these things shall be dissolved, what manner of Persons ought you to be in all holy Conversation and Godliness!
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He speaks of a new Heaven, and a new Earth wherein dwells Righteousness. Interpreters conclude that this refers not to the substance of the World which will remain,
He speaks of a new Heaven, and a new Earth wherein dwells Righteousness. Interpreters conclude that this refers not to the substance of the World which will remain,
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since this World must be purged by Fire, all that are Christians should endeavour after a greater measure of Purity, and ought to be growing in Grace, and in the Knowledg of Christ continually. In the words we find,
since this World must be purged by Fire, all that Are Christians should endeavour After a greater measure of Purity, and ought to be growing in Grace, and in the Knowledge of christ continually. In the words we find,
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the Knowledg of this Object must not be meerly notional, verbum notitiae connotat affectum, light and heat, clearer views and dearer and stronger Loves must go together.
the Knowledge of this Object must not be merely notional, verbum notitiae connotat affectum, Light and heat, clearer views and Dearer and Stronger Loves must go together.
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3. The Persons who are to labour after a greater measure of Knowledg and those are real Christians, who have attained to some degree of spiritual Understanding;
3. The Persons who Are to labour After a greater measure of Knowledge and those Are real Christians, who have attained to Some degree of spiritual Understanding;
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and that which is as the Light of the Sun, should be augmented so as to equal the light of seven days, should grow more and more glorious. 4. The Arguments to perswade;
and that which is as the Light of the Sun, should be augmented so as to equal the Light of seven days, should grow more and more glorious. 4. The Arguments to persuade;
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1. Christ is their Lord; a Lord most great, most gracious, the more this is understood, the better will his Service be liked, as honourable and advantageous;
1. christ is their Lord; a Lord most great, most gracious, the more this is understood, the better will his Service be liked, as honourable and advantageous;
1. To what goes before, grow in Grace and Knowledg NONLATINALPHABET, and hence we may observe, That the way to increase in Grace is to increase in the Knowledg of Christ, the means of Grace will be found inefficacious and empty, will convey nothing,
1. To what Goes before, grow in Grace and Knowledge, and hence we may observe, That the Way to increase in Grace is to increase in the Knowledge of christ, the means of Grace will be found inefficacious and empty, will convey nothing,
He is head over all things to his Church, which is his Body, and is called to shew the reality and plentifulness of Communication, the fulness of him who filleth all in all, Eph. 1. ult.
He is head over all things to his Church, which is his Body, and is called to show the reality and plentifulness of Communication, the fullness of him who fills all in all, Ephesians 1. ult.
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The Gospel which rev••ls Christ, 〈 … 〉 mystery, which the Angels themselves desire to 〈 … 〉 looking, they admire the manifold wisdom of God, the exceeding riches of his Grace and love;
The Gospel which rev••ls christ, 〈 … 〉 mystery, which the Angels themselves desire to 〈 … 〉 looking, they admire the manifold Wisdom of God, the exceeding riches of his Grace and love;
1. The Knowledg of Christ is of the greatest Excellency. The Apostle calls this NONLATINALPHABET, Phil. 3.8. Yea doubtless, and I c•••t •ll things but loss for the Excellency of the Knowledg of Christ Jesus my Lord;
1. The Knowledge of christ is of the greatest Excellency. The Apostle calls this, Philip 3.8. Yea doubtless, and I c•••t •ll things but loss for the Excellency of the Knowledge of christ jesus my Lord;
other kind of Knowledg is like Light from the S•ars, this like b•am• from the Sun. Christ is called the Sun of Righteousness. He is called Wisd•m in the abstract, Prov. 1.20. in the Hebrew it is NONLATINALPHABET Wisdom; in him i• •he Sum, the Perfection of Wisdom.
other kind of Knowledge is like Light from the S•ars, this like b•am• from the Sun. christ is called the Sun of Righteousness. He is called Wisd•m in the abstract, Curae 1.20. in the Hebrew it is Wisdom; in him i• •he Sum, the Perfection of Wisdom.
To know him does assimu•ate and make us like him, and when we shall have a full view of him in glory, we shall to our utmost capacity fully resemble him:
To know him does assimu•ate and make us like him, and when we shall have a full view of him in glory, we shall to our utmost capacity Fully resemble him:
2. This Knowledg of Christ is of absolute necessity. In Scripture he is compared to those things, which are so needful that we cannot be without them 〈 ◊ 〉 M••t and Drink and Raiment.
2. This Knowledge of christ is of absolute necessity. In Scripture he is compared to those things, which Are so needful that we cannot be without them 〈 ◊ 〉 M••t and Drink and Raiment.
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Christ is the Bread of Life; the fountain of Living Water; we are to put on the Lord Jesus, his righteousness is t•• Garment, which must cover and secure us:
christ is the Bred of Life; the fountain of Living Water; we Are to put on the Lord jesus, his righteousness is t•• Garment, which must cover and secure us:
Who could ever have thought of God, his being manifested in the fl•sh, and redeeming the Church with his o••• Blood, if this had not been brought to Light by the Gospel? Th•se are indeed the deep things of God, which the Spirit reveals, 1 Cor. 2.10, 11. and power to discern them,
Who could ever have Thought of God, his being manifested in the fl•sh, and redeeming the Church with his o••• Blood, if this had not been brought to Light by the Gospel? Th•se Are indeed the deep things of God, which the Spirit reveals, 1 Cor. 2.10, 11. and power to discern them,
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and believe them, is from the same Spirit. 4. The Knowledg of Christ was communicated in a degree under the old Testament. The Prophets spake of him; and if they had not;
and believe them, is from the same Spirit. 4. The Knowledge of christ was communicated in a degree under the old Testament. The prophets spoke of him; and if they had not;
and therefore is said to be against them, Col. 2.14. but withal it did direct them to the Lord Jesus who was to appear once in the end of the World to put away Sin by the Sacrifice of himself.
and Therefore is said to be against them, Col. 2.14. but withal it did Direct them to the Lord jesus who was to appear once in the end of the World to put away since by the Sacrifice of himself.
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The Moral Law discovered their duty, convinced them of Sin, and declared the necessity of a Mediator to make an Atonement, The Apostle when he witnessed, that Christ should suffer and be the first that should rise from the dead,
The Moral Law discovered their duty, convinced them of since, and declared the necessity of a Mediator to make an Atonement, The Apostle when he witnessed, that christ should suffer and be the First that should rise from the dead,
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he sticks not to affirm, that he said no other things ••an what Moses and the Prophets did say should come, Act. 26.22, 23. Moses saw Christ and his Cross,
he sticks not to affirm, that he said no other things ••an what Moses and the prophets did say should come, Act. 26.22, 23. Moses saw christ and his Cross,
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and esteemed the reproach of Christ greater riches th•• the Treasures of Egypt, Heb. 11.26. Abraham rejoyced to see his day, h• saw it and was glad, Joh. 8.56.
and esteemed the reproach of christ greater riches th•• the Treasures of Egypt, Hebrew 11.26. Abraham rejoiced to see his day, h• saw it and was glad, John 8.56.
Nay several thousands of years before the actual rising of this Sun of righteousness, there was some Light which caused a day break presently after the fall.
Nay several thousands of Years before the actual rising of this Sun of righteousness, there was Some Light which caused a day break presently After the fallen.
but that vail is done away in Christ, and we all may now with open Face behold as in a Glass the Lords Glory, 2 Cor. 3.18. The New Testament helps us to understand the Old, and adds de novo a far more glorious Light than ever shined before;
but that Vail is done away in christ, and we all may now with open Face behold as in a Glass the lords Glory, 2 Cor. 3.18. The New Testament helps us to understand the Old, and adds de novo a Far more glorious Light than ever shined before;
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and to hear those things which ye hear and have not heard them. 6. All true Believers in Christ have some Knowledg of him, Rom. 10.14. How shall they believe in him of whom they have not heard? As it was in the first Creation, God said let there be Light and there was Light;
and to hear those things which you hear and have not herd them. 6. All true Believers in christ have Some Knowledge of him, Rom. 10.14. How shall they believe in him of whom they have not herd? As it was in the First Creation, God said let there be Light and there was Light;
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Let the Church of Rome boast of the conveniences of Ignorance, and the sufficiency of implicite Faith; we shall shew our selves Children of Light by pleading for Light;
Let the Church of Rome boast of the conveniences of Ignorance, and the sufficiency of implicit Faith; we shall show our selves Children of Light by pleading for Light;
The Apostle Paul, who equalled James Cephas; and John, for in conference they added nothing to him, Gal. 2.6. who was caught up to the third Heaven, and there had abundance of revelations, and heard words which was not lawful to utter;
The Apostle Paul, who equaled James Cephas; and John, for in conference they added nothing to him, Gal. 2.6. who was caught up to the third Heaven, and there had abundance of revelations, and herd words which was not lawful to utter;
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Growing in the knowledg of Christ implies a fuller apprehension of his Godhead. Here is Majesty, Immensity, Glory, that may presently amaze and overwhelm us.
Growing in the knowledge of christ Implies a fuller apprehension of his Godhead. Here is Majesty, Immensity, Glory, that may presently amaze and overwhelm us.
Alas 'tis but a small portion of this that we can understand, but this must be known, that the self same perfections which are in the Father are likewise in the Son;
Alas it's but a small portion of this that we can understand, but this must be known, that the self same perfections which Are in the Father Are likewise in the Son;
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for He and his Father are one: Christ is the true God and Eternal Life, 1 John 5.20. 'tis a destructively heretical Gloss, to say he is styled God, only by a Figure.
for He and his Father Are one: christ is the true God and Eternal Life, 1 John 5.20. it's a destructively heretical Gloss, to say he is styled God, only by a Figure.
and by him all things consist, Col. 1.16, 17. And those excellent Creatures; all the Angels of God are commanded to worship him, Heb. 1.6. This Truth that Christ is God is more and more to be lookt into.
and by him all things consist, Col. 1.16, 17. And those excellent Creatures; all the Angels of God Are commanded to worship him, Hebrew 1.6. This Truth that christ is God is more and more to be looked into.
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Here is the Rock upon which the Church is 〈 ◊ 〉 so as the Gates of Hell shall not prevail against it, Mat. 16.18. The Godhead of Christ makes his blood a price of infinite value;
Here is the Rock upon which the Church is 〈 ◊ 〉 so as the Gates of Hell shall not prevail against it, Mathew 16.18. The Godhead of christ makes his blood a price of infinite valve;
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The Godhead of Christ gives efficacy to Ordinances, so that the dead are quickned, the blind are enlightned, the weak are strengthened and confirmed.
The Godhead of christ gives efficacy to Ordinances, so that the dead Are quickened, the blind Are enlightened, the weak Are strengthened and confirmed.
The Godhead of Christ puts life and vigour into the Christians Faith, he may safely be trusted who is God only wise, who is the Lord Almighty, whose mercy and faithfulness endure for ever.
The Godhead of christ puts life and vigour into the Christians Faith, he may safely be trusted who is God only wise, who is the Lord Almighty, whose mercy and faithfulness endure for ever.
2. Growing in the knowledge of Christ implies a clearer sight of his humanity, how often is he called the Son of Man as well as the Son of God. One of the Fathers imagined that this was the fault and the fall of the reprobate Angels, a proud enviousness, at the forethought of the Son of God his advancing;
2. Growing in the knowledge of christ Implies a clearer sighed of his humanity, how often is he called the Son of Man as well as the Son of God. One of the Father's imagined that this was the fault and the fallen of the Reprobate Angels, a proud enviousness, At the forethought of the Son of God his advancing;
that many of the good Angels became Divels, because they refused to worship Adam. 'Tis a great Mystery of Godliness, that God is manifested in the flesh, 1 Tim. 3.16. The Word was made flesh and dwelt among us, says the beloved Disciple, Joh. 1.14.
that many of the good Angels became Devils, Because they refused to worship Adam. It's a great Mystery of Godliness, that God is manifested in the Flesh, 1 Tim. 3.16. The Word was made Flesh and dwelled among us, Says the Beloved Disciple, John 1.14.
and was in all things excepting sinful infirmities made like unto them, that he might be a merciful and faithful High Priest, to make Reconciliation for their Iniquities, Heb. 2.17.
and was in all things excepting sinful infirmities made like unto them, that he might be a merciful and faithful High Priest, to make Reconciliation for their Iniquities, Hebrew 2.17.
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Christ is man, and this man is Gods greatest favourite, far greater than Joseph to Pharaoh, or Mordecai to Ahasuerus. He has the highest place in Heaven,
christ is man, and this man is God's greatest favourite, Far greater than Joseph to Pharaoh, or Mordecai to Ahasuerus. He has the highest place in Heaven,
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Christ was the person pitched upon from eternity to be the Saviour of the Elect of God, 1 Pet. 1.20. Who verily was foreordained befo•e the foundation of the world but was manifest in these last times for you.
christ was the person pitched upon from eternity to be the Saviour of the Elect of God, 1 Pet. 1.20. Who verily was foreordained befo•e the Foundation of the world but was manifest in these last times for you.
There was a compact and agreement made between the Father and the Son, The Son agrees in fulness of time to be made of a Woman, to take a body, to offer up himself without spot to God,
There was a compact and agreement made between the Father and the Son, The Son agrees in fullness of time to be made of a Woman, to take a body, to offer up himself without spot to God,
The Prophet Zachariah tells •s of a Counsel of Peace between the Lord of H••• and Christ, whose name is the Branch, Zach. 6.12, 13. And the Apostle speaks of the promise of eternal life, which God, who cannot lie, promised before the world began; Tit. 1.2. This promise may very well be conceived to be made to the Son, that he should give eternal life, to all that were given him of the Father.
The Prophet Zachariah tells •s of a Counsel of Peace between the Lord of H••• and christ, whose name is the Branch, Zach 6.12, 13. And the Apostle speaks of the promise of Eternal life, which God, who cannot lie, promised before the world began; Tit. 1.2. This promise may very well be conceived to be made to the Son, that he should give Eternal life, to all that were given him of the Father.
And when the Saints behold that Christ is the Person from eternity designed to be a Saviour, they may include that God hath a love to them, a care of them;
And when the Saints behold that christ is the Person from eternity designed to be a Saviour, they may include that God hath a love to them, a care of them;
and a purpose of Grace towards them from everlasting, and how securely and sweetly may they rest upon the blessed Jesus, not doubting but he is a person every way fit and sufficient to finish that work of Redemption, which he undertook according to the appointment of his Father.
and a purpose of Grace towards them from everlasting, and how securely and sweetly may they rest upon the blessed jesus, not doubting but he is a person every Way fit and sufficient to finish that work of Redemption, which he undertook according to the appointment of his Father.
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It is not without reason that the History of these is so largely penned by all the four Evangelists, certainly there is much in his Crucifixion, which it concerns Believers to pry into.
It is not without reason that the History of these is so largely penned by all the four Evangelists, Certainly there is much in his Crucifixion, which it concerns Believers to pry into.
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and just before he breathed out his last, his Father hid his face, his sufferings were unconceivably increased by a dreadful desertion, which made him roar out my God, my God, why hast thou forsaken me.
and just before he breathed out his last, his Father hid his face, his sufferings were unconceivably increased by a dreadful desertion, which made him roar out my God, my God, why hast thou forsaken me.
and how easily does it drown the cry of sin for vengeance? The blood and sufferings of Christ applied and relyed on by Faith, justifie the sinner, silence Satan the accuser, purge the conscience from dead works,
and how Easily does it drown the cry of since for vengeance? The blood and sufferings of christ applied and relied on by Faith, justify the sinner, silence Satan the accuser, purge the conscience from dead works,
When Christ was rise• d•e sends this Message to his Disciples, that they might be well assur•• his God was theirs, his Father their Father. John 20.17. Go in my Brethren and say to them, I ascend to my Father and your Father, to my God and your God.
When christ was rise• d•e sends this Message to his Disciples, that they might be well assur•• his God was theirs, his Father their Father. John 20.17. Go in my Brothers and say to them, I ascend to my Father and your Father, to my God and your God.
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If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God, set your affecti•n on things •bove,
If you then be risen with christ, seek those things which Are above, where christ Sitteth At the right hand of God, Set your affecti•n on things •bove,
Finally a power to con••rm and establish the soul in Grace, for Christ being ••ised from the •ead di•th no 〈 ◊ 〉, death hath no more dominion o•er him, and they that are once really quickened by him, shall never more become dead in sins and 〈 ◊ 〉 passes,
Finally a power to con••rm and establish the soul in Grace, for christ being ••ised from the •ead di•th no 〈 ◊ 〉, death hath no more dominion o•er him, and they that Are once really quickened by him, shall never more become dead in Sins and 〈 ◊ 〉 passes,
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but shall continue faithful to the death, and may confidently expect a joyful resurrection, Christ is risen as the first fruits of them that slept. 1 Cor. 15.20.
but shall continue faithful to the death, and may confidently expect a joyful resurrection, christ is risen as the First fruits of them that slept. 1 Cor. 15.20.
Therefore there will be an Harvest at the end of the world, when all the bodies of the Saints that were sown in Corruption, shall be raised in Incorruption, that were sown in dishonour, shall be raised in Glory.
Therefore there will be an Harvest At the end of the world, when all the bodies of the Saints that were sown in Corruption, shall be raised in Incorruption, that were sown in dishonour, shall be raised in Glory.
The Apostle having spoken of the excellency of the knowledge of Christ, presently declares his desire to be found in him, not having his own Righteousness,
The Apostle having spoken of the excellency of the knowledge of christ, presently declares his desire to be found in him, not having his own Righteousness,
moreover Christ himself is Jehovah, the true God, else his obedience and sufferings would not have been sufficient to have been our justifying Righteousness; This Righteousness is said to be imputed; and imputed by the Lord himself;
moreover christ himself is Jehovah, the true God, Else his Obedience and sufferings would not have been sufficient to have been our justifying Righteousness; This Righteousness is said to be imputed; and imputed by the Lord himself;
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So Jerusalem, the Church is called after her Husbands Name, the Lord our Righteousness, Jer. 33.16. to shew the reality of the imputation of this righteousness, and the real and blessed benefits that follow upon it.
So Jerusalem, the Church is called After her Husbands Name, the Lord our Righteousness, Jer. 33.16. to show the reality of the imputation of this righteousness, and the real and blessed benefits that follow upon it.
That guilt which we have contracted by our impenitency and unbelief, which are sins against the Gospel, can be removed out of Gods sight only by the righteousness, by the blood and death of his Son. All Justification therefore before God, whether our sins have been against the first or the second Covenant is purely, meerly by this righteousness of Jesus Christ;
That guilt which we have contracted by our impenitency and unbelief, which Are Sins against the Gospel, can be removed out of God's sighed only by the righteousness, by the blood and death of his Son. All Justification Therefore before God, whither our Sins have been against the First or the second Covenant is purely, merely by this righteousness of jesus christ;
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this Article of imputed righteousness must stand, or the Church will fall. And the better Christ is known, the more confidently shall we own his righteousness.
this Article of imputed righteousness must stand, or the Church will fallen. And the better christ is known, the more confidently shall we own his righteousness.
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for we have a great high Priest that is passed into the Heavens Jesus the Son of God, Heb. 4.14, 16. Here is the reason why the Saints Prayers are so mighty and prevalent;
for we have a great high Priest that is passed into the Heavens jesus the Son of God, Hebrew 4.14, 16. Here is the reason why the Saints Prayers Are so mighty and prevalent;
they are backt with the Intercession of Christ; nay, 'tis upon this that the Apostle concludes believers Salvation to the uttermost, Heb. 7.25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lives to make Intercession for them.
they Are backed with the Intercession of christ; nay, it's upon this that the Apostle concludes believers Salvation to the uttermost, Hebrew 7.25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lives to make Intercession for them.
8. Growing in the knowledg of Christ, implies being better acquainted with his great Power, and continual presence with his Church which is so nearly related to Him. Behold!
8. Growing in the knowledge of christ, Implies being better acquainted with his great Power, and continual presence with his Church which is so nearly related to Him. Behold!
nay his Body, that he will be with her always to the end of the world, Mat. 28. ult. The Church therefore in spight of Earth and Hell shall last while the world lasts.
nay his Body, that he will be with her always to the end of the world, Mathew 28. ult. The Church Therefore in spite of Earth and Hell shall last while the world lasts.
See Zions carriage towards Sennacherib, the great King of Assyria, Esa. 37: 22. The Virgin Daughter of Sion hath despised thee and laughed thee to scorn:
See Zions carriage towards Sennacherib, the great King of Assyria, Isaiah 37: 22. The Virgae Daughter of Sion hath despised thee and laughed thee to scorn:
9. Growing in the knowledg of Christ implies a better understanding him as Mediatour of the new Covenant, so he is called Heb. 12: 23. On this Covenant, pardoning mercy, renewing grace,
9. Growing in the knowledge of christ Implies a better understanding him as Mediator of the new Covenant, so he is called Hebrew 12: 23. On this Covenant, pardoning mercy, renewing grace,
Now you must know that all their promises are yea and Amen in Christ, 2 Cor. 1: 20. The Covenant was made for his sake, 'twas ratified and confirmed by his death, his bloud is called the bloud of the everlasting Covenant, Heb. 13: 20. his bloud being shed, the Covenant stands good unto eternity.
Now you must know that all their promises Are yea and Amen in christ, 2 Cor. 1: 20. The Covenant was made for his sake, 'twas ratified and confirmed by his death, his blood is called the blood of the everlasting Covenant, Hebrew 13: 20. his blood being shed, the Covenant Stands good unto eternity.
hast thou not made promises of pardon, to the penitent and believing? promises of grace to the humble? promises of satisfaction to the hungry Souls? promises of joy and comfort to the mourners? In his Word God answered Yea. If you farther add, Lord!
hast thou not made promises of pardon, to the penitent and believing? promises of grace to the humble? promises of satisfaction to the hungry Souls? promises of joy and Comfort to the mourners? In his Word God answered Yea. If you farther add, Lord!
The day of this appearing is appointed, it draws very near, being hastned by the Prayers and sufferings of Saints, by the Sins and security of the World.
The day of this appearing is appointed, it draws very near, being hastened by the Prayers and sufferings of Saints, by the Sins and security of the World.
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Innocency will then be cleared, all enemies more then conquered, salvation will be perfected, the whole Church of Christ with all its members glorified, Col. 3: 4. When Christ who is our life shall appear then shall ye also appear with him in glory.
Innocency will then be cleared, all enemies more then conquered, salvation will be perfected, the Whole Church of christ with all its members glorified, Col. 3: 4. When christ who is our life shall appear then shall you also appear with him in glory.
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1. This knowledge of Christ would grow more and more certain. The Apostle speaks of Riches of full assurance of understanding to the acknowledgement of the Mystery of God and of the Father and of Christ, Col. 2: 2. The truths of Christ are certain in themselves, the mind should understand them as most certain, there should be an assurance of their certainty, a full assurance of it;
1. This knowledge of christ would grow more and more certain. The Apostle speaks of Riches of full assurance of understanding to the acknowledgement of the Mystery of God and of the Father and of christ, Col. 2: 2. The truths of christ Are certain in themselves, the mind should understand them as most certain, there should be an assurance of their certainty, a full assurance of it;
Finally he should see himself to be nothing, when he perceives that Christ is all in all, Col. 3.11. 3. This Knowledge of Christ should grow more Spiritual. He is not to be known after a carnal manner;
Finally he should see himself to be nothing, when he perceives that christ is all in all, Col. 3.11. 3. This Knowledge of christ should grow more Spiritual. He is not to be known After a carnal manner;
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He that believes in him shall never be confirm did, 1 Pet. 2: 6. Let 〈 ◊ 〉 this R•lya••e be called a ••lling faith; but without scoffing at her, let the Church of Christ be permitted to lean upon her Beloved while she is so weak as she is in the Wilderness of this World, Cant. 8.5. 5. The Knowledge of Christ should raise him higher and 〈 ◊ 〉 Christians estimation.
He that believes in him shall never be confirm did, 1 Pet. 2: 6. Let 〈 ◊ 〉 this R•lya••e be called a ••lling faith; but without scoffing At her, let the Church of christ be permitted to lean upon her beloved while she is so weak as she is in the Wilderness of this World, Cant 8.5. 5. The Knowledge of christ should raise him higher and 〈 ◊ 〉 Christians estimation.
Therefore let the Spark be blown up into a fla•• that may not be quenched by many Flouds of Water, that may be too strong for Death and Hell it self to conquer, Cant. 8.6, 7. 6. The Knowledge of Christ should have a great Aspect upon whatever else is revealed in the Word of God.
Therefore let the Spark be blown up into a fla•• that may not be quenched by many Floods of Water, that may be too strong for Death and Hell it self to conquer, Cant 8.6, 7. 6. The Knowledge of christ should have a great Aspect upon whatever Else is revealed in the Word of God.
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'Tis a great matter to know the truth as it is in Jesus, Eph. 4: 21. The Apostle tells us that he desired to know nothing else but Jesus Christ and him crucified, 1 Cor. 2: 2. will plainly intimate that he lookt upon other things with a respect unto Christ,
It's a great matter to know the truth as it is in jesus, Ephesians 4: 21. The Apostle tells us that he desired to know nothing Else but jesus christ and him Crucified, 1 Cor. 2: 2. will plainly intimate that he looked upon other things with a respect unto christ,
and indeed without such a respect what knowledge can be profitable, what knowledge can be comfortable? Luther said, In Christs Crucif•• 〈 … 〉 Theologia, & cognitio De•.
and indeed without such a respect what knowledge can be profitable, what knowledge can be comfortable? Luther said, In Christ Crucif•• 〈 … 〉 Theology, & cognitio De•.
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It is inexcusable to be slothful, where the Master is so good, the promised assistance so great, the commands far from grievous, and the reward eternal.
It is inexcusable to be slothful, where the Master is so good, the promised assistance so great, the commands Far from grievous, and the reward Eternal.
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Obedience is reasonable, pleasant, necessary, we should be stedfast, and always abound herein. Labour shall not be in vain, 1 Cor. 15: 58. 8 The Knowledge of Christ should cause great glorifying and joy.
obedience is reasonable, pleasant, necessary, we should be steadfast, and always abound herein. Labour shall not be in vain, 1 Cor. 15: 58. 8 The Knowledge of christ should cause great glorifying and joy.
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Well may believers who have no confidence in the Flesh, who worship God in the Spirit rejoyce in Christ Jesus, Phil. 3: 3. God in Christ is become their Father,
Well may believers who have no confidence in the Flesh, who worship God in the Spirit rejoice in christ jesus, Philip 3: 3. God in christ is become their Father,
and he will not disinherit any of his Children 〈 ◊ 〉 he has adopted, but they shall abide in the House forever, nothing shall separate them from his love.
and he will not disinherit any of his Children 〈 ◊ 〉 he has adopted, but they shall abide in the House forever, nothing shall separate them from his love.
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The marriage union between Christ and them shall never be dissolved: Mansions are preparing for them in Heaven where there is everlasting light and pleasantness;
The marriage Union between christ and them shall never be dissolved: Mansions Are preparing for them in Heaven where there is everlasting Light and pleasantness;
Well may they love their Lord, and believing rejoyce with joy unspeakable and full of glory, 1 Pet. 1: •. In the third place the Directions follow, how you may increase and grow in the Knowledge of Jesus Christ. The directions are these:
Well may they love their Lord, and believing rejoice with joy unspeakable and full of glory, 1 Pet. 1: •. In the third place the Directions follow, how you may increase and grow in the Knowledge of jesus christ. The directions Are these:
and there is danger of being reduced to the works of darkness. The want of greater light, is the cause of doubts and fears, disconsolateness and confusion.
and there is danger of being reduced to the works of darkness. The want of greater Light, is the cause of doubts and fears, disconsolateness and confusion.
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How little do you know of Christ in comparison of what you ought or might? Are you got beyond the surface of Gospel Mysteries? how far from searching into the heart of them,
How little do you know of christ in comparison of what you ought or might? are you god beyond the surface of Gospel Mysteres? how Far from searching into the heart of them,
For shame be not Babes in knowledge but in understanding be ye men, 1 Cor. 14: 20. Let it very much humble you to consider the small progress you have made in knowledge, notwithstanding the great advantages you have had of improvement.
For shame be not Babes in knowledge but in understanding be you men, 1 Cor. 14: 20. Let it very much humble you to Consider the small progress you have made in knowledge, notwithstanding the great advantages you have had of improvement.
He that rightly understands the Lord Jesus, understands how to have his guilt removed, his heart renewed, his conscience calmed, his Soul secured, and that for ever.
He that rightly understands the Lord jesus, understands how to have his guilt removed, his heart renewed, his conscience calmed, his Soul secured, and that for ever.
and herein they have embraced for the truths of Christ, and the reason is, because their hearts being proud, God thwarted them, and their pride blinded them.
and herein they have embraced for the truths of christ, and the reason is, Because their hearts being proud, God thwarted them, and their pride blinded them.
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but even here you are to acknowledge God. Certainly then when searching into the Mysteries of the Gospel, you must be sensible that the sharpest understanding has need of illumination from above.
but even Here you Are to acknowledge God. Certainly then when searching into the Mysteres of the Gospel, you must be sensible that the Sharpest understanding has need of illumination from above.
5. Look unto Jesus himself, for in him are had all treasuries of Wisdom and Knowledge, Col. 2: 3. The Sun is seen by its own light, the knowledge of Christ is derived from himself.
5. Look unto jesus himself, for in him Are had all treasuries of Wisdom and Knowledge, Col. 2: 3. The Sun is seen by its own Light, the knowledge of christ is derived from himself.
There was good reason why the Apostle should wish that the Lord Jesus might be with Timothy's Spirit, 2 Tim. 4: 22. that he might be better instructed,
There was good reason why the Apostle should wish that the Lord jesus might be with Timothy's Spirit, 2 Tim. 4: 22. that he might be better instructed,
The Psalmist who was wiser then his enemies, that understood more then his teachers, that had greater understanding then the Ancients Psal. 119: 98, 99, 100 how often and how earnestly does he cry to be taught of God, v. 33, 34. Teach me O Lord the way of thy Statutes and I shall keep it to the end;
The Psalmist who was Wiser then his enemies, that understood more then his Teachers, that had greater understanding then the Ancients Psalm 119: 98, 99, 100 how often and how earnestly does he cry to be taught of God, v. 33, 34. Teach me Oh Lord the Way of thy Statutes and I shall keep it to the end;
these are the truths of Christ in the Gospel, and the Spirit reveals them, which also could more have entred into the heart of men, 1 Cor. 2: 9, 10. Lay hold of the promise of the Spirit, which the Father is more forward to give;
these Are the truths of christ in the Gospel, and the Spirit reveals them, which also could more have entered into the heart of men, 1 Cor. 2: 9, 10. Lay hold of the promise of the Spirit, which the Father is more forward to give;
take heed of grieving this holy Spirit, deliver up your selves to his guidance, and hear what he saith unto the Churches, and he will lead you farther into all truth, and glorify Christ, Joh. 16: 14. by causing you to see more of his beauty, more of his glory.
take heed of grieving this holy Spirit, deliver up your selves to his guidance, and hear what he Says unto the Churches, and he will led you farther into all truth, and Glorify christ, John 16: 14. by causing you to see more of his beauty, more of his glory.
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but try the Spirits whether they are of God, and the Trial is to be made with reference to Christ, v. 2. It is much to be observed, that Satan the Father of lies in broaching of heresies, has struck at our Lord Jesus in a special manner.
but try the Spirits whither they Are of God, and the Trial is to be made with Referente to christ, v. 2. It is much to be observed, that Satan the Father of lies in broaching of heresies, has struck At our Lord jesus in a special manner.
Pelagius opposed his Grace, and Antichrist would fain banish his Gospel, and hinder him from being lookt unto as the only Mediatour. You that are the Sheep of Christ hearken not to the voice of such strangers, but flee from them.
Pelagius opposed his Grace, and Antichrist would fain banish his Gospel, and hinder him from being looked unto as the only Mediator. You that Are the Sheep of christ harken not to the voice of such Strangers, but flee from them.
Be not like Children toss't too and fro, and carried about with every wind of Doctrine, as you would become perfect men in the knowledge of the Son of God, and attain to the measure of the Stature of the fulness of Christ, Eph. 4: 13, 14. 8. Abstain from worldly and fleshly lusts, these put out the Souls ey• and take away the heart.
Be not like Children tossed too and from, and carried about with every wind of Doctrine, as you would become perfect men in the knowledge of the Son of God, and attain to the measure of the Stature of the fullness of christ, Ephesians 4: 13, 14. 8. Abstain from worldly and fleshly Lustiest, these put out the Souls ey• and take away the heart.
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The cleaner your hearts are from pride, envy, passion, malice, evil concupiscence and covetousness; the clearer will the eyes of your understandings be to see the Lord Jesus.
The cleaner your hearts Are from pride, envy, passion, malice, evil concupiscence and covetousness; the clearer will the eyes of your understandings be to see the Lord jesus.
The Apostle bids the Ephesians Chap. 4: 22, 23. to put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts:
The Apostle bids the Ephesians Chap. 4: 22, 23. to put off Concerning the former Conversation the old man, which is corrupt according to the deceitful Lustiest:
So Col. 3: 5, 10. Mortify your members which are upon Earth, fornication, uncleanness, inordinate affection, &c. and then it follows put on the new man which is renewed in knowledge after the Image of him that created him.
So Col. 3: 5, 10. Mortify your members which Are upon Earth, fornication, uncleanness, inordinate affection, etc. and then it follows put on the new man which is renewed in knowledge After the Image of him that created him.
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Solomon tells us, He that walketh with the wise sh•ll be wise, but a companion of fools shall be destroyed, Prov. 13: 20. Value the communion of Saints,
Solomon tells us, He that walks with the wise sh•ll be wise, but a Companion of Fools shall be destroyed, Curae 13: 20. Valve the communion of Saints,
The weaker Christians should learn of the stronger •specially of their Teachers, and Teachers themselves by i••••ing light to others, would find then own light increased:
The Weaker Christians should Learn of the Stronger •specially of their Teachers, and Teachers themselves by i••••ing Light to Others, would find then own Light increased:
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If knowledge pulls you up, you •re not really great and grown, but only swell'd and diseased, as a Father observes, Superbia non est magnitude sed tumor;
If knowledge pulls you up, you •re not really great and grown, but only swelled and diseased, as a Father observes, Superbia non est magnitude sed tumor;
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And here I might speak largely, first of all to them that are without Christ; you that are in this state, must needs he also without hope, and with us God in the world.
And Here I might speak largely, First of all to them that Are without christ; you that Are in this state, must needs he also without hope, and with us God in the world.
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Christ calls after you to this day, though you have long rejected him; behold he stand at the door and knocks, Prov. 3.20. waiting that he may be gracious.
christ calls After you to this day, though you have long rejected him; behold he stand At the door and knocks, Curae 3.20. waiting that he may be gracious.
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The Apostle Paul speaks of his being apprehended of Jesus Christ, Phil. 3: 12. And when our Lord Jesus apprehended him and graciously received him, whom did he receive? it was a Blasphemer, 〈 ◊ 〉 Persecut•r and Injurious: and yet he obtained mercy.
The Apostle Paul speaks of his being apprehended of jesus christ, Philip 3: 12. And when our Lord jesus apprehended him and graciously received him, whom did he receive? it was a Blasphemer, 〈 ◊ 〉 Persecut•r and Injurious: and yet he obtained mercy.
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I• t•e Apostle had ransack all he could hardly have found a worse •rue, the• those mentioned, 1 Cor. 6.9, 10, 11. Fornicatours, Idolaters, Adulterers, •ffiminate abusers of themselves with Mankind, Thieves, Covetous, Drunkards, Revilers, Extortioners:
I• t•e Apostle had ransack all he could hardly have found a Worse •rue, the• those mentioned, 1 Cor. 6.9, 10, 11. Fornicators, Idolaters, Adulterers, •ffiminate Abusers of themselves with Mankind, Thieves, Covetous, Drunkards, Revilers, Extortioners:
and presently yield your selves to Jesus, saying, Lord we repent, we believe; help th•• our and ••belief, and heal the impenitency and •ardness of our hearts.
and presently yield your selves to jesus, saying, Lord we Repent, we believe; help th•• our and ••belief, and heal the impenitency and •ardness of our hearts.
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But you that are Believers are to look upon him as he is in Christ, now his wrath is taken away, he is the God of Love and Peace and Grace and comfort, you may discern his bowels yearning towards you, his everlasting arm embracing you, his Language is most sweet and full of kindness:
But you that Are Believers Are to look upon him as he is in christ, now his wrath is taken away, he is the God of Love and Peace and Grace and Comfort, you may discern his bowels yearning towards you, his everlasting arm embracing you, his Language is most sweet and full of kindness:
Under the Old Testament God was called the Lord that brought Israel out of Aegypt. Afterwards, the Lord that brought Judah out of the Land of the North.
Under the Old Testament God was called the Lord that brought Israel out of Egypt. Afterwards, the Lord that brought Judah out of the Land of the North.
The Believer may delight in the Law of God, Ps. 1.2. and prefer it before thousands of Gold and Silver, Ps. 119.72. and is to account it one of the choice new Covenant Blessings to have this Law written in his very heart, Heb. 8.10. Christ heals the natural enmity against the Law of God, which was in the hearts of believers;
The Believer may delight in the Law of God, Ps. 1.2. and prefer it before thousands of Gold and Silver, Ps. 119.72. and is to account it one of the choice new Covenant Blessings to have this Law written in his very heart, Hebrew 8.10. christ heals the natural enmity against the Law of God, which was in the hearts of believers;
If you are in Christ, Sin, though it has damned thousands,, yet you are freed from it's condemning Power, Rom. 8.1. There is therefore no condemnation to them that are in Christ Jesus:
If you Are in christ, since, though it has damned thousands,, yet you Are freed from it's condemning Power, Rom. 8.1. There is Therefore no condemnation to them that Are in christ jesus:
When he the second Adam was crucifyed, the old Adam was crucifyed with him, and truly the old Man with his Lusts and Deeds must be mortifyed, by the improvement of Christs Crucifixion, Rom. 6.6.
When he the second Adam was Crucified, the old Adam was Crucified with him, and truly the old Man with his Lustiest and deeds must be mortified, by the improvement of Christ Crucifixion, Rom. 6.6.
These good Angels are said to ascend and descend upon Christ, John. 1.51 Which Luther refers to their Contemplation of Christs divinity and humanity, V. der• in ead•m Persona, summa & infima conjunctissima.
These good Angels Are said to ascend and descend upon christ, John. 1.51 Which Luther refers to their Contemplation of Christ divinity and humanity, V. der• in ead•m Persona, summa & infima conjunctissima.
They are enemies to the C•oss of Christ, who mind e•rthly things, Phil. 3.18, 19. They are Strangers to the power of his resurrection, whose hearts and Treasure are not in Heaven.
They Are enemies to the C•oss of christ, who mind e•rthly things, Philip 3.18, 19. They Are Strangers to the power of his resurrection, whose hearts and Treasure Are not in Heaven.
Be not so eager after that which Christ lost his Life to deliver you from, Gal. 1.4. He gave himself that he might deliver us from this present evil world, acccording to the Will of God and our Father.
Be not so eager After that which christ lost his Life to deliver you from, Gal. 1.4. He gave himself that he might deliver us from this present evil world, according to the Will of God and our Father.
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6. Improve this knowledg of Christ with reference to Duties, Grace and perseverance in Grace. Let all your Duties be done in his Name, Gal. 3.17. that is in his Strength, and with expectation of acceptance, ••••rely upon the account of his Mediation. Apply your selves to him for grace to help in every time of need; Heb. 4.16. for grace to do, for grace to suffer, for grace to persevere, and stand perfect and compleat in all the will of God, Col. 4.12. The Believer in Christ, notwithstanding all weaknesses and remainders of indwelling sin is much safer than innocent Adam in Paradise;
6. Improve this knowledge of christ with Referente to Duties, Grace and perseverance in Grace. Let all your Duties be done in his Name, Gal. 3.17. that is in his Strength, and with expectation of acceptance, ••••rely upon the account of his Mediation. Apply your selves to him for grace to help in every time of need; Hebrew 4.16. for grace to do, for grace to suffer, for grace to persevere, and stand perfect and complete in all the will of God, Col. 4.12. The Believer in christ, notwithstanding all Weaknesses and remainders of indwelling since is much safer than innocent Adam in Paradise;
because Christ has engaged for believers, that they shall endure to the end, and that he will give them eternal, Life, and none sh••• pluck them out of his hand, and the hand of his father.
Because christ has engaged for believers, that they shall endure to the end, and that he will give them Eternal, Life, and none sh••• pluck them out of his hand, and the hand of his father.
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Your Cons•lation then will be strong, if you fly for refuge, to lay hold upon the hope set before you. Heb. 6.18. You that are Saints, well may you rejoyce in Christ Jesus, since by him you have received the atonement.
Your Cons•lation then will be strong, if you fly for refuge, to lay hold upon the hope Set before you. Hebrew 6.18. You that Are Saints, well may you rejoice in christ jesus, since by him you have received the atonement.
and they must needs at last be disappointed and worsted, for Christ will Reign till all his foes be made his footstool, Heb. 10.13. Julian the Emperour wanted neither Policy nor Valour, nor an armed power, and yet of a suddain he had a deadly wound given him;
and they must needs At last be disappointed and worsted, for christ will Reign till all his foes be made his footstool, Hebrew 10.13. Julian the Emperor wanted neither Policy nor Valour, nor an armed power, and yet of a sudden he had a deadly wound given him;
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and cries out Vicisti Galliaee, O Galilean (so he called Christ) thou hast overcome me. This will be the end of the stoutest and proudest of the Churches Adversaries.
and cries out Vicisti Galliaee, Oh Galilean (so he called christ) thou hast overcome me. This will be the end of the Stoutest and proudest of the Churches Adversaries.
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and is ready to deliver from that Bondage which the fear of Death causes, Heb. 2.15. The Apostle having eyed Christ and the Resurrection insults over this last enemy, 1 Cor. 15.53.
and is ready to deliver from that Bondage which the Fear of Death Causes, Hebrew 2.15. The Apostle having eyed christ and the Resurrection insults over this last enemy, 1 Cor. 15.53.
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The dying Christian, when he lifts up his eyes to his Lord and Saviour, he may say then with Laurentius, No•••• 〈 ◊ 〉 non habet, the night of Death hath no darkness in it,
The dying Christian, when he lifts up his eyes to his Lord and Saviour, he may say then with Laurentius, No•••• 〈 ◊ 〉 non habet, the night of Death hath no darkness in it,
Christ is none already, as your forerunner, nay as your representative, and has taken possession of the incorruptible and undefiled inheritance, Heb. 6.20.
christ is none already, as your forerunner, nay as your representative, and has taken possession of the incorruptible and undefiled inheritance, Hebrew 6.20.
Quest. How may our belief of Gods Governing the world support us in all wordly distractions? SERMON XIII. PSALM XCVII. 1, 2. The Lord reigneth, let the Earth rejoyce, let the multitude of Isles be glad thereof.
Quest. How may our belief of God's Governing the world support us in all wordly distractions? SERMON XIII. PSALM XCVII. 1, 2. The Lord Reigneth, let the Earth rejoice, let the multitude of Isles be glad thereof.
THE State of affairs is oftentimes (and so it is at this day) so involved and confused, that we need not wonder if we see men of wisdom greatly perplexed in their spirits, and almost sunk into discouragement.
THE State of affairs is oftentimes (and so it is At this day) so involved and confused, that we need not wonder if we see men of Wisdom greatly perplexed in their spirits, and almost sunk into discouragement.
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The best of Saints, whose hearts are most furnished and fortified with grace, would be of all others most subject to discomposure, were it not that they feel peace and comfort flowing into them from the remembrance and sweet consideration of a God above.
The best of Saints, whose hearts Are most furnished and fortified with grace, would be of all Others most Subject to discomposure, were it not that they feel peace and Comfort flowing into them from the remembrance and sweet consideration of a God above.
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the restlesness, tumblings and tossings of the world, desireable comforts and delights blasted in a moment, afflictions and troubles breaking in with a sudden surprize, order quite subverted, Laws violated,
the restlessness, tumblings and tossings of the world, desirable comforts and delights blasted in a moment, afflictions and Troubles breaking in with a sudden surprise, order quite subverted, Laws violated,
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The spurious brood of Babylon cloathed in Scarlet, and prospering in the world, when at the same time the precious Sons of Zion, comparable to the finest Gold, are esteemed as earthen pitchers,
The spurious brood of Babylon clothed in Scarlet, and prospering in the world, when At the same time the precious Sons of Zion, comparable to the Finest Gold, Are esteemed as earthen pitchers,
and firmely believe a wheel within a wheel, an unseen hand, which steadily and prudently guides and directs all things, keeping up a beautiful order where reason can discern nothing but at ataxie and confusion.
and firmly believe a wheel within a wheel, an unseen hand, which steadily and prudently guides and directs all things, keeping up a beautiful order where reason can discern nothing but At ataxy and confusion.
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But if we will repaire unto the Sanctuarie, and consult the divine Oracles, and believe them when they tell us that the eternal God, our God is the Rector and Governour of the world, it will revive our Spirits, reduce our Souls into their right frame,
But if we will repair unto the Sanctuary, and consult the divine Oracles, and believe them when they tell us that the Eternal God, our God is the Rector and Governor of the world, it will revive our Spirits, reduce our Souls into their right frame,
2. Here is an Exhortation to joy and gladness upon account of the Lords reigning. Let the Earth rejoyce, and let the multitude of Isles be glad thereof. i. e.
2. Here is an Exhortation to joy and gladness upon account of the lords reigning. Let the Earth rejoice, and let the multitude of Isles be glad thereof. i. e.
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or if you please, you may understand the Gentiles, because that passage of the Prophet, Isa. 42: 4. The Isles shall waite for his Law, is by the Evangelist rendered thus, Mat. 12: 21. In his name shall the Gentiles trust.
or if you please, you may understand the Gentiles, Because that passage of the Prophet, Isaiah 42: 4. The Isles shall wait for his Law, is by the Evangelist rendered thus, Mathew 12: 21. In his name shall the Gentiles trust.
In the handling thereof I shall observe this method. 1. Enquire what Government is. 2. Prove that God doth Govern the World. 3. Shew why this should support and comfort his People? 4. Improve the whole in a way of use.
In the handling thereof I shall observe this method. 1. Inquire what Government is. 2. Prove that God does Govern the World. 3. Show why this should support and Comfort his People? 4. Improve the Whole in a Way of use.
for the ordering and directing of Persons, and things to their right and proper ends. In this description of Government are three things to be considered and spoken to.
for the ordering and directing of Persons, and things to their right and proper ends. In this description of Government Are three things to be considered and spoken to.
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they ought not so much to design the lifting up of themselves, as the lifting up the Name of God and Christ in the world, especially in their own Dominions.
they ought not so much to Design the lifting up of themselves, as the lifting up the Name of God and christ in the world, especially in their own Dominions.
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The inferior and subordinate end is the good of the Communities, the happiness and welfare of the whole Country, the peace, comfort and prosperitie of all the People, over whom Governours are set.
The inferior and subordinate end is the good of the Communities, the happiness and welfare of the Whole Country, the peace, Comfort and Prosperity of all the People, over whom Governors Are Set.
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they have a right to do this, so they use their power rightly, and obedience is due from their People, obedience to all their just and lawful commands;
they have a right to do this, so they use their power rightly, and Obedience is due from their People, Obedience to all their just and lawful commands;
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and animadvert on those that are refractorie and stubborn, and also to defend, reward and encourage all persons studious and careful of performing their duty.
and animadvert on those that Are refractory and stubborn, and also to defend, reward and encourage all Persons studious and careful of performing their duty.
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The Crown and Scepter are not so glorious as that for which he is advanced, the Sword committed to him must be drawn against the enemies of God, and truth and holiness;
The Crown and Sceptre Are not so glorious as that for which he is advanced, the Sword committed to him must be drawn against the enemies of God, and truth and holiness;
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In a Nation you know there are many inferiour Magistrates and under-Officers, yet it followeth not but the King is supreme, who authorizeth, influences, directs and limits them by his Laws.
In a nation you know there Are many inferior Magistrates and under-Officers, yet it follows not but the King is supreme, who authorizeth, influences, directs and Limits them by his Laws.
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There are upon Earth many Governours, various forms of Government, yea the Angels in Heaven are ministring Spirits, employed in special and weighty matters.
There Are upon Earth many Governors, various forms of Government, yea the Angels in Heaven Are ministering Spirits, employed in special and weighty matters.
1. First, the light of nature hath discovered this, and by the glimmering thereof (though it burn dimly as a Candle in the Socket) many among the Heathens have been led to the knowledg of it, and constrained to acknowledg it.
1. First, the Light of nature hath discovered this, and by the glimmering thereof (though it burn dimly as a Candle in the Socket) many among the heathens have been led to the knowledge of it, and constrained to acknowledge it.
It must be granted that they groped, and were exceedingly in the dark, differing much one from another in their Sentiments about the Deitie and his Providence. Some plainly denyed a God;
It must be granted that they groped, and were exceedingly in the dark, differing much one from Another in their Sentiments about the Deity and his Providence. some plainly denied a God;
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but he is only an insignificant idle Spectator, who minds and regards nothing. Some were of opinion, that God doth not attend to the meaner and inferiour Creatures,
but he is only an insignificant idle Spectator, who minds and regards nothing. some were of opinion, that God does not attend to the meaner and inferior Creatures,
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as that they left almost no place for second Causes. Thus, poor Creatures were they divided among themselves, having their understandings miserably darkened.
as that they left almost no place for second Causes. Thus, poor Creatures were they divided among themselves, having their understandings miserably darkened.
But many among the Heathens, yea their most learned men, and of their most famous Sects, Platonists, Stoickes, Pythagoreans, did own the Divine Providence and Government,
But many among the heathens, yea their most learned men, and of their most famous Sects, Platonists, Stoics, pythagoreans, did own the Divine Providence and Government,
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and create darkness, I make peace and create evil, I the Lord do all these things, Psal. 34: 16, 17. The face of the Lord is against them that do evil, to cut off the remembrance of them from the Earth;
and create darkness, I make peace and create evil, I the Lord do all these things, Psalm 34: 16, 17. The face of the Lord is against them that do evil, to Cut off the remembrance of them from the Earth;
The Righteous cry, and the Lord heareth, and delivereth them out of all their distresses: Ephes. 1: 11. He worketh all things according to the counsel of his own will.
The Righteous cry, and the Lord hears, and Delivereth them out of all their Distresses: Ephesians 1: 11. He works all things according to the counsel of his own will.
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That being which we call God is the first, highest, noblest, and incomparably the most excellent Being of all, infinite and unchangeable in all perfections,
That being which we call God is the First, highest, Noblest, and incomparably the most excellent Being of all, infinite and unchangeable in all perfections,
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It is true, as I before hinted unto you, though some men cheerfully acknowledged a Governing and overruling Providence over humane actions and affairs,
It is true, as I before hinted unto you, though Some men cheerfully acknowledged a Governing and overruling Providence over humane actions and affairs,
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judging of him by earthly Potentates, who take State upon them, and trouble not themselves with any but the more weighty and momentous affairs of their Dominions,
judging of him by earthly Potentates, who take State upon them, and trouble not themselves with any but the more weighty and momentous affairs of their Dominions,
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And what dishonour can all or any of this be to him? is it possible, that his doing so should render him cheap to the children of men? nay, it is not enough to commend him to all wise and thinking persons, that he is so great a God,
And what dishonour can all or any of this be to him? is it possible, that his doing so should render him cheap to the children of men? nay, it is not enough to commend him to all wise and thinking Persons, that he is so great a God,
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but that humbling of himself is glorifying of himself, and it doth deservedly commend and endeare him to his People, Psalm 36: 6, 7. O Lord, thou preservest man and beast,
but that humbling of himself is glorifying of himself, and it does deservedly commend and endear him to his People, Psalm 36: 6, 7. Oh Lord, thou preservest man and beast,
That is an unnatural Father, unworthy indeed to be called man, who doth not according to his best knowledg and abilitie, mind his children and Govern them.
That is an unnatural Father, unworthy indeed to be called man, who does not according to his best knowledge and ability, mind his children and Govern them.
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He built this huge and stately Fabrick, and he furnished it with all its Inhabitants, from the highest and most glorious Angel to the meanest and most contemptible Insect;
He built this huge and stately Fabric, and he furnished it with all its Inhabitants, from the highest and most glorious Angel to the Meanest and most contemptible Insect;
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The third thing we have to do is to shew how our belief of Gods Governing the world may support us in all worldly distractions, this is a great question, very seasonable,
The third thing we have to do is to show how our belief of God's Governing the world may support us in all worldly distractions, this is a great question, very seasonable,
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and fetch comfort from it, we must consider these following particulars: 1. Gods accomplishment for the work. 2. The extent of his Government. 3. The properties thereof. 4. Several things relating to the Church and its living Members.
and fetch Comfort from it, we must Consider these following particulars: 1. God's accomplishment for the work. 2. The extent of his Government. 3. The properties thereof. 4. Several things relating to the Church and its living Members.
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It is indeed a business too hard for a Creatures hand to dispatch, and a burden too heavy for a created shoulder to bear up under ▪ some ambitious Princes have been,
It is indeed a business too hard for a Creatures hand to dispatch, and a burden too heavy for a created shoulder to bear up under ▪ Some ambitious Princes have been,
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and are said to be aspiring afte• an Universal Monarchy, which they never did, nor never shall attain, it is bigger than their graspe, a thing too high and too hard for them.
and Are said to be aspiring afte• an Universal Monarchy, which they never did, nor never shall attain, it is bigger than their grasp, a thing too high and too hard for them.
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And indeed those Princes which rule well, and mind their work and duty, find the Crowns which they have, are lined with cares enough to make their heads ake, and their hearts too sometimes.
And indeed those Princes which Rule well, and mind their work and duty, find the Crowns which they have, Are lined with Cares enough to make their Heads ache, and their hearts too sometime.
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and direct them to most noble and excellent ends, who but God can take these several scattered sherds and unite them together in one curious and amiable piece of workmanship, who but God can take these jarring discords and turn them into an admirable and delightful harmonie.
and Direct them to most noble and excellent ends, who but God can take these several scattered sherds and unite them together in one curious and amiable piece of workmanship, who but God can take these jarring discords and turn them into an admirable and delightful harmony.
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Those that have many Irons in the fire, business scattered up and down, must needs suffer some of those Irons to cool, some of that business to lye by neglected,
Those that have many Irons in the fire, business scattered up and down, must needs suffer Some of those Irons to cool, Some of that business to lie by neglected,
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but how little a portion is heard of him, and the Thunder of his Power who can understand? The Power of his Thunder is great, which discovered the forrest,
but how little a portion is herd of him, and the Thunder of his Power who can understand? The Power of his Thunder is great, which discovered the forest,
and makes the hinds to calve, what then is the Thunder of his Power when God doth but whisper a rebuke into the eare of a man, that maketh his beauty to consume like a moth? what then can he do,
and makes the hinds to calve, what then is the Thunder of his Power when God does but whisper a rebuke into the ear of a man, that makes his beauty to consume like a moth? what then can he do,
but he laid aside his Weapons of indignation, and in the greatness of his compassion cryed out, How shall I give thee up Ephraim? how shall I deliver thee Judah? how shall I make thee as Ad•nah,
but he laid aside his Weapons of Indignation, and in the greatness of his compassion cried out, How shall I give thee up Ephraim? how shall I deliver thee Judah? how shall I make thee as Ad•nah,
how shall I set thee as Zeboim? my heart is turned within me, I will not execute the fierceness of mine anger, I will not return to destroy Ephraim, for I am God and not man.
how shall I Set thee as Zeboim? my heart is turned within me, I will not execute the fierceness of mine anger, I will not return to destroy Ephraim, for I am God and not man.
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And take this in general, The whole world, and whatsoever is contained within the compass of Heaven and Earth, are ordered by him as his Family, the Church is regarded and cared for by him as his endeared Spouse,
And take this in general, The Whole world, and whatsoever is contained within the compass of Heaven and Earth, Are ordered by him as his Family, the Church is regarded and cared for by him as his endeared Spouse,
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unless he support we cannot stir a step, nor strike a stroke, nor speak a word nor form a thought, God suspends the Creatures Actions when he pleaseth,
unless he support we cannot stir a step, nor strike a stroke, nor speak a word nor from a Thought, God suspends the Creatures Actions when he Pleases,
God orders and directes actions to ends never designed by the doer, yea he makes the most vile and wicked actions subservient to most excellent and most noble ends.
God order and directs actions to ends never designed by the doer, yea he makes the most vile and wicked actions subservient to most excellent and most noble ends.
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Pharoahs Cruelty made Israel multiply, so that the more they were deprest, the more they flourished, Romes persecutions have been Sions Enlargements,
Pharaohs Cruelty made Israel multiply, so that the more they were depressed, the more they flourished, Romes persecutions have been Zions Enlargements,
and the bloud of the Martyrs the Seed of the Church Josephs Brethrens selling him was a step to his preferment in the Court of Pharoah, and a sending him before to preserve the use of his Father and of his Family.
and the blood of the Martyrs the Seed of the Church Josephs Brothers' selling him was a step to his preferment in the Court of Pharaoh, and a sending him before to preserve the use of his Father and of his Family.
The crucifying of our dear Jesus was the saving of Believers, and by his most pretious bloud, which the Jews and Romans most wickedly spilt, were all the Elect of God redeemed from Hell and everlasting destruction.
The crucifying of our dear jesus was the Saving of Believers, and by his most precious blood, which the jews and Romans most wickedly spilled, were all the Elect of God redeemed from Hell and everlasting destruction.
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but he doth also direct, order and overrule those actions, so that their product and issue shall be admirable, wicked men have base and sordid ends in the Commission of Sin,
but he does also Direct, order and overrule those actions, so that their product and issue shall be admirable, wicked men have base and sordid ends in the Commission of since,
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The Blessing of God makes rich, and not mans diligence without it, when you are sick, it is your wisdom and duty to send for the most able, skilful and faithful Physitians,
The Blessing of God makes rich, and not men diligence without it, when you Are sick, it is your Wisdom and duty to send for the most able, skilful and faithful Physicians,
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NONLATINALPHABET, things hard to be understood, many riddles, which nonplus and puzzle men of the largest and most piercing Intellectuals, 23. Job. 8, 9, 10. Behold, I go forward,
, things hard to be understood, many riddles, which nonplus and puzzle men of the Largest and most piercing Intellectuals, 23. Job. 8, 9, 10. Behold, I go forward,
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Some of them indeed are obvious, plain and easie, we may upon the first view give a satisfactory account of them, we may read righteousness, equity, mercy, goodness, love in them,
some of them indeed Are obvious, plain and easy, we may upon the First view give a satisfactory account of them, we may read righteousness, equity, mercy, Goodness, love in them,
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It is certainly fatal to the world, when a young, heady and foolish Phaeton is got into the chariot of the Sun. Whither will not fiery steads carry an Ass and others with him,
It is Certainly fatal to the world, when a young, heady and foolish Phaeton is god into the chariot of the Sun. Whither will not fiery steads carry an Ass and Others with him,
Those dark and obscure passages of Providence, at which good men are startled, and by which all men are posed, are most excellent and curious stroakes,
Those dark and Obscure passages of Providence, At which good men Are startled, and by which all men Are posed, Are most excellent and curious Strokes,
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He acts not according to their will, •ut his own, and fulfils all his pleasure. 2. The wisdom of God in his working, He doth all according to his counsel;
He acts not according to their will, •ut his own, and fulfils all his pleasure. 2. The Wisdom of God in his working, He does all according to his counsel;
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As the rod of Moses prevailed against the rods of the Magicians, so do the thoughts and counsels of God against all other thoughts and counsels that run counter and bid defiance to them, Psal. 135: 6. Whatsoever the Lord pleased, that he did, in the Heaven,
As the rod of Moses prevailed against the rods of the Magicians, so do the thoughts and Counsels of God against all other thoughts and Counsels that run counter and bid defiance to them, Psalm 135: 6. Whatsoever the Lord pleased, that he did, in the Heaven,
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and in the Earth, and in the Seas, and in all d•ep places Gods will obtains and hath the upperhand every where Down Man, down Pope, down Devil, you must yield, things shall not be as you will, but as God will.
and in the Earth, and in the Seas, and in all d•ep places God's will obtains and hath the upperhand every where Down Man, down Pope, down devil, you must yield, things shall not be as you will, but as God will.
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How resolved was Pharaoh, he would do this and that, I, that he would, Exod. 15: 9. The enemy said, I will pursue, I will overtake, I will divide the spoile, my lust shall be satisfied upon them, I will draw my Sword, mine hand shall destroy them But God was full out as much resolved ▪ that as high and great and proud as Pharaoh was,
How resolved was Pharaoh, he would do this and that, I, that he would, Exod 15: 9. The enemy said, I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them, I will draw my Sword, mine hand shall destroy them But God was full out as much resolved ▪ that as high and great and proud as Pharaoh was,
yet he should not have his will, and God was too hard for him, verse 10. Thou didst blow with the wind, the Sea covered them, they sunk down as lead in the mighty waters, by the blast of God they perished,
yet he should not have his will, and God was too hard for him, verse 10. Thou didst blow with the wind, the Sea covered them, they sunk down as led in the mighty waters, by the blast of God they perished,
Observe that passage, which plainly speaks Gods power over the Spirits and wills of men, Exod. 34: 23, 24. Gods command there was this, thrice in the year shall all your men children appear before the Lord God of Israel;
Observe that passage, which plainly speaks God's power over the Spirits and wills of men, Exod 34: 23, 24. God's command there was this, thrice in the year shall all your men children appear before the Lord God of Israel;
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The Jews were invironed with enemies, and those enemies might very well desire their Land, because it was a good and pleasant Land, flowing with milk and hony;
The jews were environed with enemies, and those enemies might very well desire their Land, Because it was a good and pleasant Land, flowing with milk and honey;
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And this may afford strong consolation to us in the very worst of times, and when things are darkest, that God, whom we own and serve, hath such a mighty and effectual influence upon the hearts and wills of men,
And this may afford strong consolation to us in the very worst of times, and when things Are Darkest, that God, whom we own and serve, hath such a mighty and effectual influence upon the hearts and wills of men,
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Rather, where we cannot comprehend him, let us adore him, and give him the justification of faith, still resolving with Jeremy to hold fast this conclusion, Righteous art thou, O Lord.
Rather, where we cannot comprehend him, let us adore him, and give him the justification of faith, still resolving with Jeremiah to hold fast this conclusion, Righteous art thou, Oh Lord.
Christ leads them into his Banquetting-House, and there spreads over them the banner of his love, which affords the surest protection, and the sweetest shade.
christ leads them into his Banquetting-House, and there spreads over them the banner of his love, which affords the Surest protection, and the Sweetest shade.
when their best beloved Jesus kisseth them with the kisses of his lips, and by his own Spirit witnesseth with theirs that they are the Children of God,
when their best Beloved jesus Kisses them with the Kisses of his lips, and by his own Spirit Witnesseth with theirs that they Are the Children of God,
what are mines of gold, and rocks of Diamonds, what are Lordships and mannors, what are Crowns and Scepters, what Kingdoms and Empires to one drachme of grace, one smile from Heaven, one whisper of divine love, one embrace of a Saviour? Cursed, said noble Galeacius, be that man, who counteth all the world worth one hours communion with Jesus Christ,
what Are mines of gold, and Rocks of Diamonds, what Are Lordship's and manors, what Are Crowns and Sceptres, what Kingdoms and Empires to one drachma of grace, one smile from Heaven, one whisper of divine love, one embrace of a Saviour? Cursed, said noble Galeacius, be that man, who counteth all the world worth one hours communion with jesus christ,
But then, stay till the winding up of the bottom, till that last and great day shall dawn, in which there will be a revelation of the righteous Judgment of God,
But then, stay till the winding up of the bottom, till that last and great day shall dawn, in which there will be a Revelation of the righteous Judgement of God,
and sit upon Thrones, possessed of a fulness of joy, and sporting themselves in Rivers of pleasure, under the brightest and warmest beams of divine love,
and fit upon Thrones, possessed of a fullness of joy, and sporting themselves in rivers of pleasure, under the Brightest and warmest beams of divine love,
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and in the most endearing embraces of the Lord Jesus, and in the plenarie uninterrupted enjoyment of those things, which eye hath not seen nor ear heard,
and in the most endearing embraces of the Lord jesus, and in the plenary uninterrupted enjoyment of those things, which eye hath not seen nor ear herd,
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Then all the world, the most stupid and unteachable part of it will be throughly convinced, that there is a reward for the righteous, a God that Judgeth in the Earth,
Then all the world, the most stupid and unteachable part of it will be thoroughly convinced, that there is a reward for the righteous, a God that Judgeth in the Earth,
The last thing promised for the proof of the point, that Gods governing the world may well support us in the midst of all distractions, is to present to your consideration several things more particularly relating to the Church and People of this God. And they are these:
The last thing promised for the proof of the point, that God's governing the world may well support us in the midst of all distractions, is to present to your consideration several things more particularly relating to the Church and People of this God. And they Are these:
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Doubtless they may believingly expect all good from him, all kindness, all comforts from him, who hath been graciously pleased to put himself into all relations unto them.
Doubtless they may believingly expect all good from him, all kindness, all comforts from him, who hath been graciously pleased to put himself into all relations unto them.
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and from thence he saw sufficient encouragement to conclude that, he should not want. What mayest thou then, O believer, argue from all Gods relations.
and from thence he saw sufficient encouragement to conclude that, he should not want. What Mayest thou then, Oh believer, argue from all God's relations.
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and engage wisdom, and open the Exchequer, and stick at no pains, no expence, Isa. 43: 4. Since thou wast precious in my sight, thou hast been honourable,
and engage Wisdom, and open the Exchequer, and stick At no pains, no expense, Isaiah 43: 4. Since thou wast precious in my sighed, thou hast been honourable,
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4. God hath especially charged himself with his Church and People, as a good King looks upon it as his duty to study and promote the weal and comfort of all his Dominions,
4. God hath especially charged himself with his Church and People, as a good King looks upon it as his duty to study and promote the weal and Comfort of all his Dominions,
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5. God hath already done great and marvellous things for his Church and People, not only being at charge upon them in the ordinary way of his common Providence,
5. God hath already done great and marvellous things for his Church and People, not only being At charge upon them in the ordinary Way of his Common Providence,
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but likewise putting forth extraordinary and magnificent acts whensoever their case did call for them. Miracles have been nothing to him at such a time;
but likewise putting forth extraordinary and magnificent acts whensoever their case did call for them. Miracles have been nothing to him At such a time;
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The course of nature was for a while stopt, and the Sun made to stand still upon Gibeon, and the Moon in the Valley of Ajalon, that his People might avenge themselves upon their enemies.
The course of nature was for a while stopped, and the Sun made to stand still upon Gibeon, and the Moon in the Valley of Ajalon, that his People might avenge themselves upon their enemies.
When Israel had generally perverted their way, and turned aside to abominable idolatry, there were still reserved seven thousand faithful worshippers, that had not bowed the knee to Baal. In the thickest darkness and most furious rage of Popery there were those that owned and pleaded,
When Israel had generally perverted their Way, and turned aside to abominable idolatry, there were still reserved seven thousand faithful worshippers, that had not bowed the knee to Baal. In the thickest darkness and most furious rage of Popery there were those that owned and pleaded,
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2. God hath employed Angels for his Churches comfort and advantage, who knowing it to be the will and pleasure of their great Creator, do most readily comply and cheerfully obey.
2. God hath employed Angels for his Churches Comfort and advantage, who knowing it to be the will and pleasure of their great Creator, do most readily comply and cheerfully obey.
As the gates of Hell set themselves against it, so doth the Host of Heaven engage for it, Heb. 1: 14. They are all ministring Spirits sent forth to minister for them, who shall be Heirs of Salvation? When the Prophet Elisha was in some danger from environing enemies, the Mountain was immediately garrisoned with Horses and fiery Chariots, that came in to be his guard.
As the gates of Hell Set themselves against it, so does the Host of Heaven engage for it, Hebrew 1: 14. They Are all ministering Spirits sent forth to minister for them, who shall be Heirs of Salvation? When the Prophet Elisha was in Some danger from environing enemies, the Mountain was immediately garrisoned with Horses and fiery Chariots, that Come in to be his guard.
from what corner soever the wind hath blown, it hath done Christs garden a real and sensible kindness, both the North and the South wind have made spices to flow forth.
from what corner soever the wind hath blown, it hath done Christ garden a real and sensible kindness, both the North and the South wind have made spices to flow forth.
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and live not according to the rules of the Gospel. Yea there are not only decaying Professors, but also false hypocritical pretenders creep into Churches;
and live not according to the rules of the Gospel. Yea there Are not only decaying Professors, but also false hypocritical pretenders creep into Churches;
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Upon these two accounts, when times are saddest, and persecution hottest, whatever may be said of the actings of men, there is no cause to complain of male administration on Gods part,
Upon these two accounts, when times Are Saddest, and persecution hottest, whatever may be said of the actings of men, there is no cause to complain of male administration on God's part,
Do you, all you that profess Religion and godliness, look to it that the number of Christians be not diminished and lessened through your wretched Apostacy,
Do you, all you that profess Religion and godliness, look to it that the number of Christians be not diminished and lessened through your wretched Apostasy,
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When wicked and ungodly men are plotting against the Church, and persecuting of her Children, they act indeed like unreasonable men, in digging up those very foundations, on which themselves stand,
When wicked and ungodly men Are plotting against the Church, and persecuting of her Children, they act indeed like unreasonable men, in digging up those very foundations, on which themselves stand,
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And as God continues the world for the sake of the Church, so he hath great of things yet in his purpose and promise, which must by no means fail for their accomplishment.
And as God continues the world for the sake of the Church, so he hath great of things yet in his purpose and promise, which must by no means fail for their accomplishment.
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Such as these, the giving great peace to her Children, the bringing down her proud and insulting enemies, especially that grand and implacable one, Babylon. The bringing in both his ancient people the Jews, and the fulness of the Gentiles. The making the place of his feet glorious,
Such as these, the giving great peace to her Children, the bringing down her proud and insulting enemies, especially that grand and implacable one, Babylon. The bringing in both his ancient people the jews, and the fullness of the Gentiles. The making the place of his feet glorious,
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and setting up the Mountain of his House in the top of the Mountains, and causing the Kings of the Earth to bring their glory and the honour of the Nations into it.
and setting up the Mountain of his House in the top of the Mountains, and causing the Kings of the Earth to bring their glory and the honour of the nations into it.
for there always is a sweet harmony and perfect agreement between Providences and promises, yea the great work and business of Providence is to give accomplishment to the promises.
for there always is a sweet harmony and perfect agreement between Providences and promises, yea the great work and business of Providence is to give accomplishment to the promises.
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Who should speak his glory, and live his praise, and load his Altars, if the gates of Hell and endeavours of Rome should prevail against the Church? would Atheists, Papists,
Who should speak his glory, and live his praise, and load his Altars, if the gates of Hell and endeavours of Room should prevail against the Church? would Atheists, Papists,
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We may be confident that God will wisely steer the course, and carry the Ship of the Church safe into its Harbour, in which he hath his Name and Honour imbarqued.
We may be confident that God will wisely steer the course, and carry the Ship of the Church safe into its Harbour, in which he hath his Name and Honour embarked.
Suppose those cursed Philistines should take the Arke, yet know assuredly, the captivated Ark will be too hard for Dagon; graven Images and all Idolatry shall fall before it.
Suppose those cursed philistines should take the Ark, yet know assuredly, the captivated Ark will be too hard for Dagon; graved Images and all Idolatry shall fallen before it.
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God the Father hath set him up for his King upon his holy Hill of Zion, and hath so established and fixed his Throne, that he looks with scorn and contempt upon all the attempts of his enemies.
God the Father hath Set him up for his King upon his holy Hill of Zion, and hath so established and fixed his Throne, that he looks with scorn and contempt upon all the attempts of his enemies.
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He was incarnate for his Church, He was made under the Law for her, He became poor for her, He humbled himself for her, He laid down his Life for her, He bare the rage of man,
He was incarnate for his Church, He was made under the Law for her, He became poor for her, He humbled himself for her, He laid down his Life for her, He bore the rage of man,
Read and rejoyce while you read that account given of him, Isa. 9: 7. Of the increase of his Government and peace there shall be no end, upon the Throne of David,
Read and rejoice while you read that account given of him, Isaiah 9: 7. Of the increase of his Government and peace there shall be no end, upon the Throne of David,
and Israel is brought back to the Red Sea. We may now take up that complaint, Isa. 26: 17, 18. Like a Woman with Child that draweth near the time of her delivery, is in pain,
and Israel is brought back to the Read Sea. We may now take up that complaint, Isaiah 26: 17, 18. Like a Woman with Child that draws near the time of her delivery, is in pain,
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But O! the dreadful stormes of wrath that shall fall upon the wicked and incorrigible of the world, what Thunder-bolts will God assail them with, that shall strike them down into that lake which burns with Fire and Brimstone, and shall never be quenched.
But OH! the dreadful storms of wrath that shall fallen upon the wicked and incorrigible of the world, what Thunderbolts will God assail them with, that shall strike them down into that lake which burns with Fire and Brimstone, and shall never be quenched.
When you wisely rule your own Spirits, and order your own affections, and your lives and conversations, there is a promise, that unto such God will shew his Salvation.
When you wisely Rule your own Spirits, and order your own affections, and your lives and conversations, there is a promise, that unto such God will show his Salvation.
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If inraged Persecutors add to his sufferings, in so doing t••y add to his Crown; and by making his burden heavy, they make his glory the more exceeding weighty.
If enraged Persecutors add to his sufferings, in so doing t••y add to his Crown; and by making his burden heavy, they make his glory the more exceeding weighty.
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Let a Minister of the Gospel present you with never so precious a Cordial, made up of the most choice and excellent Ingredients, it will do you no good unless it be mingled by you with Faith;
Let a Minister of the Gospel present you with never so precious a Cordial, made up of the most choice and excellent Ingredients, it will do you no good unless it be mingled by you with Faith;
and pray that you may have a well confirmed and improved Faith hereof, when the Faith is weak, it affords but weak comfort, do you strengthen your Faith,
and pray that you may have a well confirmed and improved Faith hereof, when the Faith is weak, it affords but weak Comfort, do you strengthen your Faith,
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A guilty Conscience doth always make a palsey-hand, which is tremulous and shaking, whensoever it goes about to lay hold upon God and Christ and the Covenant or any promise.
A guilty Conscience does always make a palsey-hand, which is tremulous and shaking, whensoever it Goes about to lay hold upon God and christ and the Covenant or any promise.
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and upon all occasions, Was he in straits, he looked to God? Was he in danger, he looked to God? Was he in fears, he still looked to God? and that supported him,
and upon all occasions, Was he in straits, he looked to God? Was he in danger, he looked to God? Was he in fears, he still looked to God? and that supported him,
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yet comfort your selves with this, that God sits at the helm, and he is our refuge and strength, a very present help in time of trouble, you will find serious reiterated meditation will be exceeding influential upon you.
yet Comfort your selves with this, that God sits At the helm, and he is our refuge and strength, a very present help in time of trouble, you will find serious reiterated meditation will be exceeding influential upon you.
therefore, saith He, in the shadow of thy wings will I rejoyce, he would both hide under it and rejoyce, Gods shadow should be both his shelter and his Paradise,
Therefore, Says He, in the shadow of thy wings will I rejoice, he would both hide under it and rejoice, God's shadow should be both his shelter and his Paradise,
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In the second Use I exhort and beseech you to evidence it unto the World, That your Belief of Gods Governing the World doth really support and chear you in the midst of the present Distractions,
In the second Use I exhort and beseech you to evidence it unto the World, That your Belief of God's Governing the World does really support and cheer you in the midst of the present Distractions,
Oh that, when it may be said, here is the cursed, hellish rage, and Bedlam, frantick Fury of Atheists and Papists, it may also be said, here is the Faith, and Patience of the Saints.
O that, when it may be said, Here is the cursed, hellish rage, and Bedlam, frantic Fury of Atheists and Papists, it may also be said, Here is the Faith, and Patience of the Saints.
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When there are those that make it their design and business to destroy and confound all things, do you rejoyce in this, That God Governs all wisely, powerfully, graciously,
When there Are those that make it their Design and business to destroy and confound all things, do you rejoice in this, That God Governs all wisely, powerfully, graciously,
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or meet with, are the Products of an Eternal Counsel, and shall at last (it may be ere long) issue in an happy close, however affairs go now, God hath bid us, say to the Righteous, it shall be well with him.
or meet with, Are the Products of an Eternal Counsel, and shall At last (it may be ere long) issue in an happy close, however affairs go now, God hath bid us, say to the Righteous, it shall be well with him.
We will not fear, such the Church, though the Earth be removed, and the Mountains be carried into the midst of the Sea, let the wicked fear where no fear is,
We will not Fear, such the Church, though the Earth be removed, and the Mountains be carried into the midst of the Sea, let the wicked Fear where no Fear is,
or his thoughts of him are low and unbecoming, for certain he doth not sanctifie the Lord of Host in his heart, let your faith be preserved in vigour and exercise:
or his thoughts of him Are low and unbecoming, for certain he does not sanctify the Lord of Host in his heart, let your faith be preserved in vigour and exercise:
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2. Evidence it by your perseverance in Godliness, hold on your way, make not use of any sinful means, neglect not any part of your duty to secure your selves and avoid danger;
2. Evidence it by your perseverance in Godliness, hold on your Way, make not use of any sinful means, neglect not any part of your duty to secure your selves and avoid danger;
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while you walk by rule, you may walk believingly and cheerfully while you walk regularly, the wound that a man gets by sin, will put him to far greater smart and pain, that all his sufferings for God and godliness would have done.
while you walk by Rule, you may walk believingly and cheerfully while you walk regularly, the wound that a man gets by since, will put him to Far greater smart and pain, that all his sufferings for God and godliness would have done.
3. Make it to appear by the Raisedness of your expectations, so the Church did in her low condition, Micah c. 7. v. 8. Rejoyce not against me, O mine Enemy,
3. Make it to appear by the Raisedness of your Expectations, so the Church did in her low condition, micah c. 7. v. 8. Rejoice not against me, Oh mine Enemy,
for the Lord will 〈 ◊ 〉 great things, and so we may say •t 〈 ◊ 〉 day, God will do great things, such as shall out do all that his •n •••les have done Gods last works in the world will be his greatest works,
for the Lord will 〈 ◊ 〉 great things, and so we may say •t 〈 ◊ 〉 day, God will do great things, such as shall out do all that his •n •••les have done God's last works in the world will be his greatest works,
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For the Occasion and coherence of these words in the Text, it is evident that the Apostle Paul in the Verse foregoing begins to recite and prove the Doctrine of the Resurrection from the Dead, which he doth there declare to be a great point of that Gospel which he had preached unto them, which also they had received, and wherein they did stand.
For the Occasion and coherence of these words in the Text, it is evident that the Apostle Paul in the Verse foregoing begins to recite and prove the Doctrine of the Resurrection from the Dead, which he does there declare to be a great point of that Gospel which he had preached unto them, which also they had received, and wherein they did stand.
3. Of the special Grace necessary in respect of this Gospel, viz. believing, unless ye believe, &c. for hereby we credit what is revealed, we imbrace what is offered,
3. Of the special Grace necessary in respect of this Gospel, viz. believing, unless you believe, etc. for hereby we credit what is revealed, we embrace what is offered,
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and without Hearing and Retaining what we hear, no saving Faith. 2. By way of Exception; in the end of the Verse, unless ye have believed in vain, your Hearing is in vain,
and without Hearing and Retaining what we hear, no Saving Faith. 2. By Way of Exception; in the end of the Verse, unless you have believed in vain, your Hearing is in vain,
And in order hereunto I shall shew, 1. What the Memory is. 2. The Excellency of this Faculty, especially in its primitive State. 3. The Corruption of it. 4. The Restauration or Sanctification of it. 5. The Ordinary Impediments thereof. 6. The proper Helps unto it. 7. Answer some Cavils of the wilful and some of the Doubts of the weak about it.
And in order hereunto I shall show, 1. What the Memory is. 2. The Excellency of this Faculty, especially in its primitive State. 3. The Corruption of it. 4. The Restauration or Sanctification of it. 5. The Ordinary Impediments thereof. 6. The proper Helps unto it. 7. Answer Some Cavils of the wilful and Some of the Doubts of the weak about it.
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yet I shall handle as it is seated in the rational Soul, where it is the Storehouse not only of whatsoever is brought in by the Eye and Ear, which are the two Senses of Discipline,
yet I shall handle as it is seated in the rational Soul, where it is the Storehouse not only of whatsoever is brought in by the Eye and Ear, which Are the two Senses of Discipline,
Its Office however is 1. to Receive such things as are presented to it, wherein it is fitly enough compared to soft Wax, which is prepared to receive any Impression made upon it. 2. To Retain and preserve what is laid up therein;
Its Office however is 1. to Receive such things as Are presented to it, wherein it is fitly enough compared to soft Wax, which is prepared to receive any Impression made upon it. 2. To Retain and preserve what is laid up therein;
wherefore it is oft call'd by the Antients, Venter animae, the belly of the Soul. There is a little Kingdom in the Soul of Man. The King or rather Vice-Roy is the Will, the Privy Counsel is the Understanding, the Judge is the Conscience,
Wherefore it is oft called by the Ancients, Venture Spirits, the belly of the Soul. There is a little Kingdom in the Soul of Man. The King or rather Vice-Roy is the Will, the Privy Counsel is the Understanding, the Judge is the Conscience,
And this intellectual memory is inseparable from the rational Soul; in that the Soul undoubtedly remembers, when it is quite separate from the body. Luke 16.25.
And this intellectual memory is inseparable from the rational Soul; in that the Soul undoubtedly remembers, when it is quite separate from the body. Lycia 16.25.
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By the help of Memory, we retain what we have read in Books, and what we have heard in Sermons or other Discourse, the Examples of Gods Mercies and Judgments for our Incouragement and Warning:
By the help of Memory, we retain what we have read in Books, and what we have herd in Sermons or other Discourse, the Examples of God's mercies and Judgments for our Encouragement and Warning:
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so that the Soul would be a poor Soul without the Memory, we may see the worth of this Faculty by those that are depriv'd of the use of it, that can remember no body,
so that the Soul would be a poor Soul without the Memory, we may see the worth of this Faculty by those that Are deprived of the use of it, that can Remember no body,
and of Atticus the Son of Herod the Sophist, that could never remember the Names of the Letters of the Alphabet, till his Father was fain to name four and twenty Boys by the Names of the several Letters, that he might retain them.
and of Atticus the Son of Herod the Sophist, that could never Remember the Names of the Letters of the Alphabet, till his Father was fain to name four and twenty Boys by the Names of the several Letters, that he might retain them.
Especially this Faculty was happy in its primitive State, for then its Reception was easy, the Impressions firm, the Recovery (if any use of it) ready,
Especially this Faculty was happy in its primitive State, for then its Reception was easy, the Impressions firm, the Recovery (if any use of it) ready,
It had the Neighbourhood of a clear Understanding, and of an holy Will, and Adam could not but remember his Creator in those Days of his Youth. III. The Corruption or Depravation of this Faculty:
It had the Neighbourhood of a clear Understanding, and of an holy Will, and Adam could not but Remember his Creator in those Days of his Youth. III. The Corruption or Depravation of this Faculty:
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There is, in all Actions and Accidents, two things considerable, 1. The Action, for example such a Text was handled, such a charitable Action done, such a Man brake his Leg, was drunk or the like 2. The Inference or Observation to be gathered from thence:
There is, in all Actions and Accidents, two things considerable, 1. The Actium, for Exampl such a Text was handled, such a charitable Actium done, such a Man brake his Leg, was drunk or the like 2. The Inference or Observation to be gathered from thence:
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Now the Memory lays up the former and can retain it a long time, but the Lesson which we should learn from it, that's neglected, that's forgotten. 2. Things Hurtful to us, to wit, Injuries, These usually stick in the memory, when better things slip out.
Now the Memory lays up the former and can retain it a long time, but the lesson which we should Learn from it, that's neglected, that's forgotten. 2. Things Hurtful to us, to wit, Injuries, These usually stick in the memory, when better things slip out.
so we may rationally remember them, but we must spiritually forget them, for else the remembrance of them generally doth us a great deal of hurt, but no good at all;
so we may rationally Remember them, but we must spiritually forget them, for Else the remembrance of them generally does us a great deal of hurt, but no good At all;
it cools our love, weakens our trust, and prepares us for revenge as did Amnon towards Absolon, 2 Sam. 13.32. 3. Things Sinful, thus we can remember a filthy Story seven years,
it cools our love, weakens our trust, and prepares us for revenge as did Amnon towards Absalom, 2 Sam. 13.32. 3. Things Sinful, thus we can Remember a filthy Story seven Years,
And herein the Memory is the great Nurse of Contemplative wickedness, and represents to the idle and sinful heart, all the sins it wots of, with renewed delight,
And herein the Memory is the great Nurse of Contemplative wickedness, and represents to the idle and sinful heart, all the Sins it wots of, with renewed delight,
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and so strengthens the impression, and doubles the guilt, Ezek. 23.19. She multiplyed her Whoredoms in calling to remembrance the days of her youth, wherein she had played the Harlot in the Land of Egypt.
and so strengthens the impression, and doubles the guilt, Ezekiel 23.19. She multiplied her Whoredoms in calling to remembrance the days of her youth, wherein she had played the Harlot in the Land of Egypt.
So that in this respect we may say, as Themistocles did to Simonides, when he offered to teach him The Art of Memory, rather, says he, teach me The art of Forgetfulness, for the things which I would not, I remember,
So that in this respect we may say, as Themistocles did to Simonides, when he offered to teach him The Art of Memory, rather, Says he, teach me The art of Forgetfulness, for the things which I would not, I Remember,
But these things being so exceeding many, great and useful, though I cannot enumerate them, yet I shall comprize the chief of them in these following general heads.
But these things being so exceeding many, great and useful, though I cannot enumerate them, yet I shall comprise the chief of them in these following general Heads.
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And yet whom do we more forget? Jerem. 2.32. Can a Maid forget her Ornaments, or a Bride her Attire? yet my people have forgotten me days without number.
And yet whom do we more forget? Jeremiah 2.32. Can a Maid forget her Ornament, or a Bride her Attire? yet my people have forgotten me days without number.
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And particularly what he hath done for us; the many and great Mercies and Deliverances, especially, the most remarkable of them, which every good Christian should have a Catalogue of, in his mind,
And particularly what he hath done for us; the many and great mercies and Deliverances, especially, the most remarkable of them, which every good Christian should have a Catalogue of, in his mind,
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Never was there such an Instance of free and transcendent Love in the World, as that the Eternal Son of God should give himself to be a Sacrifice to expiate our Sin,
Never was there such an Instance of free and transcendent Love in the World, as that the Eternal Son of God should give himself to be a Sacrifice to expiate our since,
which Remembrance sets a work all our Graces, our Faith, Love, Repentance, Thankfulness, &c. And without the frequent Use of this Ordinance, where it may be had, a defect will be forced in these Graces for the greatest things wear off with time,
which Remembrance sets a work all our Graces, our Faith, Love, Repentance, Thankfulness, etc. And without the frequent Use of this Ordinance, where it may be had, a defect will be forced in these Graces for the greatest things wear off with time,
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and Holy David himself found cause to charge it uopn his Soul, Ps. 102.3. Bless the Lord O my soul, and forget not all his benefits, &c. 3. The Truths of Religion, especially the most weighty, Malach. 1.4. Remember ye the Law of Moses my Servants, which I commanded unto him in Horeb for all Israel, with the Statutes and Judgments.
and Holy David himself found cause to charge it uopn his Soul, Ps. 102.3. Bless the Lord Oh my soul, and forget not all his benefits, etc. 3. The Truths of Religion, especially the most weighty, Malachi 1.4. remember you the Law of Moses my Servants, which I commanded unto him in Horeb for all Israel, with the Statutes and Judgments.
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And of these the Apostle Peter saith 2 Pet. 1.12, 13, 15. he would put the Christians in remembrance, though they knew them, that they might be established, in present Truth, yea he would stir them up by putting them in remembrance, as long as he lived.
And of these the Apostle Peter Says 2 Pet. 1.12, 13, 15. he would put the Christians in remembrance, though they knew them, that they might be established, in present Truth, yea he would stir them up by putting them in remembrance, as long as he lived.
The Doctrine of God, of Christ, of the Creation, of the Fall, of the Covenant of Grace, of Faith, Repentance, the Resurrection (as in my Text) and Judgment to come;
The Doctrine of God, of christ, of the Creation, of the Fallen, of the Covenant of Grace, of Faith, Repentance, the Resurrection (as in my Text) and Judgement to come;
these things should be so ingrafted into the hearts of Christians, that they should know and remember as well as their own Names or the rooms of their Houses;
these things should be so ingrafted into the hearts of Christians, that they should know and Remember as well as their own Names or the rooms of their Houses;
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How few do we find, that have been long Hearers of Gods Word, that can give any tolerable account of the Nature of that Faith by which the Soul lives! 4. The Duties of Religion.
How few do we find, that have been long Hearers of God's Word, that can give any tolerable account of the Nature of that Faith by which the Soul lives! 4. The Duties of Religion.
The Scripture that so often requires us to remember them, plainly implies that we are apt to forget them, what's the meaning of that, Exodus the 20 Chap. Verse 8. Remember the Sabboth to keep it holy, but that we easily forget it, we are surprized by it, it returns ere we are aware;
The Scripture that so often requires us to Remember them, plainly Implies that we Are apt to forget them, what's the meaning of that, Exodus the 20 Chap. Verse 8. remember the Sabbath to keep it holy, but that we Easily forget it, we Are surprised by it, it returns ere we Are aware;
so that Heb. 13. Verse 2, 3, 16. which is called by some, a Chapter of Remembrance, be not forgetful to entertain Strangers. Remember them that are in Bonds, to do good, and to Communicate forget not.
so that Hebrew 13. Verse 2, 3, 16. which is called by Some, a Chapter of Remembrance, be not forgetful to entertain Strangers. remember them that Are in Bonds, to do good, and to Communicate forget not.
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and to discharge the duties of our Relation, Callings, and all other duties toward God and toward men, is to forget Christianity it self. 5. Our Sins.
and to discharge the duties of our Relation, Callings, and all other duties towards God and towards men, is to forget Christianity it self. 5. Our Sins.
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How much of his wickedness doth the profane sinner forget? Lies, Oaths, rotten Language, Slander, Iniquities, all forgotten, till God in mercy or in wrath awaken their Consciences,
How much of his wickedness does the profane sinner forget? Lies, Oaths, rotten Language, Slander, Iniquities, all forgotten, till God in mercy or in wrath awaken their Consciences,
This is seldom actually remembred by any of us, too seldom virtually, especially by such as do directly run counter to it in the usual scene of their Lives.
This is seldom actually remembered by any of us, too seldom virtually, especially by such as do directly run counter to it in the usual scene of their Lives.
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And our Obligations to others, which should stick in our Memories, assoon worne off, whether they are formal, by promises; or virtual by kindnesses received;
And our Obligations to Others, which should stick in our Memories, As soon worn off, whither they Are formal, by promises; or virtual by Kindnesses received;
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and the Heathens, but even the brute Creatures themselves. One of whom, even a Lyon is credibly reported to have spared and cherished one Androdus, that was thrown to be devoured, having remembred that that very man had formerly pull'd a thorn out of his foot in his Den.
and the heathens, but even the brutus Creatures themselves. One of whom, even a lion is credibly reported to have spared and cherished one Androdus, that was thrown to be devoured, having remembered that that very man had formerly pulled a thorn out of his foot in his Den.
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wherein the Christian Church is almost every where so sorely distressed, that were it not for the Scripture and former Experience we might fear to hear her last groans.
wherein the Christian Church is almost every where so sorely distressed, that were it not for the Scripture and former Experience we might Fear to hear her last groans.
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an heart mortified to the World, sick of sin, and an heavenly frame of Soul, which being restless here, will of its own accord groan to have mortality swallowed up of Life.
an heart mortified to the World, sick of since, and an heavenly frame of Soul, which being restless Here, will of its own accord groan to have mortality swallowed up of Life.
and consequently, that there's need of restauration. The same method is prescribed after second falls, Revel. 2.6. Remember therefore from whence thou art fallen and repent.
and consequently, that there's need of restauration. The same method is prescribed After second falls, Revel. 2.6. remember Therefore from whence thou art fallen and Repent.
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so of this with the rest, and razeth out of it many sinful impressions which were there. 2. By strengthening it; for as sin weakens; so Grace strengthens the faculty.
so of this with the rest, and razes out of it many sinful impressions which were there. 2. By strengthening it; for as since weakens; so Grace strengthens the faculty.
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yet after their new birth would carry away a great deal of them. Gods spirit then helps them, and according to our Saviours promise, John 14.26. Brings all things to our Remembrance.
yet After their new birth would carry away a great deal of them. God's Spirit then helps them, and according to our Saviors promise, John 14.26. Brings all things to our Remembrance.
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Before regeneration, as the Heart, so the memory nauseates good things, as a foul stomack doth wholesom meat and delights in trash, it can hold nothing that's good,
Before regeneration, as the Heart, so the memory nauseates good things, as a foul stomach does wholesome meat and delights in trash, it can hold nothing that's good,
The Fringes that were appointed to the Children of Israel. Numb. 15.39, 40. Were to this end, that ye may look upon it and remember all the Commandments of the Lord and do them.
The Fringes that were appointed to the Children of Israel. Numb. 15.39, 40. Were to this end, that you may look upon it and Remember all the commandments of the Lord and do them.
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then cometh the wicked one and catcheth away that which was sowr in his heart. Words will be remembred to little purpose, when things are not understood;
then comes the wicked one and Catches away that which was sour in his heart. Words will be remembered to little purpose, when things Are not understood;
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And particularly the memory being prest to serve the stronger side, is so stuffed with the concerns of that tyrant lust, that it cannot intend any spiritual matter.
And particularly the memory being pressed to serve the Stronger side, is so stuffed with the concerns of that tyrant lust, that it cannot intend any spiritual matter.
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Especially these thoughts being more natural to our depraved hearts, and arising from sensible things will so stuff the memory, that there is no room for spiritual matters.
Especially these thoughts being more natural to our depraved hearts, and arising from sensible things will so stuff the memory, that there is no room for spiritual matters.
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More especially, when such cares and thoughts crowd in, just after we have been Reading or Hearing Gods Word, Mat. 13: 22. He also that received seed among thorns, is h• that heareth the Word:
More especially, when such Cares and thoughts crowd in, just After we have been Reading or Hearing God's Word, Mathew 13: 22. He also that received seed among thorns, is h• that hears the Word:
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you would not overload a Beast, why will you overload your own Spirits? particularly be sure that if possibly you can, you settle and digest your spiritual matters in your mind after Reading and Hearing,
you would not overload a Beast, why will you overload your own Spirits? particularly be sure that if possibly you can, you settle and digest your spiritual matters in your mind After Reading and Hearing,
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a full belly seldom hath a clear head, but that of drink is most evident, Prov. 31: 4, 5. It is not for Kings, ô Lemuel, it is not for Kings to drink Wine,
a full belly seldom hath a clear head, but that of drink is most evident, Curae 31: 4, 5. It is not for Kings, o Lemuel, it is not for Kings to drink Wine,
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and so they are ever learning and never come to the knowledg of truth, like them 2 Tim. 3: 7. Therefore look that ye understand and digest things by meditation; run not on too fast;
and so they Are ever learning and never come to the knowledge of truth, like them 2 Tim. 3: 7. Therefore look that you understand and digest things by meditation; run not on too fast;
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And thus I have shewed the hindrances of the memory, or what be the common causes of a bad memory, which is the fifth Point. VI. The sixth thing to be handled is the proper Helps to it:
And thus I have showed the hindrances of the memory, or what be the Common Causes of a bad memory, which is the fifth Point. VI. The sixth thing to be handled is the proper Helps to it:
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to wit, because the remembrance of the former induces, whereas the Woman being incorporated into another Family is sooner forgotten. Two things I would here recommend. 1. A sober Diet. For if excesses in meat and drink do disturb the brain,
to wit, Because the remembrance of the former induces, whereas the Woman being incorporated into Another Family is sooner forgotten. Two things I would Here recommend. 1. A Sobrium Diet. For if Excesses in meat and drink do disturb the brain,
And therefore take heed to your selves, lest at any time your hearts be overcharged with f•rfeiting and •••kenness and cares of this life, and so you quite forget that day that 〈 ◊ 〉 on men unawares, Luk. 21: 34. The Heathens went far in this moderation,
And Therefore take heed to your selves, lest At any time your hearts be overcharged with f•rfeiting and •••kenness and Cares of this life, and so you quite forget that day that 〈 ◊ 〉 on men unawares, Luk. 21: 34. The heathens went Far in this moderation,
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Its true, Man is born unto trouble, as the Spark do fly upward, Job 5: 7. And if we subject our minds unto them, our Souls will be like the raging Sea in perpetual agitation, and then the memory shattered;
Its true, Man is born unto trouble, as the Spark do fly upward, Job 5: 7. And if we Subject our minds unto them, our Souls will be like the raging Sea in perpetual agitation, and then the memory shattered;
Let Faith therefore ply its business upon Almighty God and his Promises, and then Isa. 26: 3. Thou wilt keep him in perfect peace, whose mind is staid on thee, because he trusteth in thee.
Let Faith Therefore ply its business upon Almighty God and his Promises, and then Isaiah 26: 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, Because he Trusteth in thee.
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Revolving them in the mind, that makes the impression deeper, and then the audible repeating of them greatly fixes them there, Deut. 11: 18, 19. Ye shall lay up these my words in your heart and in your Soul,
Revolving them in the mind, that makes the impression Deeper, and then the audible repeating of them greatly fixes them there, Deuteronomy 11: 18, 19. You shall lay up these my words in your heart and in your Soul,
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And it is recorded of Pythagoras, that he appointed his Schollars to recollect every night before they went to bed, what they had heard or done all that day.
And it is recorded of Pythagoras, that he appointed his Scholars to recollect every night before they went to Bed, what they had herd or done all that day.
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How much more should you on the Lords-day at night revive what you have heard, confer of it with others, repeat it to your Family, by all which you will relieve the weakness of this Faculty.
How much more should you on the Lord's day At night revive what you have herd, confer of it with Others, repeat it to your Family, by all which you will relieve the weakness of this Faculty.
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Socrates indeed held, that Letters proved the ruin of the memory, because before the invention of Letters, people committed worthy matters to memory, but afterward to Books;
Socrates indeed held, that Letters proved the ruin of the memory, Because before the invention of Letters, people committed worthy matters to memory, but afterwards to Books;
but also as a good preservative from sleeping under Gods ordinance, as also from gazing about, to the great distraction of the thoughts at that Sacred imployment. For alas!
but also as a good preservative from sleeping under God's Ordinance, as also from gazing about, to the great distraction of the thoughts At that Sacred employment. For alas!
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how many excellent Doctrines, Directions, and Marks have you heard, that are quite forgotten, which a discreet use of writing might have preserved unto you.
how many excellent Doctrines, Directions, and Marks have you herd, that Are quite forgotten, which a discreet use of writing might have preserved unto you.
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In so much that Idolatry and the worst Sins are in Scripture stil'd the forgetting of God, Psal. 9: 17. &c. Few of us would reckon it a small fault, to have a Servant frequently neglect his business and run into Errors,
In so much that Idolatry and the worst Sins Are in Scripture Styled the forgetting of God, Psalm 9: 17. etc. Few of us would reckon it a small fault, to have a Servant frequently neglect his business and run into Errors,
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For every Good and perfect Gift, whereof this is one, is from above, and cometh down from the Father of Lights, Jam. 1: 17. and therefore is to be sought by frequent and earnest Prayer;
For every Good and perfect Gift, whereof this is one, is from above, and comes down from the Father of Lights, Jam. 1: 17. and Therefore is to be sought by frequent and earnest Prayer;
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and to bring all things to our remembrance, And this Spirit you may have for asking, Luke 11.13. Your Heavenly Father shall give the Holy Spirit to them that ask him:
and to bring all things to our remembrance, And this Spirit you may have for asking, Lycia 11.13. Your Heavenly Father shall give the Holy Spirit to them that ask him:
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understand, that God will grant your Prayer herein, there being joyn'd with the same, a due use of all other means, on which earnest Prayer brings a Blessing.
understand, that God will grant your Prayer herein, there being joined with the same, a due use of all other means, on which earnest Prayer brings a Blessing.
And when you have heard a Sermon, look the Chest with Davids Prayer, 1 Chron. 29.18. O Lord keep this for ever in the imagination of the thoughts of my heart.
And when you have herd a Sermon, look the Chest with Davids Prayer, 1 Chronicles 29.18. Oh Lord keep this for ever in the imagination of the thoughts of my heart.
and you know, we read with attention the meanest Letter that is directed to us, and we observe every period of it, The Gospel is our Saviours Will and Testament;
and you know, we read with attention the Meanest letter that is directed to us, and we observe every Period of it, The Gospel is our Saviors Will and Testament;
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but when we have a mean and low opinion of heavenly Truths, or only a common kindness for them, they are then easily forgotten, Ps. 119.16. I will delight my self in thy Statutes:
but when we have a mean and low opinion of heavenly Truths, or only a Common kindness for them, they Are then Easily forgotten, Ps. 119.16. I will delight my self in thy Statutes:
When people read or hear, and presently plung themselves in forreign business, then generally all is lost, Jam. 1.24, 25. For he beholdeth himself, and goeth his way,
When people read or hear, and presently plung themselves in foreign business, then generally all is lost, Jam. 1.24, 25. For he beholdeth himself, and Goes his Way,
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By which is not meant a speculative and fruitless meditation, but that which is practical, that is, which digests the things we read or hear for use and practise, Psal. 119.11. Thy word have I hi••• my heart, that I might not sin against thee.
By which is not meant a speculative and fruitless meditation, but that which is practical, that is, which digests the things we read or hear for use and practise, Psalm 119.11. Thy word have I hi••• my heart, that I might not sin against thee.
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Here's a truth or a duty, or promise for such a time or case. Such rolling good things in our thoughts, doth habituate and familiarize them to the Soul, and they abide the longer.
Here's a truth or a duty, or promise for such a time or case. Such rolling good things in our thoughts, does habituate and familiarize them to the Soul, and they abide the longer.
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Hence what one Evangelist Mat. 26.75. calls remembring the word of Jesus that is spoken of Peter, the other calls it thinking, when he thought thereon he wept.
Hence what one Evangelist Mathew 26.75. calls remembering the word of jesus that is spoken of Peter, the other calls it thinking, when he Thought thereon he wept.
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and so their labour is lost and ours also. And so much for the Helps to a better Memory, which is the sixth point. VII. I come in the next place to answer some Cavils of the wilful, and also some Doubts of the weak.
and so their labour is lost and ours also. And so much for the Helps to a better Memory, which is the sixth point. VII. I come in the next place to answer Some Cavils of the wilful, and also Some Doubts of the weak.
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but the true extent of them, or else how can he possibly keep them? There are Ten Commandments, but there are ten hundred Duties commanded, and Sins forbidden;
but the true extent of them, or Else how can he possibly keep them? There Are Ten commandments, but there Are ten hundred Duties commanded, and Sins forbidden;
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and how shall those be performed, and these avoided, unless we remember them? And is there nothing but Commandments to be remembred? Are not the Promises of the Covenant, Are not the Doctrines of Life and Salvation to be remembred also? Surely this Apostle was of this mind,
and how shall those be performed, and these avoided, unless we Remember them? And is there nothing but commandments to be remembered? are not the Promises of the Covenant, are not the Doctrines of Life and Salvation to be remembered also? Surely this Apostle was of this mind,
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when he tells in the Text, that if the Corinthians kept not in memory what was preached unto them concerning that only Doctrine of the Resurrection from the dead, they would believe in vain,
when he tells in the Text, that if the Corinthians kept not in memory what was preached unto them Concerning that only Doctrine of the Resurrection from the dead, they would believe in vain,
But ye were best to beware of that Curse, Mal. 1.13. Cursed be the deceiver, which hath in his flock a Male, and sacrificeth to the Lord a corrupt thing.
But you were best to beware of that Curse, Malachi 1.13. Cursed be the deceiver, which hath in his flock a Male, and Sacrificeth to the Lord a corrupt thing.
If many of your Memories were dissected, I am afraid they would be found to be stuffed like that Roman Legates Sumpter, that was gorgeous enough without,
If many of your Memories were dissected, I am afraid they would be found to be stuffed like that Roman Legates Sumpter, that was gorgeous enough without,
and such like worthless trash, but I must turn now to the other Branch of this Point, which is to answer the doubts of the weak Christian in this case about the memory.
and such like worthless trash, but I must turn now to the other Branch of this Point, which is to answer the doubts of the weak Christian in this case about the memory.
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Ans. Memory may be said to be Present and Actual, or Future and Potential. Many things may slip out of a present and actual Memory, that yet may stick in the memory potentially,
Ans. Memory may be said to be Present and Actual, or Future and Potential. Many things may slip out of a present and actual Memory, that yet may stick in the memory potentially,
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But here the former direction hath place, namely, To send up an holy Ejaculation, when you lock up any thing, that God would secure it and produce it in due time.
But Here the former direction hath place, namely, To send up an holy Ejaculation, when you lock up any thing, that God would secure it and produce it in due time.
For example, Christ had said Mat. 17: 22, 23. That the Son of Men should be betrayed, kill'd and rise again the third day, which at the present they understood not;
For Exampl, christ had said Mathew 17: 22, 23. That the Son of Men should be betrayed, killed and rise again the third day, which At the present they understood not;
Oh if the Book of our memory be much effaced, yet if we can have the will of God written in our heart, God will accept the soundness of our hearts and the sincerity of our indeavours, though our memories be shattered. VIII.
O if the Book of our memory be much effaced, yet if we can have the will of God written in our heart, God will accept the soundness of our hearts and the sincerity of our endeavours, though our memories be shattered. VIII.
I have somewhere read of Simon Tharvey a Cornish - man, that would so boast of his skill in Philosophy and Divinity, that he could on the sudden answer any problem that was proposed unto him;
I have somewhere read of Simon Tharvey a Cornish - man, that would so boast of his skill in Philosophy and Divinity, that he could on the sudden answer any problem that was proposed unto him;
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And the Historian says, that his parts and memory were so smitten, that he could not repeat the Lords Prayer, nor remember his ABC. Alas! a little crack spoils them.
And the Historian Says, that his parts and memory were so smitten, that he could not repeat the lords Prayer, nor Remember his ABC. Alas! a little Crac spoils them.
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And if your Memories have some strength and faithfulness in them, praise him the more, for you have a great advantage beyond others, you have a treasure which others want.
And if your Memories have Some strength and faithfulness in them, praise him the more, for you have a great advantage beyond Others, you have a treasure which Others want.
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2. Let all Gods Ministers that preach, or that write, labour to consult Peoples Memories, and to that end observe some proper Method in their Books and Sermons.
2. Let all God's Ministers that preach, or that write, labour to consult Peoples Memories, and to that end observe Some proper Method in their Books and Sermons.
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The Holy Ghost himself hath in several places particularly stooped down to us herein, in divers of the Psalms, in one Chapter of the Proverbs, in the whole Book of Lamentations, he hath proceeded Alphabetically,
The Holy Ghost himself hath in several places particularly stooped down to us herein, in diverse of the Psalms, in one Chapter of the Proverbs, in the Whole Book of Lamentations, he hath proceeded Alphabetically,
All our faculties are given us for this end, and is it not highly reasonable that they should be so applyed? It is apparent that our Memories have bin grievously perverted,
All our faculties Are given us for this end, and is it not highly reasonable that they should be so applied? It is apparent that our Memories have been grievously perverted,
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even so we should yield our members Servants to righteousness, unto holiness, Rom. 6: 19. Seeing God hath given us a noble faculty should we neglect or abuse it? can others remember the world,
even so we should yield our members Servants to righteousness, unto holiness, Rom. 6: 19. Seeing God hath given us a noble faculty should we neglect or abuse it? can Others Remember the world,
and their lusts, and shall not we remember the holy things, that refer to a better world? nay can we remember a thousand unprofitable hurtful and sinful matters,
and their Lustiest, and shall not we Remember the holy things, that refer to a better world? nay can we Remember a thousand unprofitable hurtful and sinful matters,
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That fundamental Law propounded in the Old Testament, Deut. 6: 5. and confirmed in the New, Matt. 22: 37. Thou shalt love the Lord thy God with all thy heart,
That fundamental Law propounded in the Old Testament, Deuteronomy 6: 5. and confirmed in the New, Matt. 22: 37. Thou shalt love the Lord thy God with all thy heart,
and with all thy Soul, and with all thy mind, doth oblige us to strain every faculty to the utmost in Gods behalf. One end also of Christs coming into the world, was to repair our depraved faculties,
and with all thy Soul, and with all thy mind, does oblige us to strain every faculty to the utmost in God's behalf. One end also of Christ coming into the world, was to repair our depraved faculties,
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and so it is in this case, Prov. 4: 20, 21. My son, (not only) attend unto my words, incline thine ear unto my sayings, (but) keep them in the midst of thy heart.
and so it is in this case, Curae 4: 20, 21. My son, (not only) attend unto my words, incline thine ear unto my sayings, (but) keep them in the midst of thy heart.
By which forgetfulness and such other means it comes to pass, that Praise and Thanksgiving hath so little, which should have so much room in our daily devotions.
By which forgetfulness and such other means it comes to pass, that Praise and Thanksgiving hath so little, which should have so much room in our daily devotions.
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And one reason of mens impatience and dejectedness in trouble, is assign'd by the Apostle Heb. 12: 5. And ye have forgotten the Exhortation which speaketh unto you as unto Children, My Son despise not thou the chastening of the Lord,
And one reason of men's impatience and dejectedness in trouble, is assigned by the Apostle Hebrew 12: 5. And you have forgotten the Exhortation which speaks unto you as unto Children, My Son despise not thou the chastening of the Lord,
6. It is a means of Repentance. For how can we repent or mourn for what we have quite forgotten? As therefore there is a culpable remembrance of Sin,
6. It is a means of Repentance. For how can we Repent or mourn for what we have quite forgotten? As Therefore there is a culpable remembrance of since,
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4. The fourth Exhortation is to young people, to store your Memories in the time of Youth. Eccles. 12.1. Remember now thy Creator in the days of thy Youth, Now your Memories are fresh and strong, hereafter they will be shattered with cares and business.
4. The fourth Exhortation is to young people, to store your Memories in the time of Youth. Eccles. 12.1. remember now thy Creator in the days of thy Youth, Now your Memories Are fresh and strong, hereafter they will be shattered with Cares and business.
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And therefore it concerns Parents, both to have such things in their hearts, and to teach them diligently to their Children, perhaps they may not understand the sense of them at the present,
And Therefore it concerns Parents, both to have such things in their hearts, and to teach them diligently to their Children, perhaps they may not understand the sense of them At the present,
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Grace (saith excellent Dr. Harris ) strengthens the memory always for practice, though it serve not always for Discourse, some (says he) have such memories that they can repeat vastly,
Grace (Says excellent Dr. Harris) strengthens the memory always for practice, though it serve not always for Discourse, Some (Says he) have such memories that they can repeat vastly,
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so while spiritual Notions swim only in the memory, you may easily lose them, but they are safe when they are once incorporated into your real Practise. But alas!
so while spiritual Notions swim only in the memory, you may Easily loose them, but they Are safe when they Are once incorporated into your real practice. But alas!
In a word, then you remember your latter end rightly, when you keep your oyl ready in your Lamps and in your Vessels, that your Master may find you so doing.
In a word, then you Remember your latter end rightly, when you keep your oil ready in your Lamps and in your Vessels, that your Master may find you so doing.
But I conclude, It is worth observing, that Holy David, among all the rest of his blessed Psalms, hath one which is the Thirty eight Psalm, which he Stiles a Psalm of David to bring to remembrance;
But I conclude, It is worth observing, that Holy David, among all the rest of his blessed Psalms, hath one which is the Thirty eight Psalm, which he Stile a Psalm of David to bring to remembrance;
Quest. What are the Signs and Symptoms whereby we know we love the Children of God? SERMON XV. I. JOHN V. II. By this we know we love the Children of God, if we love God, and keep his Commandments.
Quest. What Are the Signs and Symptoms whereby we know we love the Children of God? SERMON XV. I JOHN V. II. By this we know we love the Children of God, if we love God, and keep his commandments.
OF all the Marks that are useful in the Trial of our spiritual state in reference to Eternity, there is none affords a more clear and comfortable assurance of Gods special and saving Mercy, than Love to the Saints.
OF all the Marks that Are useful in the Trial of our spiritual state in Referente to Eternity, there is none affords a more clear and comfortable assurance of God's special and Saving Mercy, than Love to the Saints.
This has often resolved the Doubts, and quieted the Fears of afflicted enquiring Souls, when other Graces have not been so apprehensible in their operations.
This has often resolved the Doubts, and quieted the Fears of afflicted inquiring Souls, when other Graces have not been so apprehensible in their operations.
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But there is no Mark which the deceitful heart does more securely rest upon, through the mistake of natural humane Love for that which is spiritual and divive;
But there is no Mark which the deceitful heart does more securely rest upon, through the mistake of natural humane Love for that which is spiritual and divive;
it is therefore most worthy our serious thoughts, the deceit being so easie and infinitely dangerous, to shew what is the unfeigned genuine Love of the Brethren, to which Salvation is annext, to confirm the humble sincere Christian, and undeceive presuming hypocrites.
it is Therefore most worthy our serious thoughts, the deceit being so easy and infinitely dangerous, to show what is the unfeigned genuine Love of the Brothers, to which Salvation is annexed, to confirm the humble sincere Christian, and undeceive presuming Hypocrites.
and expresses the truth of that Faith in a sutable conversation, is born of God; and every one that loveth him that begat, loveth him also that is begotten of him.
and Expresses the truth of that Faith in a suitable Conversation, is born of God; and every one that loves him that begat, loves him also that is begotten of him.
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Now though a demonstration from the Cause be more noble and scientifical, yet that which is drawn from the Effect, is more near to Sence, and more discernable.
Now though a demonstration from the Cause be more noble and scientifical, yet that which is drawn from the Effect, is more near to Sense, and more discernible.
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for the Love of God, who is absolutely spiritual in his Being and Excellencies, doth not with that sensible fervour affect and passionately transport us,
for the Love of God, who is absolutely spiritual in his Being and Excellencies, does not with that sensible fervour affect and passionately transport us,
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Accordingly the Apostle argues, He that loves not his Brother whom he hath seen, how can he love God whom he hath not seen? As the Motives to love our Brethren, from our conjunction in Nature,
Accordingly the Apostle argues, He that loves not his Brother whom he hath seen, how can he love God whom he hath not seen? As the Motives to love our Brothers, from our conjunction in Nature,
and familiar Conversation, are more capable to allure our Affections, and more sensibly strike the Heart than the invisible Deity, who is infinitely above us, by the same reason we may more easily judge of the truth of our Love to them,
and familiar Conversation, Are more capable to allure our Affections, and more sensibly strike the Heart than the invisible Deity, who is infinitely above us, by the same reason we may more Easily judge of the truth of our Love to them,
but as a burning, shining affection (like Fire ) active and declarative of it self in those effects that necessarily flow from it, that is voluntary obedience to his Commands,
but as a burning, shining affection (like Fire) active and declarative of it self in those effects that necessarily flow from it, that is voluntary Obedience to his Commands,
For the Illustration and Proof of the Point, I will briefly shew, 1. Who are described by this Title, the Children of God? 2. What is included in our Love to them. 3. What the Love of God is,
For the Illustration and Proof of the Point, I will briefly show, 1. Who Are described by this Title, the Children of God? 2. What is included in our Love to them. 3. What the Love of God is,
and the obedience that flows from it. 4. How from love to God, and willing obedience to his Commands, we may convincingly know the sincerity of our love to his Children.
and the Obedience that flows from it. 4. How from love to God, and willing Obedience to his Commands, we may convincingly know the sincerity of our love to his Children.
that is the communicating a new nature to man, whereby there is a holy and blessed change in the directive and commanding Faculties, the Understanding and Will,
that is the communicating a new nature to man, whereby there is a holy and blessed change in the directive and commanding Faculties, the Understanding and Will,
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so in Regeneration there are derived such holy and heavenly qualities to the Soul as constitute a Divine Nature in man, whereby he is partaker of the Life and Likeness of God himself;
so in Regeneration there Are derived such holy and heavenly qualities to the Soul as constitute a Divine Nature in man, whereby he is partaker of the Life and Likeness of God himself;
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and all the good that flows from them, and a Title to the eternal inheritance. Secondly, I will shew what is included in our Love to the Children of God.
and all the good that flows from them, and a Title to the Eternal inheritance. Secondly, I will show what is included in our Love to the Children of God.
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Naturally the Judgment is corrupted, and the Will depraved, that carnal respects either of Profit or Pleasure are the quick and sensible incitements of Love;
Naturally the Judgement is corrupted, and the Will depraved, that carnal respects either of Profit or Pleasure Are the quick and sensible incitements of Love;
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A counterfeit formal affection, set off with artificial colours, is so far from being pleasing to God, the Searcher and Judge of hearts, that 'tis infinitely provoking to him. Secondly, 'Tis pure;
A counterfeit formal affection, Set off with artificial colours, is so Far from being pleasing to God, the Searcher and Judge of hearts, that it's infinitely provoking to him. Secondly, It's pure;
some are in a higher rank, others are in humble circumstances, as in the visible world things are placed sutably to their Natures, the Stars in the Heavens, Flowers in the Earth;
Some Are in a higher rank, Others Are in humble Circumstances, as in the visible world things Are placed suitably to their Nature's, the Stars in the Heavens, Flowers in the Earth;
This we should endeavour to resemble, though our highest expressions of love and compassion to the Saints, are but a weak and imperfect imitation of his divine Perfection.
This we should endeavour to resemble, though our highest expressions of love and compassion to the Saints, Are but a weak and imperfect imitation of his divine Perfection.
He calls them his peculiar Treasure, his Jewels, the first Fruits of the Creatures, sacred for his Use and Glory, in comparison of whom, the rest of the world are but Dregs, a corrupt Mass:
He calls them his peculiar Treasure, his Jewels, the First Fruits of the Creatures, sacred for his Use and Glory, in comparison of whom, the rest of the world Are but Dregs, a corrupt Mass:
All the Attractives of humane Conversation, Wit, Mirth, Sweetness of Behaviour, and wise Discourse, cannot make any Society so dear and pleasant to one that is a lover of Holiness, as the Communion of Saints.
All the Attractives of humane Conversation, Wit, Mirth, Sweetness of Behaviour, and wise Discourse, cannot make any Society so dear and pleasant to one that is a lover of Holiness, as the Communion of Saints.
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David, whose Breast was very sensible of the tender Affections of Love and Joy, tells us, That the Saints in the Earth, the Excellent, were the chief Object of his Delight.
David, whose Breast was very sensible of the tender Affections of Love and Joy, tells us, That the Saints in the Earth, the Excellent, were the chief Object of his Delight.
'Tis observable, when the Holy Spirit describes the sweetest humane Comforts that are the present reward of the godly man, the enjoyment of his Estate in the dear Society of his Wife and Children, there is a Promise annext, that sweetens all the rest, That he shall see the good of Jerusalem, and peace upon Israel.
It's observable, when the Holy Spirit describes the Sweetest humane Comforts that Are the present reward of the godly man, the enjoyment of his Estate in the dear Society of his Wife and Children, there is a Promise annexed, that sweetens all the rest, That he shall see the good of Jerusalem, and peace upon Israel.
There is an eminent Instance of this in Nehemiah, whom all the Pleasures of the Persian Court could not satisfie whilst Jerusalem was desolately miserable.
There is an eminent Instance of this in Nehemiah, whom all the Pleasures of the Persian Court could not satisfy while Jerusalem was desolately miserable.
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directing them in their Affairs, protecting them from Injuries, supplying their wants, and universally assisting them for their tolerable passage through the world.
directing them in their Affairs, protecting them from Injuries, supplying their Wants, and universally assisting them for their tolerable passage through the world.
This is the most clear and essential Character of a Child of God, and most peculiarly distinguishes him from unrenewed men, however accomplished by Civil Virtues.
This is the most clear and essential Character of a Child of God, and most peculiarly Distinguishes him from unrenewed men, however accomplished by Civil Virtues.
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Now the internal exercise of Love to God, in the valuation of his Favour, as that which is better than Life, in earnest desires of Communion with him, in ravishing Joy in the testimonies and assurance of his Love, in mourning for what is displeasing to him, is in the secret of the Soul;
Now the internal exercise of Love to God, in the valuation of his Favour, as that which is better than Life, in earnest Desires of Communion with him, in ravishing Joy in the testimonies and assurance of his Love, in mourning for what is displeasing to him, is in the secret of the Soul;
Now the Law of God is the signification of his sovereign and holy will, and the doing of it is very pleasing to him, both upon the account of the subjection of the Creature to his authority, and conformity to his purity;
Now the Law of God is the signification of his sovereign and holy will, and the doing of it is very pleasing to him, both upon the account of the subjection of the Creature to his Authority, and conformity to his purity;
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he declares that Obedience is better than the most costly Sacrifice. There is an absolute peremptory repugnance between love to him, and despising his Commands:
he declares that obedience is better than the most costly Sacrifice. There is an absolute peremptory repugnance between love to him, and despising his Commands:
But Love regards the whole Law in all its Injunctions and Prohibitions, not meerly to please our selves, that we may not feel the stings of an accusing Conscience, but to please the Lawgiver.
But Love regards the Whole Law in all its Injunctions and Prohibitions, not merely to please our selves, that we may not feel the stings of an accusing Conscience, but to please the Lawgiver.
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The divine Law is a Rule not only for our outward Conversation, but of our Thoughts and Affections, of all the interior workings of the Soul, that are open before God.
The divine Law is a Rule not only for our outward Conversation, but of our Thoughts and Affections, of all the interior workings of the Soul, that Are open before God.
Thus it requires religious Service, not only in the external performance, but those reverent holy Affections, those pure Aims, wherein the Life and Beauty, the Spirit and true Value of divine Worship consists.
Thus it requires religious Service, not only in the external performance, but those reverend holy Affections, those pure Aims, wherein the Life and Beauty, the Spirit and true Valve of divine Worship consists.
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Thus it commands the Duties of Equity, Charity and Sobriety, all Civil and Natural Duties for divine Ends, to please and glorifie God. It forbids all kinds and degrees of Sin;
Thus it commands the Duties of Equity, Charity and Sobriety, all Civil and Natural Duties for divine Ends, to please and Glorify God. It forbids all Kinds and Degrees of since;
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Thus St. Paul, in whom the Love of Christ was the imperial commanding Affection, declares, it is zealous endeavour to be conformable to the Death of Christ, in dying to Sin,
Thus Saint Paul, in whom the Love of christ was the imperial commanding Affection, declares, it is zealous endeavour to be conformable to the Death of christ, in dying to since,
The mortification of the carnal Appetites, and the restraint from such Objects as powerfully insinuate and engage carnal Hearts, is with a freer complacency to a Saint,
The mortification of the carnal Appetites, and the restraint from such Objects as powerfully insinuate and engage carnal Hearts, is with a freer complacency to a Saint,
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The sharpest sufferings for Religion are allayed, nay sweetned to a Saint from the Love of God, that is then most sincerely, strongly, and purely acted.
The Sharpest sufferings for Religion Are allayed, nay sweetened to a Saint from the Love of God, that is then most sincerely, strongly, and purely acted.
The Apostle more rejoyced in sharp Tribulations for Christ's sake, than in divine Revelations. 4. The Love of God produces persevering Obedience. Servile Compliance is inconstant.
The Apostle more rejoiced in sharp Tribulations for Christ's sake, than in divine Revelations. 4. The Love of God produces persevering obedience. Servile Compliance is inconstant.
The motion that is caused by outward poises, will cease when the weights are down, but that which proceeds from an inward principle of Life, is continual;
The motion that is caused by outward poises, will cease when the weights Are down, but that which proceeds from an inward principle of Life, is continual;
Fourthly, We are to prove that from the Love of God, and willing Obedience to his Commands, we may convincingly know the sincerity of our Love to his Children.
Fourthly, We Are to prove that from the Love of God, and willing obedience to his Commands, we may convincingly know the sincerity of our Love to his Children.
And it will be evident that where this Affection of Love to the Saints is sincere and gracious, there will be an entire and joyful respect to the Law of God, by considering the Reasons and Motives of it.
And it will be evident that where this Affection of Love to the Saints is sincere and gracious, there will be an entire and joyful respect to the Law of God, by considering the Reasons and Motives of it.
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This Precept so often repeated, and powerfully re-inforc'd by him, made so deep an impression on the first Christians, that they had one Heart, and one Soul,
This Precept so often repeated, and powerfully reinforced by him, made so deep an impression on the First Christians, that they had one Heart, and one Soul,
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And in the next succeeding Ages, this fraternal Love was so conspicuous in the Professors of his Sacred Discipline, that their Enemies observ'd it as a rare and remarkable thing:
And in the next succeeding Ages, this fraternal Love was so conspicuous in the Professors of his Sacred Discipline, that their Enemies observed it as a rare and remarkable thing:
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And as he that breaks the Law wilfully in one point, is guilty of all, because the violation of a single Precept proceeds from the same Cause that induces men to transgress all, that is contempt of the Divine Majesty;
And as he that breaks the Law wilfully in one point, is guilty of all, Because the violation of a single Precept proceeds from the same Cause that induces men to transgress all, that is contempt of the Divine Majesty;
And from hence 'tis clear, that without a religious and unreserved regard of the divine Commands, 'tis impossible there should be in any person a gracious affection to the Saints;
And from hence it's clear, that without a religious and unreserved regard of the divine Commands, it's impossible there should be in any person a gracious affection to the Saints;
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Some for vain-glory are bountiful, and when their Charity seems so visibly divine, that men admire it, there is the Wo•m of vanity at the root, that corrupts and makes it odious to God.
some for vainglory Are bountiful, and when their Charity seems so visibly divine, that men admire it, there is the Wo•m of vanity At the root, that corrupts and makes it odious to God.
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and the Moral Goodness that adorns the Saints, the Innocence, Purity, Meekness, Justice, Clemency, Benignity that are visible in their Conversations, may draw respects from others who are strangers to the Love of God, and careless of his Commandments.
and the Moral goodness that adorns the Saints, the Innocence, Purity, Meekness, justice, Clemency, Benignity that Are visible in their Conversations, may draw respects from Others who Are Strangers to the Love of God, and careless of his commandments.
How fearful will be the disappointment of one that has been a Favourer of the Saints, that has defended their Cause, protected their Persons, relieved their Necessities,
How fearful will be the disappointment of one that has been a Favourer of the Saints, that has defended their Cause, protected their Persons, relieved their Necessities,
And least I should be exalted above measure through the abundance of the Revelations, there was given me a Thorn in the Flesh, the Messenger of Satan to buffet me,
And lest I should be exalted above measure through the abundance of the Revelations, there was given me a Thorn in the Flesh, the Messenger of Satan to buffet me,
To prevent and cure are terms that may be thus differenc't, the former respects more especially the actings of pride, the latter the habit of it in the heart.
To prevent and cure Are terms that may be thus differenced, the former respects more especially the actings of pride, the latter the habit of it in the heart.
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Farther by this man in Christ the Apostle means himself, because he is speaking of his own priviledges and enjoyments, he chuseth to speak in the person of another;
Farther by this man in christ the Apostle means himself, Because he is speaking of his own privileges and enjoyments, he chooseth to speak in the person of Another;
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that it should come out of another mans lips, and not his own; therefore he never doth it but when 'tis necessary for the hand of God and the vindication of his truth.
that it should come out of Another men lips, and not his own; Therefore he never does it but when it's necessary for the hand of God and the vindication of his truth.
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[ I knew a man in Christ above 14 years ago. ] Some think the Apostle had this rapture or revelation he here speaks of, at the time of his first conversion;
[ I knew a man in christ above 14 Years ago. ] some think the Apostle had this rapture or Revelation he Here speaks of, At the time of his First conversion;
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Others (for the good reasons to long here to insert) are of opinion that the time of this revelation was after his conversion, yea several Years after it.
Others (for the good Reasons to long Here to insert) Are of opinion that the time of this Revelation was After his conversion, yea several years After it.
During the time of this extraordinary Vision or revelation he was caught up to the third Heaven, for he calls it as some think, with respect to the Heavens under it.
During the time of this extraordinary Vision or Revelation he was caught up to the third Heaven, for he calls it as Some think, with respect to the Heavens under it.
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This third Heaven which the Apostle was caught up to, he calls Paradice, v. 4. for he doth not speak of two raptures but of one and the same, only he doubles it to shew the certainty of it.
This third Heaven which the Apostle was caught up to, he calls Paradise, v. 4. for he does not speak of two raptures but of one and the same, only he doubles it to show the certainty of it.
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Our Saviour said to the repenting thief, thou shalt be with me in Paradice. The way and manner of this rapture, he possesseth himself to be ignorant off.
Our Saviour said to the repenting thief, thou shalt be with me in Paradise. The Way and manner of this rapture, he Possesses himself to be ignorant off.
While he was in this condition he heard unspeakable words, such as he neither could nor might utter, it was not lawful for him; possibly he was forbidden.
While he was in this condition he herd unspeakable words, such as he neither could nor might utter, it was not lawful for him; possibly he was forbidden.
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This divine rapture or revelation was like to be an occasion of self Exaltation to the Apostle, he was in danger of being exalted above measure by means thereof.
This divine rapture or Revelation was like to be an occasion of self Exaltation to the Apostle, he was in danger of being exalted above measure by means thereof.
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To prevent this Sin in the Apostle, least he should be exalted in himself as he had been exalted by God, there was given him a thorn in the Flesh, this prick't the bladder of pride,
To prevent this since in the Apostle, lest he should be exalted in himself as he had been exalted by God, there was given him a thorn in the Flesh, this pricked the bladder of pride,
But what was this thorn in the Flesh, which was given the Apostle to prevent spiritual pride and self exaltation? Various are the conjectures of Interpreters about it.
But what was this thorn in the Flesh, which was given the Apostle to prevent spiritual pride and self exaltation? Various Are the Conjectures of Interpreters about it.
The Greek word NONLATINALPHABET is but this once used in all the New Testament; it signifies a sharp stake upon which malefactors of old were fastned, when executed.
The Greek word is but this once used in all the New Testament; it signifies a sharp stake upon which malefactors of old were fastened, when executed.
Others think that we are thereby to understand some sore temptation of Satan, a blasphemous or Atheistical suggestion or injection, this is a pinching thorn indeed,
Others think that we Are thereby to understand Some soar temptation of Satan, a blasphemous or Atheistical suggestion or injection, this is a pinching thorn indeed,
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wicked men are likened unto thorns 〈 ◊ 〉 Scripture. Others again understand it of some bodily distemper, an acute tormenting pain, such as Stone, or Gout or the like.
wicked men Are likened unto thorns 〈 ◊ 〉 Scripture. Others again understand it of Some bodily distemper, an acute tormenting pain, such as Stone, or Gout or the like.
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There are other reasons also assign'd, but this was the first and greatest reason. Elihu informs us Job 33: 17. of Gods various dealings with the sons of men,
There Are other Reasons also assigned, but this was the First and greatest reason. Elihu informs us Job 33: 17. of God's various dealings with the Sons of men,
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Blessed is the man whose transgression is forgiven, whose Sin is cover'd, or hide. 2. As God hides pride from man by pardoning it, so also by preventing it;
Blessed is the man whose Transgression is forgiven, whose since is covered, or hide. 2. As God hides pride from man by pardoning it, so also by preventing it;
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and this might keep him humble, even the sense of his Original, God designed this in his way of redeeming man by his Son Jesus Christ, we are thereby given to understand, that we could no more have redeemed our selves,
and this might keep him humble, even the sense of his Original, God designed this in his Way of redeeming man by his Son jesus christ, we Are thereby given to understand, that we could no more have redeemed our selves,
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Yea God designs this in his way and method of saving man, which is by his Grace and not by works of Righteousness which we do, we must condemn our selves befor• •e'l justifie us,
Yea God designs this in his Way and method of Saving man, which is by his Grace and not by works of Righteousness which we do, we must condemn our selves befor• •e'l justify us,
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and renounce our own Righteousness, if ever we will be made righteous, and why is this? but that pride should be excluded, and that no Flesh might ever Glory or exalt it's self in his sight.
and renounce our own Righteousness, if ever we will be made righteous, and why is this? but that pride should be excluded, and that no Flesh might ever Glory or exalt it's self in his sighed.
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This is his design in afflicting them, therefore he brings them low that they might be more lowly minded, affliction is the Physick by which he brings down that swelling which is in their Souls.
This is his Design in afflicting them, Therefore he brings them low that they might be more lowly minded, affliction is the Physic by which he brings down that swelling which is in their Souls.
This is his design in deserting them, therefore he hides his face, that he may hide pride from his people, he leaves them as he did Hezekiah, that they might know what was in their hearts.
This is his Design in deserting them, Therefore he hides his face, that he may hide pride from his people, he leaves them as he did Hezekiah, that they might know what was in their hearts.
Our Saviour said to him, Simon son of Jonah lovest thou me more then these? he answered, Lord thou knowest all things, thou knowest that I love thee, he speaks to the reality, not to the degree of his love to Christ.
Our Saviour said to him, Simon son of Jonah Lovest thou me more then these? he answered, Lord thou Knowest all things, thou Knowest that I love thee, he speaks to the reality, not to the degree of his love to christ.
There are six things that God hates, yea there are seven that are an abomination to him, and the first and chiefest of those is pride, he hates a proud look, but he hates more a proud heart, Prov. 16 5. Every one that is proud is an abomination to the Lord, not abominable only,
There Are six things that God hates, yea there Are seven that Are an abomination to him, and the First and chiefest of those is pride, he hates a proud look, but he hates more a proud heart, Curae 16 5. Every one that is proud is an abomination to the Lord, not abominable only,
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but an abomination in the Abstract, twice it is said in the new Testament, once in the Epistle of James, and the second time in the first Epistle of Peter, that God resisteth the proud, NONLATINALPHABET, he fights and sets himself in battle array against them.
but an abomination in the Abstract, twice it is said in the new Testament, once in the Epistle of James, and the second time in the First Epistle of Peter, that God Resisteth the proud,, he fights and sets himself in battle array against them.
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they would be God to themselves, this is the Devillish nature of Pride, that when as other sins are against Gods Laws, this sin is against his Soveraignty and his being;
they would be God to themselves, this is the Devilish nature of Pride, that when as other Sins Are against God's Laws, this since is against his Sovereignty and his being;
Is this so? Doth God design in all his Dispensations to prevent and cure the pride of the hearts? then, let us be exhorted to comply with God herein, let us make it our care and endeavour so to do.
Is this so? Does God Design in all his Dispensations to prevent and cure the pride of the hearts? then, let us be exhorted to comply with God herein, let us make it our care and endeavour so to do.
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You see how it was with the Apostle Paul; you read how it was with the Apostle Peter, with David, with Hezekiah &c. The holiest Persons on Earth are more or less sick with this disease,
You see how it was with the Apostle Paul; you read how it was with the Apostle Peter, with David, with Hezekiah etc. The Holiest Persons on Earth Are more or less sick with this disease,
1. Be throughly convinc't of the greatness and sinfulness of this Sin, how that 'tis a Sin of the greatest magnitude, a first rate Sin, greater than theft, intemperance,
1. Be thoroughly convinced of the greatness and sinfulness of this since, how that it's a since of the greatest magnitude, a First rate since, greater than theft, intemperance,
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I prefer this direction, and shall be the longer upon it, because when men are convinc't of the sinfulness of this Sin, that it hath more evil in it than other disgraceful Sins, they will then set themselves in good earnest to mortify and subdue it.
I prefer this direction, and shall be the longer upon it, Because when men Are convinced of the sinfulness of this since, that it hath more evil in it than other disgraceful Sins, they will then Set themselves in good earnest to mortify and subdue it.
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Then they will put it far away from them, and deal with it as they do with those Sins that argue them in the judgment of all men, to be graceless and ungodly persons.
Then they will put it Far away from them, and deal with it as they do with those Sins that argue them in the judgement of all men, to be graceless and ungodly Persons.
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as one says, much like that whether repentance or faith hath the precedency in his rising) But all are of opinion that mans pride if it was not antecedaneous,
as one Says, much like that whither Repentance or faith hath the precedency in his rising) But all Are of opinion that men pride if it was not antecedaneous,
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but for the feeding and maintaining of the pride of life? Habakkuk tells us, that he who is a proud man enlargeth his desires as Hell. Again it causeth ambition.
but for the feeding and maintaining of the pride of life? Habakkuk tells us, that he who is a proud man enlarges his Desires as Hell. Again it Causes ambition.
then he doth it by secret insinuation and circumlocution. Again, it causeth Scorning; Disdain of others comes from mens over-valuing of themselves. Compare two Scriptures; you read, Jam. 4.6.
then he does it by secret insinuation and circumlocution. Again, it Causes Scorning; Disdain of Others comes from men's overvaluing of themselves. Compare two Scriptures; you read, Jam. 4.6.
he is a very firebrand in the place where he lives; he is like an unpolisht stone, that will never lie even in any Building. Again, Pride causeth Unthankfulness.
he is a very firebrand in the place where he lives; he is like an unpolished stone, that will never lie even in any Building. Again, Pride Causes Unthankfulness.
they look upon God's gifts as due debts, and instead of being thankful for what they have, they are ready to think they have not what they do deserve. Again, it causeth Selfishness.
they look upon God's Gifts as due debts, and instead of being thankful for what they have, they Are ready to think they have not what they do deserve. Again, it Causes Selfishness.
they love themselves more than God, and they live to themselves more than to God, they are not so zealous for his honour as for their own, their Estates and Parts are more at the command of their Pride,
they love themselves more than God, and they live to themselves more than to God, they Are not so zealous for his honour as for their own, their Estates and Parts Are more At the command of their Pride,
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Proud persons think themselves somthing, when they are nothing, and so deceive themselves. They take Gifts for Grace, and the common for the saving works of the Spirit.
Proud Persons think themselves something, when they Are nothing, and so deceive themselves. They take Gifts for Grace, and the Common for the Saving works of the Spirit.
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Presumption goes with them for Faith, and a little sorrow for Sin is Repentance. They do not distinguish between the Form and Power of Godliness, betwixt a blockish Stupidity, and true Peace of Conscience.
Presumption Goes with them for Faith, and a little sorrow for since is Repentance. They do not distinguish between the From and Power of Godliness, betwixt a blockish Stupidity, and true Peace of Conscience.
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they hope by speaking evil of others, they shall be the better thought of themselves; they endeavour to build their own Praise upon the Ruines of others Reputation.
they hope by speaking evil of Others, they shall be the better Thought of themselves; they endeavour to built their own Praise upon the Ruins of Others Reputation.
yet now he counts him as his Enemy. Herod imprison'd John for telling him of his Sin, though before he reverenc'd him. Again, Pride makes men heretical.
yet now he counts him as his Enemy. Herod imprisoned John for telling him of his since, though before he reverenced him. Again, Pride makes men heretical.
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A proud person careth not whom he wrongs or betrays, so he may accomplish his own ends, he makes no bones of Falshood, Slander, Oppression or Injustice,
A proud person Careth not whom he wrongs or betrays, so he may accomplish his own ends, he makes no bones of Falsehood, Slander, Oppression or Injustice,
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They suppose they could guide Gods hand, and teach him knowledge; if they were of his Counsel, they could give him direction for the better governing of the world in general,
They suppose they could guide God's hand, and teach him knowledge; if they were of his Counsel, they could give him direction for the better governing of the world in general,
they not only disobey, but despise the Commandment of God, and say at least in their hearts (as that proud King) Who is the Lord, that we should obey his voyce? or as those proud ones in Jeremiah, We are Lords,
they not only disobey, but despise the Commandment of God, and say At least in their hearts (as that proud King) Who is the Lord, that we should obey his voice? or as those proud ones in Jeremiah, We Are lords,
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The Prophet calling the Israelites to hear and give ear, he immediately subjoyns, and be not proud; and by and by he adds, If ye will not hear, my Soul shall weep in secret places for your pride.
The Prophet calling the Israelites to hear and give ear, he immediately subjoins, and be not proud; and by and by he adds, If you will not hear, my Soul shall weep in secret places for your pride.
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so it is exprest in the Epistle to the Romans. God hath provided a righteousness for sinners of the Children of men, such as is every way sufficient to justifie and save them,
so it is expressed in the Epistle to the Romans. God hath provided a righteousness for Sinners of the Children of men, such as is every Way sufficient to justify and save them,
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Little do men think what a humble outside, what contempt of honourable Places and Titles, what meanness and plainness of Apparel in themselves, what exclaiming and crying out against Pride in others,
Little do men think what a humble outside, what contempt of honourable Places and Titles, what meanness and plainness of Apparel in themselves, what exclaiming and crying out against Pride in Others,
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and shall rotting and perishing things be proud things? Shall man be lifted up with what he hath, who shortly himself must not be, I mean in this world? Now you differ it may be, from other men,
and shall rotting and perishing things be proud things? Shall man be lifted up with what he hath, who shortly himself must not be, I mean in this world? Now you differ it may be, from other men,
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In the grave, whither we are all hastning, there is no differece of skulls, there the rich and the poor, the learned and the unlearned do all meet together;
In the grave, whither we Are all hastening, there is no difference of skulls, there the rich and the poor, the learned and the unlearned do all meet together;
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he requires not only an improvement of our Talents, but a sutable and proportionable improvement of them, that they should be doubled, that two Talents should be be made four, and five Talents ten.
he requires not only an improvement of our Talents, but a suitable and proportionable improvement of them, that they should be doubled, that two Talents should be be made four, and five Talents ten.
and of what others have attained? should that man be proud who hath so little love to God and delight in him as thou hast? whose faith and patience, whose holiness and heavenly mindedness is so little as thine is? Should that man admit of a proud thought, whose Grace and Holiness is so small, that he is uncertain whether he hath any at all in sincerity? Surely the weakness and imperfection of your Graces should prevent the Prid and haughtiness of your hearts.
and of what Others have attained? should that man be proud who hath so little love to God and delight in him as thou hast? whose faith and patience, whose holiness and heavenly Mindedness is so little as thine is? Should that man admit of a proud Thought, whose Grace and Holiness is so small, that he is uncertain whither he hath any At all in sincerity? Surely the weakness and imperfection of your Graces should prevent the Pride and haughtiness of your hearts.
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How often are Duties neglected? and how often are they negligently performed? how listless are you to them? how lifeless in them? how quickly weary of them? Can they be proud who consider how coldly they pray,
How often Are Duties neglected? and how often Are they negligently performed? how listless Are you to them? how Lifeless in them? how quickly weary of them? Can they be proud who Consider how coldly they pray,
how carelesly they hear, how distractedly they meditate, how grudgingly they give Alms, and the like? Leave Pride to the Papists, who vainly think their works are works of supererrogation;
how carelessly they hear, how distractedly they meditate, how grudgingly they give Alms, and the like? Leave Pride to the Papists, who vainly think their works Are works of supererogation;
Can that heart be proud and lifted up, that considers the desperate wickedness and deceitfulness that dwells in it and proceeds out of it? those Thefts, Adulteries, Murders, Blasphemies,
Can that heart be proud and lifted up, that considers the desperate wickedness and deceitfulness that dwells in it and proceeds out of it? those Thefts, Adulteries, Murders, Blasphemies,
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How would it humble and shame you if others should know the one half, nay the hundredth part of that sin and wickedness by you, that you know by your selves? In order therefore to the Cure of spiritual Pride, be you much in self-reflection;
How would it humble and shame you if Others should know the one half, nay the hundredth part of that since and wickedness by you, that you know by your selves? In order Therefore to the Cure of spiritual Pride, be you much in self-reflection;
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so dishonoured the Name of God? Should that man be proud who hath such a heart as thou hast? so full of Atheism, Unbelief, Ignorance, Impenitency, Hypocrisie, Envy, Malice, Discontent, Worldliness, Selfishness, &c. Nay, should not thy very Pride it self be a matter of great Humiliation to thee? Surely it should greatly humble thee to think that a sin so odious in it self,
so dishonoured the Name of God? Should that man be proud who hath such a heart as thou hast? so full of Atheism, Unbelief, Ignorance, Impenitency, Hypocrisy, Envy, Malice, Discontent, Worldliness, Selfishness, etc. Nay, should not thy very Pride it self be a matter of great Humiliation to thee? Surely it should greatly humble thee to think that a since so odious in it self,
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but 'tis a greater help to know God, his Holiness and Greatness, &c. The Apostle Paul saith, that some knowledge puffs men up, but this pulls them down.
but it's a greater help to know God, his Holiness and Greatness, etc. The Apostle Paul Says, that Some knowledge puffs men up, but this pulls them down.
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When the Prophet Isaiah had a glimpse of the Glory and Holiness of God, he presently cries out, Wo is me, for I am undone, I am a man of unclean lips.
When the Prophet Isaiah had a glimpse of the Glory and Holiness of God, he presently cries out, Woe is me, for I am undone, I am a man of unclean lips.
In lowliness of mind they must esteem others better than themselves. These are all Scripture-Injunctions, and they plainly shew how all Christians ought to be qualified.
In lowliness of mind they must esteem Others better than themselves. These Are all Scripture-Injunctions, and they plainly show how all Christians ought to be qualified.
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How does that great Saint and Apostle vilifie and nullifie himself? Bradford, that holy man and Martyr, subscribes himself in one of his Epistles, a very paint•d Hypocrite. The Apostle Peter said unto our Saviour, Depart from me, for I am a sinful man, O Lord!
How does that great Saint and Apostle vilify and nullify himself? Bradford, that holy man and Martyr, subscribes himself in one of his Epistles, a very paint•d Hypocrite. The Apostle Peter said unto our Saviour, Depart from me, for I am a sinful man, Oh Lord!
they readily condescend to minister unto the Children of men, that are abundantly inferior to themselves, they take charge of them, and bear them up, as it were in their arms.
they readily condescend to minister unto the Children of men, that Are abundantly inferior to themselves, they take charge of them, and bear them up, as it were in their arms.
9. Use all Gods dealings with you, and dispensations towards you, as so many Antidotes against this Sin. You hear they are design'd by God, I pray you let them all be improv'd by you for this very end and purpose.
9. Use all God's dealings with you, and dispensations towards you, as so many Antidotes against this Sin. You hear they Are designed by God, I pray you let them all be improved by you for this very end and purpose.
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Hath God shined into your hearts, and given you the knowledge of his Glory in the face of his Son Jesus Christ? says Judas, not Iscariot, How is it Lord, that thou dost manifest thy self unto us,
Hath God shined into your hearts, and given you the knowledge of his Glory in the face of his Son jesus christ? Says Judas, not Iscariot, How is it Lord, that thou dost manifest thy self unto us,
not by works of righteousness which we have done, but according to his Mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost.
not by works of righteousness which we have done, but according to his Mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost.
if God gives you worldly wealth and honour, and lifts you up above others in Estate or Esteem, say as David, Who are we Lord? and as Jacob, We are less than the least of thy Mercies. Let Afflictions humble you;
if God gives you worldly wealth and honour, and lifts you up above Others in Estate or Esteem, say as David, Who Are we Lord? and as Jacob, We Are less than the least of thy mercies. Let Afflictions humble you;
be humbled as Hezekiah was, for the Pride of thy heart in times past, and pray as Paul prayed, that God would prevent and cure the Pride of thy heart for time to come:
be humbled as Hezekiah was, for the Pride of thy heart in times past, and pray as Paul prayed, that God would prevent and cure the Pride of thy heart for time to come:
Quest. Wherein is a middle worldly condition most eligible? SERMON XVII. PROV. XXX. VIII, IX. Remove far from me Vanity and Lies, give me neither Poverty nor Riches, feed me with food convenient for me.
Quest. Wherein is a middle worldly condition most eligible? SERMON XVII. CURAE. XXX. VIII, IX. Remove Far from me Vanity and Lies, give me neither Poverty nor Riches, feed me with food convenient for me.
as to trouble my self or you to search after, but will content my self with the most vulgar Interpretation, viz. that this Agur was a person contemporary with Solomon, one eminent for his Wisdom;
as to trouble my self or you to search After, but will content my self with the most Vulgar Interpretation, viz. that this Agur was a person contemporary with Solomon, one eminent for his Wisdom;
or descended? who hath gathered the Wind in his fists? &c. Next followeth an excellent Encomium of Gods Word, that Transcript of the divine Will, which saith the Apostle, is able to make us wise to salvation.
or descended? who hath gathered the Wind in his fists? etc. Next follows an excellent Encomium of God's Word, that Transcript of the divine Will, which Says the Apostle, is able to make us wise to salvation.
Two things have I required of thee: who for our encouragement in our addresses to him, hath ascribed to himself that Title, to be a God hearing Prayer.
Two things have I required of thee: who for our encouragement in our Addresses to him, hath ascribed to himself that Title, to be a God hearing Prayer.
Here are many profitable Instructions that might hence be collected, did not the present design of this Exercise hasten me to step forward to the words of my Text:
Here Are many profitable Instructions that might hence be collected, did not the present Design of this Exercise hasten me to step forward to the words of my Text:
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This Petition did primarily respect his inward man, the Concerns of his Soul. Whenever we are sending Dispatces to Heaven, spiritual and eternal things should alway have the preheminence.
This Petition did primarily respect his inward man, the Concerns of his Soul. Whenever we Are sending Dispatces to Heaven, spiritual and Eternal things should always have the pre-eminence.
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This then in short is expressive of the breathings of his Soul after a freedom from the damning & domineering Power of his in-dwelling Lusts, that his Sins might be pardoned, that his Conscience might be purged, that all might be removed far from him that kept him at a distance from,
This then in short is expressive of the breathings of his Soul After a freedom from the damning & domineering Power of his indwelling Lustiest, that his Sins might be pardoned, that his Conscience might be purged, that all might be removed Far from him that kept him At a distance from,
Secondly, Something for which he supplica••s, viz. Feed me with food convenient for me. 1. The things he deprecates, are the two Extreams of a worldly condition;
Secondly, Something for which he supplica••s, viz. Feed me with food convenient for me. 1. The things he deprecates, Are the two Extremes of a worldly condition;
1. Poverty, I suppo•e you all know, at least in the Notion, what that means, viz, a N•••tion or Privation of such •hings 〈 ◊ 〉 God in the ordinary course of 〈 ◊ 〉 Providence hath m•de nece••••y for •he support of our outward man,
1. Poverty, I suppo•e you all know, At least in the Notion, what that means, videlicet, a N•••tion or Privation of such •hings 〈 ◊ 〉 God in the ordinary course of 〈 ◊ 〉 Providence hath m•de nece••••y for •he support of our outward man,
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Such as want Cloaths to co••• their nakedness, Bread to satisfie their hunger, that ar• •ed 〈 … 〉 an 〈 … 〉 dependance under God, upon the Char•ty of ot••• for thei• •aily, bread, see how they are described, Job 2• 7, 8 〈 … 〉 •••se the nake•• 〈 ◊ 〉 lodge without cloathing, they have no cove•ing in the 〈 ◊ 〉 and •re wet •ith the showers of the mountains,
Such as want Clothes to co••• their nakedness, Bred to satisfy their hunger, that ar• •ed 〈 … 〉 an 〈 … 〉 dependence under God, upon the Char•ty of ot••• for thei• •aily, bred, see how they Are described, Job 2• 7, 8 〈 … 〉 •••se the nake•• 〈 ◊ 〉 lodge without clothing, they have no cove•ing in the 〈 ◊ 〉 and •re wet •ith the showers of the Mountains,
of whom 'tis said, he became poor, that we through his poverty might be made rich. Mat. 8.2. The Foxes have holes, the Birds of the Air have nests, but the Son of man hath not whereon to lay his head.
of whom it's said, he became poor, that we through his poverty might be made rich. Mathew 8.2. The Foxes have holes, the Birds of the Air have nests, but the Son of man hath not whereon to lay his head.
and had this good man made a full period here, Give me not poverty, I question not but every one in this Assembly would readily have subjoyned his hearty Amen.
and had this good man made a full Period Here, Give me not poverty, I question not but every one in this Assembly would readily have subjoined his hearty Amen.
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neither Poverty nor Riches. Now as Poverty speaketh Penury and Scarcity, so Riches speak Plenty and Superfluity, when God causes Waters of a full Cup to be wrung out to us:
neither Poverty nor Riches. Now as Poverty speaks Penury and Scarcity, so Riches speak Plenty and Superfluity, when God Causes Waters of a full Cup to be wrung out to us:
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'Tis remarkable what you find by way of encouragement to a chearful communicating to the necessities of the indigent, Luke 6.38. Give, and it shall be given to yo• — You shall be no losers by your Charity.
It's remarkable what you find by Way of encouragement to a cheerful communicating to the necessities of the indigent, Lycia 6.38. Give, and it shall be given to yo• — You shall be no losers by your Charity.
But that which I quote this place for, is, to decypher out to you what is meant by Riches, viz. a plentiful port•on of these worldly accommodations, not only enough for ••cessity, but for superfluity;
But that which I quote this place for, is, to decipher out to you what is meant by Riches, viz. a plentiful port•on of these worldly accommodations, not only enough for ••cessity, but for superfluity;
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though as I shall shew you, thi• m••t be considered with a distinction, that which may denominate one man rich, may be but a mean or poor estate for another.
though as I shall show you, thi• m••t be considered with a distinction, that which may denominate one man rich, may be but a mean or poor estate for Another.
Now the consideration of what hath been said of the two Extreams, Poverty and Riches, both which he declines, will be a sure guide to lead us into the tr•• m•aning of his Request: which must certainly be this;
Now the consideration of what hath been said of the two Extremes, Poverty and Riches, both which he declines, will be a sure guide to led us into the tr•• m•aning of his Request: which must Certainly be this;
neither Poverty nor Riches: what then? Why, a middle portion; such a condition allotted him by divine Providence, that might fall between both those Extreams;
neither Poverty nor Riches: what then? Why, a middle portion; such a condition allotted him by divine Providence, that might fallen between both those Extremes;
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Statute-bread, so much as the Law of Nature, Necessity and Conveniency allows for the enabling him to discharge his Duty in the place wherein God hath set him.
Statute-bread, so much as the Law of Nature, Necessity and Conveniency allows for the enabling him to discharge his Duty in the place wherein God hath Set him.
and swell'd with a fond conceit of my own self-sufficiency and independency upon any on earth, I should also be induc'd to disown my dependency on the God of Heaven.
and swelled with a found conceit of my own self-sufficiency and independency upon any on earth, I should also be induced to disown my dependency on the God of Heaven.
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but so it happeneth through the depravity of our Nature, that the better and more bountiful God is to us, the worse and more forgetful are we proue to be of God;
but so it Happeneth through the depravity of our Nature, that the better and more bountiful God is to us, the Worse and more forgetful Are we prove to be of God;
according to that of the Prophet, According to their pasture, so were they filled; they were filled, and their heart was exalted, therefore have they forgotten me.
according to that of the Prophet, According to their pasture, so were they filled; they were filled, and their heart was exalted, Therefore have they forgotten me.
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When thou shalt have eaten and be full, then beware lest thou forget the Lord, which brought thee forth out of the Land of Egypt, from the house of bondage.
When thou shalt have eaten and be full, then beware lest thou forget the Lord, which brought thee forth out of the Land of Egypt, from the house of bondage.
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2. Next follows Irreligion and Prophaneness in Life, and say, who is the Lord? quid mihi cum illo? What have I to do with God? 'tis below great men, it suits not with their Honours to be found upon their knees to God in Prayer, through the pride of their countenance they will not seek after God.
2. Next follows Irreligion and Profaneness in Life, and say, who is the Lord? quid mihi cum illo? What have I to do with God? it's below great men, it suits not with their Honours to be found upon their knees to God in Prayer, through the pride of their countenance they will not seek After God.
and is of large extent, here as is conceived is mainly intended the sin of Perjury, or swearing falsely; to which sin poverty exposes those that are necessitous, either for the purging of themselves,
and is of large extent, Here as is conceived is mainly intended the since of Perjury, or swearing falsely; to which since poverty exposes those that Are necessitous, either for the purging of themselves,
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when accused for their Theft, or as hired by others for the condemning the innocent, — Quid non mortalia pectora cogit, Auri sacra fames? — Having thus given you a short account of the word, viz. the requests,
when accused for their Theft, or as hired by Others for the condemning the innocent, — Quid non mortalia pectora cogit, Auri sacra Fames? — Having thus given you a short account of the word, viz. the requests,
Observ. That a middle Estate or Condition in the World, upon rational and religious grounds is most eligible for a man as such, with respect to this Life;
Observation That a middle Estate or Condition in the World, upon rational and religious grounds is most eligible for a man as such, with respect to this Life;
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Before I come to a particular discussion and resolution of the Case propounded, I shall premise a few particulars for the better opening this Petition of Agur, and the main matter in hand.
Before I come to a particular discussion and resolution of the Case propounded, I shall premise a few particulars for the better opening this Petition of Agur, and the main matter in hand.
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1. Propos. That God hath the absolute disposal of all men as to their Estates and Conditions in the World, the rich and the poor meet together, the Lord is the Maker of them all, he is not only the Creator of their persons;
1. Propos. That God hath the absolute disposal of all men as to their Estates and Conditions in the World, the rich and the poor meet together, the Lord is the Maker of them all, he is not only the Creator of their Persons;
Agur 's Prayer was bottom'd upon this Faith, that Poverty was Gods gift as well as riches, this Lesson Job had well learned, which was one great means by which he attained that equanimity in his different State,
Agur is Prayer was bottomed upon this Faith, that Poverty was God's gift as well as riches, this lesson Job had well learned, which was one great means by which he attained that equanimity in his different State,
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and learn'd so well how to abound and how to be in want, the Lord gave, the Lord hath taken away, blessed be the name of the Lord, though both poverty and riches may be handed to us by various means;
and learned so well how to abound and how to be in want, the Lord gave, the Lord hath taken away, blessed be the name of the Lord, though both poverty and riches may be handed to us by various means;
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and his hand is to be acknowledged in taking from us, as well as in giving to us, admit, that wicked men, the Sons of violence, are let loose upon us to the spoiling our good,
and his hand is to be acknowledged in taking from us, as well as in giving to us, admit, that wicked men, the Sons of violence, Are let lose upon us to the spoiling our good,
as poor as Job, as we proverbially speak, this may lessen our respect amongst men, who in this respect are too prone to judge of things according to outward appearance, a Crime severely censured by the Apostle, if one come into their Assembly with a Gold ring in goodly Apparel,
as poor as Job, as we proverbially speak, this may lessen our respect among men, who in this respect Are too prove to judge of things according to outward appearance, a Crime severely censured by the Apostle, if one come into their Assembly with a Gold ring in goodly Apparel,
Hospinian reports, That the Dogs that kept Vulcans Temple, the same which others say of the Bohemian Curs, that they would fawn upon one in fine cloaths,
Hospinian reports, That the Dogs that kept Vulcans Temple, the same which Others say of the Bohemian Curs, that they would fawn upon one in fine clothes,
but fly upon one in rags, but whatever influence these things may have upon men, they have none upon God, Job. 36: 19, will he esteem thy riches? no, not Gold,
but fly upon one in rags, but whatever influence these things may have upon men, they have none upon God, Job. 36: 19, will he esteem thy riches? no, not Gold,
namely, riches kept for the owners thereof to their hurt, many men have an Estate thrown in upon them, that they had better have been without, proving to the hurt of themselves and others;
namely, riches kept for the owners thereof to their hurt, many men have an Estate thrown in upon them, that they had better have been without, proving to the hurt of themselves and Others;
nor brought that ruine at last upon himself, had they not been cherished by the warm Sun shine and ho• gleams of those prosperous advancements, to which he was exalted by his being King of Syria.
nor brought that ruin At last upon himself, had they not been cherished by the warm Sun shine and ho• gleams of those prosperous advancements, to which he was exalted by his being King of Syria.
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those whose hearts are enlarged with spiritual endowments, and so well poised and ballanced by grace, that they thereby are not only able to manage a prosperous gale with humility,
those whose hearts Are enlarged with spiritual endowments, and so well poised and balanced by grace, that they thereby Are not only able to manage a prosperous gale with humility,
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and without the hazard of being overset with self-conceit of themselves, but be very helpful and beneficial thereby unto others, making friends of the Mammon of unrighteousness, and as Gods Stewards destributing the Talents with which they are betrusted, according to the will of their Lord, to whom they are shortly to give up their account,
and without the hazard of being overset with self-conceit of themselves, but be very helpful and beneficial thereby unto Others, making Friends of the Mammon of unrighteousness, and as God's Stewards distributing the Talents with which they Are betrusted, according to the will of their Lord, to whom they Are shortly to give up their account,
when Greatness and Goodness meet together in the same person, it carries much of the resemblance of God, who is optimus maximus; but further, one and the same condition is not always best for one and the same person;
when Greatness and goodness meet together in the same person, it carries much of the resemblance of God, who is optimus Maximus; but further, one and the same condition is not always best for one and the same person;
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Poverty and Riches come both from God, and I question not but some men who have been rich, have had more cause to bless God, that of rich, they have been made poor,
Poverty and Riches come both from God, and I question not but Some men who have been rich, have had more cause to bless God, that of rich, they have been made poor,
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That a middle worldly condition, that which you have heard lies between those two Extreams, Poverty and Riches, expressed here by Food convenient, is in it self, upon Rational and Religious grounds most eligible to a man,
That a middle worldly condition, that which you have herd lies between those two Extremes, Poverty and Riches, expressed Here by Food convenient, is in it self, upon Rational and Religious grounds most eligible to a man,
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1. Somewhat a little more particularly, for the Explication of the Subject of this Proposition, viz. What this middle worldly condition is: or wherein it consists.
1. Somewhat a little more particularly, for the Explication of the Subject of this Proposition, viz. What this middle worldly condition is: or wherein it consists.
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this Food convenient, which as you have heard, is of the same importance with Daily Bread, denoting a competency of outward good things, this middle state between Poverty and riches, must be considered with a threefold respect.
this Food convenient, which as you have herd, is of the same importance with Daily Bred, denoting a competency of outward good things, this middle state between Poverty and riches, must be considered with a threefold respect.
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Now that proportion of these outward things, which may be looked upon as a competency for one, will not be so esteemed for all, under these various Considerations.
Now that proportion of these outward things, which may be looked upon as a competency for one, will not be so esteemed for all, under these various Considerations.
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but only a Note of Order or Inference, whereby from the consideration of Gods Care to be taken of him, he should thence bind himself more firmly to him in ways of Faith and Obedience.
but only a Note of Order or Inference, whereby from the consideration of God's Care to be taken of him, he should thence bind himself more firmly to him in ways of Faith and obedience.
Grace and Nature will be contented with a little. With this the Apostle consents; Having food and raiment, let us be therewith content; NONLATINALPHABET, as Isidore speaks; Food, not Sweet-meats; Raiment, though without ornament:
Grace and Nature will be contented with a little. With this the Apostle consents; Having food and raiment, let us be therewith content;, as Isidore speaks; Food, not Sweetmeats; Raiment, though without ornament:
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which without spiritual wisdom, prove great hinderances, rather than helps to a happy Eternity. Now wherein a competency lies here, is obvious to every capacity.
which without spiritual Wisdom, prove great hindrances, rather than helps to a happy Eternity. Now wherein a competency lies Here, is obvious to every capacity.
Thus Parents, Masters, and Heads of Families, and these of different sizes, call for a distinct consideration as to the stating of a competency for them.
Thus Parents, Masters, and Heads of Families, and these of different sizes, call for a distinct consideration as to the stating of a competency for them.
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The Apostle hath put a black brand upon those who are NONLATINALPHABET, without natural affection. And elsewhere it is represented as monstrous, 1 Tim. 5.8.
The Apostle hath put a black brand upon those who Are, without natural affection. And elsewhere it is represented as monstrous, 1 Tim. 5.8.
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nay, so much as is convenient for a future necessary provision for Children that may survive their Parents, whereby they may be preserv'd from a necessary dependance upon the Charity of others.
nay, so much as is convenient for a future necessary provision for Children that may survive their Parents, whereby they may be preserved from a necessary dependence upon the Charity of Others.
and in this case also more is requisite to constitute a middle State, than for those whom Providence hath set in a lower Orb. The Rule by which a mediocrity in such a capacity, must be determined, is so much as may be necessary to discharge those Offices and great Trusts to which they are called.
and in this case also more is requisite to constitute a middle State, than for those whom Providence hath Set in a lower Orb. The Rule by which a mediocrity in such a capacity, must be determined, is so much as may be necessary to discharge those Offices and great Trusts to which they Are called.
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Magistrates, especially chief Magistrates, such as have the Care of Kingdoms and Common-wealths upon them, it is supposed a liberal share is necessary for them;
Magistrates, especially chief Magistrates, such as have the Care of Kingdoms and Commonwealths upon them, it is supposed a liberal share is necessary for them;
And for Ministers, whom God hath called to that honourable Work of winning Souls, in order to which they are enjoyn'd to give attendance to reading, to exhortation, to doctrine,
And for Ministers, whom God hath called to that honourable Work of winning Souls, in order to which they Are enjoined to give attendance to reading, to exhortation, to Doctrine,
So much is supposed to be necessary for a competency for them, as may free them from worldly distractions, and that they be not necessitated to serve Tables: Yet doth not this either justifie Magistrates in the unreasonble Exactions or Oppressions of their People, peeling and polling them,
So much is supposed to be necessary for a competency for them, as may free them from worldly distractions, and that they be not necessitated to serve Tables: Yet does not this either justify Magistrates in the unreasonable Exactions or Oppressions of their People, peeling and polling them,
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The Precept you have, Deut. 17.16, 17. He shall not multiply Horses to himself, nor cause the People to return to Egypt, to the end that he should multiply Horses, &c. Neither shall he multiply Wives to himself, that his heart turn not away;
The Precept you have, Deuteronomy 17.16, 17. He shall not multiply Horses to himself, nor cause the People to return to Egypt, to the end that he should multiply Horses, etc. Neither shall he multiply Wives to himself, that his heart turn not away;
Neither will this vindicate Ministers, by what Titles soever they are dignified or distinguished, to be greedy of filthy Lucre or Covetous, not grasping at worldly wealth, exalting themselves with external Pomp and Grandeur, who are to be examples of Humility, Meekness, and Lowliness to the Flocks over which God hath made them Overseers;
Neither will this vindicate Ministers, by what Titles soever they Are dignified or distinguished, to be greedy of filthy Lucre or Covetous, not grasping At worldly wealth, exalting themselves with external Pomp and Grandeur, who Are to be Examples of Humility, Meekness, and Lowliness to the Flocks over which God hath made them Overseers;
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thus to Lord it over Gods Heritage with high swelling Titles, and a Train of Attendants, may suit well enough with the Ministers of Antichrist, who opposeth and exalteth himself above all that is called God, or that is worshipped;
thus to Lord it over God's Heritage with high swelling Titles, and a Train of Attendants, may suit well enough with the Ministers of Antichrist, who Opposeth and Exalteth himself above all that is called God, or that is worshipped;
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Having thus shewed you in what respects we are to judge of a Mediocrity, or middle worldly condition, I proceed to shew you wherein this condition is the most eligible and desirable,
Having thus showed you in what respects we Are to judge of a Mediocrity, or middle worldly condition, I proceed to show you wherein this condition is the most eligible and desirable,
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Only one thing remember, that when I am recommending a middle state in the world, it must be suppos'd, that there is no worldly condition that can be propos'd as so desirable,
Only one thing Remember, that when I am recommending a middle state in the world, it must be supposed, that there is no worldly condition that can be proposed as so desirable,
To which let me add further, Neither is there any condition so formidable, but what may by the Grace of God influencing the Heart, be improv'd for holy and happy purposes;
To which let me add further, Neither is there any condition so formidable, but what may by the Grace of God influencing the Heart, be improved for holy and happy Purposes;
Could it be supposed that those Expressions of Solomon, were to be construed in the Epicures or Atheist's sence, That that which befals the Sons of men, befalleth Beasts, even one thing befalleth them;
Could it be supposed that those Expressions of Solomon, were to be construed in the Epicureans or Atheist's sense, That that which befalls the Sons of men, befalls Beasts, even one thing befalls them;
and freeing it from many distractions, and manifold anxieties, that are the natural concomitants of both the forementioned Extreams of Poverty and Riches.
and freeing it from many distractions, and manifold anxieties, that Are the natural concomitants of both the forementioned Extremes of Poverty and Riches.
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1. As for Poverty, it is obvious to every eye. (especially if it be extream.) O what daily Tortures and wracking thoughts, what solicitous cares the mind of man under such circumstances is exposed to!
1. As for Poverty, it is obvious to every eye. (especially if it be extreme.) O what daily Tortures and wracking thoughts, what solicitous Cares the mind of man under such Circumstances is exposed to!
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and that for the getting of such Provision as is necessary to satisfie the cravings of Nature, whose cries and clamors are loud and troublesome, impatient and querulous;
and that for the getting of such Provision as is necessary to satisfy the cravings of Nature, whose cries and clamours Are loud and troublesome, impatient and querulous;
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not a day, nor scarce an hour, but the mind is put upon the contriving an answer to those repeated Queries, what shall I eat? and what shall I drink? and wherewith shall I be cloathed?
not a day, nor scarce an hour, but the mind is put upon the contriving an answer to those repeated Queries, what shall I eat? and what shall I drink? and wherewith shall I be clothed?
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Sometimes his Pride, sometimes his Pleasure, sometimes his Covetousness, and sometimes a whole Kennel of Lusts are let loose upon him, that eats out all that comfort and sweetness which otherwise might result from his plentiful Enjoyments;
Sometime his Pride, sometime his Pleasure, sometime his Covetousness, and sometime a Whole Kennel of Lustiest Are let lose upon him, that eats out all that Comfort and sweetness which otherwise might result from his plentiful Enjoyments;
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'Tis true, all Sicknesses and bodily Distempers, that are either afflictive or destructive to mans Body, are at the dispose of God, in whose hands are all our times:
It's true, all Sicknesses and bodily Distempers, that Are either afflictive or destructive to men Body, Are At the dispose of God, in whose hands Are all our times:
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how many visible hazards do those that are poor run as to their Health? and how many ways do bodily Infirmities beset them? Sometimes through the want of these Creature-accommodations, that God in the ordinary way of his Providence hath made necessary for the upholding of the Fabrick of Nature,
how many visible hazards do those that Are poor run as to their Health? and how many ways do bodily Infirmities beset them? Sometime through the want of these creature-accommodations, that God in the ordinary Way of his Providence hath made necessary for the upholding of the Fabric of Nature,
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proving temptations to those who are destitute of Gods Grace, to sloth and idleness; upon the account of which the Body, like a standing Pool, contracts filth and mud,
proving temptations to those who Are destitute of God's Grace, to sloth and idleness; upon the account of which the Body, like a standing Pool, contracts filth and mud,
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How many fresh instances might be produced, wherein it might appear that many have so long drank Healths to others, that they have drank away their own;
How many fresh instances might be produced, wherein it might appear that many have so long drank Healths to Others, that they have drank away their own;
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Now that a middle state (considering our present Circumstances, viz. those internal depravities with which we are infected) is the most desirable, I shall endeavour to evince.
Now that a middle state (considering our present circumstances, viz. those internal depravities with which we Are infected) is the most desirable, I shall endeavour to evince.
I have only this to premise by way of Caution, that there is no condition in the world so well circumstantiated, that can be so dispositive of us to our future happiness,
I have only this to premise by Way of Caution, that there is no condition in the world so well circumstantiated, that can be so dispositive of us to our future happiness,
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yet we do affirm there are some conditions in the world, that though they are not in the least auxiliary to God, (who worketh in us to will and to do, and that of his good pleasure) yet are they (if wisely managed) advantageous unto us,
yet we do affirm there Are Some conditions in the world, that though they Are not in the least auxiliary to God, (who works in us to will and to do, and that of his good pleasure) yet Are they (if wisely managed) advantageous unto us,
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but he that is married, careth for the things that are of the world, how be may please his Wife, &c. By which the Apostle shews the advantage in some respects, that the single person hath beyond those who are married, in the Service of God;
but he that is married, Careth for the things that Are of the world, how be may please his Wife, etc. By which the Apostle shows the advantage in Some respects, that the single person hath beyond those who Are married, in the Service of God;
so also a middle condition seems to have the advantage of both the forementioned Extreams; and this will be more evident, if we consider that there are three things prerequisite,
so also a middle condition seems to have the advantage of both the forementioned Extremes; and this will be more evident, if we Consider that there Are three things prerequisite,
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Now that Condition in the world from whence results the fewest Hinderances, and the most Helps for our entrance in at this strait Gate, is doubtless the most eligible;
Now that Condition in the world from whence results the fewest Hindrances, and the most Helps for our Entrance in At this strait Gate, is doubtless the most eligible;
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In a word, these are the ordinary Means by which God conveys his Spirit, that unites the Soul to Christ, and thence communicateth the first formations of Spiritual Life.
In a word, these Are the ordinary Means by which God conveys his Spirit, that unites the Soul to christ, and thence Communicateth the First formations of Spiritual Life.
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or to a careless superficial attendance upon it? Does not experience tell us, that the pinching necessities of the Body easily induce them to conclude, that they must have Bread for themselves and Families;
or to a careless superficial attendance upon it? Does not experience tell us, that the pinching necessities of the Body Easily induce them to conclude, that they must have Bred for themselves and Families;
but consider not in the mean time, that there is a far greater Must for their Souls, that they must have their sins pardoned, that God must be reconciled, that they must have Christ and his Grace,
but Consider not in the mean time, that there is a Far greater Must for their Souls, that they must have their Sins pardoned, that God must be reconciled, that they must have christ and his Grace,
and that their Natures must be changed, and their sins subdued, or else verily they must to Hell, where they will not be allowed so much as a drop of water to cool their Tongues;
and that their Nature's must be changed, and their Sins subdued, or Else verily they must to Hell, where they will not be allowed so much as a drop of water to cool their Tongues;
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But alas, the feeling of their bodily wants have got a prepossession, and stand as a strong guard to keep out every such serious thought from entring into their minds;
But alas, the feeling of their bodily Wants have god a prepossession, and stand as a strong guard to keep out every such serious Thought from entering into their minds;
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as he calls them, yet he presumes he may be excused, and that he hath a sufficient Apology to live without minding su•h matters, having so many worldly Cares and Concerns upon him.
as he calls them, yet he Presumest he may be excused, and that he hath a sufficient Apology to live without minding su•h matters, having so many worldly Cares and Concerns upon him.
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Why, he tells you, These have altogether broken the yoke, and burst the bond, Poverty hath many hinderances, but Riches through the horrible sensuality of mans Heart, hath more; as our Saviour intimates.
Why, he tells you, These have altogether broken the yoke, and burst the bound, Poverty hath many hindrances, but Riches through the horrible sensuality of men Heart, hath more; as our Saviour intimates.
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or at best, that it is more proper for their Chaplains to manage than themselves: these are too great to be dealt plainly with about the Concerns of their Souls,
or At best, that it is more proper for their Chaplains to manage than themselves: these Are too great to be dealt plainly with about the Concerns of their Souls,
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and are apt to think Nathan was a little too bold, when he said to King David, Thou art the man, 2 Sam. 12.7. I must profess when my thoughts have been taken up with such Objects, they have been so far from being envied by me, that of all conditions of men in the world, I have looked upon them as the Objects of the greatest pity:
and Are apt to think Nathan was a little too bold, when he said to King David, Thou art the man, 2 Sam. 12.7. I must profess when my thoughts have been taken up with such Objects, they have been so Far from being envied by me, that of all conditions of men in the world, I have looked upon them as the Objects of the greatest pity:
I mean such great and rich ones, whose wealth and honour is imployed as a shield to defend them against the faithful monitions of such as are lovers of,
I mean such great and rich ones, whose wealth and honour is employed as a shield to defend them against the faithful monitions of such as Are lovers of,
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Pride and Self-confidence must be brought low, and a man must become as a little Child. Now though our hearts are all of us opposite to this work, and nothing short of omnipotent Grace can thus bring the heart to stoop, that it may enter in at this strait Gate that leads to life;
Pride and Self-confidence must be brought low, and a man must become as a little Child. Now though our hearts Are all of us opposite to this work, and nothing short of omnipotent Grace can thus bring the heart to stoop, that it may enter in At this strait Gate that leads to life;
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yet Greatness and Riches in the world through the corruption of mans Nature, does much magnifie the opposition that is made against God on this account:
yet Greatness and Riches in the world through the corruption of men Nature, does much magnify the opposition that is made against God on this account:
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but now a middle state in the world is exempted from these additional hinderances, Neither hath the Flesh nor the Devil that advantage to obstruct this work of Regeneration, that either of the other Extreams have.
but now a middle state in the world is exempted from these additional hindrances, Neither hath the Flesh nor the devil that advantage to obstruct this work of Regeneration, that either of the other Extremes have.
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This Holiness of heart and Life consists in our fiducial dependance upon Gods Promises, and in a sincere and hearty respect to all Gods Precepts, in the making the Word of God our Rule,
This Holiness of heart and Life consists in our fiducial dependence upon God's Promises, and in a sincere and hearty respect to all God's Precepts, in the making the Word of God our Rule,
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Now a middle worldly Condition, considering our present Case, is the most advantageous, and hath the fewest hinderances for our driving on with success this Trade.
Now a middle worldly Condition, considering our present Case, is the most advantageous, and hath the fewest hindrances for our driving on with success this Trade.
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But thus to say, would doubtless be a condemning of the generation of the righteous (one thing which God abhors) some of whom in all Ages have been brought to such great straights, that they have been necessitated to beg or starve.
But thus to say, would doubtless be a condemning of the generation of the righteous (one thing which God abhors) Some of whom in all Ages have been brought to such great straights, that they have been necessitated to beg or starve.
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you have heard a middle worldly Condition is most desireable, and this upon several rational considerations, have a care that this be not applyed by any of you so,
you have herd a middle worldly Condition is most desirable, and this upon several rational considerations, have a care that this be not applied by any of you so,
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or rather to lay the Emphasis of the Matter upon the Word forsaken. When Paul gives us a Catalogue of his Distresses, he puts in this as an alleviation of his Troubles. Persecuted, but not forsaken;
or rather to lay the Emphasis of the Matter upon the Word forsaken. When Paul gives us a Catalogue of his Distresses, he puts in this as an alleviation of his Troubles. Persecuted, but not forsaken;
sometimes it does necessitate them to absent themselves from those outward means, and those Soul quickning Opportunities which others enjoy, whereby their hearts might be kept up warm and lively for God.
sometime it does necessitate them to absent themselves from those outward means, and those Soul quickening Opportunities which Others enjoy, whereby their hearts might be kept up warm and lively for God.
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Are there not many at this day (whilst you can spare so much time as to come hither in a morning to gather up this heavenly Manna that falls at your doors) who are forced (poor hearts) to be hard at their Labours,
are there not many At this day (while you can spare so much time as to come hither in a morning to gather up this heavenly Manna that falls At your doors) who Are forced (poor hearts) to be hard At their Labours,
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Sometimes they are so dispirited with the weight of their Burdens, that they are almost totally uncapable of doing any thing in their general or particular Callings, not knowing how to pray,
Sometime they Are so dispirited with the weight of their Burdens, that they Are almost totally uncapable of doing any thing in their general or particular Callings, not knowing how to pray,
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What Temptations are such daily encountering with, to carnal pleasure and sensuality, to sloth and fleshly ease, to pride and ambition, all which so far as they are indulged prove to the detriment of serious religion,
What Temptations Are such daily encountering with, to carnal pleasure and sensuality, to sloth and fleshly ease, to pride and ambition, all which so Far as they Are indulged prove to the detriment of serious Religion,
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which have given occasion to that unhappy saying that a little Religion goes a great way with great men, whenas in truth that which might pass for great Religion in persons of an inferior condition, should be esteemed but little in those, whom God hath fixt in a higher orb,
which have given occasion to that unhappy saying that a little Religion Goes a great Way with great men, whenas in truth that which might pass for great Religion in Persons of an inferior condition, should be esteemed but little in those, whom God hath fixed in a higher orb,
and that against all Temptations and Oppositions from within or from without, he that endureth to the end shall be saved, and be thou faithful to the death,
and that against all Temptations and Oppositions from within or from without, he that Endureth to the end shall be saved, and be thou faithful to the death,
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and thence by consequence, having a necessary dependance upon others for his livelihood ▪ if now Providence so ordereth it, that those persons on whom he thus depends prove Enemies to God,
and thence by consequence, having a necessary dependence upon Others for his livelihood ▪ if now Providence so Ordereth it, that those Persons on whom he thus depends prove Enemies to God,
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and the power and life of Religion (O that there were no reason for such suppositions) what Temptations are those poor ones under to abate their zeal for God,
and the power and life of Religion (Oh that there were no reason for such suppositions) what Temptations Are those poor ones under to abate their zeal for God,
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but now a middle Condition in the World does not so violently drive men upon those rocks and quicksands, upon which both the poor and the rich are liable so often to make shipwrack of faith and a good Conscience,
but now a middle Condition in the World does not so violently drive men upon those Rocks and quicksands, upon which both the poor and the rich Are liable so often to make shipwreck of faith and a good Conscience,
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remember he that thinks he hath Grace enough, it is much to be feared he hath none at all, be you copying out the Example of the Holy Apostle, Phil. 3.13, 14. if you say, what is this to my Subject in hand? I answer, 'tis no matter,
Remember he that thinks he hath Grace enough, it is much to be feared he hath none At all, be you copying out the Exampl of the Holy Apostle, Philip 3.13, 14. if you say, what is this to my Subject in hand? I answer, it's no matter,
and this by way of counsel and advice to you all. 1. One Word to the poor. 2. Two Words to the rich. 3. Three Words to you that are in a middle Condition betwixt both.
and this by Way of counsel and Advice to you all. 1. One Word to the poor. 2. Two Words to the rich. 3. Three Words to you that Are in a middle Condition betwixt both.
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I mean, whether it came more immediately from the hand of divine Providence? or whether it be the effect and result of your own Lusts, of your profuseness and prodigality, of your sloth and idleness, of your gluttony and drunkenness;
I mean, whither it Come more immediately from the hand of divine Providence? or whither it be the Effect and result of your own Lustiest, of your profuseness and prodigality, of your sloth and idleness, of your gluttony and Drunkenness;
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be perswaded that the greatest misery of your present condition is not (as possibly some of you may be apt to imagine) that this your condition is pinching hard,
be persuaded that the greatest misery of your present condition is not (as possibly Some of you may be apt to imagine) that this your condition is pinching hard,
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and thou who with Lazarus art forc'd to lye at the rich mans Gate, and glad when thou canst get but the crumbs and fragments that comes from his Table, shalt be taken into Abraham 's bosom;
and thou who with Lazarus art forced to lie At the rich men Gate, and glad when thou Canst get but the crumbs and fragments that comes from his Table, shalt be taken into Abraham is bosom;
either if you consider who it is that hath made you to differ, and that you have nothing but what you have received, as the Apostle upon another account expresseth it;
either if you Consider who it is that hath made you to differ, and that you have nothing but what you have received, as the Apostle upon Another account Expresses it;
and if they should in this sence be for your hurt, you will shortly wish you had rather have been amongst the number of those that beg their Bread at your door,
and if they should in this sense be for your hurt, you will shortly wish you had rather have been among the number of those that beg their Bred At your door,
You that trust and pride your selves in your uncertain Riches, and live in the neglect of God and your Souls, apply this to your selves; for it belongs to you.
You that trust and pride your selves in your uncertain Riches, and live in the neglect of God and your Souls, apply this to your selves; for it belongs to you.
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If God gives you his Grace, and once brings you to submit to the conduct of his Spirit (without which you are undone) your Riches may be so far from being hindrances, that they may become excellent helps and advantages in your way heavenward.
If God gives you his Grace, and once brings you to submit to the conduct of his Spirit (without which you Are undone) your Riches may be so Far from being hindrances, that they may become excellent helps and advantages in your Way heavenward.
how much good may you be instrumental to do to the Souls and Bodies of others? What influence may your Examples of piety have upon others in the places where you live? How may you even by your Riches and Greatness be a terror unto evil doers, and a praise to them that do well? Rich and great men if they be good and gracious,
how much good may you be instrumental to do to the Souls and Bodies of Others? What influence may your Examples of piety have upon Others in the places where you live? How may you even by your Riches and Greatness be a terror unto evil doers, and a praise to them that do well? Rich and great men if they be good and gracious,
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Lastly, I have three words to you that are in a middle worldly Condition; you have heard that your Condition upon many accounts is the most eligible: then I infer,
Lastly, I have three words to you that Are in a middle worldly Condition; you have herd that your Condition upon many accounts is the most eligible: then I infer,
and God in the way of his Providence hath seem'd to concur with their ambitious desires, placing them under such Circumstances, giving them such a commodious Seat, such a promising Trade, that they have had a prospect of huge Matters in the world,
and God in the Way of his Providence hath seemed to concur with their ambitious Desires, placing them under such circumstances, giving them such a commodious Seat, such a promising Trade, that they have had a prospect of huge Matters in the world,
IN this Chapter the Apostle discoursing about the great Point of Election and Reprobation, comes to an Instance in Gods wonderful Providence towards Jew and Gentile. The Jews, who were formerly Gods People, are now under Unbelief;
IN this Chapter the Apostle discoursing about the great Point of Election and Reprobation, comes to an Instance in God's wondered Providence towards Jew and Gentile. The jews, who were formerly God's People, Are now under Unbelief;
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This Doctrine and Providence of God both together, doth fill the Apostle with Admiration, and this Admiration breaks out into these words, Oh the Depths of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments,
This Doctrine and Providence of God both together, does fill the Apostle with Admiration, and this Admiration breaks out into these words, O the Depths of the Riches both of the Wisdom and Knowledge of God! How unsearchable Are his Judgments,
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There are Doctrines and Providences which transcend our Ʋnderstandings. Wherefore I shall first offer some Demonstrations, by proposing to you some of those Doctrines, and some of those Providences;
There Are Doctrines and Providences which transcend our Ʋnderstandings. Wherefore I shall First offer Some Demonstrations, by proposing to you Some of those Doctrines, and Some of those Providences;
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1. That there are some Doctrines contained in the sacred Scripture, which transcend the largest create Capacity, will with much conviction appear to any, that will with any intention of mind fix their thoughts on those Doctrines which I single out and insist on.
1. That there Are Some Doctrines contained in the sacred Scripture, which transcend the Largest create Capacity, will with much conviction appear to any, that will with any intention of mind fix their thoughts on those Doctrines which I single out and insist on.
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'Tis true there are some Doctrines so plainly reveal'd in Scripture, that he that runs may read 'em, especially such as do principally concern Salvation,
It's true there Are Some Doctrines so plainly revealed in Scripture, that he that runs may read they, especially such as do principally concern Salvation,
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That what contradicts our Reason, is not to be received, nor can it be a part of true Religion, is manifest, in that whatever is so, has nothing of Reason in it;
That what contradicts our Reason, is not to be received, nor can it be a part of true Religion, is manifest, in that whatever is so, has nothing of Reason in it;
On this Distinction I do the rather insist, as well to obviate what is suggested by Papists, and others, who receive for Articles of their Faith, what is contrary unto right Reason,
On this Distinction I do the rather insist, as well to obviate what is suggested by Papists, and Others, who receive for Articles of their Faith, what is contrary unto right Reason,
That this may be the more plain and convincing, before I proceed to shew what are some of those Mysterious Doctrines which transcend our Intellects, I will acquaint the Reader with some Notions received by many, which being contrary unto our clearest and surest Reasonings, are not to be improved, but rejected.
That this may be the more plain and convincing, before I proceed to show what Are Some of those Mysterious Doctrines which transcend our Intellects, I will acquaint the Reader with Some Notions received by many, which being contrary unto our Clearest and Surest Reasonings, Are not to be improved, but rejected.
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And 3. A Physical transition of Sins actually inherent in us, from us unto Christ, and of Christ's Righteousness unto us. All which are to be rejected as Notions contrary to our Reason.
And 3. A Physical transition of Sins actually inherent in us, from us unto christ, and of Christ's Righteousness unto us. All which Are to be rejected as Notions contrary to our Reason.
I. Transubstantiation. A Doctrine asserted by the Papists to be contained in Holy Writ, but really not so ▪ By Transubstantiation is meant the turning of the Elements in the Lords Supper into the very Substance of Christ's Body.
I. Transubstantiation. A Doctrine asserted by the Papists to be contained in Holy Writ, but really not so ▪ By Transubstantiation is meant the turning of the Elements in the lords Supper into the very Substance of Christ's Body.
2. These Accidents, namely, the Colour and Taste of Bread, &c. whose whole Existence is Inexistence in a Subject, do exist even when they do not inexist,
2. These Accidents, namely, the Colour and Taste of Bred, etc. whose Whole Existence is Inexistence in a Subject, do exist even when they do not inexist,
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II. Merit quoad Justitiam commutativam. There are among the Papists a considerable number, who assert that there may be a meriting somewhat of God according to the Rules of Commutative Justice. That there may be a meriting somewhat of God according to the Rule of Justice, we grant;
II Merit quoad Justitiam commutativam. There Are among the Papists a considerable number, who assert that there may be a meriting somewhat of God according to the Rules of Commutative justice. That there may be a meriting somewhat of God according to the Rule of justice, we grant;
for Jesus Christ merited much of God, but this Merit was not according to the Rule of Commutative Justice, but of Distributive Justice. Merit as to Commutative Justice, does necessarily include in it the passing of somewhat over unto God,
for jesus christ merited much of God, but this Merit was not according to the Rule of Commutative justice, but of Distributive justice. Merit as to Commutative justice, does necessarily include in it the passing of somewhat over unto God,
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Who has first given unto him, and it shall be recompensed unto him again? Who? As if it had been said, There is none, no not one, not Jesus Christ himself could give first unto God, could give that unto God,
Who has First given unto him, and it shall be recompensed unto him again? Who? As if it had been said, There is none, no not one, not jesus christ himself could give First unto God, could give that unto God,
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or there is no such thing as Commutative Righteousness in God, and that Christ himself, much less Man, could not merit of God any thing according to the Rule of Commutative Righteousness.
or there is no such thing as Commutative Righteousness in God, and that christ himself, much less Man, could not merit of God any thing according to the Rule of Commutative Righteousness.
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yea, and that Adam in Innocency, according to the tenor of that Law there given him, might by rendring the required perfect Obedience, have merited the promised Reward, i. e. the merit would have been of such efficacy, that God could not have remained just,
yea, and that Adam in Innocency, according to the tenor of that Law there given him, might by rendering the required perfect obedience, have merited the promised Reward, i. e. the merit would have been of such efficacy, that God could not have remained just,
such is the Nature of Commutative Justice as to stick to an Arithmetical proportion, in adjusting the Value of things commuted, which cannot be by man in this case,
such is the Nature of Commutative justice as to stick to an Arithmetical proportion, in adjusting thee Valve of things commuted, which cannot be by man in this case,
However, notwithstanding the ridiculousness, as well as falseness of the Notion, there are many among the Papists (if we may believe Arriaga ) who assert it.
However, notwithstanding the ridiculousness, as well as falseness of the Notion, there Are many among the Papists (if we may believe Arriaga) who assert it.
and may be found to be between God and man, and that this is generally received in the Church of Rome: for says he, This is the Opinion of Suarez, Valentia, Granadus (who introduces Medina, and Alvarez, to agree with him in this Point) Hurtado de Mendoza, Ragusa, Tannerus, and Albertinus, and Molina also;
and may be found to be between God and man, and that this is generally received in the Church of Rome: for Says he, This is the Opinion of Suarez, Valentia, Granadus (who introduces Medina, and Alvarez, to agree with him in this Point) Hurtado de Mendoza, Ragusa, Tannerus, and Albertinus, and molina also;
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in which Sence 'tis mostly oppugned by the Protestant Writers, as a ridiculous Doctrine. The which, from what has been already suggested, has been manifested.
in which Sense it's mostly oppugned by the Protestant Writers, as a ridiculous Doctrine. The which, from what has been already suggested, has been manifested.
But seeing this Doctrine contradicts our Reason, our Endeavours must not be how to improve it, we must immediately reject it as false and unreasonable. III.
But seeing this Doctrine contradicts our Reason, our Endeavours must not be how to improve it, we must immediately reject it as false and unreasonable. III.
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There are some who call themselves Protestants, and who seem to be zealous Asserters of Imputed Righteousness, who being ignorant of the Gospel-Notion, do assert, That those very Sins which actually inhered in the Elect, did pass from them unto Christ,
There Are Some who call themselves Protestants, and who seem to be zealous Asserters of Imputed Righteousness, who being ignorant of the Gospel-Notion, do assert, That those very Sins which actually inhered in the Elect, did pass from them unto christ,
and that the Righteousness of Christ which actually inhered in him, passes from him unto the Elect. But this is a Notion as contrary unto our Reasons as that of Transubstantiation; it being as impossible that Our Sins,
and that the Righteousness of christ which actually inhered in him, passes from him unto the Elect. But this is a Notion as contrary unto our Reasons as that of Transubstantiation; it being as impossible that Our Sins,
These Notions then I reject as False, and Contrary unto Reason. But there are other Doctrines reveal'd in Scripture, which transcend our largest capacities.
These Notions then I reject as False, and Contrary unto Reason. But there Are other Doctrines revealed in Scripture, which transcend our Largest capacities.
and in themselves not very hard to be understood, yet because either obscurely, or after a perplexed manner handled, by some are listed among the NONLATINALPHABET of which the Apostle Peter makes some mention, which by the unlearned are abused to their own hurt,
and in themselves not very hard to be understood, yet Because either obscurely, or After a perplexed manner handled, by Some Are listed among the of which the Apostle Peter makes Some mention, which by the unlearned Are abused to their own hurt,
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However 'tis as certain, that there are other Doctrines, which bearing the Characters of infinite Wisdom on 'em, are so grand and august, that they transcend the most enlarged Understandings.
However it's as certain, that there Are other Doctrines, which bearing the Characters of infinite Wisdom on they, Are so grand and august, that they transcend the most enlarged Understandings.
These Doctrines are many, and may be distinctly considered, either as they have reference more immediately unto the Nature and Being of God, his Acts, both immanent and transient,
These Doctrines Are many, and may be distinctly considered, either as they have Referente more immediately unto the Nature and Being of God, his Acts, both immanent and Transient,
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or as they have a special aspect on those profound and mysterious Transactions about the carrying on fall'n mans Salvation in a way adjusted to the Glory of all the Divine Perfections.
or as they have a special aspect on those profound and mysterious Transactions about the carrying on fallen men Salvation in a Way adjusted to the Glory of all the Divine Perfections.
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whence although we must assert the Essence, and Existence of God to be so much the same, that necessary Existence is included in the very Essence of God,
whence although we must assert the Essence, and Existence of God to be so much the same, that necessary Existence is included in the very Essence of God,
his Attributes, all his glorious Perfections being infinite, are infinitely above us, and seeing the Revelations made of God do after a sort represent somewhat of his glorious Nature, they are not fully comprehended by us:
his Attributes, all his glorious Perfections being infinite, Are infinitely above us, and seeing the Revelations made of God do After a sort represent somewhat of his glorious Nature, they Are not Fully comprehended by us:
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but yet Three, One absolutely and simply, One God and yet Three, Three Persons. None can be more concerned in asserting the Oneness or Unity of the Godhead than the Christian;
but yet Three, One absolutely and simply, One God and yet Three, Three Persons. None can be more concerned in asserting the Oneness or Unity of the Godhead than the Christian;
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how vehement soever the Mahometane, Jew or Socinian may be in asserting the Simplicity and Oweness of the Divine Nature, they cannot be more so than We are,
how vehement soever the Mahometan, Jew or Socinian may be in asserting the Simplicity and Oweness of the Divine Nature, they cannot be more so than We Are,
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Whoever will but seriously acquaint himself with the Essentials of the Christian Religion will find that the believing a Trinity is as necessary to the being of our Religion,
Whoever will but seriously acquaint himself with the Essentials of the Christian Religion will find that the believing a Trinity is as necessary to the being of our Religion,
should he himself begin to capitulate with us singly, he would be so far from offering himself to satisfie himself for us, that he would immediately let out all his wrath.
should he himself begin to capitulate with us singly, he would be so Far from offering himself to satisfy himself for us, that he would immediately let out all his wrath.
But whoever will more closely attend unto this Point, will find that God being as Holy as he is Just and Righteous, is as much concern'd for the Vindication of the Honour of his Holiness,
But whoever will more closely attend unto this Point, will find that God being as Holy as he is Just and Righteous, is as much concerned for the Vindication of the Honour of his Holiness,
But such are the Corruptions of our Nature, so strong and powerful, and we so weak and feeble, that unless some one Almighty be our help, we shall remain under the power of Sin, unsanctified,
But such Are the Corruptions of our Nature, so strong and powerful, and we so weak and feeble, that unless Some one Almighty be our help, we shall remain under the power of since, unsanctified,
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By this 'tis very manifest, that such is the frame of the Christian Religion, such the great Fundamentals thereof, that without the supposing the Truth of the Doctrine of the Trinity of Persons in the Godhead, the Christian Religion is gone, 'tis lost.
By this it's very manifest, that such is the frame of the Christian Religion, such the great Fundamentals thereof, that without the supposing the Truth of the Doctrine of the Trinity of Persons in the Godhead, the Christian Religion is gone, it's lost.
for 'tis not said, that Three Gods are One, but Three Persons are One, One God. But how to fathom the Mystery, we are at a loss, 'tis certainly beyond Us.
for it's not said, that Three God's Are One, but Three Persons Are One, One God. But how to fathom the Mystery, we Are At a loss, it's Certainly beyond Us.
In my discoursing about the Immanent Acts of God, I might be very distinct in considering what is very much insisted on by the School-men, with reference to the Knowledge of God,
In my discoursing about the Immanent Acts of God, I might be very distinct in considering what is very much insisted on by the Schoolmen, with Referente to the Knowledge of God,
But how this Doctrine of Gods leaving, or reprobating any from all Eternity is reconcileable to these other that concern the Glory of Divine Goodness and Righteousness, is above us.
But how this Doctrine of God's leaving, or reprobating any from all Eternity is reconcilable to these other that concern the Glory of Divine goodness and Righteousness, is above us.
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The Sublapsarians have done very much towards the clearing up of this, by supposing all in their lapsed estate, under the guilt and pollution of Sin,
The Sublapsarians have done very much towards the clearing up of this, by supposing all in their lapsed estate, under the guilt and pollution of since,
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and God from all Eternity concern'd for his own Glory, to Elect some, who by being interested in the Blood of Christ, should through the sanctification of the Spirit obtain Salvation with eternal Glory;
and God from all Eternity concerned for his own Glory, to Elect Some, who by being interested in the Blood of christ, should through the sanctification of the Spirit obtain Salvation with Eternal Glory;
but left others to themselves, who continuing in Sin, are determined to die. Hereby the glorious Grace of God in the eternal purpose of Calling, Justifying, Sanctifying some,
but left Others to themselves, who Continuing in since, Are determined to die. Hereby the glorious Grace of God in the Eternal purpose of Calling, Justifying, Sanctifying Some,
for which, after much long-suffering, they shall be eternally damned, is no way inconsistent with that goodness that is so infinitely extended to the Vessels of Mercy,
for which, After much long-suffering, they shall be eternally damned, is no Way inconsistent with that Goodness that is so infinitely extended to the Vessels of Mercy,
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What is here said towards the clearing up the Difficulties that attend this Doctrine, is very well urged by the Synod of Dort, and 'tis no more than what has great countenance from the Holy Scriptures ▪ which suppose all in a laps'd and fallen Estate,
What is Here said towards the clearing up the Difficulties that attend this Doctrine, is very well urged by the Synod of Dort, and it's no more than what has great countenance from the Holy Scriptures ▪ which suppose all in a lapsed and fallen Estate,
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and therefore represents the Elect as Chosen in Christ, Ephes. 1.4. and Predestinated unto the Adoption of Children by Jesus Christ, Elect according to the Fore-knowledge of God the Father through Sanctification of the Spirit, &c. 1 Pet. 1.2. All which Expressions seem to suppose the Elect in a fallen estate, standing in need both of a Redeemer and Sanctifier;
and Therefore represents the Elect as Chosen in christ, Ephesians 1.4. and Predestinated unto the Adoption of Children by jesus christ, Elect according to the Foreknowledge of God the Father through Sanctification of the Spirit, etc. 1 Pet. 1.2. All which Expressions seem to suppose the Elect in a fallen estate, standing in need both of a Redeemer and Sanctifier;
even as the Reprobates are said, Jude 4. to have been before of Old ordained unto Condemnation; which Condemnation does presuppose a Judicial Procedure,
even as the Reprobates Are said, U^de 4. to have been before of Old ordained unto Condemnation; which Condemnation does presuppose a Judicial Procedure,
or those other Methods which are taken for the salvation of all men? What of Goodness is there in destinating men to eternal Misery? or what of Justice in purposing to punish them for ever without any regard to their Sin,
or those other Methods which Are taken for the salvation of all men? What of goodness is there in destinating men to Eternal Misery? or what of justice in purposing to Punish them for ever without any regard to their since,
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even before any evil done? or how can the unalterable secret Decree for their damnation accord with the sincerity of God in the many Offers which are made of future Glory? 'Tis true;
even before any evil done? or how can the unalterable secret decree for their damnation accord with the sincerity of God in the many Offers which Are made of future Glory? It's true;
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and seeing Christ has died, and thereby satisfied Justice, and the Spirit strives, and that common Grace which is sufficient to enable men to do more towards their Salvation than they do, is offered them,
and seeing christ has died, and thereby satisfied justice, and the Spirit strives, and that Common Grace which is sufficient to enable men to do more towards their Salvation than they do, is offered them,
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only the greatest difficulty remains, to wit, How 'tis supposeable that such who came pure out of the hand of God, can be considered as fallen, without some respect unto the anteceding Decree of God.
only the greatest difficulty remains, to wit, How it's supposable that such who Come pure out of the hand of God, can be considered as fallen, without Some respect unto the anteceding decree of God.
What! is their Fall, on the supposition of which depends all the Discoveries of the glorious Perfections of God made unto us in the Scriptures, a meer casual hit? One would assoon think, that this curious and beautiful Fabrick the World was owing only unto the casual concourse of Epicurean Atoms for its being so,
What! is their Fallen, on the supposition of which depends all the Discoveries of the glorious Perfections of God made unto us in the Scriptures, a mere casual hit? One would As soon think, that this curious and beautiful Fabric the World was owing only unto the casual concourse of Epicurean Atoms for its being so,
as that the Glory and Beauty, the Wisdom and Harmony that shines forth most illustriously in the Christian Religion, should be only the product of Casualty or Chance;
as that the Glory and Beauty, the Wisdom and Harmony that shines forth most illustriously in the Christian Religion, should be only the product of Casualty or Chance;
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but if the Fall or Sin of man must be considered to be decreed by that God, the Purity and Holiness of whose Nature is infinite, we are as much at a plunge;
but if the Fallen or since of man must be considered to be decreed by that God, the Purity and Holiness of whose Nature is infinite, we Are as much At a plunge;
and making them contrary to their innate holy propensions, Transgressors of that Law? or how does the Sincerity of God appear in the offers of Eternal Life to Adam on his Obedience,
and making them contrary to their innate holy propensions, Transgressors of that Law? or how does the Sincerity of God appear in the offers of Eternal Life to Adam on his obedience,
The Decree, which is but an Immanent Act in God, does not put the thing decreed into Being, that is done long after by some Transient Acts. The Decree is from Eternity, the Execution only in Time. The Decree is but an internal purpose about what God will do in time, which Decree in the time appointed being executed, the thing decreed is then put into Being;
The decree, which is but an Immanent Act in God, does not put the thing decreed into Being, that is done long After by Some Transient Acts. The decree is from Eternity, the Execution only in Time. The decree is but an internal purpose about what God will do in time, which decree in the time appointed being executed, the thing decreed is then put into Being;
Moreover, if we will believe what the Spirit says, Rom. 8.30. they must be first effectually called, and then justified, and so through the sanctification of the Spirit be prepared for the Glory.
Moreover, if we will believe what the Spirit Says, Rom. 8.30. they must be First effectually called, and then justified, and so through the sanctification of the Spirit be prepared for the Glory.
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his internal purpose to do the thing may be long before the time appointed, and there is an Order to be observed in his purposes, he purposes that one thing shall be first done,
his internal purpose to do the thing may be long before the time appointed, and there is an Order to be observed in his Purposes, he Purposes that one thing shall be First done,
The which being so, we cannot argue that such a man purposing to give his Child an Estate when he arrives unto the Age of one and twenty, that therefore 'twas actually given some years before:
The which being so, we cannot argue that such a man purposing to give his Child an Estate when he arrives unto the Age of one and twenty, that Therefore 'twas actually given Some Years before:
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Among the Learned there are great Contests about the Modes of Divine Operation. All grant that the Decrees would have remain'd unexecuted, had not God by some Transient Acts put the Decree in being;
Among the Learned there Are great Contests about the Modes of Divine Operation. All grant that the Decrees would have remained unexecuted, had not God by Some Transient Acts put the decree in being;
'Tis true, the shewing How this Physical Efficiency doth contribute toward the execution of the Decree, is difficult, especially as to the causing such Acts as are clothed with vicious modifications, where what is Physical in that Action is acknowledged to be from the Efficiency of God;
It's true, the showing How this Physical Efficiency does contribute towards the execution of the decree, is difficult, especially as to the causing such Acts as Are clothed with vicious modifications, where what is Physical in that Actium is acknowledged to be from the Efficiency of God;
but if Immediate, whether antecedenter, concomitanter, or cons•quenter, is warmly debated by the rigid Dominicans, Scotists, and Molinists, each of these three Factions differing from each other,
but if Immediate, whither Antecedent, Concomitantly, or cons•quenter, is warmly debated by the rigid Dominicans, Scotists, and Molinists, each of these three Factions differing from each other,
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'Tis true, the moderate Dominican, such as Medina, Dominicus à Soto, and some others do in my Opinion, give the best satisfaction in the stating these Controversies;
It's true, the moderate Dominican, such as Medina, Dominicus à Soto, and Some Others do in my Opinion, give the best satisfaction in the stating these Controversies;
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but what is Moral and Vicious in it, or that Undueness that is the foundation of the sinful Relation (considering Sin with reference to the Law, whereof 'tis a Transgression) is from Man.
but what is Moral and Vicious in it, or that Undueness that is the Foundation of the sinful Relation (considering since with Referente to the Law, whereof it's a Transgression) is from Man.
for whoever looks well into this Controversie, will find that in the sinfulness of some Actions there is somewhat Positive; what else is the Conversion or Termination of a Natural Act on an undue Object,
for whoever looks well into this Controversy, will find that in the sinfulness of Some Actions there is somewhat Positive; what Else is the Conversion or Termination of a Natural Act on an undue Object,
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or the undue Determination of this Act on a due Object? It must be acknowledged, That Sin does not only result when the Act is about an undue Object,
or the undue Determination of this Act on a due Object? It must be acknowledged, That since does not only result when the Act is about an undue Object,
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By which it is manifest that if we consider the Controversie, there is somewhat above us in the fairest stating it, much more so in the other Accounts that are given;
By which it is manifest that if we Consider the Controversy, there is somewhat above us in the Fairest stating it, much more so in the other Accounts that Are given;
for as the rigid Dominicans do certainly make God the Cause of Sin, (whether culpable or not culpable, is not the Question) even so do the Scotists and Molinists; for they both include in the matter of Sin somewhat more than what is meerly Natural,
for as the rigid Dominicans do Certainly make God the Cause of since, (whither culpable or not culpable, is not the Question) even so do the Scotists and Molinists; for they both include in the matter of since somewhat more than what is merely Natural,
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even somewhat that is morally Vicious, and yet assert that this Matter is the immediate effect of Gods Causality, only the one says, That God does as it were take man by the hand, and lead him to Sin;
even somewhat that is morally Vicious, and yet assert that this Matter is the immediate Effect of God's Causality, only the one Says, That God does as it were take man by the hand, and led him to since;
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or can be without the Efficiency of God the first Cause, and yet I am as confident that no Moral Evil is in any sense the Effect of the Physical Efficiency of God:
or can be without the Efficiency of God the First Cause, and yet I am as confident that no Moral Evil is in any sense the Effect of the Physical Efficiency of God:
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but yet how satisfactorily to reconcile these things, or how to comprehend the Modes of Divine Operation, is above us, we cannot reach unto it, it transcends our Understandings.
but yet how satisfactorily to reconcile these things, or how to comprehend the Modes of Divine Operation, is above us, we cannot reach unto it, it transcends our Understandings.
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5. There are also several Doctrines, which have a special Aspect on those Transactions that are about the carrying on Fall'n Mans Salvation to the Illustrating the Glory of the divine Perfections, which are very profound.
5. There Are also several Doctrines, which have a special Aspect on those Transactions that Are about the carrying on Fallen men Salvation to the Illustrating the Glory of the divine Perfections, which Are very profound.
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yet there is very much that transcends the most enlarged Capacity. They are points that the Angels themselves are prying into, but cannot fully comprehend.
yet there is very much that transcends the most enlarged Capacity. They Are points that the Angels themselves Are prying into, but cannot Fully comprehend.
how many Invelop'd with the thick clouds of Ignorance and Error? and how •ew free from the Influence of Idolatry and Superstition? A multitude of those who have been baptiz'd into the name of Christ, have not the opportunity of looking into the sacred Oracles, which reveal the true way to Life everlasting,
how many Inveloped with the thick Clouds of Ignorance and Error? and how •ew free from the Influence of Idolatry and Superstition? A multitude of those who have been baptized into the name of christ, have not the opportunity of looking into the sacred Oracles, which reveal the true Way to Life everlasting,
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and of those who have the happy Advantages of consulting the sacred Scriptures, how few can understand them? The which is not without a Providence of God;
and of those who have the happy Advantages of consulting the sacred Scriptures, how few can understand them? The which is not without a Providence of God;
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and the Expostulation with Sinners is, Turn ye, Turn ye, why will ye dye? as I live, saith the Lord, I desire not the death of a Sinner, of a Sinner indefinitely;
and the Expostulation with Sinners is, Turn you, Turn you, why will you die? as I live, Says the Lord, I desire not the death of a Sinner, of a Sinner indefinitely;
so loved the World; as if it had been said, the Love of God to the World is so transcendent that no words could sufficiently express it, nothing would fully represent it,
so loved the World; as if it had been said, the Love of God to the World is so transcendent that no words could sufficiently express it, nothing would Fully represent it,
when so few are made partakers of it? What of Grace is there in leaving the greatest part of the World in a very little better condition than the fallen Angels?
when so few Are made partakers of it? What of Grace is there in leaving the greatest part of the World in a very little better condition than the fallen Angels?
as, Who can tell but there are thousand of Worlds above us, whose Inhabitants are in a better capacity to receive and improve the Instances of Divine Love,
as, Who can tell but there Are thousand of World's above us, whose Inhabitants Are in a better capacity to receive and improve the Instances of Divine Love,
and that this world is but a Spot in comparison of them, and if this whole World should perish, 'tis but as the hanging up a few Malefactors, to shew that God is just as well as merciful;
and that this world is but a Spot in comparison of them, and if this Whole World should perish, it's but as the hanging up a few Malefactors, to show that God is just as well as merciful;
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about which we cannot have any solid satisfaction, but from things which are obvious before us, not from what is so fully out of our view and knowledge,
about which we cannot have any solid satisfaction, but from things which Are obvious before us, not from what is so Fully out of our view and knowledge,
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and who walking according to this Law, will find their Consciences to excuse them, as the Transgressors thereof shall be under the Accusations of Conscience, Rom. 2.13, 14, 15. Besides, it is said in the foregoing Chapter, that the great reason why Divine Vengeance was against them, was not so much because they knew not God, or were unacquainted with the Methods of Salvation,
and who walking according to this Law, will find their Consciences to excuse them, as the Transgressors thereof shall be under the Accusations of Conscience, Rom. 2.13, 14, 15. Beside, it is said in the foregoing Chapter, that the great reason why Divine Vengeance was against them, was not so much Because they knew not God, or were unacquainted with the Methods of Salvation,
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And to these Considerations, if we add what Peter in Acts 10.34, 35. has, it seems as if many of the Gentiles, who were strangers to the Commonwealth of Israel, were saved;
And to these Considerations, if we add what Peter in Acts 10.34, 35. has, it seems as if many of the Gentiles, who were Strangers to the Commonwealth of Israel, were saved;
that such is the essential Righteousness of God as engageth him to demand Satisfaction, and that unless his Justice be satisfied, no Salvation can be had,
that such is the essential Righteousness of God as engageth him to demand Satisfaction, and that unless his justice be satisfied, no Salvation can be had,
so that on the whole, I am brought to this Result, that is, That notwithstanding the Spirit of God doth so very much insist on the largeness of Divine Love to the World, the least part thereof are made partakers of it,
so that on the Whole, I am brought to this Result, that is, That notwithstanding the Spirit of God does so very much insist on the largeness of Divine Love to the World, the least part thereof Are made partakers of it,
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unless Salvation is to be had out of Christ, or unless a very implicit Faith be sufficient to entitle the Heathen unto any of those special Blessings that are the purchase of Christ's Blood;
unless Salvation is to be had out of christ, or unless a very implicit Faith be sufficient to entitle the Heathen unto any of those special Blessings that Are the purchase of Christ's Blood;
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and though we have the greatest reason to conclude, That these things are reconcileable, yet must we acknowledge that they are above us, they are too high, we cannot attain unto the height thereof.
and though we have the greatest reason to conclude, That these things Are reconcilable, yet must we acknowledge that they Are above us, they Are too high, we cannot attain unto the height thereof.
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2. That such whose Lot hath been cast into more pleasant places, and who have had the advantageous Helps of Sacred Scripture for their direction in the way of Life, have yet been by Providence plunged into many an inextricable Labyrinths of Difficulties, is surprizing.
2. That such whose Lot hath been cast into more pleasant places, and who have had the advantageous Helps of Sacred Scripture for their direction in the Way of Life, have yet been by Providence plunged into many an inextricable Labyrinths of Difficulties, is surprising.
or the Septuagint, as whether the former or the latter is more Authentick, and must be taken for the Canon? There are some momentous differences between them,
or the septuagint, as whither the former or the latter is more Authentic, and must be taken for the Canon? There Are Some momentous differences between them,
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but where is the Original? Beside, whatever is said by some of the Fathers concerning the miraculous Agreement of the 72 Israelites sent from Jerusalem to Ptolomy, as Translaters of the Law of the Jews, 'tis manifest enough out of Aristaeus (of whom the Learned Ʋsher has writ so much) that they only Translated the Law of Moses, and no more:
but where is the Original? Beside, whatever is said by Some of the Father's Concerning the miraculous Agreement of the 72 Israelites sent from Jerusalem to Ptolemy, as Translators of the Law of the jews, it's manifest enough out of Aristaeus (of whom the Learned Ʋsher has writ so much) that they only Translated the Law of Moses, and no more:
But if the Hebrew must be taken for the Canon, yet as to the Books of Moses, some are at a loss whether the Samaritan or the Hebrew be most Authentick? But whether the one or the other, 'tis still queried whether we have the Autograph? Yet we are still in a Labyrinth, not only about the various Readings, the Keri and the Chetir, but about the Antiquity of the Points,
But if the Hebrew must be taken for the Canon, yet as to the Books of Moses, Some Are At a loss whither the Samaritan or the Hebrew be most Authentic? But whither the one or the other, it's still queried whither we have the Autograph? Yet we Are still in a Labyrinth, not only about the various Readings, the Keri and the chetir, but about the Antiquity of the Points,
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whether they are Coaeval with the Letters or not? The Points are so necessary towards the right understanding the true Import of a Hebrew Word, that without them 'tis not easie to find out the true sence of the Text;
whither they Are Coaeval with the Letters or not? The Points Are so necessary towards the right understanding the true Import of a Hebrew Word, that without them it's not easy to find out the true sense of the Text;
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Notwithstanding which, the Novelty of the Hebrew Points doth now take with many, whereby we are still at a loss where to find a firm Foundation, on which our Faith may lean;
Notwithstanding which, the Novelty of the Hebrew Points does now take with many, whereby we Are still At a loss where to find a firm Foundation, on which our Faith may lean;
for they understand not the Original, and have for their Guidance and Conduct no other help but what either some ignorant or prophane Priest affords them.
for they understand not the Original, and have for their Guidance and Conduct no other help but what either Some ignorant or profane Priest affords them.
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Such is the Neglect the greatest part of Christendom is guilty of, that where there is one learned and pious Minister to direct, there are two, who are either very ignorant or scandalous;
Such is the Neglect the greatest part of Christendom is guilty of, that where there is one learned and pious Minister to Direct, there Are two, who Are either very ignorant or scandalous;
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for which reason the greatest part of the People, who are under the Ministers Conduct, are either to receive help from the Ignorant, who cannot relieve them;
for which reason the greatest part of the People, who Are under the Ministers Conduct, Are either to receive help from the Ignorant, who cannot relieve them;
There is very much may be said to solve these Phaenomena; but yet when all that can be offered has been insisted on, we shall find somewhat in the Providence that doth transcend our Understandings.
There is very much may be said to solve these Phaenomena; but yet when all that can be offered has been insisted on, we shall find somewhat in the Providence that does transcend our Understandings.
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and counted as sheep for the slaughter, but the wicked they live, become old, and are mighty in Power, their Seed is established in their sight with them,
and counted as sheep for the slaughter, but the wicked they live, become old, and Are mighty in Power, their Seed is established in their sighed with them,
and their Off-spring before their Eyes, their Houses are safe from fear, neither is the Rod of God upon them, they are not in trouble as other men; namely, as the Godly;
and their Offspring before their Eyes, their Houses Are safe from Fear, neither is the Rod of God upon them, they Are not in trouble as other men; namely, as the Godly;
Having thus shewn particularly, That there are some Doctrines and Providences which transcend our Understandings (i. e.) they are so deep and profound,
Having thus shown particularly, That there Are Some Doctrines and Providences which transcend our Understandings (i. e.) they Are so deep and profound,
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That we may Graciously improve these Doctrines and Providences, we must consider what may be offered towards the quieting our Minds, the establishing our Faith, the silencing the foolish Arguings of our corrupt Hearts, and the humbling our selves.
That we may Graciously improve these Doctrines and Providences, we must Consider what may be offered towards the quieting our Minds, the establishing our Faith, the silencing the foolish Arguings of our corrupt Hearts, and the humbling our selves.
and we brought to an humble deportment in all our Conversation towards God, notwithstanding all these difficulties, that are so transcending; the Improvement will be great:
and we brought to an humble deportment in all our Conversation towards God, notwithstanding all these difficulties, that Are so transcending; the Improvement will be great:
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I will therefore distinctly handle these Particulars, shewing, That the very Transcendency of these Doctrines and Providences call for these several Improvements.
I will Therefore distinctly handle these Particulars, showing, That the very Transcendency of these Doctrines and Providences call for these several Improvements.
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The First Improvement must be an Essay for the Quieting the Mind. The Transcendency of these Doctrines and Providences, the insuperable Difficulties in them do generally perplex the minds of men, we cannot comprehend the deep things of God,
The First Improvement must be an Essay for the Quieting the Mind. The Transcendency of these Doctrines and Providences, the insuperable Difficulties in them do generally perplex the minds of men, we cannot comprehend the deep things of God,
That even in these Transcendent Doctrines and Providences, we may behold the footsteps of Gods Transcendency and incomprehensible Greatness, whereby we are engaged to conclude they are of God.
That even in these Transcendent Doctrines and Providences, we may behold the footsteps of God's Transcendency and incomprehensible Greatness, whereby we Are engaged to conclude they Are of God.
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When I consider the Transcendency of God, the Infinity of him in every Perfection, I cannot but be abundantly satisfied to behold the footsteps and impresses thereof in the things that are before me, especially when I also find that all is so excellently well suited to man for his Good, that as God makes a Display of his Glory,
When I Consider the Transcendency of God, the Infinity of him in every Perfection, I cannot but be abundantly satisfied to behold the footsteps and impresses thereof in the things that Are before me, especially when I also find that all is so excellently well suited to man for his Good, that as God makes a Display of his Glory,
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but also our Good, and therefore 'tis that those Doctrines and Providences that are adjusted to these Ends, are in some respect suited to our Capacity;
but also our Good, and Therefore it's that those Doctrines and Providences that Are adjusted to these Ends, Are in Some respect suited to our Capacity;
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and as they are suited to our Capacity, even so they are such as bear on them the Signatures and Impresses of that great God from and by whom they are, and for whose Glory designed.
and as they Are suited to our Capacity, even so they Are such as bear on them the Signatures and Impresses of that great God from and by whom they Are, and for whose Glory designed.
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If we believe that there are any Transactions between God and Man, we must entertain this Opinion concerning these Doctrines and Providences that are designed for the bringing them to pass.
If we believe that there Are any Transactions between God and Man, we must entertain this Opinion Concerning these Doctrines and Providences that Are designed for the bringing them to pass.
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They must be so manifest and obvious unto us, as to direct us concerning what is necessary to be done on our part towards the obtaining the great Ends,
They must be so manifest and obvious unto us, as to Direct us Concerning what is necessary to be done on our part towards the obtaining the great Ends,
Whoever will but intensely observe the things that are before us, whether in the Natural or Moral World, will find somewhat plain, and within our compass,
Whoever will but intensely observe the things that Are before us, whither in the Natural or Moral World, will find somewhat plain, and within our compass,
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'Tis remarkable, that in the most Mysterious Doctrines and Providences there is somewhat apprehensible by us, enough to oblige us to conclude that there is no Implication in the Doctrines,
It's remarkable, that in the most Mysterious Doctrines and Providences there is somewhat apprehensible by us, enough to oblige us to conclude that there is no Implication in the Doctrines,
They are not contrary unto our Reasons, neither are the Providences such, but that what difficulty soever about them lies before us, they are not unworthy of God;
They Are not contrary unto our Reasons, neither Are the Providences such, but that what difficulty soever about them lies before us, they Are not unworthy of God;
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wherefore then that the World may see that the Author of Christian Doctrines and Providences is God, God has left some Characters and Idea's of himself upon them, the which may be observed in every thing that is of God. In those very things that are most known unto us,
Wherefore then that the World may see that the Author of Christian Doctrines and Providences is God, God has left Some Characters and Idea's of himself upon them, the which may be observed in every thing that is of God. In those very things that Are most known unto us,
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We know we see, and what we mean when we say we see; but yet if we will not believe that we do see until an Hypothesis be laid down, on which, without any scruple all the many Phaenomena, or difficult Appearances that arise from the consideration how we see, be solv'd, we shall never believe we do see.
We know we see, and what we mean when we say we see; but yet if we will not believe that we do see until an Hypothesis be laid down, on which, without any scruple all the many Phaenomena, or difficult Appearances that arise from the consideration how we see, be solved, we shall never believe we do see.
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The like of Hearing, ef Motion, &c. In Philosophy, for this very Reason, namely, Because God has left some Idea's or Footsteps of himself on the things that are made, there are variety of Hypotheses, but not one that can solve every Phaenomenon or difficult Appearance.
The like of Hearing, ef Motion, etc. In Philosophy, for this very Reason, namely, Because God has left Some Idea's or Footsteps of himself on the things that Are made, there Are variety of Hypotheses, but not one that can solve every Phaenomenon or difficult Appearance.
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the old Epicurean Dogmata revived by Peter Gassend, and the almost forgotten Hypotheses of some others, of which we have but some Scraps in Cicero, Laertius his Life of the Heathen Philosophers and others, improv'd by Des Cartes, are all insufficient for the designed End. Des C•rtes can neither answer what is objected against him by Gassendus, nor can Gassendus solve every Difficulty that Cartes has cast in his way.
the old Epicurean Dogmata revived by Peter Gassend, and the almost forgotten Hypotheses of Some Others, of which we have but Some Scraps in Cicero, Laertius his Life of the Heathen Philosophers and Others, improved by Des Cartes, Are all insufficient for the designed End. Des C•rtes can neither answer what is objected against him by Gassendus, nor can Gassendus solve every Difficulty that Carts has cast in his Way.
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If this then be so in the Natural World, how much more may we suppose it to be so in the Moral World, in which it pleaseth the Lord in a more especial manner to make Discoveries of Himself? The Moral Systeme does after a more lively manner contain the Portraicture of the Divine Perfections,
If this then be so in the Natural World, how much more may we suppose it to be so in the Moral World, in which it Pleases the Lord in a more especial manner to make Discoveries of Himself? The Moral System does After a more lively manner contain the Portraiture of the Divine Perfections,
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But shall the very thing that is designed as an Argument to evince that they are of God, move us to conclude that they are not of him? If there had not been somewhat extraordinary, somewhat in these things above us, we might doubt concerning their being of God;
But shall the very thing that is designed as an Argument to evince that they Are of God, move us to conclude that they Are not of him? If there had not been somewhat extraordinary, somewhat in these things above us, we might doubt Concerning their being of God;
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the Contrivances of fall'n Mans Salvation in a way consistent with the Glory of every Attribute, &c. All which are Matters so grand, that 'twould be impossible for any finite Capacity to comprehend them, much more so for such imperfect Worms as our selves.
the Contrivances of fallen men Salvation in a Way consistent with the Glory of every Attribute, etc. All which Are Matters so grand, that 'twould be impossible for any finite Capacity to comprehend them, much more so for such imperfect Worms as our selves.
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Yea, and God acts like himself in all his Works of Providence, as well as in the works of Creation; yea in the works of Gubernation, as well as in those of Conservation. We cannot comprehend how our Beings are conserved, for 'tis done by God;
Yea, and God acts like himself in all his Works of Providence, as well as in the works of Creation; yea in the works of Gubernation, as well as in those of Conservation. We cannot comprehend how our Beings Are conserved, for it's done by God;
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whence if in the Administration of this Government, some Difficulties which transcend our Understandings, do occur, 'tis an Argument that God governs the World like God, in infinite Wisdom,
whence if in the Administration of this Government, Some Difficulties which transcend our Understandings, do occur, it's an Argument that God governs the World like God, in infinite Wisdom,
and therefore in a way much above us; and therefore our Minds may be quiet and at rest about these things. CONSIDERATION II. The Second Consideration for quieting our Minds, is, That the Transcendency of these Doctrines and Providences, does very much contribute to the exciting and stirring up those Graces, in the exercise of which God is glorified in the Salvation of some.
and Therefore in a Way much above us; and Therefore our Minds may be quiet and At rest about these things. CONSIDERATION II The Second Consideration for quieting our Minds, is, That the Transcendency of these Doctrines and Providences, does very much contribute to the exciting and stirring up those Graces, in the exercise of which God is glorified in the Salvation of Some.
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and the many dark Providences that attend us, do very much contribute to our living the more religiously (i. e.) to our walking the more by Faith, to the saving the Soul.
and the many dark Providences that attend us, do very much contribute to our living the more religiously (i. e.) to our walking the more by Faith, to the Saving the Soul.
for there are some other Discoveries than these, that are by the Light of Nature. What may be understood by the Light of Nature from the things made, is done by the exercise of our Reason, but what is revealed any other way, is not received the same way with the former, our knowledge of these Revelations depends not solely on the exercise of but principally on the exercise of Faith. 'Tis God, who after an extraordinary manner, has reveal'd his Will, and therefore 'tis on the Truth of his Testimony, we must lean for the knowledge thereof;
for there Are Some other Discoveries than these, that Are by the Light of Nature. What may be understood by the Light of Nature from the things made, is done by the exercise of our Reason, but what is revealed any other Way, is not received the same Way with the former, our knowledge of these Revelations depends not solely on the exercise of but principally on the exercise of Faith. It's God, who After an extraordinary manner, has revealed his Will, and Therefore it's on the Truth of his Testimony, we must lean for the knowledge thereof;
that is, we must Believe, we must exercise Faith; by the Exercise whereof, we come to the knowledge of those things which we could not arrive unto meerly by the Exercise of our highest Reasonings;
that is, we must Believe, we must exercise Faith; by the Exercise whereof, we come to the knowledge of those things which we could not arrive unto merely by the Exercise of our highest Reasonings;
and really God delights to try and exercise our Faith, so that now especially since the Fall, the Life and Heart of that Religion that is necessary to Salvation, consists in the Exercise of Faith: To be truly Religious,
and really God delights to try and exercise our Faith, so that now especially since the Fallen, the Life and Heart of that Religion that is necessary to Salvation, consists in the Exercise of Faith: To be truly Religious,
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The Religion we are designed for, and must now exercise, if we will be saved, is the Life of Faith, which is a Life much higher than that of meer Reason;
The Religion we Are designed for, and must now exercise, if we will be saved, is the Life of Faith, which is a Life much higher than that of mere Reason;
unto the knowledge of which, we cannot come, but by some special Revelation: the certainty of which Revelations depend on the Veracity and Truth of God's Testimony;
unto the knowledge of which, we cannot come, but by Some special Revelation: the certainty of which Revelations depend on the Veracity and Truth of God's Testimony;
and 'tis our Faith alone by which we receive these Discoveries that are thus given us of God, whence 'tis said, that the stronger our Faith is, the more we glorifie God by believing the Truth of his Testimony.
and it's our Faith alone by which we receive these Discoveries that Are thus given us of God, whence it's said, that the Stronger our Faith is, the more we Glorify God by believing the Truth of his Testimony.
at which time, if we lean on the Veracity and Truth of Gods Testimony about the Doctrine, and on his Wisdom and Righteousness about his Providence, we discover the strength and firmness of our Faith, to the Glory of God.
At which time, if we lean on the Veracity and Truth of God's Testimony about the Doctrine, and on his Wisdom and Righteousness about his Providence, we discover the strength and firmness of our Faith, to the Glory of God.
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If we consider the Nature of Faith, we shall find that Mysterious Doctrines and Providences are very necessary for the engaging us to apply our selves to the Exercise of it.
If we Consider the Nature of Faith, we shall find that Mysterious Doctrines and Providences Are very necessary for the engaging us to apply our selves to the Exercise of it.
1. FAITH is the Evidence of things not seen, Heb. 11.1. The Evidence not only of unseen future Glories, but the Evidence of somewhat else, not within the view of our Sence or Reason.
1. FAITH is the Evidence of things not seen, Hebrew 11.1. The Evidence not only of unseen future Glories, but the Evidence of somewhat Else, not within the view of our Sense or Reason.
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By Faith we believe and receive those Truths which, though clearly enough revealed, yet are so much above our Capacity, that we cannot otherwise embrace them.
By Faith we believe and receive those Truths which, though clearly enough revealed, yet Are so much above our Capacity, that we cannot otherwise embrace them.
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Abraham was an hundred years old, and as it were dead, Sarah barren, and now according to all Rules past Child-bearing, notwithstanding all which, the Promise being made, that Sarah should bear a Son, Abraham believes;
Abraham was an hundred Years old, and as it were dead, Sarah barren, and now according to all Rules passed Childbearing, notwithstanding all which, the Promise being made, that Sarah should bear a Son, Abraham believes;
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According to his own Reasonings his Hopes were gone, but being strong in Faith, he staggered not at the Promise, but had a hope above Hope, being fully perswaded, that what God had promised, he was able also to perform, Rom. 4. The like also when God commanded Abraham to offer up his Son, his own, his only Son Isaac, whom he loved and of whom the Promise was,
According to his own Reasonings his Hope's were gone, but being strong in Faith, he staggered not At the Promise, but had a hope above Hope, being Fully persuaded, that what God had promised, he was able also to perform, Rom. 4. The like also when God commanded Abraham to offer up his Son, his own, his only Son Isaac, whom he loved and of whom the Promise was,
for he believed, That God was able to raise him from the dead, therefore 'tis said by Faith, Abraham when he was tempted offered up Isaac, accounting that God was able to raise him up from the dead, Heb. 11.17, 18, 19. Time would fail to mention Jacob, Joseph, Moses, David, and many others, who when surrounded with dark Dispensations, by Believing gave Glory to God.
for he believed, That God was able to raise him from the dead, Therefore it's said by Faith, Abraham when he was tempted offered up Isaac, accounting that God was able to raise him up from the dead, Hebrew 11.17, 18, 19. Time would fail to mention Jacob, Joseph, Moses, David, and many Others, who when surrounded with dark Dispensations, by Believing gave Glory to God.
and when in the Providences with which we meet, there is somewhat very dark, they seeming to thwart the doctrinal Discoveries, that are made of the Will of God unto us,
and when in the Providences with which we meet, there is somewhat very dark, they seeming to thwart the doctrinal Discoveries, that Are made of the Will of God unto us,
To believe no more than we can comprehend with our own Reason, is too low a thing to deserve the name of Faith, Faith is a more noble and raised Grace by which a man believes,
To believe no more than we can comprehend with our own Reason, is too low a thing to deserve the name of Faith, Faith is a more noble and raised Grace by which a man believes,
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What is here said of Faith is a great Truth, and if duely weighed will afford relief to such as are perplexed with the profoundness of some Doctrines, &c. For by this tis manifest, That the Mysteriousness of the Doctrines, the surprizing manner in which they are reveal'd, the difficulties about the Hebrew Points, and some Instances in Chronology, the various Readings and the like;
What is Here said of Faith is a great Truth, and if duly weighed will afford relief to such as Are perplexed with the profoundness of Some Doctrines, etc. For by this this manifest, That the Mysteriousness of the Doctrines, the surprising manner in which they Are revealed, the difficulties about the Hebrew Points, and Some Instances in Chronology, the various Readings and the like;
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and although finite worms are not acquainted with the true Methods of Conciliation, yet God, who is Infinite in all perfections, is These difficulties should not in the least stumble our Faith,
and although finite worms Are not acquainted with the true Methods of Conciliation, yet God, who is Infinite in all perfections, is These difficulties should not in the least Stumble our Faith,
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and when some Providences seem to be contrary to the discoveries that are made of God's Faithfulness, &c. then 'tis that our Faith appears in its beauty;
and when Some Providences seem to be contrary to the discoveries that Are made of God's Faithfulness, etc. then it's that our Faith appears in its beauty;
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That God has promised to extend his Compassions to Believers, that he will order all things to work together for their good, is evident enough in Scripture;
That God has promised to extend his Compassions to Believers, that he will order all things to work together for their good, is evident enough in Scripture;
but yet notwithstanding this, all things seem to be against them, they are afflicted, and under sore temptations, they lose their temporal Estates, are deprived of their Liberty, are sick, weak,
but yet notwithstanding this, all things seem to be against them, they Are afflicted, and under soar temptations, they loose their temporal Estates, Are deprived of their Liberty, Are sick, weak,
But yet this was the time for Jacob to exercise his Faith, as he did in the following Chapter, ver. 14. q. d. The Lord Almighty be with you, with him I leave you;
But yet this was the time for Jacob to exercise his Faith, as he did in the following Chapter, ver. 14. q. worser. The Lord Almighty be with you, with him I leave you;
They begin to reason with God, and will say, Wherefore are all they happy that deal very treacherously? but still conclude, that the Lord is righteous, Jer. 12.1. Though Clouds and Darkness are round about him, yet Righteousness and Judgment are the Habitation of his Throne:
They begin to reason with God, and will say, Wherefore Are all they happy that deal very treacherously? but still conclude, that the Lord is righteous, Jer. 12.1. Though Clouds and Darkness Are round about him, yet Righteousness and Judgement Are the Habitation of his Throne:
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For notwithstanding all the dark Dispensations, the Godly do still put their trust in the Lord, they stay themselves on his Wisdom, Power, Mercy, and Faithfulness:
For notwithstanding all the dark Dispensations, the Godly do still put their trust in the Lord, they stay themselves on his Wisdom, Power, Mercy, and Faithfulness:
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Patience is not to be consider'd to consist meerly in an enduring the conflict of Temptations and Afflictions with a quiet, calm and sedate temper of Spirit,
Patience is not to be considered to consist merely in an enduring the conflict of Temptations and Afflictions with a quiet, Cam and sedate temper of Spirit,
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but also in a quiet waiting for, and expectation of the accomplishment of some great and glorious Promises, in looking and patiently waiting for the End,
but also in a quiet waiting for, and expectation of the accomplishment of Some great and glorious Promises, in looking and patiently waiting for the End,
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when the Vail shall be done away, and when we shall find every thing to answer the Truth and Holiness of God, no inconsistency in any of the Doctrines and Providences,
when the vail shall be done away, and when we shall find every thing to answer the Truth and Holiness of God, no inconsistency in any of the Doctrines and Providences,
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We must not think that God can divest himself of his Divinity, or make any thing that has not in one regard or other some Impresses that discover its Author to be infinite;
We must not think that God can divest himself of his Divinity, or make any thing that has not in one regard or other Some Impresses that discover its Author to be infinite;
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neither hope that his capacity shall be enlarged to comprehend Infiniteness, but this we may safely conclude, That we shall know more hereafter than now,
neither hope that his capacity shall be enlarged to comprehend Infiniteness, but this we may safely conclude, That we shall know more hereafter than now,
when we are capable of receiving Heavenly discoveries, and look into the Heavenly things themselves. Now we see that the discoveries that are made unto us, are of God;
when we Are capable of receiving Heavenly discoveries, and look into the Heavenly things themselves. Now we see that the discoveries that Are made unto us, Are of God;
whence 'tis, that a Judicious and Understanding Christian is the more inclin'd to leave this dark State, looking for that State of Vision in which we shall know and see more of God, his Ways and Workings.
whence it's, that a Judicious and Understanding Christian is the more inclined to leave this dark State, looking for that State of Vision in which we shall know and see more of God, his Ways and Workings.
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Really there is an extraordinary satisfaction that will attend us in that state wherein we shall be filled with as much and as distinct a Knowledge as our Understandings are capable of receiving;
Really there is an extraordinary satisfaction that will attend us in that state wherein we shall be filled with as much and as distinct a Knowledge as our Understandings Are capable of receiving;
because 'tis but a Part of the work that we see, and the Beauty which is the Result of that admirable Connection that is to be between part and part in the putting all things together, cannot be seen till the end of all,
Because it's but a Part of the work that we see, and the Beauty which is the Result of that admirable Connection that is to be between part and part in the putting all things together, cannot be seen till the end of all,
'Tis true, many Instances can be given wherein the several parts of Providence, with respect to this or the other godly man, seem very strange and surprizing,
It's true, many Instances can be given wherein the several parts of Providence, with respect to this or the other godly man, seem very strange and surprising,
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Joseph was a good man, and had a Right to the Promise, That all things should work together for his good, but yet if you consider some Providences relating to him distinctly, you will find all things against him;
Joseph was a good man, and had a Right to the Promise, That all things should work together for his good, but yet if you Consider Some Providences relating to him distinctly, you will find all things against him;
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namely, that he should be sold by his Brethren, that he should be carried into Egypt, and when in Potiphars House, be falsly accused by his Mistris and cast into Prison,
namely, that he should be sold by his Brothers, that he should be carried into Egypt, and when in Potiphars House, be falsely accused by his Mistress and cast into Prison,
for had not Joseph been sold by his Brethren, how could he have been brought down to Egypt, and placed in the capacity of a Servant with Potiphar? and if he had not been with Potiphar, how could he by the false Accusation of his Mistris, be imprisoned? and if not imprisoned,
for had not Joseph been sold by his Brothers, how could he have been brought down to Egypt, and placed in the capacity of a Servant with Potiphar? and if he had not been with Potiphar, how could he by the false Accusation of his Mistress, be imprisoned? and if not imprisoned,
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how could he have had the opportunity of interpreting the Chief Butler's Dream, which was the occasion of his being call'd before Pharaoh, by which means Joseph was so highly advanced,
how could he have had the opportunity of interpreting the Chief Butler's Dream, which was the occasion of his being called before Pharaoh, by which means Joseph was so highly advanced,
why many providences so far transcend our understandings, that we cannot find out the Consistency, the admirable Order and Harmony that is in them, is this,
why many providences so Far transcend our understandings, that we cannot find out the Consistency, the admirable Order and Harmony that is in them, is this,
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By this 'tis evident that the Correspondency of these Doctrines and Providences is an excellent Expedient to excite those Graces that are necessary to Salvation,
By this it's evident that the Correspondency of these Doctrines and Providences is an excellent Expedient to excite those Graces that Are necessary to Salvation,
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We may from the Transcendency of these Doctrines and Providences, fetch an unanswerable Argument to confirm and establish us in the Truth of the Christian Religion.
We may from the Transcendency of these Doctrines and Providences, fetch an unanswerable Argument to confirm and establish us in the Truth of the Christian Religion.
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From what has been already urged for the quieting of our Minds about these insoluble Difficulties, 'twas shewn, that the Transcendency that is in these Doctrines and Providences, was but the footsteps of God's Transcendency.
From what has been already urged for the quieting of our Minds about these insoluble Difficulties, 'twas shown, that the Transcendency that is in these Doctrines and Providences, was but the footsteps of God's Transcendency.
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Let us then but take this for granted, and compare the Impresses or Footsteps that there are of God's Transcendency in these Doctrines, with those on the things that are made,
Let us then but take this for granted, and compare the Impresses or Footsteps that there Are of God's Transcendency in these Doctrines, with those on the things that Are made,
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and his Providences together, and we shall find an excellent Harmony between them, even in this respect, that the footsteps of God's Transcendency are to be seen in them all.
and his Providences together, and we shall find an excellent Harmony between them, even in this respect, that the footsteps of God's Transcendency Are to be seen in them all.
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and the Scripture to be the Word of God, have as much to offer for their Faith as the meer Deist (who only belive the Existence of a God) has for his;
and the Scripture to be the Word of God, have as much to offer for their Faith as the mere Deist (who only believe the Existence of a God) has for his;
for the very same Characters, Signatures, Impresses and Footsteps of Gods infinite Perfections that are on the things made, are in these Doctrines and Providences, of which the Transcendency that is in them, is an uncontroulable Evidence.
for the very same Characters, Signatures, Impresses and Footsteps of God's infinite Perfections that Are on the things made, Are in these Doctrines and Providences, of which the Transcendency that is in them, is an uncontrollable Evidence.
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Why do we believe the World to be made of God, but because we see that the things made are so admirably fram'd and order'd, that there is somewhat in them incomprehensible by us? They are made by One whose Wisdom is infinite, and transcends our largest Capacities.
Why do we believe the World to be made of God, but Because we see that the things made Are so admirably framed and ordered, that there is somewhat in them incomprehensible by us? They Are made by One whose Wisdom is infinite, and transcends our Largest Capacities.
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In like manner those who will look into the Scriptures, and consult the Doctrines of the Gospel, will find that there are the Impresses of infinite Wisdom in them, which could not be unless they had been of God, who is infinitely wise;
In like manner those who will look into the Scriptures, and consult the Doctrines of the Gospel, will find that there Are the Impresses of infinite Wisdom in them, which could not be unless they had been of God, who is infinitely wise;
whence 'tis that by the Transcendency that is in the Doctrines, we are engaged to conclude that they are true (i. e.) we are hereby confirm'd and establish'd in the Truth of the Christian Religion, that is discover'd unto us in the Holy Scriptures.
whence it's that by the Transcendency that is in the Doctrines, we Are engaged to conclude that they Are true (i. e.) we Are hereby confirmed and established in the Truth of the Christian Religion, that is discovered unto us in the Holy Scriptures.
for by the Transcendency of some Doctrines and Providences, God is carrying on the great End of glorifying his Righteousness in the letting out his Fury and Indignation on the Vessels of Wrath.
for by the Transcendency of Some Doctrines and Providences, God is carrying on the great End of glorifying his Righteousness in the letting out his Fury and Indignation on the Vessels of Wrath.
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God will be glorified by some to their Salvation, and upon others in their Condemnation. And by the Transcendency that is in the Doctrines and Providences, both are done:
God will be glorified by Some to their Salvation, and upon Others in their Condemnation. And by the Transcendency that is in the Doctrines and Providences, both Are done:
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For the Transcendency of these Doctrines and Providences, as hath been already shewn, exciting the Faith and Patience of some, does farther their Salvation;
For the Transcendency of these Doctrines and Providences, as hath been already shown, exciting the Faith and Patience of Some, does farther their Salvation;
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These Transcendent Doctrines and Providences must be considered as stumbling-blocks that God puts in their way, not that there is any Evil in God's putting them in the way,
These Transcendent Doctrines and Providences must be considered as stumbling-blocks that God puts in their Way, not that there is any Evil in God's putting them in the Way,
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For the clearer understanding which, we must consider that there is certainly such a Decree as that of the Election of some particular Persons unto Glory;
For the clearer understanding which, we must Consider that there is Certainly such a decree as that of the Election of Some particular Persons unto Glory;
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which doth necessarily infer the dereliction of others, the leaving them in a state of Sin and Misery ▪ Some being Elect according to the fore-knowledge of God the Father, shall through the sanctification of the Spirit unto Obedience,
which does necessarily infer the dereliction of Others, the leaving them in a state of since and Misery ▪ some being Elect according to the foreknowledge of God the Father, shall through the sanctification of the Spirit unto obedience,
but moreover God does by his mighty Power in infinite Wisdom sweetly determine the Elect to the doing what is morally good, and savingly gracious, God does not so much in such Actions as are sinful and vicious;
but moreover God does by his mighty Power in infinite Wisdom sweetly determine the Elect to the doing what is morally good, and savingly gracious, God does not so much in such Actions as Are sinful and vicious;
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the moral Vitiosity or Obliquity that is in a sinful Action, is not of God, though what is natural in a sinful Action, has its Origin and Rise from God,
the moral Vitiosity or Obliquity that is in a sinful Actium, is not of God, though what is natural in a sinful Actium, has its Origin and Rise from God,
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The Destruction of Pharaoh in the Red Sea, according to the fore-knowledge of God, and the hardness of his Heart, that was the Cause of his ruine was by Gods Providence.
The Destruction of Pharaoh in the Read Sea, according to the foreknowledge of God, and the hardness of his Heart, that was the Cause of his ruin was by God's Providence.
and he turns from his Righteousness unto Sin, and dies in his Iniquity. This will appear more convincingly in the Instances I will give concerning it.
and he turns from his Righteousness unto since, and die in his Iniquity. This will appear more convincingly in the Instances I will give Concerning it.
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whence it is that he is unto the Jews, who expected a Messiah to come with worldly Grandeur, a stumbling block, 1 Cor. 1.23. In like manner are the many profound Doctrines of the Gospel, stones of stumbling.
whence it is that he is unto the jews, who expected a Messiah to come with worldly Grandeur, a stumbling block, 1 Cor. 1.23. In like manner Are the many profound Doctrines of the Gospel, stones of stumbling.
but 'tis a stumbling block unto them, even the stumbling block of their Iniquity, Ezek. 7.19. Their very Tables are made a Snare, a Trap, a stumbling block, a Recompence unto the wicked.
but it's a stumbling block unto them, even the stumbling block of their Iniquity, Ezekiel 7.19. Their very Tables Are made a Snare, a Trap, a stumbling block, a Recompense unto the wicked.
the which is done to the Exaltation of the glorious Righteousness of God, that is seen in the Condemnation of the Vessels of Wrath, who were endured with much long-suffering;
the which is done to the Exaltation of the glorious Righteousness of God, that is seen in the Condemnation of the Vessels of Wrath, who were endured with much long-suffering;
yet so, that the Purity and Holiness of God appears as glorious as does his Justice and Righteousness; for God, who lays these stumbling blocks before us, does not cause our Sin,
yet so, that the Purity and Holiness of God appears as glorious as does his justice and Righteousness; for God, who lays these stumbling blocks before us, does not cause our since,
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'Tis admirable to consider, that the very same thing, that is a Mean to excite Grace in the One, should be an Occasion of Infidelity and other Sins in Another. That such Contrarieties should in different ways proceed from one and the same Providence;
It's admirable to Consider, that the very same thing, that is a Mean to excite Grace in the One, should be an Occasion of Infidelity and other Sins in another. That such Contrarieties should in different ways proceed from one and the same Providence;
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For what ever the secret Counsels of God are concerning this or the other particular Person, God does treat all in a way sutable to those Capacities he has given us, he considers us all as Rational Creatures,
For what ever the secret Counsels of God Are Concerning this or the other particular Person, God does Treat all in a Way suitable to those Capacities he has given us, he considers us all as Rational Creatures,
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as Moral Agents, and has taken us all under his Government, and is as sincere in the Promises of Life he makes unto all on their Compliances with his terms,
as Moral Agents, and has taken us all under his Government, and is as sincere in the Promises of Life he makes unto all on their Compliances with his terms,
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and as for the insuperable Difficulties that lie before us, the Doctrines and Providences that transcend our Understandings, they are as excellent Expedients to engage us to believe to the saving of the Soul,
and as for the insuperable Difficulties that lie before us, the Doctrines and Providences that transcend our Understandings, they Are as excellent Expedients to engage us to believe to the Saving of the Soul,
Wherefore then seeing this is so, seeing so much good may be gathered from these Doctrines and Providences, such as take occasion from them to sin, to reject all Religion,
Wherefore then seeing this is so, seeing so much good may be gathered from these Doctrines and Providences, such as take occasion from them to since, to reject all Religion,
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although 'tis impossible that this Curiosity should be attended with the desired success, and although it proved fatal to our first Parents, who desiring to know more than was meet, fell from that happy state in which they were at first placed,
although it's impossible that this Curiosity should be attended with the desired success, and although it proved fatal to our First Parents, who desiring to know more than was meet, fell from that happy state in which they were At First placed,
'Tis strange to consider with what Confidence vain Mortals will dispute about these things, and no less surprizing to observe the great Confusion and Disorders that have followed such Disputes.
It's strange to Consider with what Confidence vain Mortals will dispute about these things, and no less surprising to observe the great Confusion and Disorders that have followed such Disputes.
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How confidently do the Dominicans and Molinists, the Scotists and Durandists, and other Schoolmen among the Papists, the Remonstrants, and Anti-Remonstrants, the Supra and Sublapsarians among Protestants, talk of God, his Decrees,
How confidently do the Dominicans and Molinists, the Scotists and Durandists, and other Schoolmen among the Papists, the Remonstrants, and Anti-remonstrants, the Supra and Sublapsarians among Protestants, talk of God, his Decrees,
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but yet by all one and the same unpardonable Confidence discovered in adhering to their own Dogmata; for about these abstruse Points, they are all as resolute in their determinations,
but yet by all one and the same unpardonable Confidence discovered in adhering to their own Dogmata; for about these abstruse Points, they Are all as resolute in their determinations,
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and therefore are not to be pried into, instead of spending our time and strength about them, we should be engaged to entertain more awful Apprehensions of the greatness of God,
and Therefore Are not to be pried into, instead of spending our time and strength about them, we should be engaged to entertain more awful Apprehensions of the greatness of God,
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and yet shall we by an unjustifiable Curiosity in prying into these Secrets, presume on God? What! dost thou not consider, that God is infinitely above thee, that he dwelleth in that Light that no Eye can approach unto;
and yet shall we by an unjustifiable Curiosity in prying into these Secrets, presume on God? What! dost thou not Consider, that God is infinitely above thee, that he dwells in that Light that no Eye can approach unto;
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and art not thou as unable to behold the Glory it self, as the Israelites were to fix their Eye on a glimpse of it? Consider the Shinings of Moses 's face represent unto us the Beauty,
and art not thou as unable to behold the Glory it self, as the Israelites were to fix their Eye on a glimpse of it? Consider the Shinings of Moses is face represent unto us the Beauty,
yet not being able to bear the Light it self, the heavenly things themselves, we have but the Image; though the Vail is not such as hides from us so much of the Glory as the Jewish Types did,
yet not being able to bear the Light it self, the heavenly things themselves, we have but the Image; though the vail is not such as hides from us so much of the Glory as the Jewish Types did,
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yet the Vail that is over the Glory now, is such as keeps us from seeing it, as it is. The Truth of which is confirm'd unto us by the Transcendency we now find in these Doctrines;
yet the vail that is over the Glory now, is such as keeps us from seeing it, as it is. The Truth of which is confirmed unto us by the Transcendency we now find in these Doctrines;
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and awful Apprehensions of God, as well as lower thoughts of our selves, and then instead of dssputing boldly about these Transcendencies, we should find reason enough to acknowledge our own frailty and weakness,
and awful Apprehensions of God, as well as lower thoughts of our selves, and then instead of dssputing boldly about these Transcendencies, we should find reason enough to acknowledge our own frailty and weakness,
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Whoever will duly consider, How that man when in Innocency was mostly disposed to close with the Temptation of being like unto God in Knowledge, and that the Lord ever since the Fall, hath taken special care to keep us very much in the dark, may easily see, that the Use we are to make of the Transcendency of the Doctrines and Providences of God, is to walk humbly before the Lord, and to be afraid to enquire too curiously after his Secrets.
Whoever will duly Consider, How that man when in Innocency was mostly disposed to close with the Temptation of being like unto God in Knowledge, and that the Lord ever since the Fallen, hath taken special care to keep us very much in the dark, may Easily see, that the Use we Are to make of the Transcendency of the Doctrines and Providences of God, is to walk humbly before the Lord, and to be afraid to inquire too curiously After his Secrets.
He saw so much Excellency in the Knowledge of God and his works, that a Temptation to the doing any thing but what might encrease his Knowledge, would with the greatest disdain be contemned and rejected:
He saw so much Excellency in the Knowledge of God and his works, that a Temptation to the doing any thing but what might increase his Knowledge, would with the greatest disdain be contemned and rejected:
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Ye shall be as Gods, knowing Good and Evil. Adam finding so much pleasure in the Knowledge he already had, is soon tempted to be inordinate in the desiring more,
You shall be as God's, knowing Good and Evil. Adam finding so much pleasure in the Knowledge he already had, is soon tempted to be inordinate in the desiring more,
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yea, the enlightned Minds of the Regenerate have on them such remainders of old Corruption, as unfits them for the receiving all that may be known of God.
yea, the enlightened Minds of the Regenerate have on them such remainders of old Corruption, as unfits them for the receiving all that may be known of God.
and and in those Revelations that are most plain and clear, there is enough to demonstrate, that there is somewhat in every Doctrine and Providence that is above us;
and and in those Revelations that Are most plain and clear, there is enough to demonstrate, that there is somewhat in every Doctrine and Providence that is above us;
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and when we have spent all our time to find out God, and the Infinity of his Being, the Mystery of the Trinity, the Mode of his Workings or Operations, the depth of his Contrivances about the accomplishing fallen mans Salvation,
and when we have spent all our time to find out God, and the Infinity of his Being, the Mystery of the Trinity, the Mode of his Workings or Operations, the depth of his Contrivances about the accomplishing fallen men Salvation,
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and all the great Counsels of God, and the Intricacy of his Providences, we must come to this Close with the Apostle, O! the depth of the Riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgments,
and all the great Counsels of God, and the Intricacy of his Providences, we must come to this Close with the Apostle, OH! the depth of the Riches both of the Wisdom and Knowledge of God! how unsearchable Are his Judgments,
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Quest. How ought we to do our duty towards others, tho they do not theirs towards us? SERMON XIX. ROM. XII. 21. Be not overcome of evil: but overcome evil with good.
Quest. How ought we to do our duty towards Others, though they do not theirs towards us? SERMON XIX. ROM. XII. 21. Be not overcome of evil: but overcome evil with good.
God not willing to leave things in this woful state, designed a Renovation by a Second Adam, a Reconciler, one that should be our peace both with God,
God not willing to leave things in this woeful state, designed a Renovation by a Second Adam, a Reconciler, one that should be our peace both with God,
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The subordinate means of Reconciliation, is the Gospel, called the word of reconciliation, and the Gospel of peace. This is the great Engine in the hand of God, to bring men powerfully,
The subordinate means of Reconciliation, is the Gospel, called the word of reconciliation, and the Gospel of peace. This is the great Engine in the hand of God, to bring men powerfully,
The Grace of God, which bringeth salvation, will teach a man those lessons, which can never be truly learned otherwise, To live soberly, righteously and godly.
The Grace of God, which brings salvation, will teach a man those Lessons, which can never be truly learned otherwise, To live soberly, righteously and godly.
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Therefore our Apostle, like a wise Master-builder, in his Epistles, usually, as may be seen particularly in those to the Ephesians and Colossians, lays a good Foundation for Gospel-obedience, in the Grace thereof.
Therefore our Apostle, like a wise Master-builder, in his Epistles, usually, as may be seen particularly in those to the Ephesians and colossians, lays a good Foundation for Gospel obedience, in the Grace thereof.
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He doth the like here in this to the Romans: For having, in the foregoing part of the Epistle, convinced both Jew and Gentile, and concluded all under sin,
He does the like Here in this to the Romans: For having, in the foregoing part of the Epistle, convinced both Jew and Gentile, and concluded all under since,
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and the following Chapters, to engage them to their duty both to God and Man. See how he doth it, ver. 1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Your bodies:
and the following Chapters, to engage them to their duty both to God and Man. See how he does it, ver. 1. I beseech you Therefore, brothers, by the Mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Your bodies:
Altho the duty here exhorted to in the last Verse, be so high, that it is not easie to reach unto it, viz. not to be overcome of evil, but overcome evil with good;
Although the duty Here exhorted to in the last Verse, be so high, that it is not easy to reach unto it, viz. not to be overcome of evil, but overcome evil with good;
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1. Bran. Every Christiaa should take heed, that he be not overcome of evil. By evil, understand any unkind, or injurious dealing from others; which may be,
1. Bran. Every Christiaa should take heed, that he be not overcome of evil. By evil, understand any unkind, or injurious dealing from Others; which may be,
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so when another's malice towards us, cools our love to him, and brings us to the like evil disposition towards him, our love may be said to be overcome by his malice.
so when another's malice towards us, cools our love to him, and brings us to the like evil disposition towards him, our love may be said to be overcome by his malice.
Aaron, the Saint of the Lord, as he is called, Psal. 106.16. and Miriam, are found chiding with Moses, their brother. Two of the most eminent Preachers of the Gospel of Peace, Paul and Barnabas, are at variance;
Aaron, the Saint of the Lord, as he is called, Psalm 106.16. and Miriam, Are found chiding with Moses, their brother. Two of the most eminent Preachers of the Gospel of Peace, Paul and Barnabas, Are At variance;
One would think, That if any men in the world were like to have been free from disturbing-passions, the Disciples of Christ, and Moses, should be the men, whose Masters taught and practised Meekness to that degree as no man ever did the like:
One would think, That if any men in the world were like to have been free from disturbing-passions, the Disciples of christ, and Moses, should be the men, whose Masters taught and practised Meekness to that degree as no man ever did the like:
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There are two Spirits, by one of which all the men in the World are led, the Spirit of the World, and the Spirit which is of God, 1 Cor. 2.12. These two Spirits being contrary one to the other, do lead two contrary ways.
There Are two Spirits, by one of which all the men in the World Are led, the Spirit of the World, and the Spirit which is of God, 1 Cor. 2.12. These two Spirits being contrary one to the other, do led two contrary ways.
The hatred of the Philistines against Israel, is called by the Prophet, Ezek. 25.15. the old hatred, not only because they were alway full of spite against them;
The hatred of the philistines against Israel, is called by the Prophet, Ezekiel 25.15. the old hatred, not only Because they were always full of spite against them;
This old hatred is not like, by waxing old, to vanish away, as the old Covenant is said to do, Heb. 8.13. It was under the old Administration, and appeared against the holy Prophets then, Acts 7.52. Which of the prophets have not your fathers persecuted? And it continued to shew it self against Christ, who gave his Disciples warning to expect the same, under the new Administration.
This old hatred is not like, by waxing old, to vanish away, as the old Covenant is said to do, Hebrew 8.13. It was under the old Administration, and appeared against the holy prophets then, Acts 7.52. Which of the Prophets have not your Father's persecuted? And it continued to show it self against christ, who gave his Disciples warning to expect the same, under the new Administration.
If they have called the master of the house Beelzebub, how much more shall they call them of the houshold? And he tells them, Men shall revile you, and persecute you,
If they have called the master of the house Beelzebub, how much more shall they call them of the household? And he tells them, Men shall revile you, and persecute you,
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and shall say all manner of evil against you falsly for my sake. How this was verified, the Scripture first, and Ecclesiastical History afterward, doth abundantly shew.
and shall say all manner of evil against you falsely for my sake. How this was verified, the Scripture First, and Ecclesiastical History afterwards, does abundantly show.
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and the off-scouring of all things. And in after-times one would wonder, had not John said, Epist. 1. Chap. 3.13. Marvel not that the world hateth you;
and the offscouring of all things. And in Aftertimes one would wonder, had not John said, Epistle 1. Chap. 3.13. Marvel not that the world hates you;
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that a people so holy, so good, so peaceable, and inoffensive, as the Primitive Christians were, should be so unworthily dealt with, both by tongue and hand, as they were.
that a people so holy, so good, so peaceable, and inoffensive, as the Primitive Christians were, should be so unworthily dealt with, both by tongue and hand, as they were.
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Their Adversaries reported, That they fed upon Man's flesh, that they practised lewdness in their Assemblies, and that they were the Authors of all the Tumults in those days,
Their Adversaries reported, That they fed upon Man's Flesh, that they practised Lewdness in their Assemblies, and that they were the Authors of all the Tumults in those days,
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how will they not be overcome by the greater of bad men! If the footmen weary them, how will they contend with horses? Jer. 12.5. 3. There is something in every man, that makes him more easie to be overcome.
how will they not be overcome by the greater of bad men! If the footmen weary them, how will they contend with Horses? Jer. 12.5. 3. There is something in every man, that makes him more easy to be overcome.
before they be able to use their tongues to that, or any other purpose. And as they grow up, they live in them, Tit. 3.3. in malice and envy, hateful, and hating one another.
before they be able to use their tongues to that, or any other purpose. And as they grow up, they live in them, Tit. 3.3. in malice and envy, hateful, and hating one Another.
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This is found so common a thing among Men, that Joseph 's Brethren thought it almost impossible, that he should not hate them for the evil they had done to him.
This is found so Common a thing among Men, that Joseph is Brothers Thought it almost impossible, that he should not hate them for the evil they had done to him.
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Our Saviour tells us, the Scribes and Pharisees were wont to teach the contrary, Mat. 5.43. It hath been said, Thou shalt love thy neighbour, and hate thine enemy.
Our Saviour tells us, the Scribes and Pharisees were wont to teach the contrary, Mathew 5.43. It hath been said, Thou shalt love thy neighbour, and hate thine enemy.
For which, and other such Doctrines as they taught, he calls them, blind leaders of the blind, Mat. 15.14. The like darkness had blinded the eyes of the old Philosophers, for the most part.
For which, and other such Doctrines as they taught, he calls them, blind leaders of the blind, Mathew 15.14. The like darkness had blinded the eyes of the old Philosophers, for the most part.
Plato was much conversant in, and well acquainted with the Writings of the Church of the Jews; and Seneca lived in the days of Paul, and 'tis probable, was acquainted with him,
Plato was much conversant in, and well acquainted with the Writings of the Church of the jews; and Senecca lived in the days of Paul, and it's probable, was acquainted with him,
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and did with his own mouth, preach his own, and his Fathers love therein, that brought to light such Precepts as these, Love your enemies, and overcome evil with good. Not that these were new Commandments, brought first into the world,
and did with his own Mouth, preach his own, and his Father's love therein, that brought to Light such Precepts as these, Love your enemies, and overcome evil with good. Not that these were new commandments, brought First into the world,
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when God was manifest in the flesh: No, they were old Commandments. Thus we read, Lev. 19.18. Thou shalt not avenge, or bear any grudg against the children of thy people, but thou shalt love thy neighbour as thy self.
when God was manifest in the Flesh: No, they were old commandments. Thus we read, Lev. 19.18. Thou shalt not avenge, or bear any grudge against the children of thy people, but thou shalt love thy neighbour as thy self.
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tho in the next verse, he calls it a new Commandment, it being renewed by Christ, who may be said to set forth a new Edition of it, amplified and enlarged.
though in the next verse, he calls it a new Commandment, it being renewed by christ, who may be said to Set forth a new Edition of it, amplified and enlarged.
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In speaking to the Point, we shall shew, 1. That every Christian ought to endeavour to overcome evil with good. 2. What good means should be used to that purpose. 3. How they should be used, that they may be the more effectual to that end.
In speaking to the Point, we shall show, 1. That every Christian ought to endeavour to overcome evil with good. 2. What good means should be used to that purpose. 3. How they should be used, that they may be the more effectual to that end.
1. That we are to endeavour to overcome evil with good, doth appear by this. We are called to be followers of God, Eph. 5.1. and to be of the mind of Christ, and to follow his steps, Phil. 2.5. and 1 Pet. 2.21.
1. That we Are to endeavour to overcome evil with good, does appear by this. We Are called to be followers of God, Ephesians 5.1. and to be of the mind of christ, and to follow his steps, Philip 2.5. and 1 Pet. 2.21.
The Name which God proclaimed as his, Exod. 34.6. was, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.
The Name which God proclaimed as his, Exod 34.6. was, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in Goodness and truth.
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When the wickedness of man was great on the earth, and every imagination of the thoughts of his heart, was only evil continually, how slow to anger was he then? He did not presently send the Deluge,
When the wickedness of man was great on the earth, and every imagination of the thoughts of his heart, was only evil continually, how slow to anger was he then? He did not presently send the Deluge,
And this time of waiting was no less than One hundred and twenty years, Gen. 6.3. His loving-kindness appeared also, in that he sent Noah, who preached righteousness, and called them all this while to repentance, 2 Pet. 2.5. The like long-suffering, and great kindness, he exercised toward the people of the Jews, from Egypt, the House of Bondage, from whence he delivered them, to Canaan, and in that good Land, which he so freely gave them too.
And this time of waiting was no less than One hundred and twenty Years, Gen. 6.3. His Lovingkindness appeared also, in that he sent Noah, who preached righteousness, and called them all this while to Repentance, 2 Pet. 2.5. The like long-suffering, and great kindness, he exercised towards the people of the jews, from Egypt, the House of Bondage, from whence he Delivered them, to Canaan, and in that good Land, which he so freely gave them too.
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They were no sooner brought miraculously through the Red Sea, but they began to provoke; and not long after you may hear God complaining of them, Numb. 14.11. How long will this people provoke me? and ver. 22. he says, They have tempted me now these ten times:
They were no sooner brought miraculously through the Read Sea, but they began to provoke; and not long After you may hear God complaining of them, Numb. 14.11. How long will this people provoke me? and for. 22. he Says, They have tempted me now these ten times:
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After the same rate they carried it, when they came into Canaan, as you may see by reading the Historical Books of the Old Testament. You have a short sum of the Kindnesses of God to them,
After the same rate they carried it, when they Come into Canaan, as you may see by reading the Historical Books of the Old Testament. You have a short sum of the Kindnesses of God to them,
The greatness of their sin, and God's great goodness to them, are both set forth in Isa. 65.2. I have spread out my hands all the day to a rebellious people, a people that provoke me to anger continually to my face.
The greatness of their since, and God's great Goodness to them, Are both Set forth in Isaiah 65.2. I have spread out my hands all the day to a rebellious people, a people that provoke me to anger continually to my face.
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That this Scripture is to be understood of the Jews, we have the Apostles Warrant, Rom. 10.21. To Israel he saith, All the day long have I stretched out my hand to a disobedient and gain-saying people.
That this Scripture is to be understood of the jews, we have the Apostles Warrant, Rom. 10.21. To Israel he Says, All the day long have I stretched out my hand to a disobedient and gainsaying people.
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Now see what good he would have done them notwithstanding, and with what affection. O Jerusalem! Jerusalem! He was inwardly moved when he uttered these words.
Now see what good he would have done them notwithstanding, and with what affection. Oh Jerusalem! Jerusalem! He was inwardly moved when he uttered these words.
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Observe how he carried toward them that would have slain him for curing an impotent man on the Sabbath-day, John 5.16. He to abate their fury, speaks many words to them, and at last tells them, ver. 34. These things I say unto you, that you may be saved.
Observe how he carried towards them that would have slave him for curing an impotent man on the Sabbath-day, John 5.16. He to abate their fury, speaks many words to them, and At last tells them, ver. 34. These things I say unto you, that you may be saved.
Thus Jocob calls the Present he made to his brother Esau, his Blessing, Gen. 33.10, 11. And Naaman, offering Elisha a Present, says, I pray thee take a blessing of thy servant, 2 King 5.15.
Thus Jacob calls the Present he made to his brother Esau, his Blessing, Gen. 33.10, 11. And Naaman, offering Elisha a Present, Says, I pray thee take a blessing of thy servant, 2 King 5.15.
And the Apostle, speaking to the Corinthians, to make up their bounty for the poor Saints, calls it NONLATINALPHABET, their Blessing, 2 Cor. 9.5. 2. By wishing them well, and praying for them.
And the Apostle, speaking to the Corinthians, to make up their bounty for the poor Saints, calls it, their Blessing, 2 Cor. 9.5. 2. By wishing them well, and praying for them.
So Jacob, speaking of Joseph 's sons, says, In thee shall Israel bless, saying, God make thee as Ephraim, and as Manasseh. And Deut. 24.14. where charge is given to deliver the poor Man's Pledg, before the going down of the Sun;
So Jacob, speaking of Joseph is Sons, Says, In thee shall Israel bless, saying, God make thee as Ephraim, and as Manasses. And Deuteronomy 24.14. where charge is given to deliver the poor Man's Pledge, before the going down of the Sun;
3. By speaking well of others, and praising them. So the wicked is said to bless the covetous, Psal. 10.3. That is, to commend him for a wise Man, that will look, as they say, to the Main Chance:
3. By speaking well of Others, and praising them. So the wicked is said to bless the covetous, Psalm 10.3. That is, to commend him for a wise Man, that will look, as they say, to the Main Chance:
1. First then, We ought to endeavour to overcome evil in others, by doing all offices of love and kindness to them, in the capacity wherein we stand, according to our power.
1. First then, We ought to endeavour to overcome evil in Others, by doing all Offices of love and kindness to them, in the capacity wherein we stand, according to our power.
but endeavours to take away his life by his own hand, 1 Sam. 19.1, 10. Now how doth David carry it in this case? He endeavours to save himself as well as he could, by withdrawing,
but endeavours to take away his life by his own hand, 1 Sam. 19.1, 10. Now how does David carry it in this case? He endeavours to save himself as well as he could, by withdrawing,
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tho a King, and mightily enraged against him, is melted into tears, 1 Sam. 24.16, 17. Saul lifted up his voice and wept, saying, Thou hast rewarded me good;
though a King, and mightily enraged against him, is melted into tears, 1 Sam. 24.16, 17. Saul lifted up his voice and wept, saying, Thou hast rewarded me good;
are said to be more noble, NONLATINALPHABET, of better breeding, and more ingenious than they, who upon Paul 's preaching there, took unto them certain lewd fellows of the baser sort,
Are said to be more noble,, of better breeding, and more ingenious than they, who upon Paul is preaching there, took unto them certain lewd Fellows of the baser sort,
and gatheted a Company, and set all the City in an uproar, ver. 5. Hence it is, that he saith, 1 Thes. 2.1, 2. That at his entrance in unto them, he spake the Gospel of God with much contention; that is, on their part:
and gatheted a Company, and Set all the city in an uproar, ver. 5. Hence it is, that he Says, 1 Thebes 2.1, 2. That At his Entrance in unto them, he spoke the Gospel of God with much contention; that is, on their part:
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For, as for his own part, he was otherwise disposed. It was the Rule he gave to Timothy, 2 Epist. 2.24. The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves;
For, as for his own part, he was otherwise disposed. It was the Rule he gave to Timothy, 2 Epistle 2.24. The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves;
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And what the effect of this was, in that place where the Gospel was so much opposed at first, we may gather from what he says in his second Epistle to them, Chap. 3.1.
And what the Effect of this was, in that place where the Gospel was so much opposed At First, we may gather from what he Says in his second Epistle to them, Chap. 3.1.
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And if for such, much more for such, who, tho they may be in some particular instances prejudicial to us, have a love to, and kindness for us. David complains, Psal. 57.4.
And if for such, much more for such, who, though they may be in Some particular instances prejudicial to us, have a love to, and kindness for us. David complains, Psalm 57.4.
What could he have done more for his nearest Friend, or dearest Brother? So he says, ver. 14. I behaved my self as tho he had been my friend, or brother.
What could he have done more for his nearest Friend, or dearest Brother? So he Says, ver. 14. I behaved my self as though he had been my friend, or brother.
When Paul came to Rome, he preacht the Gospel among them for two whole years together, Acts 28.30, 31. And no doubt but that he, that was sure that when he came, he should come in the fulness of the blessing of the Gospel, was kindly received by them.
When Paul Come to Room, he preached the Gospel among them for two Whole Years together, Acts 28.30, 31. And no doubt but that he, that was sure that when he Come, he should come in the fullness of the blessing of the Gospel, was kindly received by them.
and for the love of the spirit, to strive with him in prayers to God, that he might be delivered from them that did not believe in Judea; did confidently expect, that they would use not only that,
and for the love of the Spirit, to strive with him in Prayers to God, that he might be Delivered from them that did not believe in Judea; did confidently expect, that they would use not only that,
when he was in that great danger to be devoured by the mouth of the Lion, 2 Tim. 4.16. At my first answer no man stood with me, but all men forsook me.
when he was in that great danger to be devoured by the Mouth of the lion, 2 Tim. 4.16. At my First answer no man stood with me, but all men forsook me.
But if you find holy men (as sometimes you may David and Paul ) uttering themselves in another manner, against God's and their enemies, as if they desired evil to fall upon them;
But if you find holy men (as sometime you may David and Paul) uttering themselves in Another manner, against God's and their enemies, as if they desired evil to fallen upon them;
you must consider, they were extraordinary persons, and by the spirit of Prophesie did foresee what God had irrevocably determined concerning some men;
you must Consider, they were extraordinary Persons, and by the Spirit of Prophesy did foresee what God had irrevocably determined Concerning Some men;
He saw plainly what Judas his cursed end would be, as you may see by reading the 109th Psalm; which Peter tells us, the Holy Ghost spake before concerning Judas, by the mouth of David, Acts 1.16.
He saw plainly what Judas his cursed end would be, as you may see by reading the 109th Psalm; which Peter tells us, the Holy Ghost spoke before Concerning Judas, by the Mouth of David, Acts 1.16.
It is good for us to mind what Christ says of great sinners, Mat. 12.31, 32. I say unto you, all manner of sin and blasphemy shall be forgiven unto men.
It is good for us to mind what christ Says of great Sinners, Mathew 12.31, 32. I say unto you, all manner of since and blasphemy shall be forgiven unto men.
nay, he ought to pray for him: He shall ask, &c. In any case where there is but an if so be, or a who can tell, or a perhaps, there is room left for prayer.
nay, he ought to pray for him: He shall ask, etc. In any case where there is but an if so be, or a who can tell, or a perhaps, there is room left for prayer.
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they cry mightily unto God, saying, Who can tell if God will turn, and repent? Jonah 3.9. Simon Magus was in a very bad state, In the gall of bitterness, and the bond of iniquity, and Peter perceived it;
they cry mightily unto God, saying, Who can tell if God will turn, and Repent? Jonah 3.9. Simon Magus was in a very bad state, In the Gall of bitterness, and the bound of iniquity, and Peter perceived it;
and can we think, that he who put him upon praying for himself, would not pray for him too, especially considering Simon requested it of him? Acts 8.21, 24.
and can we think, that he who put him upon praying for himself, would not pray for him too, especially considering Simon requested it of him? Acts 8.21, 24.
Therefore, as Christ, when he blames this, and the other Church, for the faults he found in them, acknowledgeth the good he found among them, saying to one, This thou hast; and to another, This thou hast, Rev. 2.6. and 3.4. so should we do.
Therefore, as christ, when he blames this, and the other Church, for the Faults he found in them, acknowledgeth the good he found among them, saying to one, This thou hast; and to Another, This thou hast, Rev. 2.6. and 3.4. so should we do.
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And how this tends to overcome evil, the Wise-man will tell us, Prov. 27.21. As the fining pot for silver, and the furnace for gold, so is a man to his praise:
And how this tends to overcome evil, the Wiseman will tell us, Curae 27.21. As the fining pot for silver, and the furnace for gold, so is a man to his praise:
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With what respect and reverence doth David speak of, and to Saul, when he was pursuing him for his life? Speaking of him, he calls him the Lords anointed, 1 Sam. 26.16.
With what respect and Reverence does David speak of, and to Saul, when he was pursuing him for his life? Speaking of him, he calls him the lords anointed, 1 Sam. 26.16.
and speaking to him, he doth, as it were, in one breath (for 'tis within the compass of the Three following verses), call him, My Lord the King. And what he spake,
and speaking to him, he does, as it were, in one breath (for it's within the compass of the Three following Verses), call him, My Lord the King. And what he spoke,
We find the men of Ephraim very angry with Gideon, Judg. 8.1. because he called them not, when he went out against the Midianites: for the Text saith, they did chide with him sharply.
We find the men of Ephraim very angry with gideon, Judges 8.1. Because he called them not, when he went out against the midianites: for the Text Says, they did chide with him sharply.
He, tho a mighty man of valour, gave them this modest answer, What have I now done in comparison of you? Is not the gleaning of the graves of Ephraim, better than the vintage of Abiezer? Intimating, that they had done greater service in pursuing,
He, though a mighty man of valour, gave them this modest answer, What have I now done in comparison of you? Is not the gleaning of the graves of Ephraim, better than the vintage of Abiezer? Intimating, that they had done greater service in pursuing,
1. Cordially: What you do, must be done as in the presence of him by whom actions are weighed. Your prayers must not come out of feigned lips. What you speak, must be as in the sight of God.
1. Cordially: What you do, must be done as in the presence of him by whom actions Are weighed. Your Prayers must not come out of feigned lips. What you speak, must be as in the sighed of God.
Paul calls his prayer for the Jews, his greatest enemies, his hearts desire, Rom. 10.1. 2. Readily. Titus is charged to put Christians in mind of this, To be ready to every good work, Tit. 3.1. Altho these good works be contrary to corrupt Nature, Grace will make a Man ready to them.
Paul calls his prayer for the jews, his greatest enemies, his hearts desire, Rom. 10.1. 2. Readily. Titus is charged to put Christians in mind of this, To be ready to every good work, Tit. 3.1. Although these good works be contrary to corrupt Nature, Grace will make a Man ready to them.
Moses cried unto the Lord, and said, Heal her now, O God, I beseech thee, Numb. 12.13. The Jews, before the Captivity, were grown to a height of wickedness, 2 Chron. 36.16. They mocked the messengers of God, and despised his word, and misused his prophets;
Moses cried unto the Lord, and said, Heal her now, Oh God, I beseech thee, Numb. 12.13. The jews, before the Captivity, were grown to a height of wickedness, 2 Chronicles 36.16. They mocked the messengers of God, and despised his word, and misused his Prophets;
and among the rest, Jeremiah in particular, who was sent to tell them of the approaching Captivity: yet he was far from desiring that evil to overtake them, tho they said, Jer. 17.15. Where is the word of the Lord? let it come now.
and among the rest, Jeremiah in particular, who was sent to tell them of the approaching Captivity: yet he was Far from desiring that evil to overtake them, though they said, Jer. 17.15. Where is the word of the Lord? let it come now.
Pray not thou for this people, Jer. 7.16. So again, chap. 11.14. and once more, chap. 14.11. till he tells him at last, tho Moses and Samuel stood before him, yet his mind could not be toward that people, chap. 15.1. Such an admirable readiness was found in the Man of God, against whom Jeroboam stretched out his hand, saying, lay hold on him, for his crying in the Name of the Lord, against his idolatrous Altar at Bethel. God had dried up that hand which he stretched forth against the Prophet, which brought him to intreat the Man of God to pray for him;
Pray not thou for this people, Jer. 7.16. So again, chap. 11.14. and once more, chap. 14.11. till he tells him At last, though Moses and Samuel stood before him, yet his mind could not be towards that people, chap. 15.1. Such an admirable readiness was found in the Man of God, against whom Jeroboam stretched out his hand, saying, lay hold on him, for his crying in the Name of the Lord, against his idolatrous Altar At Bethel. God had dried up that hand which he stretched forth against the Prophet, which brought him to entreat the Man of God to pray for him;
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and the hand of Saul, Psal. 18.20, 21. The Lord rewarded me according to my righteousness, according to the cleanness of my hands hath he recompenced me;
and the hand of Saul, Psalm 18.20, 21. The Lord rewarded me according to my righteousness, according to the cleanness of my hands hath he recompensed me;
How can such say, Forgive us our trespasses, as we forgive them that trespass against us? Some of old are said to leave out these words, as we forgive, &c. fearing, it's like, that doom, Out of thine own mouth will I judg thee, thou wicked servant.
How can such say, Forgive us our Trespasses, as we forgive them that trespass against us? some of old Are said to leave out these words, as we forgive, etc. fearing, it's like, that doom, Out of thine own Mouth will I judge thee, thou wicked servant.
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and he that will not do so, is by some not thought worthy of the name of a Gentleman; as if the name were allied to Gentilisme, rather than Gentleness. Indeed a Learned Divine, speaking of this matter, saith, Gentility, according to the vulgar, and most plausible notion, retains the substance of Gentilism, with a light tincture of Christianity.
and he that will not do so, is by Some not Thought worthy of the name of a Gentleman; as if the name were allied to Gentilism, rather than Gentleness. Indeed a Learned Divine, speaking of this matter, Says, Gentility, according to the Vulgar, and most plausible notion, retains the substance of Gentilism, with a Light tincture of Christianity.
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There are others, and too many too, who altho they dare not go about to wrest the sword of Vengeance out of the hand of God, who says, Vengeance is mine; to commit so great an evil as is the forementioned;
There Are Others, and too many too, who although they Dare not go about to wrest the sword of Vengeance out of the hand of God, who Says, Vengeance is mine; to commit so great an evil as is the forementioned;
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and by leaving out, or putting into their tale some circumstances, or by setting an Emphasis upon a word innocently spoken, do raise in others the highest Passions, which hurry them away to speak and do things very sinful and unjust.
and by leaving out, or putting into their tale Some Circumstances, or by setting an Emphasis upon a word innocently spoken, do raise in Others the highest Passion, which hurry them away to speak and do things very sinful and unjust.
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This I take to be the meaning of Christ, When he says, Mat. 5.39. Whosoever shall smite thee on the right cheek, turn to him the other also Julian the Apostate, did blasphemously object against Christ, that he did not observe his own Laws;
This I take to be the meaning of christ, When he Says, Mathew 5.39. Whosoever shall smite thee on the right cheek, turn to him the other also Julian the Apostate, did blasphemously Object against christ, that he did not observe his own Laws;
when he suffered, he threatned not; but committed himself to him that judgeth righteously. Object. Will not such as are injurious, grow more insolent, and go from bad to worse,
when he suffered, he threatened not; but committed himself to him that Judgeth righteously. Object. Will not such as Are injurious, grow more insolent, and go from bad to Worse,
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This were to take upon you to be Judges in your own Case. God hath set up the Ordinance of Magistracy for this purpose, Rom. 13.4. He is a revenger, to execute wrath upon him that doth evil.
This were to take upon you to be Judges in your own Case. God hath Set up the Ordinance of Magistracy for this purpose, Rom. 13.4. He is a revenger, to execute wrath upon him that does evil.
Therefore in greater injuries you are to make application to him for a Compensation; as Paul appealed to Caesar, Acts 25.11. 3. Altho a private person may not avenge himself, yet in case he be assaulted by another that would take away his life;
Therefore in greater injuries you Are to make application to him for a Compensation; as Paul appealed to Caesar, Acts 25.11. 3. Although a private person may not avenge himself, yet in case he be assaulted by Another that would take away his life;
but they answer him not a word: for the King had said, Answer him not, Isa. 36.21. A while after Hezekiah himself receives a Letter, stuft with the like railing matter:
but they answer him not a word: for the King had said, Answer him not, Isaiah 36.21. A while After Hezekiah himself receives a letter, stuffed with the like railing matter:
he reads it, but turns from the Messenger, and goes to the House of God; and spreading the Letter before the Lord, leaves the matter with him, Isa. 37.14.
he reads it, but turns from the Messenger, and Goes to the House of God; and spreading the letter before the Lord, leaves the matter with him, Isaiah 37.14.
Then the Angel of the Lord went forth, and smote in the camp of the Assyrians, One hundred and fourscore and five thousand, ver. 36. God commanded Jeremiah to put a Yoke upon his neck, as a sign, That the Jews should be brought under the Yoke of Nebuchadnezzar: Hananiah, a false Prophet, comes and takes the Yoke off his neck, and breaks it before his face.
Then the Angel of the Lord went forth, and smote in the camp of the Assyrians, One hundred and fourscore and five thousand, ver. 36. God commanded Jeremiah to put a Yoke upon his neck, as a Signen, That the jews should be brought under the Yoke of Nebuchadnezzar: Hananiah, a false Prophet, comes and Takes the Yoke off his neck, and breaks it before his face.
What doth the good Prophet do the while? Doth he strive with him about the Yoke, that he might not break it? Or doth he use any undecent words when be had done it? No:
What does the good Prophet do the while? Does he strive with him about the Yoke, that he might not break it? Or does he use any undecent words when be had done it? No:
Christians that would keep a due Decorum in their words and actions when they are injured, should look well to their hearts, and keep them with diligence;
Christians that would keep a due Decorum in their words and actions when they Are injured, should look well to their hearts, and keep them with diligence;
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Therefore the Apostle willing the Colossians to put off the evil of the tongue, Blasphemy, which is evil-speaking, bids them first put off the evils of the heart, anger and malice, chap. 3.8.
Therefore the Apostle willing the colossians to put off the evil of the tongue, Blasphemy, which is Evil-speaking, bids them First put off the evils of the heart, anger and malice, chap. 3.8.
When once the mouth is full of cursing and bitterness, the feet will be swift to shed blood, till destruction and misery be in mens ways, Rom 3.14, 15, 16. He that will not be overcome of evil, must take care to rule his own spirit:
When once the Mouth is full of cursing and bitterness, the feet will be swift to shed blood, till destruction and misery be in men's ways, Rom 3.14, 15, 16. He that will not be overcome of evil, must take care to Rule his own Spirit:
Nothing can conduce more to the calming of our spirits, when they begin to rise against such as are offensive to us, than to consider how obnoxious we have been,
Nothing can conduce more to the calming of our spirits, when they begin to rise against such as Are offensive to us, than to Consider how obnoxious we have been,
and cut off the ear of one of the Officers that came to take him, he touched his ear, and healed him, Luke 22.51. Consider him therefore who endured such contradiction of sinners against himself, lest ye be wearied, and faint in your minds.
and Cut off the ear of one of the Officers that Come to take him, he touched his ear, and healed him, Lycia 22.51. Consider him Therefore who endured such contradiction of Sinners against himself, lest you be wearied, and faint in your minds.
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If then there be found in you such fruits of the Spirit as are mentioned, Gal. 5.22. Love, joy, peate, long-suffering, gentleness, goodness, &c. it will be a token, that the good Spirit of Christ is in you.
If then there be found in you such fruits of the Spirit as Are mentioned, Gal. 5.22. Love, joy, peat, long-suffering, gentleness, Goodness, etc. it will be a token, that the good Spirit of christ is in you.
2. It will tend very much to amplifying of the Kingdom of Christ, and the bettering of the World. One great reason why Christianity hath made no greater progress in the world in latter times is,
2. It will tend very much to amplifying of the Kingdom of christ, and the bettering of the World. One great reason why Christianity hath made no greater progress in the world in latter times is,
If this duty were more practised, the Wolf would sooner dwell with the Lamb, and the Leopard lie down with the Kid, as is prophesied, Isa. 11.6. 3. It's a sign that God hath more blessings in store, when he hath given a Man a heart to perform this duty.
If this duty were more practised, the Wolf would sooner dwell with the Lamb, and the Leopard lie down with the Kid, as is prophesied, Isaiah 11.6. 3. It's a Signen that God hath more blessings in store, when he hath given a Man a heart to perform this duty.
There is this encouragement given to afford bread to an hungry enemy, That God will reward it, Prov. 25.21, 22. Saul was among the Prophets when he presaged good to David for not suffering him to be hurt when his Spear was taken from him,
There is this encouragement given to afford bred to an hungry enemy, That God will reward it, Curae 25.21, 22. Saul was among the prophets when he presaged good to David for not suffering him to be hurt when his Spear was taken from him,
And such Servants as have had hard and froward Masters, and yet have continued diligent and faithful in their Service, have been wonderfully prospered when they have set up for themselves.
And such Servants as have had hard and froward Masters, and yet have continued diligent and faithful in their Service, have been wonderfully prospered when they have Set up for themselves.
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What glory would it be to a man, that it should be said of him, as Psal. 9.6. Thou hast destroyed cities, if he himself be in the mean time destroyed by his own lusts? To be slow to anger is better than the mighty;
What glory would it be to a man, that it should be said of him, as Psalm 9.6. Thou hast destroyed cities, if he himself be in the mean time destroyed by his own Lustiest? To be slow to anger is better than the mighty;
How was David transported with joy, when Abigail had been a means of keeping him from avenging himself with his own hand on Nabal and his house? His mouth was full of blessings:
How was David transported with joy, when Abigail had been a means of keeping him from avenging himself with his own hand on Nabal and his house? His Mouth was full of blessings:
You will bless God heartily, who hath enabled you, against all temptations, and your own natural inclinations to the contrary, to perform this excellent and most Christian duty,
You will bless God heartily, who hath enabled you, against all temptations, and your own natural inclinations to the contrary, to perform this excellent and most Christian duty,
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Quest. How may the well discharge of our present duty, give us assurance of help from God for the well discharge of all future duties? SERMON XX. 1 Sam. 17.34, 35, 36, 37. Psal. 27.14. Prov. 10.29. 2 Chron. 15.2.
Quest. How may the well discharge of our present duty, give us assurance of help from God for the well discharge of all future duties? SERMON XX. 1 Sam. 17.34, 35, 36, 37. Psalm 27.14. Curae 10.29. 2 Chronicles 15.2.
Surely 'tis not for nothing that God should send to this Auditority so many of his Messengers, one after another, Morning by Morning, rising early, and sending.
Surely it's not for nothing that God should send to this Auditority so many of his Messengers, one After Another, Morning by Morning, rising early, and sending.
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The Law strictly injoyns some things, does tollerate and allow of some others of a more indifferent nature, which in intimo gradu-juris, in the lowest degree of legality, may be called lawful;
The Law strictly enjoins Some things, does tolerate and allow of Some Others of a more indifferent nature, which in intimo gradu-juris, in the lowest degree of legality, may be called lawful;
Hence on the Sabbath-day we may and ought to lift our Neighbours Ox out of the pit, Luke 14.5. and to perform any other act of necessary charity, notwithstanding that positive command to worship God upon that day.
Hence on the Sabbath-day we may and ought to lift our Neighbours Ox out of the pit, Lycia 14.5. and to perform any other act of necessary charity, notwithstanding that positive command to worship God upon that day.
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Let every one attend to that which God hath fitted him for, and called him to, Rom. 12.6, 7, 8. 1 Pet. 4.10, 11. The wisdom of the prudent is to understand his way, Prov. 14.8. God hath appointed to every one his way of living in this World, from the Smith that blows the coals, Isa. 54.16. to the King that sins upon the Throne.
Let every one attend to that which God hath fitted him for, and called him to, Rom. 12.6, 7, 8. 1 Pet. 4.10, 11. The Wisdom of the prudent is to understand his Way, Curae 14.8. God hath appointed to every one his Way of living in this World, from the Smith that blows the coals, Isaiah 54.16. to the King that Sins upon the Throne.
called to be saints. We are all equally obliged to the duties of our Christian Calling, i. e. to serve and worship God, to believe in him, to love and fear him, &c. 2. Particular: So we differ in our Callings:
called to be Saints. We Are all equally obliged to the duties of our Christian Calling, i. e. to serve and worship God, to believe in him, to love and Fear him, etc. 2. Particular: So we differ in our Callings:
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We are called to Christianity by the preaching of the Gospel of Christ. We are called to some outward worldly Calling, by God's special appointment in his Law.
We Are called to Christianity by the preaching of the Gospel of christ. We Are called to Some outward worldly Calling, by God's special appointment in his Law.
a full business which he must not neglect: He must do all his work. They walk disorderly who work not at all, 2 Thes. 3.11. living in pleasures and wantonness, Jam. 5.5. having nothing to do.
a full business which he must not neglect: He must do all his work. They walk disorderly who work not At all, 2 Thebes 3.11. living in pleasures and wantonness, Jam. 5.5. having nothing to do.
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Whether you do them, I must leave that to God, and your own Consciences — But the present duty I would fix you in, is that of Practical Holiness, which is your constant duty every moment of the day.
Whither you do them, I must leave that to God, and your own Consciences — But the present duty I would fix you in, is that of Practical Holiness, which is your constant duty every moment of the day.
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I say then, That your present duty lies in a present exercise of Grace, suitable to the present work and business in all its circumstances which you are at any time imploy'd in.
I say then, That your present duty lies in a present exercise of Grace, suitable to the present work and business in all its Circumstances which you Are At any time employed in.
I could name some other callings that I would hardly advise a Christian to — But whatever lawful Calling you are of, whatever Office you bear, whatever Relation you stand in,
I could name Some other callings that I would hardly Advice a Christian to — But whatever lawful Calling you Are of, whatever Office you bear, whatever Relation you stand in,
whatever your Trade, Occupation, or Imployment is, there are particular Duties proper to your Callings, which cannot be performed but by a suitable exercise of Grace, by which you shew the respect you have to God, in doing what you do, regulating and moderating your selves,
whatever your Trade, Occupation, or Employment is, there Are particular Duties proper to your Callings, which cannot be performed but by a suitable exercise of Grace, by which you show the respect you have to God, in doing what you do, regulating and moderating your selves,
Or thus — Grace in exercise, lies in the various emanations of spiritual life, shewing it self in suitable and seasonable actings, as the matter requires.
Or thus — Grace in exercise, lies in the various emanations of spiritual life, showing it self in suitable and seasonable actings, as the matter requires.
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i. e. the Spirit does act these things in and by our souls, makes use of our faculties, lets out himself through our hearts, makes us to act so and so.
i. e. the Spirit does act these things in and by our Souls, makes use of our faculties, lets out himself through our hearts, makes us to act so and so.
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If the matter be any lawful business that we are called to, in the place and relation we stand in, the Spirit directs us how to do it in the best manner,
If the matter be any lawful business that we Are called to, in the place and Relation we stand in, the Spirit directs us how to do it in the best manner,
tho I must tell you, it is God that instructs you to discretion in all worldly business, Isa. 28.26. Whatever your skill and insight is in your calling, prayer may make you wiser:
though I must tell you, it is God that instructs you to discretion in all worldly business, Isaiah 28.26. Whatever your skill and insight is in your calling, prayer may make you Wiser:
you may obtain a more excellent spirit in your way, than you now have, if you seek it of God, Exod. 35.31, 32. Tho you are left to the use of your reason,
you may obtain a more excellent Spirit in your Way, than you now have, if you seek it of God, Exod 35.31, 32. Tho you Are left to the use of your reason,
Reason is fubservient to that, as a hand-maid, putting forth its utmost strength in all humane endeavours, still leaving room for Faith, to deal with God for a blessing, that all may issue well at last. Object.
Reason is fubservient to that, as a handmaid, putting forth its utmost strength in all humane endeavours, still leaving room for Faith, to deal with God for a blessing, that all may issue well At last. Object.
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Ans. 1. When at our entrance upon any business, we seek wisdom and understanding from God, stirring up our Reason by our Faith, looking up to him from whom comes every good and perfect gift, that he would instruct us unto discretion.
Ans. 1. When At our Entrance upon any business, we seek Wisdom and understanding from God, stirring up our Reason by our Faith, looking up to him from whom comes every good and perfect gift, that he would instruct us unto discretion.
God can spy a flaw in the best humane contrivances, to overthrow all; he can smite us between the joynts and the harness, 1 Kings 22.34. and give us a mortal wound, when we think we are shot-free.
God can spy a flaw in the best humane contrivances, to overthrow all; he can smite us between the Joints and the harness, 1 Kings 22.34. and give us a Mortal wound, when we think we Are shot-free.
to every thing there is a season, Eccles. 3.1. and every thing is beautiful in his time, ver. 11. The beauty of holiness lies in timing our duties aright.
to every thing there is a season, Eccles. 3.1. and every thing is beautiful in his time, ver. 11. The beauty of holiness lies in timing our duties aright.
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I mean, such Duties as God by his Word hath annexed to such Providences, James 5.13. Is any afflicted? let him pray? is any merry? let him sing psalms.
I mean, such Duties as God by his Word hath annexed to such Providences, James 5.13. Is any afflicted? let him pray? is any merry? let him sing psalms.
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'twill stumble at it, and demur about it, does cast a look towards it: tho by the violence of lust, a man may be hurried another way; yet conscience looks behind:
it'll Stumble At it, and demur about it, does cast a look towards it: though by the violence of lust, a man may be hurried Another Way; yet conscience looks behind:
don't mistake a carnal Objection for a scruple of conscience — Under the light of the Gospel, conscience is better instructed than to doubt of plain duties:
don't mistake a carnal Objection for a scruple of conscience — Under the Light of the Gospel, conscience is better instructed than to doubt of plain duties:
If sinners entire thee, consent thou not, Prov. 1.10. We do never more effectually resist any present evil, than by setting about that good thing that is contrary to it.
If Sinners entire thee, consent thou not, Curae 1.10. We do never more effectually resist any present evil, than by setting about that good thing that is contrary to it.
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You can never walk exactly in your place and sphere, if you do not walk by this rule, often coming to the light, that you may see whether your works are wrought in God.
You can never walk exactly in your place and sphere, if you do not walk by this Rule, often coming to the Light, that you may see whither your works Are wrought in God.
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In conversion there are general principles laid in, inclining us to all Christian duties, which for want of searching the Scriptures, we take up by guess:
In conversion there Are general principles laid in, inclining us to all Christian duties, which for want of searching the Scriptures, we take up by guess:
The Scriptures are able to make the man of God perfect, throughly furnished unto every good word and work, 2 Tim. 3.17. NONLATINALPHABET ad omne opus bonum perfectè instructus, vel omnibus numeris absolutus.
The Scriptures Are able to make the man of God perfect, thoroughly furnished unto every good word and work, 2 Tim. 3.17. ad omne opus bonum perfectè instructus, vel omnibus numeris Absolutus.
he does neither more nor less than God requires, he keeps close to the Rule, puts in all the spiritual Ingredients that may give a duty its right season and savour.
he does neither more nor less than God requires, he keeps close to the Rule, puts in all the spiritual Ingredients that may give a duty its right season and savour.
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The integrity of the upright shall guide them, Prov. 11.3. There is a voice behind thee, a whisper from Heaven, saying, This is the way, walk in it. David took this course:
The integrity of the upright shall guide them, Curae 11.3. There is a voice behind thee, a whisper from Heaven, saying, This is the Way, walk in it. David took this course:
Till we are thus sincerely fixed upon our duty, standing perfect and compleat in all the will of God, Col. 4.12. resolving to do our duty wherever it lies;
Till we Are thus sincerely fixed upon our duty, standing perfect and complete in all the will of God, Col. 4.12. resolving to do our duty wherever it lies;
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in some cases it hath, and upon such grounds as may help us in other cases, to know our present duty; as Mat. 5.24. First be reconciled to thy brother, and then come and offer thy gift. So Mat. 7.5.
in Some cases it hath, and upon such grounds as may help us in other cases, to know our present duty; as Mathew 5.24. First be reconciled to thy brother, and then come and offer thy gift. So Mathew 7.5.
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First cast out the beam out of thine own eye, and then shalt thou see clearly, &c. When the duty postponed by you, does hinder the right performance of that other duty which thou art going about,
First cast out the beam out of thine own eye, and then shalt thou see clearly, etc. When the duty postponed by you, does hinder the right performance of that other duty which thou art going about,
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I am perswaded you may perceive some preponderancy on one side, that may direct you what to do, from some over-bearing circumstances that turn the scales.
I am persuaded you may perceive Some preponderancy on one side, that may Direct you what to do, from Some overbearing Circumstances that turn the scales.
When one duty doth quite take us off from the performance of another necessary duty that stood in competition with it, 'tis greatly to be suspected that there is a temptation then;
When one duty does quite take us off from the performance of Another necessary duty that stood in competition with it, it's greatly to be suspected that there is a temptation then;
3. Beg of God to resolve thee: O that my ways were directed to keep thy statutes, Psal. 119.5. Shall I go up to Hebron, or shall I not? 2 Sam. 2.1. God will teach thee what to do, Psal. 25.12.
3. Beg of God to resolve thee: Oh that my ways were directed to keep thy statutes, Psalm 119.5. Shall I go up to Hebron, or shall I not? 2 Sam. 2.1. God will teach thee what to do, Psalm 25.12.
but that hour, that day, week, or year, which thou hast spent in the neglect of thy duty, stands upon record against thee, is irrecoverable: you must account for that;
but that hour, that day, Week, or year, which thou hast spent in the neglect of thy duty, Stands upon record against thee, is irrecoverable: you must account for that;
so much for such and such a day spent in an Alehouse, Tavern, or Brothel-house; so much for such a year and such a year, it may be for many years spent in open profaness, and all manner of debauchery.
so much for such and such a day spent in an Alehouse, Tavern, or Brothel-house; so much for such a year and such a year, it may be for many Years spent in open profaneness, and all manner of debauchery.
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it may provoke God to shorten thy days, and to cut thee off in the midst of thy years, Psal. 55.23. 4. You can have no tryal of your spirit, nor of the truth of your state:
it may provoke God to shorten thy days, and to Cut thee off in the midst of thy Years, Psalm 55.23. 4. You can have no trial of your Spirit, nor of the truth of your state:
There can be no Religion without this; and in this there is peace, true hearts ease, Psal. 119.45. NONLATINALPHABET in ipsâ latitudine. When a man so walks, that his conscience meets with nothing that offends it, that strikes against it, the way is broad enough, a plain path of duty, which is very satisfactory to conscience:
There can be no Religion without this; and in this there is peace, true hearts ease, Psalm 119.45. in ipsâ Latitude. When a man so walks, that his conscience meets with nothing that offends it, that strikes against it, the Way is broad enough, a plain path of duty, which is very satisfactory to conscience:
this they will do, and this they will not do: Their Religion is but a voluntary Religion, what they please, pure will-worship. Col. 2.23. They will stint themselves, and stint God;
this they will do, and this they will not do: Their Religion is but a voluntary Religion, what they please, pure will-worship. Col. 2.23. They will stint themselves, and stint God;
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Present obedience gives understanding for the future; A good understanding have all they that do his commandments, Psal. 111.10. Let it be the purpose of your heart to walk before God unto all well-pleasing, Col. 1.10. and then your hearts will not reproach you while you live, Job 27.6. Some men walk very unevenly:
Present Obedience gives understanding for the future; A good understanding have all they that do his Commandments, Psalm 111.10. Let it be the purpose of your heart to walk before God unto all Well-pleasing, Col. 1.10. and then your hearts will not reproach you while you live, Job 27.6. some men walk very unevenly:
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they never touch upon the right path, unless it be in crossing the way from one sin to another, which is rather to break thorow a duty, than to perform it.
they never touch upon the right path, unless it be in crossing the Way from one since to Another, which is rather to break thorough a duty, than to perform it.
and to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayst prosper in all that thou dost,
and to keep his statutes, and his Commandments, and his Judgments, and his testimonies, as it is written in the law of Moses, that thou Mayest prosper in all that thou dost,
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1. 'Tis promised, 2 Chron. 15.2. The cause of desertion is from our selves: God shews mercy for his own sake, without any respect to any thing in us:
1. It's promised, 2 Chronicles 15.2. The cause of desertion is from our selves: God shows mercy for his own sake, without any respect to any thing in us:
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nor forsake us, Heb. 13.5, 6. vide Isa. 40.31. vide Psal. 84.11. and Isa. 41.10. There is a special promise to the seed of Abraham, of help and strength.
nor forsake us, Hebrew 13.5, 6. vide Isaiah 40.31. vide Psalm 84.11. and Isaiah 41.10. There is a special promise to the seed of Abraham, of help and strength.
So Psal. 25.3, 10, 14. Mat. 10.19, 20. vide Judg. 13.23. The Lord is faithful, who shall stablish you, and keep you from evil, 2 Thes. 3.3. 3. The experience of the Saints confirms this, Psal. 18.26, 30, 31, 32. vide. 'Twas some such thing as this that David had, Psal. 119.56. 4. The Saints made this an Argument in prayer, Psal. 38.20, 21, 22. vide. Psal. 119.30, 31, — 94, — 121, — 173. vide. Psal. 25.21. 3. A conscientious discharge of our present duty, fits and disposes our minds to the next duty.
So Psalm 25.3, 10, 14. Mathew 10.19, 20. vide Judges 13.23. The Lord is faithful, who shall establish you, and keep you from evil, 2 Thebes 3.3. 3. The experience of the Saints confirms this, Psalm 18.26, 30, 31, 32. vide. 'Twas Some such thing as this that David had, Psalm 119.56. 4. The Saints made this an Argument in prayer, Psalm 38.20, 21, 22. vide. Psalm 119.30, 31, — 94, — 121, — 173. vide. Psalm 25.21. 3. A conscientious discharge of our present duty, fits and disposes our minds to the next duty.
As there is a revolting more and more, Isa. 1.5. a proceeding from evil to evil, Jer. 9.3. waxing worse and worse, 2 Tim. 3.13. so a godly man goes from grace to grace, from faith to faith, from strength to strength, Job 17.9. vide. Therefore in all thy ways acknowledg him, and he shall direct thy paths, Prov. 3.6. A man cannot act his Faith upon God for future preservation, but in the discharge of his present duty.
As there is a revolting more and more, Isaiah 1.5. a proceeding from evil to evil, Jer. 9.3. waxing Worse and Worse, 2 Tim. 3.13. so a godly man Goes from grace to grace, from faith to faith, from strength to strength, Job 17.9. vide. Therefore in all thy ways acknowledge him, and he shall Direct thy paths, Curae 3.6. A man cannot act his Faith upon God for future preservation, but in the discharge of his present duty.
Commit the keeping of thy soul to him in well-doing, 1 Pet. 4.19. and then you'l find grace to help in time of need, Heb. 4.16. 6. By the well discharge of our present duty, we may attain assurance of salvation, Col. 3.23, 24. vide. 'Tis Paul 's motive to Timothy, when he stirs him up to his present duty, 2 Tim. 4.1, 2, 5, 8. vide. q. d.
Commit the keeping of thy soul to him in welldoing, 1 Pet. 4.19. and then You'll find grace to help in time of need, Hebrew 4.16. 6. By the well discharge of our present duty, we may attain assurance of salvation, Col. 3.23, 24. vide. It's Paul is motive to Timothy, when he stirs him up to his present duty, 2 Tim. 4.1, 2, 5, 8. vide. q. worser.
Fight on, Timothy, and fear nothing, that in the end of thy days thou maist have a comfortable sight of that Crown of righteousness which I am sure of.
Fight on, Timothy, and Fear nothing, that in the end of thy days thou Mayest have a comfortable sighed of that Crown of righteousness which I am sure of.
and stand by us, and strengthen us with might in our inward man, giving us a sufficiency of grace answerable to all the occasions we may have for it. Object.
and stand by us, and strengthen us with might in our inward man, giving us a sufficiency of grace answerable to all the occasions we may have for it. Object.
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May not Saints fail in future duties? Ans. They may and do fail; and when 'tis so, their former neglects have no small influence into their present miscarriage:
May not Saints fail in future duties? Ans. They may and do fail; and when it's so, their former neglects have no small influence into their present miscarriage:
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But tho they may fall, yet God upholds them with his hand, that they don't fall utterly, Psal. 37.23, 24. God gives them a heart that cannot totally depart from him, Jer. 32.40.
But though they may fallen, yet God upholds them with his hand, that they don't fallen utterly, Psalm 37.23, 24. God gives them a heart that cannot totally depart from him, Jer. 32.40.
as Sampson did, Strengthen me only this once, Judges 16.28. but promises to trust in God at all times hereafter, Psal. 62.8. to come again and again for help, as often as there is need.
as Sampson did, Strengthen me only this once, Judges 16.28. but promises to trust in God At all times hereafter, Psalm 62.8. to come again and again for help, as often as there is need.
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because there is the same reason for one act of Faith as for another. You must bare upon God's Infinite Power, Wisdom and Grace, in every act of Faith.
Because there is the same reason for one act of Faith as for Another. You must bore upon God's Infinite Power, Wisdom and Grace, in every act of Faith.
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You that are Masters of Families, take up Joshuah 's resolution, and say every one of you in the presence of God this day, That I and my house will serve the Lord. Fly all appearance of evil;
You that Are Masters of Families, take up Joshua is resolution, and say every one of you in the presence of God this day, That I and my house will serve the Lord. Fly all appearance of evil;
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and that which should have been for their welfare, a trap, Psal. 69.22. They will run themselves a ground, one way or other, and come to nothing at last:
and that which should have been for their welfare, a trap, Psalm 69.22. They will run themselves a ground, one Way or other, and come to nothing At last:
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and such Sermon-Notes gathered out of the Lives of Professors, may make deeper impressions than those that are gathered out of the mouths of Preachers.
and such Sermon notes gathered out of the Lives of Professors, may make Deeper impressions than those that Are gathered out of the mouths of Preachers.
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Godliness in practise, is godliness it self, extant in the thing, in its own substance and nature, 'tis visible grace, 'tis the very matter and subject of our Sermons, standing forth in the Lives of Professors.
Godliness in practice, is godliness it self, extant in the thing, in its own substance and nature, it's visible grace, it's the very matter and Subject of our Sermons, standing forth in the Lives of Professors.
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Quest. What distance ought we to keep, in following the strange Fashions of Apparel which come up in the days wherein we live? SERMON XXI. ZEPH. 1.8. And it shall come to pass in the day of the Lords sacrifice;
Quest. What distance ought we to keep, in following the strange Fashions of Apparel which come up in the days wherein we live? SERMON XXI. ZEPHANIAH. 1.8. And it shall come to pass in the day of the lords sacrifice;
THAT this Prophecy was synchronal with the Reign of good Josiah, appears, v. 1. And a heinous aggravavation it was of Judah 's sin, That they were unreformed under a Reforming-Prince.
THAT this Prophecy was synchronal with the Reign of good Josiah, appears, v. 1. And a heinous aggravavation it was of Judah is since, That they were unreformed under a Reforming-Prince.
The Prophet therefore, without the solemnity of a Preface, immediately proceeds to sentence, ver. 2. I will utterly consume all things out of the land.
The Prophet Therefore, without the solemnity of a Preface, immediately proceeds to sentence, ver. 2. I will utterly consume all things out of the land.
To silence all Objections that might be made against this righteous sentence of God, the Lord commands, ver. 7. Hold thy peace at the presence of the Lord,
To silence all Objections that might be made against this righteous sentence of God, the Lord commands, ver. 7. Hold thy peace At the presence of the Lord,
1. Judah was to be the sacrifice. They that would not offer a Sacrifice of Righteousness, shall be made a Sacrifice to Justice. 2. The armed Babylonians were to be the Priests. 3. And the Rabble of their Enemies were to be the hungry Guests, who would not spare,
1. Judah was to be the sacrifice. They that would not offer a Sacrifice of Righteousness, shall be made a Sacrifice to justice. 2. The armed Babylonians were to be the Priests. 3. And the Rabble of their Enemies were to be the hungry Guests, who would not spare,
but glut themselves with the spoil of Judah, to teach them (and us in them), That if God be not sanctified in the hearts, he will be on the heads of a People professing his Name.
but glut themselves with the spoil of Judah, to teach them (and us in them), That if God be not sanctified in the hearts, he will be on the Heads of a People professing his Name.
Now in this day of the Lords sacrifice, however the main of the storm and Hericane would fall on the heads of the Idolaters, and those that sware by the Lord and Malcham, ver.
Now in this day of the lords sacrifice, however the main of the storm and Hericane would fallen on the Heads of the Idolaters, and those that sware by the Lord and Malcham, ver.
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6. yet some drops of the storm, a skirt of the shower of vengeance would light on a sort of second-rate sinners, such as were cloathed with strange apparel. Or if the sinners were the same, yet this sin would be Accumulative; and when the Ephah is brim-full, one single drop more will make it run over.
6. yet Some drops of the storm, a skirt of the shower of vengeance would Light on a sort of second-rate Sinners, such as were clothed with strange apparel. Or if the Sinners were the same, yet this since would be Accumulative; and when the Ephah is brimful, one single drop more will make it run over.
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The Criminals: And they were either, 1. the Principals: The Princes, and the Kings children; or as the Septuagint render it, NONLATINALPHABET; the Rulers, and Kings houshold; i. e.
The Criminals: And they were either, 1. the Principals: The Princes, and the Kings children; or as the septuagint render it,; the Rulers, and Kings household; i. e.
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the Magistrates, Nobles, and Judges of the Land, who as they were lifted up above the level of the Commonalty, ought to have gone before them in all examples of sobriety and gravity:
the Magistrates, Nobles, and Judges of the Land, who as they were lifted up above the level of the Commonalty, ought to have gone before them in all Examples of sobriety and gravity:
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whereas now their levity, in what was decent and grave, and their affection of what was novel and vain, had drawn the People into a participation of the same sin,
whereas now their levity, in what was decent and grave, and their affection of what was novel and vain, had drawn the People into a participation of the same since,
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and obnoxiousness to the same punishment with themselves. 2. The Accessaries were all such (of what order, rank, degree soever they were) that were cloathed with strange apparel.
and obnoxiousness to the same punishment with themselves. 2. The Accessaries were all such (of what order, rank, degree soever they were) that were clothed with strange apparel.
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For if a Prince has an itch to innovate in, or make a change of his Religion, a Priest will easily be found that shall justifie it, That the Pattern of Damascus is far beyond the Pattern in the Mount;
For if a Prince has an itch to innovate in, or make a change of his Religion, a Priest will Easily be found that shall justify it, That the Pattern of Damascus is Far beyond the Pattern in the Mount;
and that a Model secundum usum Syriae, is more decent and august than one secundum usum Salem. Or 2. It may denote such as they had newly invented among themselves: For they had fruitful inventing heads,
and that a Model secundum usum Syriae, is more decent and august than one secundum usum Salem. Or 2. It may denote such as they had newly invented among themselves: For they had fruitful inventing Heads,
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This strange Apparel (whether native or foreign ) might be so for the matter, or for the form. Lightminds, constant in nothing but inconstancy, would always be varying, either the Stuff or the Shape, the Ground or the Trimming. And it had been as easie to make a Coat for the Moon,
This strange Apparel (whither native or foreign) might be so for the matter, or for the from. Lightminds, constant in nothing but inconstancy, would always be varying, either the Stuff or the Shape, the Ground or the Trimming. And it had been as easy to make a Coat for the Moon,
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And indeed, at last they had got their NONLATINALPHABET, round tyres like the Moon, the liveliest Embleme of uncertain desultory Fancies that could have been invented. (3).
And indeed, At last they had god their, round tires like the Moon, the Liveliest Emblem of uncertain desultory Fancies that could have been invented. (3).
As if it must needs be some strange punishment that God would invent on purpose for strange Apparel; or some Curse not written in Gods Book, that must fall on the heads of such a vertiguous and giddy people.
As if it must needs be Some strange punishment that God would invent on purpose for strange Apparel; or Some Curse not written in God's Book, that must fallen on the Heads of such a vertiguous and giddy people.
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That the present Generation is lamentably intoxicated with Novelties, and as sadly degenerated from the gravity of some former Ages, can neither be denied,
That the present Generation is lamentably intoxicated with Novelties, and as sadly degenerated from the gravity of Some former Ages, can neither be denied,
§. 1. That it is exceeding difficult to fix and determine upon the minimum quod sic, the lowest degree of Conformity to these new fashions, which is sinful; and the maximum quod non, the highest degree of Conformity to them, which is not sinful; and that because the decision of the Point depends on many nice Circumstances, which must all be duly weighed;
§. 1. That it is exceeding difficult to fix and determine upon the minimum quod sic, the lowest degree of Conformity to these new fashions, which is sinful; and the maximum quod non, the highest degree of Conformity to them, which is not sinful; and that Because the decision of the Point depends on many Nicaenae circumstances, which must all be duly weighed;
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Because 'tis easie to slide insensibly from the lawful to the unlawful, when 'tis so hard to discern to a hairs-breadth, where the one ends, and the other begins.
Because it's easy to slide insensibly from the lawful to the unlawful, when it's so hard to discern to a hair's-breadth, where the one ends, and the other begins.
That Lust which scorns to bow its crooked practises to the straight rule, will not fail to bend the rule (if possible) to its own crooked practises: For it's very uneasie to sit in the Stooks of a man's own Conscience.
That Lust which scorns to bow its crooked practises to the straight Rule, will not fail to bend the Rule (if possible) to its own crooked practises: For it's very uneasy to fit in the Stooks of a Man's own Conscience.
And when obtaining Custom shall second and back these corruptions, he must have Robur & aes triplex circa pectus, a very hardy spirit, that shall dare to cross the stream,
And when obtaining Custom shall second and back these corruptions, he must have Robur & aes triplex circa pectus, a very hardy Spirit, that shall Dare to cross the stream,
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So that to have a finger in this ungrateful debate, must engage him in Ishmael 's fate, to have every mans hand lifted up against him, seeing it's unavoidable, that his hand must be set almost against every man.
So that to have a finger in this ungrateful debate, must engage him in Ishmael is fate, to have every men hand lifted up against him, seeing it's unavoidable, that his hand must be Set almost against every man.
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For seeing the best that can be said of, and pleaded for many of our Fashions, is, That in themselves they are Adiaphorous, which yet in their common use are sinful;
For seeing the best that can be said of, and pleaded for many of our Fashions, is, That in themselves they Are Adiaphorous, which yet in their Common use Are sinful;
§. 7. An humble heart, crucify'd to the World, and making a conscience of its baptismal Covenant, whereby it stands engaged to renounce the pomps and vanities of a wicked World, with all fomentations of,
§. 7. an humble heart, Crucified to the World, and making a conscience of its baptismal Covenant, whereby it Stands engaged to renounce the pomps and vanities of a wicked World, with all fomentations of,
so inconsistent with the Rule of Decency, so apparently transgressing the bounds of Modesty, that no pretence of an honest intention, no uprightness of heart can atone,
so inconsistent with the Rule of Decency, so apparently transgressing the bounds of Modesty, that no pretence of an honest intention, no uprightness of heart can atone,
As if (for instance) a Garment was made of Silk, wrought in such Figures as did imitate the Pictures of Aratine, and represent Nakedness in all the most obscene and filthy postures, the use of such Raiment would be a gross abuse; nor could any internal chastity alleviate the guilt of the outward immodesty.
As if (for instance) a Garment was made of Silk, wrought in such Figures as did imitate the Pictures of Aratine, and represent Nakedness in all the most obscene and filthy postures, the use of such Raiment would be a gross abuse; nor could any internal chastity alleviate the guilt of the outward immodesty.
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when perhaps some cannot reach the lowest pitch, without entrenching upon their Purses or Consciences. Having premised these things, I reassume the Question.
when perhaps Some cannot reach the lowest pitch, without entrenching upon their Purses or Consciences. Having premised these things, I reassume the Question.
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On an impartial Inquiry, Wherein the sinfulness of Apparel does lye? II. On some Directions, How to walk at a due distance from these strange fashions, that we partake not of the sin that may be in them? [ I.
On an impartial Inquiry, Wherein the sinfulness of Apparel does lie? II On Some Directions, How to walk At a due distance from these strange fashions, that we partake not of the since that may be in them? [ I.
And that difficulty will be best assoiled by a further inquiry into these Four Particulars. 1. For what ends God appoints, and Nature requires Apparel.
And that difficulty will be best assoiled by a further inquiry into these Four Particulars. 1. For what ends God appoints, and Nature requires Apparel.
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2. What is the Rule of Decency to regulate Apparel? 3. From what inward Principles these outward modes are taken up? 4. What effects these fashions have, or may have on our selves or others? (1).
2. What is the Rule of Decency to regulate Apparel? 3. From what inward Principles these outward modes Are taken up? 4. What effects these fashions have, or may have on our selves or Others? (1).
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Let us then enquire, for what ends God appoints, and Nature requires Apparel. In the state of Innocency, and Primitive Integrity, Nakedness was mans richest cloathing:
Let us then inquire, for what ends God appoints, and Nature requires Apparel. In the state of Innocency, and Primitive Integrity, Nakedness was men Richest clothing:
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and that in respect of God, and of each other; which latter, chiefly (as I conceive) to hide, the best expedient their confused and distracted thoughts could pitch upon, was, to stitch together a few fig-leaves, to make themselves Aprons;
and that in respect of God, and of each other; which latter, chiefly (as I conceive) to hide, the best expedient their confused and distracted thoughts could pitch upon, was, to stitch together a few Fig leaves, to make themselves Aprons;
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Wherein the Divine Wisdom so admirably contriv'd it, That their Apparel, 1. might serve as a standing Memorial of their demerits, that they might carry about them the continual conviction of their sin, and the deserved punishment:
Wherein the Divine Wisdom so admirably contrived it, That their Apparel, 1. might serve as a standing Memorial of their demerits, that they might carry about them the continual conviction of their since, and the deserved punishment:
For what less could they infer, than that they deserved to die the death, when the innocent Beasts must die, to preserve and accommodate their lives? 2. That their Apparel might direct their weak Faith to the promised seed, in whom they might expect a better covering,
For what less could they infer, than that they deserved to die the death, when the innocent Beasts must die, to preserve and accommodate their lives? 2. That their Apparel might Direct their weak Faith to the promised seed, in whom they might expect a better covering,
That our first Parents, and their Posterity, in their Exile from Paradise, might not become a perpetual covering of the eyes, and shame to each other. Whence it will follow,
That our First Parents, and their Posterity, in their Exile from Paradise, might not become a perpetual covering of the eyes, and shame to each other. Whence it will follow,
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But our Semi-Evites, aware of danger, from these conclusions, to their naked breasts, will readily reply, That this will be of no great use to decide this controversie,
But our Semi-Evites, aware of danger, from these conclusions, to their naked breasts, will readily reply, That this will be of no great use to decide this controversy,
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nor 2. which of them may be uncovered without shame, seeing that some, as the hands, the face, the feet, may be naked, without sin to our selves, or offence to others. To which I answer,
nor 2. which of them may be uncovered without shame, seeing that Some, as the hands, the face, the feet, may be naked, without since to our selves, or offence to Others. To which I answer,
2. That to cover, or muffle up those parts ordinarily, whose ends and use requires to be uncovered, is to cross Gods end and design, and by consequence, sinful.
2. That to cover, or muffle up those parts ordinarily, whose ends and use requires to be uncovered, is to cross God's end and Design, and by consequence, sinful.
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3. That to uncover those parts promiscuously, and expose them ordinarily to open view, for which there can be no such good ends and uses assigned, is sinful:
3. That to uncover those parts promiscuously, and expose them ordinarily to open view, for which there can be no such good ends and uses assigned, is sinful:
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4. And therefore all Apparel, or fashions of Apparel, which expose those parts to view, of which exposing God and Nature have assigned no use, is sinful.
4. And Therefore all Apparel, or fashions of Apparel, which expose those parts to view, of which exposing God and Nature have assigned no use, is sinful.
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'Tis true, I confess, our first Parents in that hasty provision which they made against their shame, took care only for Aprons: but God, who had adequate conceptions of their wants,
It's true, I confess, our First Parents in that hasty provision which they made against their shame, took care only for Aprons: but God, who had adequate conceptions of their Wants,
of the Rule of Decency, and what would fully answer it, provided for them coats, that so the whole body (except as before excepted) might be cover'd, and its shame concealed.
of the Rule of Decency, and what would Fully answer it, provided for them coats, that so the Whole body (except as before excepted) might be covered, and its shame concealed.
They were driven out of Paradise, to wander and work in a Wilderness, now overgrown with briars, thorns and thistles, the early Fruits of the late Curse;
They were driven out of Paradise, to wander and work in a Wilderness, now overgrown with briers, thorns and thistles, the early Fruits of the late Curse;
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and Cloaths were assigned them in this exegency for a kind of defensive Armour. Hence we read, 1 Sam. 17.38. That Saul armed David with his own armour, and he arm'd him with a coat of mail.
and Clothes were assigned them in this exigency for a kind of defensive Armour. Hence we read, 1 Sam. 17.38. That Saul armed David with his own armour, and he armed him with a coat of mail.
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2. That it is a horrid cruelty to our frail bodies, to expose them to those injuries against which God has provided a remedy, to gratifie pride, or to humour any Vanity.
2. That it is a horrid cruelty to our frail bodies, to expose them to those injuries against which God has provided a remedy, to gratify pride, or to humour any Vanity.
And however our Gallants hope to keep themselves warm, and to shelter their sin under the skreen of their own foolish Proverb, Pride feels no cold; yet God has oftentimes made their sin to become their punishment,
And however our Gallants hope to keep themselves warm, and to shelter their since under the skreen of their own foolish Proverb, Pride feels no cold; yet God has oftentimes made their since to become their punishment,
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§. 3. To these I may add, That when God made Man his first suit of Apparel, he took measure of him by that Employment which he had cut out for him. Man's assigned work was labour;
§. 3. To these I may add, That when God made Man his First suit of Apparel, he took measure of him by that Employment which he had Cut out for him. Man's assigned work was labour;
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or given the least indulgence to idleness. Intervals for rest, to redintegrate the decay'd Spirits; cessation for a season from hard labour, God allows, and Nature requires;
or given the least indulgence to idleness. Intervals for rest, to redintegrate the decayed Spirits; cessation for a season from hard labour, God allows, and Nature requires;
2. That God having suited cloathing in all its forms and shapes, so to the body, that they prejudice him not in the works of his particular Calling whatever fashions of Apparel do incommode him therein,
2. That God having suited clothing in all its forms and shapes, so to the body, that they prejudice him not in the works of his particular Calling whatever fashions of Apparel do incommode him therein,
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Plato calls the Body, the Prison of the Soul, NONLATINALPHABET quasi NONLATINALPHABET, and some have made the cloaths the Prison of the body, wherein they are so cloyster'd,
Plato calls the Body, the Prison of the Soul, quasi, and Some have made the clothes the Prison of the body, wherein they Are so cloistered,
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— Quas matres student Demissis humeris esse, vincto pectore, ut graciles litent, Si quae est habitior paulò, pugilem esse ajunt, deducant cibum Jametsibona est Natura, reddunt curaturâ Junceas!
— Quas matres student Demissis humeris esse, vincto pectore, ut graciles litent, Si Quae est habitior paulò, pugilem esse ajunt, deducant Food Jametsibona est Nature, reddunt curaturâ Junceas!
than they had found in labour, after a few tedious days worn out in Asthma's, Catarrhs, Consumptions, and Ptisicks, could never get freedom from the confinement of their cloaths, till their souls had procured a Gaol-delivery from their bodies.
than they had found in labour, After a few tedious days worn out in Asthma's, Catarrhs, Consumptions, and Ptisicks, could never get freedom from the confinement of their clothes, till their Souls had procured a Gaol delivery from their bodies.
However they cannot justly complain of Providence, who gave them their option, and left them to their own desires, Rather to be out of the world, than out of the fashion.
However they cannot justly complain of Providence, who gave them their option, and left them to their own Desires, Rather to be out of the world, than out of the fashion.
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Out of which, that I may force them, or (so far as is sober and moderate) indulge them, I shall first premise a few Observations, and then lay down some Conclusions. (1).
Out of which, that I may force them, or (so Far as is Sobrium and moderate) indulge them, I shall First premise a few Observations, and then lay down Some Conclusions. (1).
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1. That Ornamentals, strictly taken as distinct from useful garments, do not come under the same appointment of God, with necessary cloathing. For, 1. It is ordinarily sinful to wear no Apparel; but not so, to wear no such Ornaments. 2. The necessity of Nature requires the one,
1. That Ornamentals, strictly taken as distinct from useful garments, do not come under the same appointment of God, with necessary clothing. For, 1. It is ordinarily sinful to wear no Apparel; but not so, to wear no such Ornament. 2. The necessity of Nature requires the one,
3. That Ornaments are either Natural, or Artificial: Natural, such as Nature has provided, as the hair, given by God and Nature to the woman, to be her glory, and for her covering:
3. That Ornament Are either Natural, or Artificial: Natural, such as Nature has provided, as the hair, given by God and Nature to the woman, to be her glory, and for her covering:
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That Moses stood, &c. It seems then, that to be stript of their ear-rings, was in some sense to be made naked, to be exposed to shame in the sight of their enemies.
That Moses stood, etc. It seems then, that to be stripped of their earrings, was in Some sense to be made naked, to be exposed to shame in the sighed of their enemies.
and so much seems to be implyed, Isa. 61.10. where we find indeed the Bridegrooms Ornaments, but onely the Brides Jewels: as if the Masculine Sex was restrained to a more Manly and grave sort of Ornaments:
and so much seems to be employed, Isaiah 61.10. where we find indeed the Bridegrooms Ornament, but only the Brides Jewels: as if the Masculine Sex was restrained to a more Manly and grave sort of Ornament:
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And when God permitted the Jewish Women to borrow of their Neighbours, and Inmates, Jewels of Silver, and Jewels of Gold, the use was limited to their Sons and Daughters, and grown men not considered:
And when God permitted the Jewish Women to borrow of their Neighbours, and Inmates, Jewels of Silver, and Jewels of Gold, the use was limited to their Sons and Daughters, and grown men not considered:
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which is also evide••ly inferr'd from Judg. 8.24. where the Army Conquered by Gideon are said to have worn golden ear-rings, for they were Ishmaelites:
which is also evide••ly inferred from Judges 8.24. where the Army Conquered by gideon Are said to have worn golden earrings, for they were Ishmaelites:
6 That tho there might be something Typical or Symbolical in the Jewels wore by the Jewish Women, (as I conceive there was) that yet the use of them was of common right to the Females of other Nations,
6 That tho there might be something Typical or Symbolical in the Jewels wore by the Jewish Women, (as I conceive there was) that yet the use of them was of Common right to the Females of other nations,
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(2) These things premised, I lay down these Conclusions. Conclusion 1. Whatever pretends to ornament, which is inconsistent with Modesty, Gravity, and Sobriety;
(2) These things premised, I lay down these Conclusions. Conclusion 1. Whatever pretends to ornament, which is inconsistent with Modesty, Gravity, and Sobriety;
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Whence these things offer themselves to your observation. 1. That plaiting the hair, wearing of gold, or golden Ornaments, are not simply, and in themselves condemned;
Whence these things offer themselves to your observation. 1. That plaiting the hair, wearing of gold, or golden Ornament, Are not simply, and in themselves condemned;
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for otherwise, the putting on of Apparel, which is joyn'd in the same thred and texture of the Discourse and Sentence, would be condemned also. 2. That the rule for Regulating these Ornamentals, is, That they be visibly consistent with a chaste conversation:
for otherwise, the putting on of Apparel, which is joined in the same thread and texture of the Discourse and Sentence, would be condemned also. 2. That the Rule for Regulating these Ornamentals, is, That they be visibly consistent with a chaste Conversation:
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wound, or weaken, blemish, or impair it. 3. That Godly fear must be placed as a severe Sentinel, to keep strict guard over the Heart, that nothing be admitted that may defile our own hearts;
wound, or weaken, blemish, or impair it. 3. That Godly Fear must be placed as a severe Sentinel, to keep strict guard over the Heart, that nothing be admitted that may defile our own hearts;
1. That there may be a Case put, wherein in some Exigency it may be Lawful for the Woman to wear the Apparel of the Man: and Asterius gives us one, NONLATINALPHABET.
1. That there may be a Case put, wherein in Some Exigency it may be Lawful for the Woman to wear the Apparel of the Man: and Asterius gives us one,.
nor were in our practise in an immoderate care, and superfluous cost about them. 5. To render that Rule which he hath laid down, Practicable, he gives us a pattern, ver. 5. After this manner in the old time, the holy women that trusted in God adorn'd themselves.
nor were in our practice in an immoderate care, and superfluous cost about them. 5. To render that Rule which he hath laid down, Practicable, he gives us a pattern, ver. 5. After this manner in the old time, the holy women that trusted in God adorned themselves.
not Painting Jezabel, nor Dancing Dinah, nor Flaunting Bernice; but Holy Sarah, Godly Rebecca, Prudent Abigail. 2. They must be such as were in the old time, when Pride was pin-feathered;
not Painting Jezebel, nor Dancing Dinah, nor Flaunting Bernice; but Holy Sarah, Godly Rebecca, Prudent Abigail. 2. They must be such as were in the old time, when Pride was pin-feathered;
not such as now, since Lust grew fledg'd, and high-flown: such Examples as the old time afforded, when plain cleanliness was accounted abundant Elegancy;
not such as now, since Lust grew fledged, and high-flown: such Examples as the old time afforded, when plain cleanliness was accounted abundant Elegancy;
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or how they can expect that Divine Grace should secure them from being overcome, when by their enticing Attire they provoke others to Assail their Chastity.
or how they can expect that Divine Grace should secure them from being overcome, when by their enticing Attire they provoke Others to Assail their Chastity.
Conclusi•n 2. Nothing can justly pretend to be Lawful Ornament, which takes away the Distinction which God has put between the two Sexes: That Law Deut. 22.5. is of Moral Equity, and Perpetual Obligation;
Conclusi•n 2. Nothing can justly pretend to be Lawful Ornament, which Takes away the Distinction which God has put between the two Sexes: That Law Deuteronomy 22.5. is of Moral Equity, and Perpetual Obligation;
[ that which pertaineth ] NONLATINALPHABET The Word signifies, any Vessel, Instrument, Utensil, Garment, or Ornament Military or Civil; used for the discrimination of the Sex. (So Aynsworth ) and the Rabbins gloss it thus, The woman shall not poll her Locks,
[ that which pertaineth ] The Word signifies, any Vessel, Instrument, Utensil, Garment, or Ornament Military or Civil; used for the discrimination of the Sex. (So Ainsworth) and the Rabbis gloss it thus, The woman shall not Poll her Locks,
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which is a fence about the Moral Law, to prevent those Murders, Adulteries, and promiscuous Lusts, which under those disguises would more secretly and easily be perpetrated. And yet observe:
which is a fence about the Moral Law, to prevent those Murders, Adulteries, and promiscuous Lustiest, which under those disguises would more secretly and Easily be perpetrated. And yet observe:
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3. That yet there seems some distinctive Ornament to have been provided by God, that the difference between the Sexes might not be left to the Arbitrary Customs, and desultory Humours of Men:
3. That yet there seems Some distinctive Ornament to have been provided by God, that the difference between the Sexes might not be left to the Arbitrary Customs, and desultory Humours of Men:
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And hence it seems probable, That for Women to poll, for Men to nourish the Hair at the full length, is a Contravention to the discriminating badge and cognizance which the God of Nature has bestowed upon them.
And hence it seems probable, That for Women to Poll, for Men to nourish the Hair At the full length, is a Contravention to the discriminating badge and cognizance which the God of Nature has bestowed upon them.
But let it be considered, 1. That the Phrase, NONLATINALPHABET, even Nature it self, seems to restrain the word to its proper and primary signification. 2. That the Apostle could not well argue against long hair, nourisht to its utmost extent, from the Custom of the Greeks, since they of all Men are famous for wearing it promisse: which Homer notes as the common Epithete of the Grecians, NONLATINALPHABET, the Grecians that nourisht their hair;
But let it be considered, 1. That the Phrase,, even Nature it self, seems to restrain the word to its proper and primary signification. 2. That the Apostle could not well argue against long hair, nourished to its utmost extent, from the Custom of the Greeks, since they of all Men Are famous for wearing it promise: which Homer notes as the Common Epithet of the Greeks,, the Greeks that nourished their hair;
and legitimate the new practice? so that they who plead this for themselves, do but acquit themselves at the cost of other Mens condemnation. 4. As the case stands with us, the Custom is not so general, either for the number,
and legitimate the new practice? so that they who plead this for themselves, do but acquit themselves At the cost of other Men's condemnation. 4. As the case Stands with us, the Custom is not so general, either for the number,
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or quality of the persons (if by quality we understand those of a Pious and Religious character) as to justify the Modern deviation from a generally received practice:
or quality of the Persons (if by quality we understand those of a Pious and Religious character) as to justify the Modern deviation from a generally received practice:
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but this I confess, if the commonness of the Custom be not extensive enough to take away the sin, 'tis yet so prevailing, that it has taken away the sense of it in the Consciences of very many Professors.
but this I confess, if the commonness of the Custom be not extensive enough to take away the since, it's yet so prevailing, that it has taken away the sense of it in the Consciences of very many Professors.
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And they will pretend, 1. That the parts which decency requires to be covered, and in whose nakedness shame doth lie, are onely those which the Apostle calls NONLATINALPHABET, less hon•urable, and NONLATINALPHABET, uncomely. To Which I Answer, 1. That no parts of the Body are in themselves dishonourable and uncomely. 2. That yet the uncovering of any will be so,
And they will pretend, 1. That the parts which decency requires to be covered, and in whose nakedness shame does lie, Are only those which the Apostle calls, less hon•urable, and, uncomely. To Which I Answer, 1. That no parts of the Body Are in themselves dishonourable and uncomely. 2. That yet the uncovering of any will be so,
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yet when that is done voluntarily, which then was done necessarily, it will become both the sin and the reproach. 3. It is pleaded, That what they do is not out of Pride, to glory in the beauty of the skin;
yet when that is done voluntarily, which then was done necessarily, it will become both the since and the reproach. 3. It is pleaded, That what they do is not out of Pride, to glory in the beauty of the skin;
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but onely to avoid the reproach of a morose singularity, and a little perhaps to comply with what has the vogue among the more Gentile and well-bred persons:
but only to avoid the reproach of a morose singularity, and a little perhaps to comply with what has the vogue among the more Gentile and Well-bred Persons:
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What Christian would not rather chuse to lag behind, than strain himself to keep pace with a hairbrain'd Age in all its endless and irrational usages? And, 2. Compliance with a vain humoursom generation, is so far from being an excuse, that 'tis an aggravation of the vanity of the practise:
What Christian would not rather choose to lag behind, than strain himself to keep pace with a hairbrained Age in all its endless and irrational usages? And, 2. Compliance with a vain humoursome generation, is so Far from being an excuse, that it's an aggravation of the vanity of the practice:
the causae sua sociae, lie much deeper, which because we cannot in all make a Judgment of, we must leave them to the censures of their own Consciences.
the causae sua sociae, lie much Deeper, which Because we cannot in all make a Judgement of, we must leave them to the censures of their own Consciences.
tho what does the open Shop and Sign at the Door signify, but that there's something Venal? Nor shall I tax the practise of Ambition, to shew the fineness, clearness, and beauty of the skin;
though what does the open Shop and Signen At the Door signify, but that there's something Venal? Nor shall I Tax the practice of Ambition, to show the fineness, clearness, and beauty of the skin;
NONLATINALPHABET, upon the front of this is Engraved in Capital Letters, Deus fecit, God is not, we should not, be ashamed of it, much less should we be a shame to it: The throne of this beauty is the countenance, which, 'tis the will of God should ordinarily be uncover'd, that the Workman may be seen in his Wormanship.
, upon the front of this is Engraved in Capital Letters, Deus fecit, God is not, we should not, be ashamed of it, much less should we be a shame to it: The throne of this beauty is the countenance, which, it's the will of God should ordinarily be uncovered, that the Workman may be seen in his Workmanship.
and has provided a nimble covering, that with one twinkle we may prevent a Dart shot at us out of the Devils Bow, by whatsoever Hand, or from whatsoever Quiver:
and has provided a nimble covering, that with one twinkle we may prevent a Dart shot At us out of the Devils Bow, by whatsoever Hand, or from whatsoever Quiver:
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how much more would he have the Breasts covered, whose uncovering may do harm, but can do no good, having no Lawful end or use assigned for such laying open? And if God would have the Face, the seat of Beauty, to be visible, what shall we say of those who by Patching disfigure it, who by Painting discolour it, that we may now seek God in his Workmanship,
how much more would he have the Breasts covered, whose uncovering may do harm, but can do no good, having no Lawful end or use assigned for such laying open? And if God would have the Face, the seat of Beauty, to be visible, what shall we say of those who by Patching disfigure it, who by Painting discolour it, that we may now seek God in his Workmanship,
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How had these Wantons repin'd at their Creation, and perhaps blasphem'd their Creator, had he made them as they have marr'd themselves? They had no doubt got a room in the Chronicles amongst the prodigious and monstrous Births, had they been born with Moons, Stars, Crosses, Lozenges upon their Cheeks, especially had they brought into the World with them a Coach and Horses. But here we shall be attacqued with some Questions. 1. Quest.
How had these Wantons repined At their Creation, and perhaps blasphemed their Creator, had he made them as they have marred themselves? They had no doubt god a room in the Chronicles among the prodigious and monstrous Births, had they been born with Moons, Stars, Crosses, Lozenges upon their Cheeks, especially had they brought into the World with them a Coach and Horses. But Here we shall be attacked with Some Questions. 1. Quest.
I demand then, what if God had branded thy Cheek, or stigmatiz'd thy Forehead with an Escar of the same figure and colour with that which thou hast invented to hide what thou now hast? Would not such a mark have been accounted a greater blemish than what thou now complainest of? Why then dost thou, vain Woman, hide a blemish with a deformity? All the quarrel I perceive thou hast against the Natural, is, that it was of Gods making:
I demand then, what if God had branded thy Cheek, or stigmatized thy Forehead with an Escar of the same figure and colour with that which thou hast invented to hide what thou now haste? Would not such a mark have been accounted a greater blemish than what thou now complainest of? Why then dost thou, vain Woman, hide a blemish with a deformity? All the quarrel I perceive thou hast against the Natural, is, that it was of God's making:
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3. Much less is it Lawful to hide a Natural beauty, with an Artificial deformity: for what is this but to be ashamed of what God has done exceeding well,
3. Much less is it Lawful to hide a Natural beauty, with an Artificial deformity: for what is this but to be ashamed of what God has done exceeding well,
Has God made any of us vessels of courser earth? Who shall say to the potter, why hast thou made me thus? Let the potsheard strive with the potsheards of the earth.
Has God made any of us vessels of courser earth? Who shall say to the potter, why hast thou made me thus? Let the potsherd strive with the potsherds of the earth.
an unforced modesty, in an ingenious affable deportment, free, and natural, without starch, and pedantry, that recommends and endears more to the acceptation of the judicious,
an unforced modesty, in an ingenious affable deportment, free, and natural, without starch, and pedantry, that recommends and endears more to the acceptation of the judicious,
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5. But yet we must know, that there is a mid-siz'd Beauty, a moderate rate of comeliness, which the Ancients called, formam statam, such a mediocrity as is below envy, and above contempt: concerning which I observe,
5. But yet we must know, that there is a mid-sized Beauty, a moderate rate of comeliness, which the Ancients called, formam statam, such a mediocrity as is below envy, and above contempt: Concerning which I observe,
who would exchange the Harvest for the Seed-time? Yet such is our frowardness, youthful Perukes must (if not make) yet counterfeit black hairs, where age has made them gray;
who would exchange the Harvest for the Seedtime? Yet such is our frowardness, youthful Perukes must (if not make) yet counterfeit black hairs, where age has made them grey;
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an imaginary honour, in a way of unrighteousness. Let this suffice for the first inquiry: What are the ends for which God appoints, and Nature needs Apparel? (2). Come we to the second:
an imaginary honour, in a Way of unrighteousness. Let this suffice for the First inquiry: What Are the ends for which God appoints, and Nature needs Apparel? (2). Come we to the second:
That all indecent Apparel is a transgression of a general rule, Let all things be done decently, NONLATINALPHABET, in a right Scheme, in a decent habit, is easily granted:
That all indecent Apparel is a Transgression of a general Rule, Let all things be done decently,, in a right Scheme, in a decent habit, is Easily granted:
and by consequence the lawfulness or unlawfulness of all Apparel to the person that wears it, will depend very much on its agreeing or disagreeing with this rule of decency.
and by consequence the lawfulness or unlawfulness of all Apparel to the person that wears it, will depend very much on its agreeing or disagreeing with this Rule of decency.
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And it seems to me, that there should be some distinction in the outward habit, proportionable to what Providence has made in the outward condition: But to render this Observation serviceable to the main design, take these Propositions:
And it seems to me, that there should be Some distinction in the outward habit, proportionable to what Providence has made in the outward condition: But to render this Observation serviceable to the main Design, take these Propositions:
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1. Proposition. It is lawful, and in some respects necessary, that Kings, Princes, and Magistrates, especially in the Solemn exercise of their proper and respective Offices, be distinguished by their Robes from private persons, and from each other.
1. Proposition. It is lawful, and in Some respects necessary, that Kings, Princes, and Magistrates, especially in the Solemn exercise of their proper and respective Offices, be distinguished by their Robes from private Persons, and from each other.
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All civiliz'd Nations have so unanimously concurred in this distinction, that we may receive it as the dictate of Nature, the Vote of Universal reason;
All civilized nations have so unanimously concurred in this distinction, that we may receive it as the dictate of Nature, the Vote of Universal reason;
Solomon's outward glory was the admiration of the Queen of Sheba; and yet when he shone in all his external Luster and Splendor, was not array'd like the Lilly of the field, which gloried only in the bravery of Natures own spinning so short are the finest Works of Art, of the coursest manufactures,
Solomon's outward glory was the admiration of the Queen of Sheba; and yet when he shone in all his external Luster and Splendour, was not arrayed like the Lily of the field, which gloried only in the bravery of Nature's own spinning so short Are the Finest Works of Art, of the Coursest manufactures,
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yet the sin lay not in the richness of his Robes, but the rottenness of his Heart, who affecting to be more than a Man, became less than a Worm; and because he was ambitious of being a God, had not the civility usually given to Men.
yet the since lay not in the richness of his Robes, but the rottenness of his Heart, who affecting to be more than a Man, became less than a Worm; and Because he was ambitious of being a God, had not the civility usually given to Men.
and agreeable Cloathing than John the Baptish, whose raiment was of camels hair, with a leathern girdle about his loins, and his meat was locusts and wild honey:
and agreeable Clothing than John the baptist, whose raiment was of Camels hair, with a leathern girdle about his loins, and his meat was Locusts and wild honey:
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Nor shall I make further use of that man, that came into the assembly with his gold ring, and goodly apparel, than to observe, that the sin lay neither in the one nor the other,
Nor shall I make further use of that man, that Come into the assembly with his gold ring, and goodly apparel, than to observe, that the since lay neither in the one nor the other,
those Souls that thou hast tempted; thy own, which thou hast defiled; and God himself, whose ends in giving Apparel, thou hast neglected, and transgressed;
those Souls that thou hast tempted; thy own, which thou hast defiled; and God himself, whose ends in giving Apparel, thou hast neglected, and transgressed;
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I grant that Argument may indicate no pride in one man ▪ who out of his abundance can spare the charge of, which it would speak in another, whose incompetent Estate cannot reach the expence,
I grant that Argument may indicate no pride in one man ▪ who out of his abundance can spare the charge of, which it would speak in Another, whose incompetent Estate cannot reach the expense,
And this I note for the sakes of those aspiring persons, who when they cannot for their lives reach the chargeable matter, yet shew their good will to bravery, in imitating the cheap vanity of the form and shape.
And this I note for the sakes of those aspiring Persons, who when they cannot for their lives reach the chargeable matter, yet show their good will to bravery, in imitating the cheap vanity of the from and shape.
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If the necessities of another are competitors with mine, mine own must take place, because I am bound to Love my Neighbour as, but not before my self; but if the necessity of a Christian stands in competition with my own superfluities, his exigence is to take place of my abundance; for no man is really able to be fine, till he has paid all he owes to God and Man, to Creditors and Petitioners.
If the necessities of Another Are competitors with mine, mine own must take place, Because I am bound to Love my Neighbour as, but not before my self; but if the necessity of a Christian Stands in competition with my own superfluities, his exigence is to take place of my abundance; for no man is really able to be fine, till he has paid all he owes to God and Man, to Creditors and Petitioners.
One thing may become little Children playing in the Market-place with their fellows, which would be ridiculous in the grave Senator when he sits in the Gate of his City:
One thing may become little Children playing in the Marketplace with their Fellows, which would be ridiculous in the grave Senator when he sits in the Gate of his city:
when we become men, 'tis hoped we may put away childish things: but what was the reproach of the Grecians, NONLATINALPHABET, may more justly be thrown in our dish;
when we become men, it's hoped we may put away childish things: but what was the reproach of the Greeks,, may more justly be thrown in our dish;
Or are they asham'd of the hoary head? Then are they asham'd of what God has made their glory? Or hope they to catch some young Birds with that Chaff? Silly Birds are they that will be so caught:
Or Are they ashamed of the hoary head? Then Are they ashamed of what God has made their glory? Or hope they to catch Some young Birds with that Chaff? Silly Birds Are they that will be so caught:
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2. Has God indeed indulg'd that Sex with a greater latitude? How should it humble them, that they have transgress'd the bounds of Heavens Indulgence? God has given them a longer Tedder,
2. Has God indeed indulged that Sex with a greater latitude? How should it humble them, that they have transgressed the bounds of Heavens Indulgence? God has given them a longer Tedder,
and must they needs break it? Will nothing serve, nothing satisfie, unless they range abroad in the boundless waste of their own capricious wills and fancies?
and must they needs break it? Will nothing serve, nothing satisfy, unless they range abroad in the boundless waste of their own capricious wills and fancies?
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which that they may be better understood, I shall open that of St. Paul, I will that women adorn themselves with modest apparel, with shame-facedness, and sobriety;
which that they may be better understood, I shall open that of Saint Paul, I will that women adorn themselves with modest apparel, with shamefacedness, and sobriety;
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Rolling eyes, wandring looks, out-stretcht necks, flearing smiles, and lenocinating glances, disparage the most modest apparel. Isa. 3.16. The daughters of Zion (aequivocally so call'd) were haughty in heart; and it soon appear'd in the haughtiness of their necks.
Rolling eyes, wandering looks, outstretched necks, flearing smiles, and lenocinating glances, disparage the most modest apparel. Isaiah 3.16. The daughters of Zion (equivocally so called) were haughty in heart; and it soon appeared in the haughtiness of their necks.
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and since Women shone in Apparel, their light has shone less bright to the glorifying their Father which is in Heaven. 5. Here is the Rule by which all is to be regulated;
and since Women shone in Apparel, their Light has shone less bright to the glorifying their Father which is in Heaven. 5. Here is the Rule by which all is to be regulated;
But did Godliness advise to paint, or patch the face? to curl, or crisp the hair? From what principle of Godliness can these Vanities proceed? By what Rule of Godliness are they order'd? or to what end of Godliness are they design'd?
But did Godliness Advice to paint, or patch the face? to curl, or crisp the hair? From what principle of Godliness can these Vanities proceed? By what Rule of Godliness Are they ordered? or to what end of Godliness Are they designed?
plaiting the hair, NONLATINALPHABET, or (as St. Peter phrases it) NONLATINALPHABET, curling, crisping, twirling, variegating into a thousand shapes, into Rings, into Mats, into Shades, Folds, Towers, Locks.
plaiting the hair,, or (as Saint Peter phrases it), curling, crisping, twirling, variegating into a thousand shapes, into Rings, into Mats, into Shades, Folds, Towers, Locks.
modo substrictis, modo relaxatis, modo suscitatis, modo elisis? What ailes you (says he), that you cannot let your poor hair be quiet? but sometimes it must be bound up, by and by dishevelled,
modo substrictis, modo relaxatis, modo suscitatis, modo elisis? What ails you (Says he), that you cannot let your poor hair be quiet? but sometime it must be bound up, by and by disheveled,
and loose about your ears? one while staring up in Towers, and presently polled and notched close? Aliae gestiunt cum cinnis coercere, aliae ut volucres & vagi elabantur:
and lose about your ears? one while staring up in Towers, and presently polled and notched close? Others gestiunt cum cinnis coercere, Others ut volucres & vagi elabantur:
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deckt with Ribbands, to be a lure to gazing Youth. 2. Their shame lies in the excessive costliness of their Ornaments, in Gold and Pearl. O the reproach, that a little refined Earth should be accounted the glory of the rational creature!
decked with Ribbons, to be a lure to gazing Youth. 2. Their shame lies in the excessive costliness of their Ornament, in Gold and Pearl. Oh the reproach, that a little refined Earth should be accounted the glory of the rational creature!
Look to it, lest whilst you adorn with Gold, God should call you Reprobate Silver; and when you load your selves with Jewels, you be not found in Gods Ballance much too light.
Look to it, lest while you adorn with Gold, God should call you Reprobate Silver; and when you load your selves with Jewels, you be not found in God's Balance much too Light.
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When the Soveraign Lord appointed the Nations the bounds of their habitations, he, as a careful and common Parent, provided suitably for all the Inhabitants of the Earth:
When the Sovereign Lord appointed the nations the bounds of their habitations, he, as a careful and Common Parent, provided suitably for all the Inhabitants of the Earth:
But Luxury has romaged every corner of the Earth to fetch home fuel to feed the insatiable fire of lust, which the more it eats, the more it hungers.
But Luxury has rummaged every corner of the Earth to fetch home fuel to feed the insatiable fire of lust, which the more it eats, the more it hunger's.
Such was once the extravagancy of this Nation, in the prodigious breadth of their Shooes, that they were restrain'd to Six Inches at the Toes. O monstrous Excess!
Such was once the extravagancy of this nation, in the prodigious breadth of their Shoes, that they were restrained to Six Inches At the Toes. Oh monstrous Excess!
That a daily inspection should be exactly made into the matters of Apparel, that nothing herein might vary from what was decent, and of necessary comliness.
That a daily inspection should be exactly made into the matters of Apparel, that nothing herein might vary from what was decent, and of necessary comeliness.
Julius Caesar Lecticarum usum, item conchyliatae vestis, & margaritarum, nisi certis personis & aetatibus ademit: Julius Caesar prohibited the use of Sedans, and Licters, as also of Purple, or Scarlet,
Julius Caesar Lecticarum usum, item conchyliatae Clothing, & margaritarum, nisi Certis Persons & aetatibus ademit: Julius Caesar prohibited the use of Sedans, and Licters, as also of Purple, or Scarlet,
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and Pearls, except to some certain persons of such and such years. And Tacitus, the grave Historian, highly commends the prudence and policy of that Law.
and Pearls, except to Some certain Persons of such and such Years. And Tacitus, the grave Historian, highly commends the prudence and policy of that Law.
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Praeclarè prudenter { que } Caesar, ordines civium veste discriminavit; ut scilicet qui locis, ordinibus, dignationibus antestant, cultu quo { que } ab aliis discriminarentur:
Praeclarè Prudent { que } Caesar, ordines Citizens veste discriminavit; ut scilicet qui locis, ordinibus, dignationibus antestant, cultu quo { que } ab Others discriminarentur:
whatsoever things are of good report, NONLATINALPHABET, think of these things; where he refers the decision of what is decent, to their outward Senses: 1. To their eyes: Whatever things are comely.
whatsoever things Are of good report,, think of these things; where he refers the decision of what is decent, to their outward Senses: 1. To their eyes: Whatever things Are comely.
First, consider how a dress sits on the head of a modest chaste Virgin, before you try the Experiment your selves. 2. He refers the matter to their ears; Whatever things are of good report.
First, Consider how a dress sits on the head of a modest chaste Virgae, before you try the Experiment your selves. 2. He refers the matter to their ears; Whatever things Are of good report.
If an inveterate Custom shall plead time out of mind, and bolster up it self with Antiquity, let it know, That nulla consuetudo occurrit Rationi; no Custom,
If an inveterate Custom shall plead time out of mind, and bolster up it self with Antiquity, let it know, That nulla consuetudo occurrit Rationi; no Custom,
Caution 2. All fashions of Apparel that will justifie themselves by Custom, must be able to plead universality among them that in other things make a Conscience of their ways and actions.
Caution 2. All fashions of Apparel that will justify themselves by Custom, must be able to plead universality among them that in other things make a Conscience of their ways and actions.
The Custom of a few good men, or of many wicked men, will be an unsafe Rule by which to judg of Decency. One speckled Bird will not warrant us all to be Jayes and Magpyes. A single Cato would abhor those Garments which Varro calls Vestes Vitreas, Glass-Cloaths, and which Suidas terms, Tunicas interlucentes, laticed Garments;
The Custom of a few good men, or of many wicked men, will be an unsafe Rule by which to judge of Decency. One speckled Bird will not warrant us all to be Jays and Magpies. A single Cato would abhor those Garments which Varro calls Vestes Vitreas, Glass-Cloaths, and which Suidas terms, Tunicas interlucentes, Latice Garments;
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Nor should a thousand precedents encourage one sober Christian to herd with those in this, who in many other things give a demonstration, That they are under no ties of Conscience.
Nor should a thousand precedents encourage one Sobrium Christian to heard with those in this, who in many other things give a demonstration, That they Are under no ties of Conscience.
Our blessed Saviour has left us a smart word, That every idle word that a man shall speak, he shall give an account thereof in the day of judgment, NONLATINALPHABET.
Our blessed Saviour has left us a smart word, That every idle word that a man shall speak, he shall give an account thereof in the day of judgement,.
a good one will not serve to convert an indifferent action into good, if there be not a concurrence of all other circumstances which ought to be present.
a good one will not serve to convert an indifferent actium into good, if there be not a concurrence of all other Circumstances which ought to be present.
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It was an Argument of the sobriety of that great Emperor, what the same Author reports of him, That he never wore any Apparel but such as his Wife, his Sister, or Daughter made for him.
It was an Argument of the sobriety of that great Emperor, what the same Author reports of him, That he never wore any Apparel but such as his Wife, his Sister, or Daughter made for him.
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Will you always be children, tossed up and down with every wind of Novelty that blows from every quarter of the Compass? Nay, herein worse than children, who in time will out-grow their toys and trifles;
Will you always be children, tossed up and down with every wind of Novelty that blows from every quarter of the Compass? Nay, herein Worse than children, who in time will outgrow their toys and trifles;
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§. 2. Whatever modes of Apparel do indicate, or proceed from a spirit of vain-glory, are sinfully used. Vain-glory is nothing but appetitus gloriae inordinatus; an inordinate desire of glory.
§. 2. Whatever modes of Apparel do indicate, or proceed from a Spirit of vainglory, Are sinfully used. Vainglory is nothing but Appetitus Glory inordinatus; an inordinate desire of glory.
and render him serviceable in his station, must be NONLATINALPHABET, aut Caesar, aut Nullus, either All, or Nothing. And the Malignity of it lies, either, 1. In hunting after applause for some Excellency that he would be thought to have in him, when he has it not:
and render him serviceable in his station, must be, Or Caesar, Or Nullus, either All, or Nothing. And the Malignity of it lies, either, 1. In hunting After applause for Some Excellency that he would be Thought to have in him, when he has it not:
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Rule 3. It argues the most wretched forlorn spirit that can be imagin'd, to hunt for applause from such fashions as are a shame to thy Profession, to thy Person, Family, Age, Sex, and Species.
Rule 3. It argues the most wretched forlorn Spirit that can be imagined, to hunt for applause from such fashions as Are a shame to thy Profession, to thy Person, Family, Age, Sex, and Species.
If it be sinful to affect glory from beauty, what is it then to affect it from a borrowed, a counterfeit beauty? If from thy own curled, crisped hair, what then from false hair? If from so mean a thing as thy own red and white, what then from painting, patching,
If it be sinful to affect glory from beauty, what is it then to affect it from a borrowed, a counterfeit beauty? If from thy own curled, crisped hair, what then from false hair? If from so mean a thing as thy own read and white, what then from painting, patching,
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and an adulterate Complexion? In Deum delinquunt quae cutim medicaminibus unguunt, genas rubore maculant, oculos fuligine collinunt, displicet illis nimirum plastica Dei.
and an adulterate Complexion? In God delinquunt Quae cutim medicaminibus unguunt, genas rubore maculant, Eyes fuligine collinunt, displicet illis Nimirum plastica Dei.
They grievously offend God, that dawb their skin with oyntments, and Slibber-sauces, that be-smear their cheeks with Vermilion, that black their eye-brows with Stibium:
They grievously offend God, that dawb their skin with ointments, and Slibber-sauces, that be-smear their cheeks with Vermilion, that black their eyebrows with Stibium:
This was Judah 's sin, in her strange Exotick Attire, servilely crouching, and accommodating her self to their potent Neighbours Fashions, that they might insinuate,
This was Judah is since, in her strange Exotic Attire, servilely crouching, and accommodating her self to their potent Neighbours Fashions, that they might insinuate,
Nothing pass't for gentile, and gallant, but what was A-la-mode, after the Mode of Babylon: which seems to be the collogueing humour of Frenchified English; whose business it is to lie watching for the first Post that may bring them the blessed News, in what Dress the Queen,
Nothing passed for gentile, and gallant, but what was Alamode, After the Mode of Babylon: which seems to be the collogueing humour of Frenchified English; whose business it is to lie watching for the First Post that may bring them the blessed News, in what Dress the Queen,
who do Magno c•natu magnas agere Nugas: well noted by the Divine Poet: Much curiousness is a perpetual wooing; Nothing with labour; folly long a doing.
who do Magno c•natu Magnas agere Nugas: well noted by the Divine Poet: Much curiousness is a perpetual wooing; Nothing with labour; folly long a doing.
§. 1. For sober persons to imitate the Fashions of the loose, so as to take away all external distinction between the vertuous and debaucht, is culpable.
§. 1. For Sobrium Persons to imitate the Fashions of the lose, so as to take away all external distinction between the virtuous and debauched, is culpable.
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Tertullian is very earnest with sober women, that in their visiting the sick, going to the publick worship, in all their civil visits and congresses, they should apparel themselves so, ut fit inter Ancillas Dei, & Diaboli discrimen;
Tertullian is very earnest with Sobrium women, that in their visiting the sick, going to the public worship, in all their civil visits and congresses, they should apparel themselves so, ut fit inter Ancillas Dei, & Diaboli discrimen;
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and she was no Hypocrite, her Heart was as Whorish as her Habit. Judah took Tamar upon suspicion for one of the same character, partly by her veil, but more by her sitting in an open place by the high-way-side.
and she was no Hypocrite, her Heart was as Whorish as her Habit. Judah took Tamar upon suspicion for one of the same character, partly by her veil, but more by her sitting in an open place by the high-way-side.
But we may now take up a lamentation, As is the profane, so is the professor; and as is the Harlot, so in this particular are many whom we hope to be chaste. If a wise man would not willingly be seen abroad in a Fools-coat, why should a modest Virgin walk the streets in the garb of the debauched and prostitute? Or,
But we may now take up a lamentation, As is the profane, so is the professor; and as is the Harlot, so in this particular Are many whom we hope to be chaste. If a wise man would not willingly be seen abroad in a Fools-coat, why should a modest Virgae walk the streets in the garb of the debauched and prostitute? Or,
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I could wish therefore, tho with small hopes to see it take effect, That as once there was a Proclamation, That all Curtezans should be known by their striped Veil;
I could wish Therefore, though with small hope's to see it take Effect, That as once there was a Proclamation, That all Courtezans should be known by their striped Veil;
If then any Apparel, or Mode of Apparel, shall cherish, or excite Lust in the heart, whatever it is to others, it is sin to him to whom it becomes such a provocation.
If then any Apparel, or Mode of Apparel, shall cherish, or excite Lust in the heart, whatever it is to Others, it is since to him to whom it becomes such a provocation.
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And the Reason is, because it is supposed that we do know, in as much as we ought to know, all the natural and necessary Moral Products of our own actions.
And the Reason is, Because it is supposed that we do know, in as much as we ought to know, all the natural and necessary Moral Products of our own actions.
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For what if there be no natural and necessary connexion between that evil, and that action? yet if we see the event to be evil, we are bound to prevent it,
For what if there be no natural and necessary connexion between that evil, and that actium? yet if we see the event to be evil, we Are bound to prevent it,
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As he that should kill a Man accidentally, besides and against his intention, and it should be found Chance-Medley by the Verdict, would be deeply concern'd that he should send a Soul, it may be unprepared, into Eternity.
As he that should kill a Man accidentally, beside and against his intention, and it should be found Chance-Medley by the Verdict, would be deeply concerned that he should send a Soul, it may be unprepared, into Eternity.
[ II. ] Having now dispatch'd the First General Inquiry, viz. Wherein the sinfulness of Apparel does lie? I proceed to the Second, What Directions God has given us to walk at a due distance, that we partake not of the sin that may be in them? To which,
[ II ] Having now dispatched the First General Inquiry, viz. Wherein the sinfulness of Apparel does lie? I proceed to the Second, What Directions God has given us to walk At a due distance, that we partake not of the since that may be in them? To which,
When Custom has familiariz'd the strangeness, when time has mellow'd the harshness, and common usage has taken off the fierce edg of Novelty, a good Christian may safely venture a little nearer, provided he leap not over those bounds prescribed by God, by Nature, and Decency.
When Custom has familiarized the strangeness, when time has mellowed the harshness, and Common usage has taken off the fierce edge of Novelty, a good Christian may safely venture a little nearer, provided he leap not over those bounds prescribed by God, by Nature, and Decency.
You may be Modish enough in all Conscience, without straining to reach the NONLATINALPHABET of those superfineries, which ill-imployed Wits have teem'd and spawn'd amongst us.
You may be Modish enough in all Conscience, without straining to reach the of those superfineries, which ill-imployed Wits have teemed and spawned among us.
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A general Conformity, without forwardness, or frowardness, is one Branch of that great Rule laid down by the Apostle, Let your moderation be known unto all men; the Lord is at hand.
A general Conformity, without forwardness, or frowardness, is one Branch of that great Rule laid down by the Apostle, Let your moderation be known unto all men; the Lord is At hand.
There is a golden Mean (had we the skill to hit it) between the peevish singularity of some, who morosely admire obsolete and antiquated Garbs, such as came in with the Conqueror,
There is a golden Mean (had we the skill to hit it) between the peevish singularity of Some, who morosely admire obsolete and antiquated Garbs, such as Come in with the Conqueror,
and smoother touches of elegancy, is the Man whom I would take, and propound to you for a Pattren. Direction III. Follow no Fashions so fast, so far, as to run your Estates out at the heels: Tuo te pede metire!
and smoother touches of elegancy, is the Man whom I would take, and propound to you for a Pattren. Direction III. Follow no Fashions so fast, so Far, as to run your Estates out At the heels: Tuo te pede metire!
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forced either into a Gaol, or out of their Countrey, whilst they would strain to keep pace with a Fashion that was too nimble and fleet for their Revenues?
forced either into a Gaol, or out of their Country, while they would strain to keep pace with a Fashion that was too nimble and fleet for their Revenues?
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No cost of Apparel is so ill bestow'd, as that of precious time in apparelling. And if common time be so ill spent, what is the solemn sacred time, laid out in such curiosity? How many Sabbaths, Sermons, Sacraments, Prayers, Praises, Psalms, Chapters, Meditations, has this one Vanity devoured? Let me recommend the counsel of holy Mr. Herbert to you: — O be Dress't! Stay not for t'other Pin!
No cost of Apparel is so ill bestowed, as that of precious time in appareling. And if Common time be so ill spent, what is the solemn sacred time, laid out in such curiosity? How many Sabbaths, Sermons, Sacraments, Prayers, Praises, Psalms, Chapters, Meditations, has this one Vanity devoured? Let me recommend the counsel of holy Mr. Herbert to you: — Oh be Dressed! Stay not for tother Pin!
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With less labour did Adam give Names to all the Creatures in Paradise, than an Attire-Herald shall give you the Nomenclature of all the Trinkets that belong to a Ladies Closet.
With less labour did Adam give Names to all the Creatures in Paradise, than an Attire-Herald shall give you the Nomenclature of all the Trinkets that belong to a Ladies Closet.
And yet all this is but to consume a whole Morning to put on, which must waste the whole Evening to put off. Direction VI. Suit your Apparel to the day of Gods Providence, and to the day of his Ordinances.
And yet all this is but to consume a Whole Morning to put on, which must waste the Whole Evening to put off. Direction VI. Suit your Apparel to the day of God's Providence, and to the day of his Ordinances.
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There is a day wherein God calls aloud for baldness: and do we cross his design with ranting Periwigs? Does he bespeak Sackcloath, and are we in our Silks and Sattins? How absurd is it to appear in the high Rant,
There is a day wherein God calls aloud for baldness: and do we cross his Design with ranting Periwigs? Does he bespeak sackcloth, and Are we in our Silks and Satins? How absurd is it to appear in the high Rant,
Thus did the builders of Babel answer each other, when Vengeance had poured confusion on their Hearts and Tongues, reaching the Hammer when his Fellow called for the Axe:
Thus did the Builders of Babel answer each other, when Vengeance had poured confusion on their Hearts and Tongues, reaching the Hammer when his Fellow called for the Axe:
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And yet tho this Indulgence held good when the Country was in danger of Invasion, no exemption was to be pleaded when the Church was expos'd to Gods Indignation:
And yet though this Indulgence held good when the Country was in danger of Invasion, no exemption was to be pleaded when the Church was exposed to God's Indignation:
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But how well was it resented by Heaven, when at the denunciation of the Divine displeasure against Israel, that he would not go up with them, the people mourned, and no man put on his ornaments? Direction VII. In all Apparel, keep a little above contempt, and somewhat more below envy.
But how well was it resented by Heaven, when At the denunciation of the Divine displeasure against Israel, that he would not go up with them, the people mourned, and no man put on his Ornament? Direction VII. In all Apparel, keep a little above contempt, and somewhat more below envy.
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only because our corrupt hearts are more prone to the Excess than the Defect, I laid the Rule, to keep a little more below Envy than above Contempt. Direction VIII. Let the Ornament of the inward man be your Rule for the adorning the outward.
only Because our corrupt hearts Are more prove to the Excess than the Defect, I laid the Rule, to keep a little more below Envy than above Contempt. Direction VIII. Let the Ornament of the inward man be your Rule for the adorning the outward.
The Apostle will have Women adorn themselves in modest Apparel; and especially the graver sort, that they be in behaviour as becometh holiness, NONLATINALPHABET;
The Apostle will have Women adorn themselves in modest Apparel; and especially the graver sort, that they be in behaviour as Becometh holiness,;
or unholiness? But the meaning is, the Garment, the manner of dressing, or wearing, must be such as indicates and discovers such qualities lodging in the soul.
or unholiness? But the meaning is, the Garment, the manner of dressing, or wearing, must be such as indicates and discovers such qualities lodging in the soul.
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And she that is so rare an Architect as to build the house, will take care that it be conveniently tiled. Direction IX. Get the heart mortified, and that will mortifie the habit.
And she that is so rare an Architect as to built the house, will take care that it be conveniently tiled. Direction IX. Get the heart mortified, and that will mortify the habit.
I do not wonder that we find it so difficult to convince idle women, that these Gayeties and Extravagancies of curled hair, painting and patching, are sinful,
I do not wonder that we find it so difficult to convince idle women, that these Gaieties and Extravagancies of curled hair, painting and patching, Are sinful,
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when we cannot convince them of the evil of impenitency and unbelief. The most compendious way of reforming Persons, Families, Nations, and Churches, is to begin at, and deal with the heart;
when we cannot convince them of the evil of impenitency and unbelief. The most compendious Way of reforming Persons, Families, nations, and Churches, is to begin At, and deal with the heart;
'Tis an endless labour to demolish this Castle of Pride, by beginning at the top: Undermine the Foundation, and all the glory of the superstructure falls with it.
It's an endless labour to demolish this Castle of Pride, by beginning At the top: Undermine the Foundation, and all the glory of the superstructure falls with it.
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And when the Spirit of Christ shall undertake this work, to convince the soul effectually of sin, of the sin of Nature, and the Nature of sin, all these little appendices,
And when the Spirit of christ shall undertake this work, to convince the soul effectually of since, of the since of Nature, and the Nature of since, all these little Appendices,
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And what has awakened your Pride, and Lust, may awaken the same Corruptions in your Neighbour. Direction XI. Let all your indifferences be brought under the government and guidance ef Religion.
And what has awakened your Pride, and Lust, may awaken the same Corruptions in your Neighbour. Direction XI. Let all your indifferences be brought under the government and guidance ef Religion.
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Advise with Gods Glory what you shall eat, what you shall drink, and what you shall put on: That will teach us to deny our selves in some particulars of our Christian Liberty:
advice with God's Glory what you shall eat, what you shall drink, and what you shall put on: That will teach us to deny our selves in Some particulars of our Christian Liberty:
Than which, all the Masters of the Art of Eating, all the Mistresses of the Science of Dressing, cannot give you a more approved Directory. Direction XII.
Than which, all the Masters of the Art of Eating, all the Mistress's of the Science of Dressing, cannot give you a more approved Directory. Direction XII.
Why are we then so solicitous about them, as if the Kingdom of God lay in them? The Apostle in consideration that the Time is short, would have us use this World as not abusing it,
Why Are we then so solicitous about them, as if the Kingdom of God lay in them? The Apostle in consideration that the Time is short, would have us use this World as not abusing it,
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and that which is highly esteemed among men, is (oftentimes) an abomination to him. Lukewarmness is a Temper hot enough for what is neither good nor evil.
and that which is highly esteemed among men, is (oftentimes) an abomination to him. Lukewarmness is a Temper hight enough for what is neither good nor evil.
and for which we are beholden to the trivial skill of a Taylor, or Attire-woman? but the true Reason of the affectation of these Vanities, lies in that of our Saviour, How can ye believe that seek honour one of another, and seek not the honour that comes from God only?
and for which we Are beholden to the trivial skill of a Taylor, or Attire-woman? but the true Reason of the affectation of these Vanities, lies in that of our Saviour, How can you believe that seek honour one of Another, and seek not the honour that comes from God only?
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In the state of Primitive Integrity, Man was cloath'd with Original Righteousness. He wore the glorious Image of him that created him in knowledg, righteousness, and true holiness.
In the state of Primitive Integrity, Man was clothed with Original Righteousness. He wore the glorious Image of him that created him in knowledge, righteousness, and true holiness.
NONLATINALPHABET: If (says he) we had continued the same we were at first created, we had had no need of a coat of skins, the divine Image shining in our souls.
: If (Says he) we had continued the same we were At First created, we had had no need of a coat of skins, the divine Image shining in our Souls.
ex quo Deum cognovisset, & de sua, id est foeminae conditione didicisset, laetiorem habitum nè dicam gloriosiorem appetisset, ut non magis in sordibus ageret,
ex quo God cognovisset, & de sua, id est foeminae condition didicisset, laetiorem habitum nè dicam gloriosiorem appetisset, ut non magis in sordibus ageret,
but rather have lien in sackcloath and ashes, carrying about her an Eve within that laments and repents, that so she might compensate with the most mortified habit, that she derived from the first Eve; I mean the scandal of the first sin,
but rather have lain in Sackcloth and Ashes, carrying about her an Eve within that laments and repents, that so she might compensate with the most mortified habit, that she derived from the First Eve; I mean the scandal of the First since,
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what pleasure could we take in these Vanities, did we consider them as the Effect of so sad a Cause? And what would the Gold of Ophir, the Pearls of the Ocean, the Jewels of the Indies, signifie to a soul that was taken up with Reflections on its Exile from Paradise,
what pleasure could we take in these Vanities, did we Consider them as the Effect of so sad a Cause? And what would the Gold of Ophir, the Pearls of the Ocean, the Jewels of the Indies, signify to a soul that was taken up with Reflections on its Exile from Paradise,
And how do you expect to rise again at the last day? It was an affectionate speech of Tertullian; At { que } utinam miserrimus ego, in illo die Christianae exultationis, vel inter calcanea vestra, caput elevem, videre an cum cerussâ,
And how do you expect to rise again At the last day? It was an affectionate speech of Tertullian; At { que } utinam Miserrimus ego, in illo die Christian exultationis, vel inter calcanea Vestra, caput elevem, To see an cum cerussâ,
I would to God such a miserable sinner as I, might rise up in the day of the Christians general triumphing, to see whether you will rise again with your white, red,
I would to God such a miserable sinner as I, might rise up in the day of the Christians general triumphing, to see whither you will rise again with your white, read,
Now have we since that, mended the Matter, who borrow our choicest Materials for cloathing, from the Excrement of a Worm? If Man himself (in the notion of the Philosopher),
Now have we since that, mended the Matter, who borrow our Choicest Materials for clothing, from the Excrement of a Worm? If Man himself (in the notion of the Philosopher),
A shadow is nothing; a dream of a shadow, is something less than nothing; and yet such is Man. A Worm is vile, but the Excrement of a Worm, is the vilest vileness: and such is all the glory of Man in his Ruff and Pageantry.
A shadow is nothing; a dream of a shadow, is something less than nothing; and yet such is Man. A Worm is vile, but the Excrement of a Worm, is the Vilest vileness: and such is all the glory of Man in his Ruff and Pageantry.
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NONLATINALPHABET. Here are two words rendred Man; the one signifies Sickness, and Misery, the other Earth, and Dust. And here are two words rendred Worm; the one comes from a Root that signifies to lift up the head; the other signifies Purple and Scarlet; to teach us, That Man at his best state,
. Here Are two words rendered Man; the one signifies Sickness, and Misery, the other Earth, and Dust. And Here Are two words rendered Worm; the one comes from a Root that signifies to lift up the head; the other signifies Purple and Scarlet; to teach us, That Man At his best state,
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Think not with the Atheist of Malmsbury, that you have enough to do to maintain one man well; for you have two. And shall all the care, all the cost, be bestow'd on the Case, the Cabinet, the Shell,
Think not with the Atheist of Malmsbury, that you have enough to do to maintain one man well; for you have two. And shall all the care, all the cost, be bestowed on the Case, the Cabinet, the Shell,
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Have I on my Wedding-garment? Am I ready for the Marriage of the Lamb? Have I on the White Garment, that the shame of my nakedness appear not before a pure and holy God? Look into the Gospel-Wardrobe;
Have I on my wedding garment? Am I ready for the Marriage of the Lamb? Have I on the White Garment, that the shame of my nakedness appear not before a pure and holy God? Look into the Gospel-Wardrobe;
Would you have a Chain for your neck, which outshines the Gold of Peru; or a Tiara for your head, which shames that of the Persian Kings? Hearken to the instruction of your father;
Would you have a Chain for your neck, which outshines the Gold of Peru; or a Tiara for your head, which shames that of the Persian Kings? Harken to the instruction of your father;
when she is brought in to the King of Glory, that he may take pleasure in her beauty? Would you wear that Jewel which in the sight of God is of great price, beyond those celebrated ones of Augustus, or Tiberius? Then get the Ornament of a meek and quiet spirit.
when she is brought in to the King of Glory, that he may take pleasure in her beauty? Would you wear that Jewel which in the sighed of God is of great price, beyond those celebrated ones of Augustus, or Tiberius? Then get the Ornament of a meek and quiet Spirit.
Would you have that which dazles the Diamond, and disparages the Orient Pearl? Adorn your souls with modesty, shamefacedness, sobriety, and good works, as women professing godliness.
Would you have that which dazzles the Diamond, and disparages the Orient Pearl? Adorn your Souls with modesty, shamefacedness, sobriety, and good works, as women professing godliness.
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Would you have the whole Furniture of the Gospel? You have it provided by the Apostle, First put off all these, anger, wrath, malice, blasphemy, lying.
Would you have the Whole Furniture of the Gospel? You have it provided by the Apostle, First put off all these, anger, wrath, malice, blasphemy, lying.
And put on, as the Elect of God, holy, and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing, and forgiving one another.
And put on, as the Elect of God, holy, and Beloved, bowels of Mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing, and forgiving one Another.
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Here then is your real Ornament, your truly gorgeous Apparel; if you have but faith to apply it, skill to use it, decently to put it on, and comely to wear it. In a word:
Here then is your real Ornament, your truly gorgeous Apparel; if you have but faith to apply it, skill to use it, decently to put it on, and comely to wear it. In a word:
And it might cool the fervor of our Ladies, to their Braveries, when they read of a Woman array'd in Purple and Scarlet, decked with Gold, precious Stones,
And it might cool the fervor of our Ladies, to their Braveries, when they read of a Woman arrayed in Purple and Scarlet, decked with Gold, precious Stones,
painted his face (a shame in a Woman, a greater in a Man, and yet greater in him that would be stiled the Head of the Catholick Church ), I hope they will not condemn the Protestants of incivility,
painted his face (a shame in a Woman, a greater in a Man, and yet greater in him that would be styled the Head of the Catholic Church), I hope they will not condemn the Protestants of incivility,
and with the same Metal, or at least, Silver, were they shod. But let these be Patterns, not to provoke your imitation, but stir up your indignation. VI.
and with the same Metal, or At least, Silver, were they shod. But let these be Patterns, not to provoke your imitation, but stir up your Indignation. VI.
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And how heinous is that sin, to endeavour to procure the acceptation of Men, by that which is an abomination to God? And must it not highly provoke His Majesty, to see the Criticks of artificial Beauty, put out Gods Work in a Second Edition, auctiorem, non emendatiorem; as if it had been incompleat as it came first out of Gods hands? Yet such is the operose study of our Fashionists;
And how heinous is that since, to endeavour to procure the acceptation of Men, by that which is an abomination to God? And must it not highly provoke His Majesty, to see the Critics of artificial Beauty, put out God's Work in a Second Edition, auctiorem, non emendatiorem; as if it had been incomplete as it Come First out of God's hands? Yet such is the operose study of our Fashionists;
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and because neither Nature gave, or God allows this extravagant length of Main, they will supply Nature by Art, to the affront of God! St. Hierome smartly rubs these painted Butterflies:
and Because neither Nature gave, or God allows this extravagant length of Main, they will supply Nature by Art, to the affront of God! Saint Jerome smartly rubs these painted Butterflies:
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1. They that ruffle in their waving Perukes, and look like the Locusts that came out of the smoak of the bottomless pit, whose faces were as the faces of women,
1. They that ruffle in their waving Perukes, and look like the Locusts that Come out of the smoke of the bottomless pit, whose faces were as the faces of women,
Ans. 1. And is it indeed so, that the Nation is become almost one great Hospital? Are the generality of Men among us just dropping into Consumptions? Then what other Lust, what Debauchery has introduced a sinful Necessity,
Ans. 1. And is it indeed so, that the nation is become almost one great Hospital? are the generality of Men among us just dropping into Consumptions? Then what other Lust, what Debauchery has introduced a sinful Necessity,
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and then taught them to plead it? But is it not evident, that the corruption is much larger than the pretended occasion? 2. But if cutting off the hair be in some degree useful for that end, are Periwigs therefore so? Can no other thing substitute the place of hair,
and then taught them to plead it? But is it not evident, that the corruption is much larger than the pretended occasion? 2. But if cutting off the hair be in Some degree useful for that end, Are Periwigs Therefore so? Can no other thing substitute the place of hair,
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but such a Vanity? 3. But if this Vanity be any ways useful, what does the curling contribute to it? and what does the change of the colour conduce to that effect? Is it no colour but one contrary to the natural, that will do the deed? Or if it must be so, what does the immoderate length signifie to that end? How much more ingenuous had it been, to have confessed the sin,
but such a Vanity? 3. But if this Vanity be any ways useful, what does the curling contribute to it? and what does the change of the colour conduce to that Effect? Is it not colour but one contrary to the natural, that will do the deed? Or if it must be so, what does the immoderate length signify to that end? How much more ingenuous had it been, to have confessed the since,
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2. They that are for painting the face, do plead, They, good Women, do it only to please their Husbands, that they may keep a room in their affections,
2. They that Are for painting the face, do plead, They, good Women, do it only to please their Husbands, that they may keep a room in their affections,
Would they be so choused, as to marry a deformed, ill-looked fellow, whom they took for a handsome and beautiful person? An understanding man (as Chrysostome) would see his Wives face as God made it:
Would they be so chused, as to marry a deformed, ill-looked fellow, whom they took for a handsome and beautiful person? an understanding man (as Chrysostom) would see his Wives face as God made it:
And if it be a sin to sophisticate and adulterate Wares, and Merchandise, how much more to paint the Face? And Austin in express, Fucari pigmentis quo mulier vel candidior, vel rubicundior appareat, Adulterina fallacia est, quâ etiam ipsos maritos, non dubito nolle decipi:
And if it be a since to sophisticate and adulterate Wares, and Merchandise, how much more to paint the Face? And Austin in express, Fucari pigmentis quo mulier vel candidior, vel rubicundior appareat, Adulterina Fallacy est, quâ etiam ipsos maritos, non dubito nolle decipi:
the sweat is squeez'd out of their Brows, the blood screw'd out of their Veins, the Marrow out of their Bones, that they may pay the unconscionable Reckonings and monstrous Bills that his own prodigality has drawn upon him.
the sweat is squeezed out of their Brows, the blood screwed out of their veins, the Marrow out of their Bones, that they may pay the unconscionable Reckonings and monstrous Bills that his own prodigality has drawn upon him.
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God is robb'd of his Worship, the Poor of their Charity, the Creditor of his just Debts, Posterity of those Portions which Parents are bound to lay up for their Children.
God is robbed of his Worship, the Poor of their Charity, the Creditor of his just Debts, Posterity of those Portions which Parents Are bound to lay up for their Children.
And how many precious souls hath this one Vanity destroy'd, or endanger'd? not with meat, but which is more sinful, because less necessary, with superfluous Apparel. How oft has thy own cloathing been thy own temptation? as the proud Horse is made more proud with his Bells and Trappings.
And how many precious Souls hath this one Vanity destroyed, or endangered? not with meat, but which is more sinful, Because less necessary, with superfluous Apparel. How oft has thy own clothing been thy own temptation? as the proud Horse is made more proud with his Bells' and Trappings.
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Is it not enough we have a Devil to tempt us, but we must be so to our selves? How often has Apparel drawn out the seeds of Corruption, which else had lien under the clod,
Is it not enough we have a devil to tempt us, but we must be so to our selves? How often has Apparel drawn out the seeds of Corruption, which Else had lain under the clod,
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and never sprouted? How often has it blown up the sparks of Concupiscence, which else had lien buried under the ashes? Is not Satan malicious enough, subtil enough,
and never sprouted? How often has it blown up the sparks of Concupiscence, which Else had lain buried under the Ashes? Is not Satan malicious enough, subtle enough,
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but we must do his work for him, or render it more feisible? And how do you endanger the souls of others? Wicked men are hardened in their pride by your Example:
but we must do his work for him, or render it more feisible? And how do you endanger the Souls of Others? Wicked men Are hardened in their pride by your Exampl:
Others are tempted to think all Religion a cheat, when it cannot prevail with those that pretend to it, to deny one Vanity, when it professes to deny all.
Others Are tempted to think all Religion a cheat, when it cannot prevail with those that pretend to it, to deny one Vanity, when it Professes to deny all.
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Who can expect a Man should deny his profit and gain, that cannot deny an expensive and chargeable foolery? Or how will that Man deny himself in the bulk, when he cannot refuse the blandishment of so small a branch of it? And how many poor innocent souls, perhaps a little inclinable to entertain better thoughts of Religion, have been seduced to unchaste thoughts, designs and actions? Nay,
Who can expect a Man should deny his profit and gain, that cannot deny an expensive and chargeable foolery? Or how will that Man deny himself in the bulk, when he cannot refuse the blandishment of so small a branch of it? And how many poor innocent Souls, perhaps a little inclinable to entertain better thoughts of Religion, have been seduced to unchaste thoughts, designs and actions? Nay,
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and amongst others, thy self, that wast an occasion to send them thither, with thy tempting Braveries? Hear Tertullian: Quid igitur in te excitas malum illud, &c. Why then dost thou provoke Lust in thy own heart? Quid autem alteri periculo sumus, &c. Why do we endanger the souls of others? Qui praesumit, minus veretur, minus praecavet, plus periclitatur:
and among Others, thy self, that wast an occasion to send them thither, with thy tempting Braveries? Hear Tertullian: Quid igitur in te excitas malum illud, etc. Why then dost thou provoke Lust in thy own heart? Quid autem Alteri periculo sumus, etc. Why do we endanger the Souls of Others? Qui praesumit, minus veretur, minus praecavet, plus periclitatur:
I easily grant, that there is a great difference between a Cause, and an Occasion of evil: A Cause is much more than an occasion; yet is not the latter so small and light a matter,
I Easily grant, that there is a great difference between a Cause, and an Occasion of evil: A Cause is much more than an occasion; yet is not the latter so small and Light a matter,
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This Sermon will never be compleat, till you have preach'd it over to your Souls by Meditation, and to the World by a thorough Reformation. And if you slight this advice and counsel,
This Sermon will never be complete, till you have preached it over to your Souls by Meditation, and to the World by a thorough Reformation. And if you slight this Advice and counsel,
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We are not to lay a stumbling-block, nor an occasion of offence, nor to use our liberty in that wherein our weak brother is offended. IX. Lastly, Let us lay it to heart, That Pride is the forerunner of destruction, whether Personal, Domestical, or National, Prov. 16.18. Pride goeth before destruction, and a haughty spirit before a fall:
We Are not to lay a stumbling-block, nor an occasion of offence, nor to use our liberty in that wherein our weak brother is offended. IX. Lastly, Let us lay it to heart, That Pride is the forerunner of destruction, whither Personal, Domestical, or National, Curae 16.18. Pride Goes before destruction, and a haughty Spirit before a fallen:
there is the pride of the ambitious, who swell with Titles and Dignities: and there is the childish pride of Women, and effeminate Men, who glory in Apparel.
there is the pride of the ambitious, who swell with Titles and Dignities: and there is the childish pride of Women, and effeminate Men, who glory in Apparel.
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What more trifling and ludicrous than those Fopperies mentioned Isa. 3.18. The tinkling Ornaments: as if they would imitate Morrice-dancers, or Hobby-horses: their round Tires, like the Moon, an Embleme of their lunacy and levity:
What more trifling and ludicrous than those Fopperies mentioned Isaiah 3.18. The tinkling Ornament: as if they would imitate Morrice-dancers, or Hobby-horses: their round Tires, like the Moon, an Emblem of their lunacy and levity:
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yet God threatens, v. 24. That instead of sweet smells, there shall be a stink; instead of a girdle, a rent; instead of well-set hair, baldness; and burning instead of beauty.
yet God threatens, v. 24. That instead of sweet smells, there shall be a stink; instead of a girdle, a rend; instead of well-set hair, baldness; and burning instead of beauty.
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All which threatnings were punctually accomplisht in the Babylonish Captivity, whither God sent them to spare the cost and trouble of fetching home their new Fashions, their strange Apparel.
All which threatenings were punctually accomplished in the Babylonish Captivity, whither God sent them to spare the cost and trouble of fetching home their new Fashions, their strange Apparel.
Archbishop Usher, and Mr. Bolton, Two great Lights of our Church, have long since forewan'd us, That God would punish England by that Nation which we were so ambitious to imitate in their Fashions of Apparel.
Archbishop Usher, and Mr. Bolton, Two great Lights of our Church, have long since forewaned us, That God would Punish England by that nation which we were so ambitious to imitate in their Fashions of Apparel.
And there's no more easie observation, than that when a People cease to be great in generous and noble Atchievements, they begin to affect this Trim way of glory by Apparel. But I must conclude.
And there's no more easy observation, than that when a People cease to be great in generous and noble Achievements, they begin to affect this Trim Way of glory by Apparel. But I must conclude.
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and supported against, in, and under the hazard of their Travail? I shall by Gods assistance, according as I am able, with some respect to the time allottel for this Exercise, open,
and supported against, in, and under the hazard of their Travail? I shall by God's assistance, according as I am able, with Some respect to the time allottel for this Exercise, open,
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To find out the true importance of which words, it will be requisite to cast an eye upon the foregoing part of the Chapter; wherein the Apostle exhorteth all Christians to pray for persons of all Ranks, and particularly Christian Women, to practise answerable to their profession of godliness, instructing them about their deportment in Church Assemblies, and at home;
To find out the true importance of which words, it will be requisite to cast an eye upon the foregoing part of the Chapter; wherein the Apostle exhorteth all Christians to pray for Persons of all Ranks, and particularly Christian Women, to practise answerable to their profession of godliness, instructing them about their deportment in Church Assemblies, and At home;
and to their Actions, which they are (1.) injoyned, viz. to hear with silence and subjection: (2.) forbidden, viz. to teach, because that were to usurp authority over the man , which the womans posteriority in the creation ,
and to their Actions, which they Are (1.) enjoined, viz. to hear with silence and subjection: (2.) forbidden, viz. to teach, Because that were to usurp Authority over the man, which the woman's posteriority in the creation,
and priority in the transgression , doth not allow of, but on the contrary brings Her, by whom her Husband was deceived, into subjection and Child-bearing sorrow with the Fruit of her Womb. For tho Adam was first formed, Eve first sinned,
and priority in the Transgression, does not allow of, but on the contrary brings Her, by whom her Husband was deceived, into subjection and Childbearing sorrow with the Fruit of her Womb. For though Adam was First formed, Eve First sinned,
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and so infested all with Original sin. However (as one notes ) the Opposition is not to be consider'd of the Thing, but in respect of the Order, that the sense might be, Adam was not first seduced,
and so infested all with Original since. However (as one notes) the Opposition is not to be considered of the Thing, but in respect of the Order, that the sense might be, Adam was not First seduced,
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Yet that the Female Sex at home, may not despond under the sense of that suffering which Eves forwardness to sin had more especially brought upon them;
Yet that the Female Sex At home, may not despond under the sense of that suffering which Eves forwardness to since had more especially brought upon them;
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And therein it eminently concerns Child-bearing ones, to copy out the most approv'd Receipt in the comfortable Expressions of the Gentile Doctor, That tho they breed and bear children with much trouble, which may argue God's displeasure in his Sentence,
And therein it eminently concerns Childbearing ones, to copy out the most approved Receipt in the comfortable Expressions of the Gentile Doctor, That though they breed and bear children with much trouble, which may argue God's displeasure in his Sentence,
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The [ Notwithstanding ] in the front of the Text, doth, my thinks, Rhetorically usher in a comfortable Answer to a tacit Objection which might arise in the minds of those Women who were without sufficient Reason but too much addicted to a single life,
The [ Notwithstanding ] in the front of the Text, does, my thinks, Rhetorically usher in a comfortable Answer to a tacit Objection which might arise in the minds of those Women who were without sufficient Reason but too much addicted to a single life,
For the Wisdom from above, according to the Tenor of the new Covenant, thus sweetly and graciously resolves the doubt, That if a Womans subjection in conversation be sanctified, her sorrow upon conception shall be sweetned;
For the Wisdom from above, according to the Tenor of the new Covenant, thus sweetly and graciously resolves the doubt, That if a Woman's subjection in Conversation be sanctified, her sorrow upon conception shall be sweetened;
So that in the doleful state, and hard condition of child-bearing pain, whereinto the Apostacy of Eve hath brought her (whose Sex the Levitical Law supposeth to be under greater weakness and uncleanness);
So that in the doleful state, and hard condition of childbearing pain, whereinto the Apostasy of Eve hath brought her (whose Sex the Levitical Law Supposeth to be under greater weakness and uncleanness);
here is a ground of good hope, All shall go well with them, who may hence take encouragement as to their Temporal sase deliverance (even as to any other Temporal good thing) in the due exercise of Christian Graces.
Here is a ground of good hope, All shall go well with them, who may hence take encouragement as to their Temporal sase deliverance (even as to any other Temporal good thing) in the due exercise of Christian Graces.
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Yea, and here's matter of great support, and strong consolation , which may alleviate those pinching sorrows, considering that their eternally safe deliverance cannot be hindred, but rather promoted thereby.
Yea, and here's matter of great support, and strong consolation, which may alleviate those pinching sorrows, considering that their eternally safe deliverance cannot be hindered, but rather promoted thereby.
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That the Womans weakness by the Fall, is here implied to be, a more uneasie subjection, and painful child-bearing, may be apparent from the precedent verses. For it should seem before the Fall,
That the Woman's weakness by the Fallen, is Here implied to be, a more uneasy subjection, and painful childbearing, may be apparent from the precedent Verses. For it should seem before the Fallen,
II. The Apostle expresly mentions the Womans support and strength by grace, in that condition, both with reference to the end, preservation and salvation [ she shall be sav'd in child-bearing ];
II The Apostle expressly mentions the Woman's support and strength by grace, in that condition, both with Referente to the end, preservation and salvation [ she shall be saved in childbearing ];
1. As to the end: Lest any Christian Woman should conceit that those Notes of the Divine Sentence, legible in the pains which fruitful Wives underwent in breeding and bearing of Children, made the state of Marriage less acceptable to God;
1. As to the end: Lest any Christian Woman should conceit that those Notes of the Divine Sentence, legible in the pains which fruitful Wives underwent in breeding and bearing of Children, made the state of Marriage less acceptable to God;
the Apostle, who elsewhere determines it to be honourable in all, and the bed undefiled, doth here labour to prevent such a misconceit, by shewing, that child-bearing was so far from being any Obstacle to the safety and salvation of good Women, that instead of sustaining loss, they should reap great benefit,
the Apostle, who elsewhere determines it to be honourable in all, and the Bed undefiled, does Here labour to prevent such a misconceit, by showing, that childbearing was so Far from being any Obstacle to the safety and salvation of good Women, that instead of sustaining loss, they should reap great benefit,
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and abiding in their conversation, only as it becometh the Gospel . The words are, NONLATINALPHABET; Notwithstanding she shall be saved by child-bearing.
and abiding in their Conversation, only as it Becometh the Gospel. The words Are,; Notwithstanding she shall be saved by childbearing.
1. Somewhat is to be said of salvation [ she shall be saved ], which is variously expounded of Temporal and Eternal salvation. And if I take it in the latitude most comprehensively,
1. Somewhat is to be said of salvation [ she shall be saved ], which is variously expounded of Temporal and Eternal salvation. And if I take it in the latitude most comprehensively,
as connoting temporal preservation, keeping alive in safety, and deliverance from sickness, trouble and danger, as the woman of the bloody issue, and Lazarus , the Disciples, and Peter in a storm ,
as connoting temporal preservation, keeping alive in safety, and deliverance from sickness, trouble and danger, as the woman of the bloody issue, and Lazarus, the Disciples, and Peter in a storm,
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(2.) There is salvation Eternal, which is the most famous signification of the word in the New Testament, being most frequently so used in the Future Passive (as here), connoting deliverance from sin and misery,
(2.) There is salvation Eternal, which is the most famous signification of the word in the New Testament, being most frequently so used in the Future Passive (as Here), connoting deliverance from since and misery,
2. The Particle, or Preposition, NONLATINALPHABET, which we do well translate [ in ], sith upon searching into Authority, I meet with it, by some or other rendred Four ways;
2. The Particle, or Preposition,, which we do well translate [ in ], sith upon searching into authority, I meet with it, by Some or other rendered Four ways;
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either effect or deserve eternal salvation? Then every Strumpet by child-bearing, tho she remain'd impenitent and unmortified all her days, would put in her claim;
either Effect or deserve Eternal salvation? Then every Strumpet by childbearing, though she remained impenitent and unmortified all her days, would put in her claim;
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if the bearing, yea, and religious bringing up of children, were the cause and means by which Women should be saved, what would become of those pious Virgins, yea, Wives and Widows, who have either prov'd barren,
if the bearing, yea, and religious bringing up of children, were the cause and means by which Women should be saved, what would become of those pious Virgins, yea, Wives and Widows, who have either proved barren,
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which yet could not be consistent with what their great School-man asserts in celebrating the praises of Virginity, which he extols above Matrimony; tho elsewhere he concludes Matrimony to be meritorious; and in his Comment on the Text, saith, The Woman shall be saved, altho she go by generation: i. e.
which yet could not be consistent with what their great Schoolman asserts in celebrating the praises of Virginity, which he extols above Matrimony; though elsewhere he concludes Matrimony to be meritorious; and in his Comment on the Text, Says, The Woman shall be saved, although she go by generation: i. e.
Some in deed learned Protestants do interpret [ by ] with relation to Child-bearing; as if the Apostle did mean by the bearing, or generation of a son, the child born; i. e.
some in deed learned Protestants do interpret [ by ] with Relation to Childbearing; as if the Apostle did mean by the bearing, or generation of a son, the child born; i. e.
the seed of the woman, namely, Jesus , who should bruise the Serpents head, by whom alone Adam and Eve, and their posterity should be sav'd, if they continue in Faith, &c. And so (to pass by what some of the Ancients have written allegorically,
the seed of the woman, namely, jesus, who should bruise the Serpents head, by whom alone Adam and Eve, and their posterity should be saved, if they continue in Faith, etc. And so (to pass by what Some of the Ancients have written allegorically,
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and less solidly upon the word) Theophylact reports some to have understood it of the Virgin Mary, whom he would not have it restrained to, but rejects that Exposition.
and less solidly upon the word) Theophylact reports Some to have understood it of the Virgae Marry, whom he would not have it restrained to, but rejects that Exposition.
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But the Apostle speaks in this verse of that which is future, and not past, as he had constantly done in the forgoing verses; which will evince also, that the above said Protestants do not fully reach the sense of Paul here,
But the Apostle speaks in this verse of that which is future, and not passed, as he had constantly done in the foregoing Verses; which will evince also, that the above said Protestants do not Fully reach the sense of Paul Here,
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when they interpret it of the womans bearing the seed that had been promised, and which was the mean foretold and fulfilled for bruising the Serpents head, and so for rescuing the woman from that eternal punishment which was justly deserved by her sin.
when they interpret it of the woman's bearing the seed that had been promised, and which was the mean foretold and fulfilled for bruising the Serpents head, and so for rescuing the woman from that Eternal punishment which was justly deserved by her since.
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sith, as one notes, this state is best accommodated to every faithful Woman (as well as Eve, and the blessed Virgin ), continuing constant in the exercise of Faith and Love of Christ, to promote her own salvation;
sith, as one notes, this state is best accommodated to every faithful Woman (as well as Eve, and the blessed Virgae), Continuing constant in the exercise of Faith and Love of christ, to promote her own salvation;
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and that we may clearly understand the Apostle doth here speak of conjugal conversation, he doth expresly name child-bearing; not signifying the child born, but the act of bearing children, as 'tis used elsewhere in this very Epistle , and also in prophane Authors .
and that we may clearly understand the Apostle does Here speak of conjugal Conversation, he does expressly name childbearing; not signifying the child born, but the act of bearing children, as it's used elsewhere in this very Epistle, and also in profane Authors.
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unto this end, namely, that she may procreate, and bear children, and consequently if she continue in the holy Exercises following in my Text, she shall be eternally sav'd.
unto this end, namely, that she may procreate, and bear children, and consequently if she continue in the holy Exercises following in my Text, she shall be eternally saved.
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But this conceit, so far as I apprehend, wants a sufficient ground for the use of this Particle elsewhere in the New Testament, in such a contexture with a Genitive case.
But this conceit, so Far as I apprehend, Wants a sufficient ground for the use of this Particle elsewhere in the New Testament, in such a contexture with a Genitive case.
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and their Exercises to which they are engaged, as incumbent on them to the attaining of that great end, which is with a non obstante, or notwithstanding, oppos'd to the sad consequent of that deception which the woman was first guilty of,
and their Exercises to which they Are engaged, as incumbent on them to the attaining of that great end, which is with a non Obstacle, or notwithstanding, opposed to the sad consequent of that deception which the woman was First guilty of,
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As for Hensius his conjecture, that child-bearing here notes marriage, which (he saith) for the scarcity of the Greek, he would have so called from the principal end of it, child-bearing, 'tis a meer fancy, without probable ground, being the Apostle useth the same compound word in this Epistle verbally,
As for Hensius his conjecture, that childbearing Here notes marriage, which (he Says) for the scarcity of the Greek, he would have so called from the principal end of it, childbearing, it's a mere fancy, without probable ground, being the Apostle uses the same compound word in this Epistle verbally,
Yet as a learned man thinks this doth not fully reach the Apostles meaning here, because that which follows in the Text doth not seem to be a condition of freedom from the sharp and hazardous pain of Child-birth, wherein the visible accidents are common to believing and Pagan women;
Yet as a learned man thinks this does not Fully reach the Apostles meaning Here, Because that which follows in the Text does not seem to be a condition of freedom from the sharp and hazardous pain of Childbirth, wherein the visible accidents Are Common to believing and Pagan women;
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and because since God's sentence of the womans bringing forth in sorrow , there hath been no promise, upon any condition, that the pain should be abated.
and Because since God's sentence of the woman's bringing forth in sorrow, there hath been no promise, upon any condition, that the pain should be abated.
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But experience hath taught us, That choice holy women, who have been the Lords most dear Servants, have tasted of the denounced sorrow, as deep as any others;
But experience hath taught us, That choice holy women, who have been the lords most dear Servants, have tasted of the denounced sorrow, as deep as any Others;
altho she be compell'd to bring forth, and bring up children with sorrow: which thing seems to be an argument of the divine wrath, is an unusual construction, and more forc'd: Resolution.
although she be compelled to bring forth, and bring up children with sorrow: which thing seems to be an argument of the divine wrath, is an unusual construction, and more forced: Resolution.
But if by being saved from, or out of that hazardous condition of child-bearing, tho it otherwise carry the signatures of Gods displeasure upon it, import only, that it shall be no impediment to pious womens either temporal or eternal salvation, however difficult that office of breeding and bearing may seem to be (as the faithful Ministers not stop'd in their hard Province, by honour or dishonour );
But if by being saved from, or out of that hazardous condition of childbearing, though it otherwise carry the signatures of God's displeasure upon it, import only, that it shall be no impediment to pious women's either temporal or Eternal salvation, however difficult that office of breeding and bearing may seem to be (as the faithful Ministers not stopped in their hard Province, by honour or dishonour);
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and circumcision, and in uncircumcision , in the body of Christ , in a Parable , building the Temple in Three days , &c. I might also produce many Testimonies from Ethnic Authors, to the frequent use of this Particle in them (as well as Scripture), to signifie in .
and circumcision, and in uncircumcision, in the body of christ, in a Parable, building the Temple in Three days, etc. I might also produce many Testimonies from Ethnic Authors, to the frequent use of this Particle in them (as well as Scripture), to signify in.
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but suggests that bearing, and (taking the word more largely ) bringing up of children, is the ordinary way wherein pious Wives, apt to be suspicions and fearful, should meet with saving-help from God, who would lead them on therein to salvatian, which of his Free Grace through Christ he had designed them to,
but suggests that bearing, and (taking the word more largely) bringing up of children, is the ordinary Way wherein pious Wives, apt to be suspicions and fearful, should meet with saving-help from God, who would led them on therein to salvation, which of his Free Grace through christ he had designed them to,
and prepared for them, who sensible of the signal Marks of the Divine sentence, in their child-bed sorrows, are appall'd under the dreadful apprehensions of the first womans guilt,
and prepared for them, who sensible of the signal Marks of the Divine sentence, in their childbed sorrows, Are appalled under the dreadful apprehensions of the First woman's guilt,
For as Abraham was of Gods good pleasure, father of the faithful in uncircumcision , which could be no cause of begetting faith, or any obstruction to justification.
For as Abraham was of God's good pleasure, father of the faithful in uncircumcision, which could be no cause of begetting faith, or any obstruction to justification.
yet in her honest Function, Employmet, and good work of child-bearing travail, allotted to her by the righteous Governor of the World , should in due circumstances be either temporally sav'd; i. e.
yet in her honest Function, Employmet, and good work of childbearing travail, allotted to her by the righteous Governor of the World, should in due Circumstances be either temporally saved; i. e.
comfortably delivered from those pains, so that she should no more remember the anguish, for joy that a man (or one of Mankind) was born into the world ,
comfortably Delivered from those pains, so that she should no more Remember the anguish, for joy that a man (or one of Mankind) was born into the world,
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or else eternally sav'd by God in Christ ( who commandeth light to shine out of darkness ), being found in her Journey Heaven-ward, wherein she goes on with submission to Gods disposal, in her proper Vocation, Office and Duty, for the propagation of Mankind.
or Else eternally saved by God in christ (who commands Light to shine out of darkness), being found in her Journey Heavenward, wherein she Goes on with submission to God's disposal, in her proper Vocation, Office and Duty, for the propagation of Mankind.
when rather the cause should have been explain'd, why he chiefly mentioned this condition or state , not by which, but in which the woman might be saved.
when rather the cause should have been explained, why he chiefly mentioned this condition or state, not by which, but in which the woman might be saved.
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lest tremulous Wives should faint in their child-bearing pangs, which however they might have the signature of Divine wrath upon them, did not exclude them from happiness;
lest tremulous Wives should faint in their childbearing pangs, which however they might have the signature of Divine wrath upon them, did not exclude them from happiness;
because through Christ, in their Feminine state, and Function of child-bearing, tho they be not free from all spot of sin, they have a blessed Cordial in their sanctified sufferings,
Because through christ, in their Faemin state, and Function of childbearing, though they be not free from all spot of since, they have a blessed Cordial in their sanctified sufferings,
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and at the end of their peregrination in this life, shall be eternally sav'd, supposing they have sustained those troubles in Faith, Charity, Holiness and Modesty. Having thus,
and At the end of their peregrination in this life, shall be eternally saved, supposing they have sustained those Troubles in Faith, Charity, Holiness and Modesty. Having thus,
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as well as I could (making my passage clear through some difficulties), weighed the import of the Particle NONLATINALPHABET, in these Four Respects, 'twill be convenient to say a little for the explaining of the compound word it relates to, viz. NONLATINALPHABET.
as well as I could (making my passage clear through Some difficulties), weighed the import of the Particle, in these Four Respects, it'll be convenient to say a little for the explaining of the compound word it relates to, viz..
as conceiting there is nothing Antecedent to agree with a Plural Verb: But it is certain that the Original word is in the Plural Number, by the full consent of all Copies (as Beza notes):
as Conceit there is nothing Antecedent to agree with a Plural Verb: But it is certain that the Original word is in the Plural Number, by the full consent of all Copies (as Beza notes):
But this doth no way please the most judicious modern Expositors, any more than some of the Ancients, as not so consonant to the Context, wherein we have nothing of children.
But this does not Way please the most judicious modern Expositors, any more than Some of the Ancients, as not so consonant to the Context, wherein we have nothing of children.
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And therefore a Learned Protestant doth justly wonder it could come into the mind of any who understand Greek. Be-like they took it to respect the generation of children, if they, by the Mothers care, did continue in the faith, &c. But these did not well consider, that the compound werd, NONLATINALPHABET, child-bearing, is of the Singular Number.
And Therefore a Learned Protestant does justly wonder it could come into the mind of any who understand Greek. Belike they took it to respect the generation of children, if they, by the Mother's care, did continue in the faith, etc. But these did not well Consider, that the compound werd,, childbearing, is of the Singular Number.
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When therefore this Verb Plural hath Two Nouns going before it, i. e. the Woman, and child-bearing, we should look to which of the Two [ continue ] may be best accommodated.
When Therefore this Verb Plural hath Two Nouns going before it, i. e. the Woman, and childbearing, we should look to which of the Two [ continue ] may be best accommodated.
If to the word child-bearing, what more uncouth? Then the Paraphrase would thus trip, The Women shall be sav'd in child-bearing, if child-bearing continue in the faith, &c. Who then that duly weighs the thing, would refer the Verb continue, unto the Person, namely, the Woman, and not to child-bearing, which is her allotted work or Function? Besides,
If to the word childbearing, what more uncouth? Then the paraphrase would thus trip, The Women shall be saved in childbearing, if childbearing continue in the faith, etc. Who then that duly weighs the thing, would refer the Verb continue, unto the Person, namely, the Woman, and not to childbearing, which is her allotted work or Function? Beside,
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if it should be expounded of her childrens perseverance in Grace, it would follow, That a godly Mother, who had faithfully done her duty towards her children, would endanger her own salvation, should her children prove untoward and impenitent.
if it should be expounded of her Children's perseverance in Grace, it would follow, That a godly Mother, who had faithfully done her duty towards her children, would endanger her own salvation, should her children prove untoward and impenitent.
Whereas this were contrary to Scripture, which doth engage both Parents, Fathers as well as (if not more than) Mothers, in the pious Education of their children;
Whereas this were contrary to Scripture, which does engage both Parents, Father's as well as (if not more than) Mother's, in the pious Education of their children;
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Nor is there sufficient warrant, considering it is in contexture with the Womans proper Office of child-bearing, to take in both Parents (as Chrysostome thinks ).
Nor is there sufficient warrant, considering it is in contexture with the Woman's proper Office of childbearing, to take in both Parents (as Chrysostom thinks).
And however the Verb [ continue ] be of the Plural Number, that is easily understood by an Hebraism frequent in the New Testament, or a Figure very usual in sacred and civil Authors, both Greek and Latin, suddenly to pass from one Number to another,
And however the Verb [ continue ] be of the Plural Number, that is Easily understood by an Hebraism frequent in the New Testament, or a Figure very usual in sacred and civil Authors, both Greek and Latin, suddenly to pass from one Number to Another,
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when there is an agreement in the Structure, with somewhat understood. So here from the Singular to the Plural; as before, in this very Chapter, from the Plural to the Singular, speaking of Women, ver. 9, 10. to speak of Woman, ver. 11. and again in this Epistle l, from a Widow in the Singular, to speak of Widows in the Plural. Let them learn to shew piety at home.
when there is an agreement in the Structure, with somewhat understood. So Here from the Singular to the Plural; as before, in this very Chapter, from the Plural to the Singular, speaking of Women, ver. 9, 10. to speak of Woman, ver. 11. and again in this Epistle l, from a Widow in the Singular, to speak of Widows in the Plural. Let them Learn to show piety At home.
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because the Singular Number doth indeed comprehend in it the plurality of the Collective Noun. And the reason of the Apostles sudden transition here, might be, because he had briefly discoursed of the Office of all Christian Women, ver. 9. But Collectively under the Noun Woman, he saith emphatically of Christian Wives, if they continue constant, noting the whole body of Christian Wives, who passing through the pangs of child-bearing,
Because the Singular Number does indeed comprehend in it the plurality of the Collective Noun. And the reason of the Apostles sudden transition Here, might be, Because he had briefly discoursed of the Office of all Christian Women, ver. 9. But Collectively under the Noun Woman, he Says emphatically of Christian Wives, if they continue constant, noting the Whole body of Christian Wives, who passing through the pangs of childbearing,
(2.) Exercise the Graces proper to such who mind their eternal welfare, by persevering in their Christian walk, suitable to their high Calling, and holy Profession;
(2.) Exercise the Graces proper to such who mind their Eternal welfare, by persevering in their Christian walk, suitable to their high Calling, and holy Profession;
And the last of these, which some render Modesty, or Chastity, as a Species of Temperance, the Apostle makes necessary to married Women, as well as to Virgins .
And the last of these, which Some render Modesty, or Chastity, as a Species of Temperance, the Apostle makes necessary to married Women, as well as to Virgins.
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or that (with the Papists ) we are to restrain the Graces in my Text only to the four Matrimonial Vertues, opposite to the four Evils too often incident to a married state , viz. Fidelity, in opposition to Adultery; Charity, to Enmity (chiding and brawling);
or that (with the Papists) we Are to restrain the Graces in my Text only to the four Matrimonial Virtues, opposite to the four Evils too often incident to a married state, viz. Fidis, in opposition to Adultery; Charity, to Enmity (chiding and brawling);
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when 'tis most rational to conclude, that the Apostle doth respect Faith in Christ for Justification and Salvation; and not only the Faith of Matrimony; Charity, or Love to Christ, and his: and not only Conjugal Love; Holiness, which becomes all Christians;
when it's most rational to conclude, that the Apostle does respect Faith in christ for Justification and Salvation; and not only the Faith of Matrimony; Charity, or Love to christ, and his: and not only Conjugal Love; Holiness, which becomes all Christians;
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So that I shall take these Graces in their Exercises, comprehensively, as relating to a Christian Conversation in the general, and a Marriage - state in special.
So that I shall take these Graces in their Exercises, comprehensively, as relating to a Christian Conversation in the general, and a Marriage - state in special.
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Thus having been took up much longer than I wish'd, in obviating the difficulties which some cast in the way to the clearer explanation of the Terms in my Text; I shall be straitned in speaking to the Deductions from it,
Thus having been took up much longer than I wished, in obviating the difficulties which Some cast in the Way to the clearer explanation of the Terms in my Text; I shall be straitened in speaking to the Deductions from it,
I beseech you bear with me a while, to touch upon Two or Three Doctrinal Observations, which my thinks do clearly result from the words thus explain'd, with respect to what went before in the chapter; viz.
I beseech you bear with me a while, to touch upon Two or Three Doctrinal Observations, which my thinks doe clearly result from the words thus explained, with respect to what went before in the chapter; viz.
Obs. I. Not teaching in the publick Assemblies, but a patient breeding, bearing, and bringing up of children (when God opens the Womb), is the commendable Office of a good Woman in a marriage state.
Obs. I Not teaching in the public Assemblies, but a patient breeding, bearing, and bringing up of children (when God Opens the Womb), is the commendable Office of a good Woman in a marriage state.
'Tis clear from the Apostles discourse in the foregoing verses, that he might take off such Women, who from the pride of their Gifts, were apt to take a liberty in publick Church-meetings (which doth in no wise appertain to them): he enjoyns them silence;
It's clear from the Apostles discourse in the foregoing Verses, that he might take off such Women, who from the pride of their Gifts, were apt to take a liberty in public church-meetings (which does in no wise appertain to them): he enjoins them silence;
and enforceth it from this reason of the Womans subjection, and certain sorrow inflicted for her forwardness in the transgression. And that such a temporal penalty might not obstruct their eternal felicity, he shews it doth not become the weaker Vessel , to be so puft up,
and enforceth it from this reason of the Woman's subjection, and certain sorrow inflicted for her forwardness in the Transgression. And that such a temporal penalty might not obstruct their Eternal felicity, he shows it does not become the Weaker Vessel, to be so puffed up,
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and if he is pleased to exercise them with the many troubles of breeding, but yet gives them a miscarrying Womb, for ends best known to himself , they are more eminently called to patience, quietness,
and if he is pleased to exercise them with the many Troubles of breeding, but yet gives them a miscarrying Womb, for ends best known to himself, they Are more eminently called to patience, quietness,
If Women professing godliness, did really labour more after those things which the Apostle here looks upon as most commendable for their Sex, Christians in our Age had not had so many sad Experiments of the inconveniencies which have risen from the liberty of speech in Church-matters, which some who would be reputed godly Women, and of great attainments, have usurped to themselves.
If Women professing godliness, did really labour more After those things which the Apostle Here looks upon as most commendable for their Sex, Christians in our Age had not had so many sad Experiments of the inconveniences which have risen from the liberty of speech in Church-matters, which Some who would be reputed godly Women, and of great attainments, have usurped to themselves.
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Hence those Women, who from an unwarrantable Indulgence of such as made Baptism absolutely necessary to the salvation of all, did usurp a liberty and power to baptize weakly children, did evidently contradict the Apostolical Canon; as may be gathered from what in the Hampton-Court-Conference , against the Arguings of some of the then Bishops, for the permission of Midwives, in case of necessity, to baptize Infants;
Hence those Women, who from an unwarrantable Indulgence of such as made Baptism absolutely necessary to the salvation of all, did usurp a liberty and power to baptise weakly children, did evidently contradict the Apostolical Canon; as may be gathered from what in the Hampton-Court-Conference, against the Arguings of Some of thee then Bishops, for the permission of Midwives, in case of necessity, to baptise Infants;
King James did assert, from our Saviours Commission , Go preach, and baptize, &c. That it was essential to the lawful Ministration of that Ordinance, that it should be performed by a Minister duly called.
King James did assert, from our Saviors Commission, Go preach, and baptise, etc. That it was essential to the lawful Ministration of that Ordinance, that it should be performed by a Minister duly called.
To say nothing of those bad Women, who from a lustful cruelty, or cruel lustfulness, as Augustin speaks , do wish that their issue should perish rather than live;
To say nothing of those bad Women, who from a lustful cruelty, or cruel lustfulness, as Augustin speaks, do wish that their issue should perish rather than live;
There be some, who from pre-apprehensions of their own pains, forbear to render their Husbands their due , not well weighing the ill consequents of such forbearance.
There be Some, who from pre-apprehensions of their own pains, forbear to render their Husbands their due, not well weighing the ill consequents of such forbearance.
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'Tis true, they are not of such Nun-like dispositions, as some others, idolizing a single life for their ease, regarding not to be serviceable to God in their Generation, according to their capacities, when called.
It's true, they Are not of such Nunlike dispositions, as Some Others, idolizing a single life for their ease, regarding not to be serviceable to God in their Generation, according to their capacities, when called.
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For our Apostle in this Epistle , wills young Women to marry, bear children (not as too many in our Age, to bear children when not married), guide the house, give none occasion to the adversaries to speak reproachfully.
For our Apostle in this Epistle, wills young Women to marry, bear children (not as too many in our Age, to bear children when not married), guide the house, give none occasion to the Adversaries to speak reproachfully.
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Yet they are so greatly addicted to sensual pleasures in the married state, that they like not to take pains in going through their appointed time with their child-breeding, and child-bearing; but do so over-eagerly pursue their Appetites, Frolicks,
Yet they Are so greatly addicted to sensual pleasures in the married state, that they like not to take pains in going through their appointed time with their child-breeding, and childbearing; but do so overeager pursue their Appetites, Frolics,
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We plainly see here, lest the pains of child-bed should deter good Women from enjoying the comfort of the Marriage-bed, Paul doth in my Text introduce the great benefit of Womens Temporal and Eternal safety, that they might not despond under the Temporal chastisement of child-bearing sorrows, if they were true Believers,
We plainly see Here, lest the pains of childbed should deter good Women from enjoying the Comfort of the Marriage bed, Paul does in my Text introduce the great benefit of Women's Temporal and Eternal safety, that they might not despond under the Temporal chastisement of childbearing sorrows, if they were true Believers,
and some not at all times, upon several accounts), they are so far from hindring, that they may forward their own salvation by entring into a marriage state.
and Some not At all times, upon several accounts), they Are so Far from hindering, that they may forward their own salvation by entering into a marriage state.
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For this Doctrine, resulting clearly from my Text, shews, that this kind of willing submission and obedience to their own Husbands , is a better thing than they deem of (accompanying salvation), and acceptable to God;
For this Doctrine, resulting clearly from my Text, shows, that this kind of willing submission and Obedience to their own Husbands, is a better thing than they deem of (accompanying salvation), and acceptable to God;
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an Ordinance instituted by him, who brings so many good Wives to Heaven, to enjoy most contenting sweets there, from their afflicting sorrows in Child-bed here. Further I infer,
an Ordinance instituted by him, who brings so many good Wives to Heaven, to enjoy most contenting sweets there, from their afflicting sorrows in Childbed Here. Further I infer,
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2. That hypocritical pretences of Sanctity, and unwarrantable vows of perpetual Virginity, should not bring a disparagement upon the honourable state of marriage, from the pains and perils which child-bearing Women pass through.
2. That hypocritical pretences of Sanctity, and unwarrantable vows of perpetual Virginity, should not bring a disparagement upon the honourable state of marriage, from the pains and perils which childbearing Women pass through.
But these of Antichrist, who embrace the Doctrines of Demons, and forbid marrying to their Priests, whether they have the gift of Continency, yea, or no;
But these of Antichrist, who embrace the Doctrines of Demons, and forbid marrying to their Priests, whither they have the gift of Continency, yea, or no;
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and when the subtilties of School-distinctions are laid aside, will be found culpable of Homicide. God deliver us from that mystery of iniquity, which they who go a wondring after the Beast , in contempt of Marriage, labour to bring in, following a wicked Pope ,
and when the subtleties of School distinctions Are laid aside, will be found culpable of Homicide. God deliver us from that mystery of iniquity, which they who go a wondering After the Beast, in contempt of Marriage, labour to bring in, following a wicked Pope,
in that they said, the Whorish Papal Synagogue was a great blemish to godly marriage: which hath already in our days been ridicul'd by some Atheistical Debauchees, whose monstrous Immoralities make them contemptible.
in that they said, the Whorish Papal Synagogue was a great blemish to godly marriage: which hath already in our days been ridiculed by Some Atheistical Debauchees, whose monstrous Immoralities make them contemptible.
and elsewhere, that travailing in birth, and pained to be delivered (as the borrow'd speech expresseth the Churches sorrow), she may have good hope of being preserv'd,
and elsewhere, that travailing in birth, and pained to be Delivered (as the borrowed speech Expresses the Churches sorrow), she may have good hope of being preserved,
The Lord will say (as I may allude to that in the Prophet ) to the loins, give up, and to the womb, keep not •a k; so that all shall be sanctified to her;
The Lord will say (as I may allude to that in the Prophet) to the loins, give up, and to the womb, keep not •a k; so that all shall be sanctified to her;
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I mean the exercise of her Graces, that she shall be eternally sav'd; her soul shall pass into that rest which remains to the people of God , where there shall be neither sorrow, nor crying, nor any more pain;
I mean the exercise of her Graces, that she shall be eternally saved; her soul shall pass into that rest which remains to the people of God, where there shall be neither sorrow, nor crying, nor any more pain;
and that may be written on her Tomb-stone, which a Learned Doctor wrote on that of pious Mrs. Wilkinson , who with her child went to Heaven from her Child-bed;
and that may be written on her Tombstone, which a Learned Doctor wrote on that of pious Mrs. Wilkinson, who with her child went to Heaven from her Childbed;
Those necessary and eminent Graces, to perseverance or continuance wherein, the promise of salvation is made by the Apostle unto child-bearing Women, on which they live for support against, and in their Travail, are,
Those necessary and eminent Graces, to perseverance or Continuance wherein, the promise of salvation is made by the Apostle unto childbearing Women, on which they live for support against, and in their Travail, Are,
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By this Faith, receiving the Son of God, who is also the Son of Man, born of a Woman, is the good Wife to live in subjection to Christ, her spiritual Head;
By this Faith, receiving the Son of God, who is also the Son of Man, born of a Woman, is the good Wife to live in subjection to christ, her spiritual Head;
and then, tho her pains be never so many, her throws never so quick and sharp, she may be confident that all shall go well with her, either in being safely ▪ delivered of the Fruit of her Womb,
and then, though her pains be never so many, her throws never so quick and sharp, she may be confident that all shall go well with her, either in being safely ▪ Delivered of the Fruit of her Womb,
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'Twas this Faith, for the substance of it, which the pious childing Women, mentioned in the story of our Saviours Genealogy, did exercise; a continuance wherein, is required of every just Christian Woman, that she may live by it in the pains which threaten death.
'Twas this Faith, for the substance of it, which the pious childing Women, mentioned in the story of our Saviors Genealogy, did exercise; a Continuance wherein, is required of every just Christian Woman, that she may live by it in the pains which threaten death.
as Sarah, the notable pattern of pious Women, in this case did, concerning whom it is recorded , By faith Sarah her self receiv'd strength to conceive seed,
as Sarah, the notable pattern of pious Women, in this case did, Concerning whom it is recorded, By faith Sarah her self received strength to conceive seed,
A staying, and living by Faith upon Gods Providence and Promise, will revive the drooping spirits of otherwise weak and fearful Women, in their good work of child-bearing, for the multiplying of the Church with those whom God will save.
A staying, and living by Faith upon God's Providence and Promise, will revive the drooping spirits of otherwise weak and fearful Women, in their good work of childbearing, for the multiplying of the Church with those whom God will save.
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and out of this good word he hath recorded in my Text; or that more general by the Prophet David , He will sustain, or take care of those that cast their care and burden upon him, with the like.
and out of this good word he hath recorded in my Text; or that more general by the Prophet David, He will sustain, or take care of those that cast their care and burden upon him, with the like.
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Hereupon the upright woman, tho frail, can resign up her self to God, being fully perswaded with the Father of the Faithful , That what he hath promised, he is also able to perform in his own time and way, which is ever the best.
Hereupon the upright woman, though frail, can resign up her self to God, being Fully persuaded with the Father of the Faithful, That what he hath promised, he is also able to perform in his own time and Way, which is ever the best.
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And one , now with God, speaking largely to this matter, in his Present to Teeming Women, hath very well observ'd, 'Twas his will, that in their Travail there should ever be,
And one, now with God, speaking largely to this matter, in his Present to Teeming Women, hath very well observed, 'Twas his will, that in their Travail there should ever be,
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Indeed, that (I may say) which made the great Heathen Physician, after a deep search into the Causes of a womans bringing forth a child, to cry out, Oh miracle of Nature! Hence in her low estate, the pious Wife who lives by Faith above Nature, when she spreads her hands,
Indeed, that (I may say) which made the great Heathen physician, After a deep search into the Causes of a woman's bringing forth a child, to cry out, O miracle of Nature! Hence in her low estate, the pious Wife who lives by Faith above Nature, when she spreads her hands,
yet as Manaoh's Wife, she may have a secret intimatiom from the Angel of the Covenant, of, and in her safe deliverance, one way or other, which her Husband knows not of,
yet as Manaoh's Wife, she may have a secret intimatiom from the Angel of the Covenant, of, and in her safe deliverance, one Way or other, which her Husband knows not of,
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1. It doth presuppose and imply Repentance, which from a true sense of sin, and an apprehension of the mercy of God in Christ, doth cause a loathing of our selves for our iniquities , which is a very proper exercise for a child-bearing woman, who is eminently concern'd antecedently to bring forth fruit meet for repentance , that God may receive her,
1. It does presuppose and imply Repentance, which from a true sense of since, and an apprehension of the mercy of God in christ, does cause a loathing of our selves for our iniquities, which is a very proper exercise for a childbearing woman, who is eminently concerned antecedently to bring forth fruit meet for Repentance, that God may receive her,
and humble themselves very particularly before him, who doth in mercifulness infinitely surpass all the Kings of Israel; that he may shew special favour to them.
and humble themselves very particularly before him, who does in mercifulness infinitely surpass all the Kings of Israel; that he may show special favour to them.
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For as a woman newly delivered of her Child, is not out of peril, whilst that Physicians call the Secundine, and the Placenta, or part thereof, remains;
For as a woman newly Delivered of her Child, is not out of peril, while that Physicians call the Secundine, and the Placenta, or part thereof, remains;
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so neither if there should be remaining any known sin unrepented of, could she upon good grounds expect to be saved from her groanings. One of the Ancients doth set forth Repentance, by comparing the Soul to a pair of writing Tables, out of which must be wash'd whatsoever is written with sin; and instead thereof must be entred the characters of Grace. And as this spiritual washing is very necessary for all ;
so neither if there should be remaining any known since unrepented of, could she upon good grounds expect to be saved from her groanings. One of the Ancients does Set forth Repentance, by comparing the Soul to a pair of writing Tables, out of which must be washed whatsoever is written with since; and instead thereof must be entered the characters of Grace. And as this spiritual washing is very necessary for all;
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so be sure it is specially necessary for those women who are apt to be over-curious in the washing of their Linnens for their lying in, that the purity of the outward be not preferr'd to that of the inward Man.
so be sure it is specially necessary for those women who Are apt to be overcurious in the washing of their Linens for their lying in, that the purity of the outward be not preferred to that of the inward Man.
and in whom he dwells by Meditation and Prayer, which are also very requisite for the support of child-bearing ones, at the approaches of their appointed sorrows.
and in whom he dwells by Meditation and Prayer, which Are also very requisite for the support of childbearing ones, At the Approaches of their appointed sorrows.
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and so by bringing the Soul to contemplate upon God, doth (as Wax is softned and prepared for the (Seal make the heart soft for any sacred characters or Signatures to be imprinted upon it.
and so by bringing the Soul to contemplate upon God, does (as Wax is softened and prepared for the (Seal make the heart soft for any sacred characters or Signatures to be imprinted upon it.
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Hereby an Hand-maid of the Lord, when she awakes, is still with him in heartning Soliloquies. The good woman seriously thinking on the Sentence of the Almighty, That sorrow should be multiplied in her conception,
Hereby an Handmaid of the Lord, when she awakes, is still with him in heartening Soliloquies. The good woman seriously thinking on the Sentence of the Almighty, That sorrow should be multiplied in her conception,
and bringing forth children , reflects upon her self, and considers well, how her portion of afflictions in a Federal state, is allotted to her by divine disposal;
and bringing forth children, reflects upon her self, and considers well, how her portion of afflictions in a Federal state, is allotted to her by divine disposal;
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and finding her self to have been barren and unfruitful in the knowledg of the Lord Jesus Christ , to bring forth fruit unto holiness, which ends in eternal life .
and finding her self to have been barren and unfruitful in the knowledge of the Lord jesus christ, to bring forth fruit unto holiness, which ends in Eternal life.
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Those good Wives who own the Religion of the Bible, should not with the Heathen in their pains, make their Prayers to Lucina; or with the Papists, to the Virgin Mary, or their S. Margaret; but unto him alone in whom they believe , and who alone heareth prayers .
Those good Wives who own the Religion of the bible, should not with the Heathen in their pains, make their Prayers to Lucina; or with the Papists, to the Virgae Marry, or their S. Margaret; but unto him alone in whom they believe, and who alone hears Prayers.
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Chrysostome did greatly complain in his time, that the tender mind of a Virgin on her Marriage-day, should be diverted from minding the things of Christ, with immoderate sports, and devices of Mirth;
Chrysostom did greatly complain in his time, that the tender mind of a Virgae on her Marriage day, should be diverted from minding the things of christ, with immoderate sports, and devices of Mirth;
but much more peculiarly and fervently, when having conceiv'd, and grown big, the hour of her child-bed pangs is approaching, that her heart is sore pained within her,
but much more peculiarly and fervently, when having conceived, and grown big, the hour of her childbed pangs is approaching, that her heart is soar pained within her,
and the terrors of death are fallen upon h•r , should her precious Faith fervently utter her most necessary and affectionate requests unto him, who hath freely given by his Apostle, the good word of support in my Text, with those of the like import elsewhere;
and the terrors of death Are fallen upon h•r, should her precious Faith fervently utter her most necessary and affectionate requests unto him, who hath freely given by his Apostle, the good word of support in my Text, with those of the like import elsewhere;
as we may particularly gather from our Apostle in this Epistle (compar'd with that which he speaks more generally of it elsewhere , for the adorning of the doctrine of God our Saviour in all things ).
as we may particularly gather from our Apostle in this Epistle (compared with that which he speaks more generally of it elsewhere, for the adorning of the Doctrine of God our Saviour in all things).
For so 'tis storied of the King of Pontus his Wife, that she disguised her self to follow her banish'd Husband, saying, There she reckon'd was her Kingdom, her Riches,
For so it's storied of the King of Pontus his Wife, that she disguised her self to follow her banished Husband, saying, There she reckoned was her Kingdom, her Riches,
Of which Fact the King hearing, did much wonder at the fidelity of the Countess, and sent her to her Husband, wishing he had such Wives for himself and Sons.
Of which Fact the King hearing, did much wonder At the Fidis of the Countess, and sent her to her Husband, wishing he had such Wives for himself and Sons.
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much more should the Christian Wife, who hath solemnly entred into the Covenant of the Lord with her Husband, in all faithfulness fill up her Relation towards him, with whom she is become one flesh.
much more should the Christian Wife, who hath solemnly entered into the Covenant of the Lord with her Husband, in all faithfulness fill up her Relation towards him, with whom she is become one Flesh.
Yet in too many, what a defection is there from this Faith? Wat a violation of this good fidelity in our degenerate and decrepit Age? which unless God give timely repentance of, may not only hazard the Temporal, but will also the Eternal salvation of many adulterous child-bearers, who (yet less impudent than some others) wipe their mouth, it may be,
Yet in too many, what a defection is there from this Faith? Wat a violation of this good Fidis in our degenerate and decrepit Age? which unless God give timely Repentance of, may not only hazard the Temporal, but will also the Eternal salvation of many adulterous child-bearers, who (yet less impudent than Some Others) wipe their Mouth, it may be,
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2. Charity, or Love. This in a good Wife, I take as I did Faith, for that which is Christian and Conjugal, respecting Christ, and her Husband. Be sure every Christian Wife should,
2. Charity, or Love. This in a good Wife, I take as I did Faith, for that which is Christian and Conjugal, respecting christ, and her Husband. Be sure every Christian Wife should,
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1. Love the Lord Jesus Christ, considered both personally and mystically. She should sincerely love Christ in himself, and in his members. Her Faith towards him should work by Love .
1. Love the Lord jesus christ, considered both personally and mystically. She should sincerely love christ in himself, and in his members. Her Faith towards him should work by Love.
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[ 1. ] It behoves her to give the Primacy of her affection unto Christ himself. She is oblig'd above all, most entirely and heartily to love the Lord Jesus Christ, her spiritual Husband.
[ 1. ] It behoves her to give the Primacy of her affection unto christ himself. She is obliged above all, most entirely and heartily to love the Lord jesus christ, her spiritual Husband.
For never-failing Charity, especially in this Relation, will enable the good Wife to bear all things, to believe all things, to hope all things, to endure all things .
For never-failing Charity, especially in this Relation, will enable the good Wife to bear all things, to believe all things, to hope all things, to endure all things.
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Now if the good Wife hath Christ present with her in her Travail (as they who love him with a prevailing love, certainly have in all their affliction), she hath All, having him who will command deliverance for her, and a blessing upon her ;
Now if the good Wife hath christ present with her in her Travail (as they who love him with a prevailing love, Certainly have in all their affliction), she hath All, having him who will command deliverance for her, and a blessing upon her;
and as the Apostle writes in this Epistle , is such, namely, which answers the end of the Commandment, out of a pure heart, a good conscience, and faith unfeigned.
and as the Apostle writes in this Epistle, is such, namely, which answers the end of the Commandment, out of a pure heart, a good conscience, and faith unfeigned.
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and prevalent with God, to assist her more affectionately with their Prayers, having seen her real Charity to promote Gods service, and advance piety.
and prevalent with God, to assist her more affectionately with their Prayers, having seen her real Charity to promote God's service, and advance piety.
and Gods dwelling, or constant presence with her, which will be abundant support to her in the greatest pains, when she bringeth forth with the most difficulty,
and God's Dwelling, or constant presence with her, which will be abundant support to her in the greatest pains, when she brings forth with the most difficulty,
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Yea, and she should never entertain low thoughts of him in that Relation, whom she could once think worthy of embracing for her Husband; and whom by the Covenant of God, in all Offices of Love, she is oblig'd to please :
Yea, and she should never entertain low thoughts of him in that Relation, whom she could once think worthy of embracing for her Husband; and whom by the Covenant of God, in all Offices of Love, she is obliged to please:
Dr. Goad recommending the mothers Legacy to her child unborn, written by pious Mrs. Joceline, when big with child, preparing for her approaching childbed, saith, What eyes cannot behold her true and unspotted love to her dearest Husband? In her affectionate Letter to him, prefix'd to that little Book, she declares, with thankfulness to God, her fears of childbed painfulness were cured with the remembrance, that all things should work together for the best to those that love God (which cannot be right in a Wife without this true love to her own Husband), and a certain assurance that God would give her patience according to her pain. And she bare all patiently.
Dr. Goad recommending the mother's Legacy to her child unborn, written by pious Mrs. Joceline, when big with child, preparing for her approaching childbed, Says, What eyes cannot behold her true and unspotted love to her dearest Husband? In her affectionate letter to him, prefixed to that little Book, she declares, with thankfulness to God, her fears of childbed painfulness were cured with the remembrance, that all things should work together for the best to those that love God (which cannot be right in a Wife without this true love to her own Husband), and a certain assurance that God would give her patience according to her pain. And she bore all patiently.
So did Mrs. Wilkinson, a most loving Wife , whose patience was remarkable in the midst of very sore pains, which frequented her in the breeding and bearing of children.
So did Mrs. Wilkinson, a most loving Wife, whose patience was remarkable in the midst of very soar pains, which frequented her in the breeding and bearing of children.
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So on the other hand, for want of this prevalent conjugal love, in conjunction with Christian love, a Daughter of King Ethelred having found the difficulty of her first birth, she did afterwards perpetually abstain from her Husband's Bed (against the Apostle's Rule ), protesting from a Principle of unaccountable self-love, That it was not fit a Daughter of a crowned Head, should commit her self any more to such perils.
So on the other hand, for want of this prevalent conjugal love, in conjunction with Christian love, a Daughter of King Ethelred having found the difficulty of her First birth, she did afterwards perpetually abstain from her Husband's Bed (against the Apostle's Rule), protesting from a Principle of unaccountable Self-love, That it was not fit a Daughter of a crowned Head, should commit her self any more to such perils.
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1. There is Holiness which is considered more generally, being an universal Grace agreeing to a Christian as such, wrought by the Spirit in the new creature, from the peace made by Christ;
1. There is Holiness which is considered more generally, being an universal Grace agreeing to a Christian as such, wrought by the Spirit in the new creature, from the peace made by christ;
and a striving in some measure to be holy as he is holy, in every particle of our conversation, both towards God and Man, publickly and privately in some degrees.
and a striving in Some measure to be holy as he is holy, in every particle of our Conversation, both towards God and Man, publicly and privately in Some Degrees.
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So Christian Wives in a child-bearing state, that they may comfortably bring forth the Fruit of their Wombs, are highly concern'd for that good work, to have their fruit unto holiness .
So Christian Wives in a childbearing state, that they may comfortably bring forth the Fruit of their Wombs, Are highly concerned for that good work, to have their fruit unto holiness.
What knows the holy Wife, whether (if she should be married to a bad Man, by Parents disposal) she may save her Husband ? We read of several Christian Wives, whose Husbands have been brought to real godliness, by their zealous Endeavours;
What knows the holy Wife, whither (if she should be married to a bad Man, by Parents disposal) she may save her Husband? We read of several Christian Wives, whose Husbands have been brought to real godliness, by their zealous Endeavours;
as Clemens by Domitia, &c. For the holy conversation of a Wife, hath sometimes a great force upon the mind of the Husband, who is thereby dispos'd to entertain good:
as Clemens by Domitia, etc. For the holy Conversation of a Wife, hath sometime a great force upon the mind of the Husband, who is thereby disposed to entertain good:
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who, as she ought through the whole course of her life, to be daily dying to sin, and living to righteousness; so in her approaching sorrows, she is more especially concerned,
who, as she ought through the Whole course of her life, to be daily dying to since, and living to righteousness; so in her approaching sorrows, she is more especially concerned,
[ 1. ] To conform to the preceptive, or commanding will of God, in all the actions of her life, that she may present her body a living sacrifice, holy, acceptable unto God; which is her reasonable service:
[ 1. ] To conform to the preceptive, or commanding will of God, in all the actions of her life, that she may present her body a living sacrifice, holy, acceptable unto God; which is her reasonable service:
and so by universal obedience, prove what is that good and acceptable will of God , in the prevailing desires of her soul to please God, who hath called her into a conjugal Relation,
and so by universal Obedience, prove what is that good and acceptable will of God, in the prevailing Desires of her soul to please God, who hath called her into a conjugal Relation,
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and so in her proper Office, to serve her own generation by the will of God , waiting upon him with chearfulness in filling up her Relation, to give her in due time an holy seed for his glory,
and so in her proper Office, to serve her own generation by the will of God, waiting upon him with cheerfulness in filling up her Relation, to give her in due time an holy seed for his glory,
[ 2. ] To submit to the effecting and disposing will of God, who works all things according to the counsel of his own will , in preparing for death; not to neglect,
[ 2. ] To submit to the effecting and disposing will of God, who works all things according to the counsel of his own will, in preparing for death; not to neglect,
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The last mentioned pious Gentlewoman, when she felt her self quick with child (as then travailing with Death it self), she secretly took order for the buying a new Winding-sheet;
The last mentioned pious Gentlewoman, when she felt her self quick with child (as then travailing with Death it self), she secretly took order for the buying a new Winding-sheet;
Yea, and then a good woman is likest to have her will in a safe temporal deliverance, when she is most sincerely willing that God should have his in dealing with her as seemeth best to himself.
Yea, and then a good woman is likest to have her will in a safe temporal deliverance, when she is most sincerely willing that God should have his in dealing with her as seems best to himself.
When the Yoke of Christ is easie, and his Burden is light, then is the good Wife in the fairest way to be most easily delivered of the burden of her belly,
When the Yoke of christ is easy, and his Burden is Light, then is the good Wife in the Fairest Way to be most Easily Delivered of the burden of her belly,
2. Holiness may be considered more specially, as it is conjugal; and more peculiarly appropriated to the marriage-state. This being a more particular exercise of Christian holiness in the Matrimonial band;
2. Holiness may be considered more specially, as it is conjugal; and more peculiarly appropriated to the marriage-state. This being a more particular exercise of Christian holiness in the Matrimonial band;
so the childing-woman is obliged to be singularly careful to possess her Vessel in sanctification, or sanctimony, and honour , in a special kind of conjugal cleaness and chastness, which is opposite to all turpitude,
so the childing-woman is obliged to be singularly careful to possess her Vessel in sanctification, or sanctimony, and honour, in a special kind of conjugal cleanness and chasteness, which is opposite to all turpitude,
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This is the true Eagle-stone to be constantly worn for the prevention of miscarrying, that there may not indeed be labouring in vain, or bringing forth for trouble;
This is the true Eaglestone to be constantly worn for the prevention of miscarrying, that there may not indeed be labouring in vain, or bringing forth for trouble;
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that all shall issue well with her, and the Fruit of her Womb. But this is so much of the same Nature with the last Grace mentioned here in my Text, that the Apostle annexeth that to Holiness, with,
that all shall issue well with her, and the Fruit of her Womb. But this is so much of the same Nature with the last Grace mentioned Here in my Text, that the Apostle annexeth that to Holiness, with,
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others Temperance, others Modesty, as in our old Translation; others Chastity. And taking it largely, the word seems to speak that gracious habit which may best become a prudent, grave, temperate, moderate,
Others Temperance, Others Modesty, as in our old translation; Others Chastity. And taking it largely, the word seems to speak that gracious habit which may best become a prudent, grave, temperate, moderate,
1. More generally, as Christian, every one that nameth the name of Christ, being under an obligation thereby to depart from iniquity , is engag'd to labour after a sound mind , to be modest, sober, and temperate in all things , learning to use this world as if we used it not;
1. More generally, as Christian, every one that names the name of christ, being under an obligation thereby to depart from iniquity, is engaged to labour After a found mind, to be modest, Sobrium, and temperate in all things, learning to use this world as if we used it not;
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Certainly then a Christian Wife, and that in a child-bearing condition, is concern'd to seek, that she may be endew'd with Sobriety, which purgeth the Mind from Distempers,
Certainly then a Christian Wife, and that in a childbearing condition, is concerned to seek, that she may be endued with Sobriety, which Purgeth the Mind from Distempers,
and gracefulness, both with reference to her affections and senses. I have warrant from the Apostle, as well as the Philosophers , to take the word so largely,
and gracefulness, both with Referente to her affections and Senses. I have warrant from the Apostle, as well as the Philosophers, to take the word so largely,
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not with the outward adornings of plaiting the hair, and of wearing gold, or of putting on of apparel , shew her self to be a vertuous Wife, who is not carried away with an affectation of glorying splendor, and artificial handsomeness;
not with the outward adornings of plaiting the hair, and of wearing gold, or of putting on of apparel, show her self to be a virtuous Wife, who is not carried away with an affectation of glorying splendour, and artificial handsomeness;
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as a penitent Gentlewoman on a dangerous sick-bed, once with much sorrow told me, That her foregoing priding her self in hers did, and greatly wound her spirit:
as a penitent Gentlewoman on a dangerous sickbed, once with much sorrow told me, That her foregoing priding her self in hers did, and greatly wound her Spirit:
(1.) Sobriety; which more strictly respects the moderation of the Appetite, and sense of tasting, for the desiring of that which is convenient, and the avoiding of Riot.
(1.) Sobriety; which more strictly respects the moderation of the Appetite, and sense of tasting, for the desiring of that which is convenient, and the avoiding of Riot.
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Whilest exercised about meat and drink, for the shunning of Intemperance in either, the breeding and big-bellied Woman is highly concern'd to take special care for her own, and the child's safety.
Whilst exercised about meat and drink, for the shunning of Intemperance in either, the breeding and big-bellied Woman is highly concerned to take special care for her own, and the child's safety.
Plato determin'd , That big-bellied Women, above all, should so govern themselves during that space, that they may be neither carried away to many and furious pleasures, nor oppress'd with grief;
Plato determined, That big-bellied Women, above all, should so govern themselves during that Molle, that they may be neither carried away to many and furious pleasures, nor oppressed with grief;
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yet as to the equity of the thing in some proportion, it certainly suggests moderation in that which is ordinary. 'Tis true, in case of a lingring appetite, there is a considerable allowance to be made unto pregnant women; yea,
yet as to the equity of the thing in Some proportion, it Certainly suggests moderation in that which is ordinary. It's true, in case of a lingering appetite, there is a considerable allowance to be made unto pregnant women; yea,
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Excess in Meats and Drinks, puts Violence upon Nature by Intemperance, and may cause the Death of the Mother, or Child, or both at once, to the desperate woundnig of the Conscience,
Excess in Meats and Drinks, puts Violence upon Nature by Intemperance, and may cause the Death of the Mother, or Child, or both At once, to the desperate woundnig of the Conscience,
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And were I discoursing to them, I might remember them (as well as their Wives) of that famous saying of the Roman Orator , That in the predominancy, or Kingdom of sensual pleasure, men can have no commerce with vertue:
And were I discoursing to them, I might Remember them (as well as their Wives) of that famous saying of the Roman Orator, That in the predominancy, or Kingdom of sensual pleasure, men can have no commerce with virtue:
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and therefore are concern'd to be watchful and moderate, especially considering what the great Philosopher hath said, That of all the desires of the body, men are apt to be faulty this way .
and Therefore Are concerned to be watchful and moderate, especially considering what the great Philosopher hath said, That of all the Desires of the body, men Are apt to be faulty this Way.
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Yet sith the Command of God reaches those of each Sex, both are under a religious band in the marriage-state; and (as one saith ) the pleasure therein must be mingled with some severity;
Yet sith the Command of God reaches those of each Sex, both Are under a religious band in the marriage-state; and (as one Says) the pleasure therein must be mingled with Some severity;
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It much concerns the Christian Wife, to give check to any suggestion, much more to any parley which is in a tendency to violate her matrimonial contract; or to bring her into any carriage unbecoming that honourable state she is brought into;
It much concerns the Christian Wife, to give check to any suggestion, much more to any parley which is in a tendency to violate her matrimonial contract; or to bring her into any carriage unbecoming that honourable state she is brought into;
So that however some of the Papists in magnifying a single Life, would appropriate chastity unto Virgins (whom they themselves do debauch in their Nunneries );
So that however Some of the Papists in magnifying a single Life, would Appropriate chastity unto Virgins (whom they themselves do debauch in their Nunneries);
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In the Exercise of this, with the precedent Graces, the good Wife having well learned the lesson of self-denial, can bear her burden in humble confidence of aids from above, in the hour of her child-bed sorrow ▪ and a safe deliverance in the best way.
In the Exercise of this, with the precedent Graces, the good Wife having well learned the Lesson of self-denial, can bear her burden in humble confidence of aids from above, in the hour of her childbed sorrow ▪ and a safe deliverance in the best Way.
For being thus qualified, she hath from the precious promise in my Text, a sure ground of a comfortable exemption from the curse in child-bearing, and of the removal of that Original Guilt, which otherwise greatens the sorrows of women in such a case.
For being thus qualified, she hath from the precious promise in my Text, a sure ground of a comfortable exemption from the curse in childbearing, and of the removal of that Original Gilded, which otherwise greatens the sorrows of women in such a case.
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The continuance in these Christian and Conjugal Exercises of Faith, Charity, Holiness, with Sobriety, shews, notwithstanding their Frailties (which are no other spots than those may be on Gods own children ), that they are in a safe state;
The Continuance in these Christian and Conjugal Exercises of Faith, Charity, Holiness, with Sobriety, shows, notwithstanding their Frailties (which Are no other spots than those may be on God's own children), that they Are in a safe state;
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and the continuance in the exercises of the Graces of Faith, Charity, Holiness, and Sobriety, doth clearly demonstrate they are persons qualified with sincerity, who in and through Christ, in whom the promise is yea,
and the Continuance in the exercises of the Graces of Faith, Charity, Holiness, and Sobriety, does clearly demonstrate they Are Persons qualified with sincerity, who in and through christ, in whom the promise is yea,
The Application of this last and chief Observation, viz. That perseverance in Christian and Conjugal Graces and Duties, is the best support to child-bearing women against, in, and under their Travail;
The Application of this last and chief Observation, viz. That perseverance in Christian and Conjugal Graces and Duties, is the best support to childbearing women against, in, and under their Travail;
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they are concern'd to be careful, as nigh as they can, to choose such as are so qualified, as to be interessed in the promise here of preservation and salvation in their child-bearing. Plato derives the Greek word for a Woman, from that which signifies fruitful, and a beinger forth. And he that seeketh such an one to marry with, only in the Lord , that things may go well with her in her child-bearing condition, should consult well,
they Are concerned to be careful, as High as they can, to choose such as Are so qualified, as to be interested in the promise Here of preservation and salvation in their childbearing. Plato derives the Greek word for a Woman, from that which signifies fruitful, and a beinger forth. And he that seeks such an one to marry with, only in the Lord, that things may go well with her in her childbearing condition, should consult well,
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'Tis certainly of great importance to make choice of such a Yoke-fellow, as may be assuredly entitled to this good and comfortable word that we have here before us,
It's Certainly of great importance to make choice of such a Yokefellow, as may be assuredly entitled to this good and comfortable word that we have Here before us,
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(2.) They who have Wives already, should take special care upon this account, to discharge the duties of good Husbands towards their child-bearing Wives, with all good fidelity;
(2.) They who have Wives already, should take special care upon this account, to discharge the duties of good Husbands towards their childbearing Wives, with all good Fidis;
yea, and to labour daily with them, both by their Christian Advice, and Holy Conversation, to engage their fruitful Wives more and more to the constant exercise of these Graces and Duties, that their sorrows may be sanctified to them,
yea, and to labour daily with them, both by their Christian advice, and Holy Conversation, to engage their fruitful Wives more and more to the constant exercise of these Graces and Duties, that their sorrows may be sanctified to them,
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and they may see the salvation of God in their breeding and bearing of children. And if the great and holy God, should in his wise Government, think it best to take them hence from a child-bed, they may learn to submit to his disposing will,
and they may see the salvation of God in their breeding and bearing of children. And if the great and holy God, should in his wise Government, think it best to take them hence from a childbed, they may Learn to submit to his disposing will,
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as is sometimes said of some Sympathizing ones, in a sort, breed with them, and for them, by putting on, as the elect of God, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, &c. and fulfil all the Duties of the Relation they are in, readily and timely providing for them, not only necessaries, but conveniencies, as they can,
as is sometime said of Some Sympathizing ones, in a sort, breed with them, and for them, by putting on, as the elect of God, bowels of Mercies, kindness, humbleness of mind, meekness, long-suffering, etc. and fulfil all the Duties of the Relation they Are in, readily and timely providing for them, not only necessaries, but Conveniences, as they can,
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for their longing appetites, and for the heartning of their dear and suffering Wives, apt to be cast down under apprehensions of their approaching sorrows,
for their longing appetites, and for the heartening of their dear and suffering Wives, apt to be cast down under apprehensions of their approaching sorrows,
And if God hears prayers, [ 3. ] To be heartily thankful to God upon his giving safe deliverance to their gracious Wives, from the pains and perils of child-bearing.
And if God hears Prayers, [ 3. ] To be heartily thankful to God upon his giving safe deliverance to their gracious Wives, from the pains and perils of childbearing.
When the kind Husband hath been really apprehensive of the sicknesses, pains, throws and groans of his dear Wife, in her breeding and bearing a child to him, by aids from above;
When the kind Husband hath been really apprehensive of the Sicknesses, pains, throws and groans of his dear Wife, in her breeding and bearing a child to him, by aids from above;
If he who was a Samaritan, found himself healed of his Leprosie, upon crying unto Christ for mercy (tho the other nine likely Jews remained unthankful for the same benefit), came and fell down on his face at Jesus his feet, giving him thanks,
If he who was a Samaritan, found himself healed of his Leprosy, upon crying unto christ for mercy (though the other nine likely jews remained unthankful for the same benefit), Come and fell down on his face At jesus his feet, giving him thanks,
then certainly the Christian Husband having seen his loving Wife in the exercise of the Graces I have been discoursing of, to pass through the peril of child-bearing, and admirably preserved therein by Gods power and goodness, is greatly oblig'd to return his hearty thanks to God, who hath made good his word wherein he caused them to hope, in granting so signal a mercy.
then Certainly the Christian Husband having seen his loving Wife in the exercise of the Graces I have been discoursing of, to pass through the peril of childbearing, and admirably preserved therein by God's power and Goodness, is greatly obliged to return his hearty thanks to God, who hath made good his word wherein he caused them to hope, in granting so signal a mercy.
Thus briefly I have touch'd upon the care of married men, with reference to their child-bearing Wives, in the fore-mentioned Particulars. Again this Doctrine teacheth,
Thus briefly I have touched upon the care of married men, with Referente to their childbearing Wives, in the forementioned Particulars. Again this Doctrine Teaches,
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(1.) If yet in a single, or unmarried state, and by the fair Providence of God, called to the change of their condition, They are concern'd to take care they may be furnished with the above-mentioned qualifications;
(1.) If yet in a single, or unmarried state, and by the fair Providence of God, called to the change of their condition, They Are concerned to take care they may be furnished with the abovementioned qualifications;
i. e. to covet earnestly those excellent Graces of Faith, Holiness, Charity, and Sobriety, that if they are brought into the honourable state of marriage, and in due time God do bless them with blooming hopes of the Fruits of their bodies,
i. e. to covet earnestly those excellent Graces of Faith, Holiness, Charity, and Sobriety, that if they Are brought into the honourable state of marriage, and in due time God do bless them with blooming hope's of the Fruits of their bodies,
Yea, and then tho their pains should come as sharply upon any of them as they did upon Rachel, and Phineas his Wife, causing a separation betwixt their own souls and bodies;
Yea, and then though their pains should come as sharply upon any of them as they did upon Rachel, and Phinehas his Wife, causing a separation betwixt their own Souls and bodies;
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their souls may go in a very sure way, out of a great cross here, to receive a Crown of Glory hereafter. Believe it, Virgins! These Graces are the necessary qualifications to fortifie your tremulous souls (apt to be full of fear ) against all Occurrences;
their Souls may go in a very sure Way, out of a great cross Here, to receive a Crown of Glory hereafter. Believe it, Virgins! These Graces Are the necessary qualifications to fortify your tremulous Souls (apt to be full of Fear) against all Occurrences;
and grow pregnant, are highly concern'd to put on, and use these Ornaments. A great work you are usually busie about, in preparing your child-bed-linnen; And I shall not discourage,
and grow pregnant, Are highly concerned to put on, and use these Ornament. A great work you Are usually busy about, in preparing your child-bed-linnen; And I shall not discourage,
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but rather encourage you to make necessary provision for your tender selves and babes. I easily yeild, according to the instinct of Nature, as other Females (and with the help of their Mates ), you ought to be somewhat indulg'd to make ready,
but rather encourage you to make necessary provision for your tender selves and babes. I Easily yield, according to the instinct of Nature, as other Females (and with the help of their Mates), you ought to be somewhat indulged to make ready,
when Christs poor Ministers and Members, up and down, do expect your Charity. Oh! I beseech you, good Christian women, let your chief care be (lest you should die in your sorrows) to be array'd in that truly spiritual fine linnen, clean and white, which is the righteousness of the Saints, wherewith the Lamb's wife maketh her self ready .
when Christ poor Ministers and Members, up and down, do expect your Charity. Oh! I beseech you, good Christian women, let your chief care be (lest you should die in your sorrows) to be arrayed in that truly spiritual fine linen, clean and white, which is the righteousness of the Saints, wherewith the Lamb's wife makes her self ready.
And if God hath given any of you real proof already of performing his promise in my Text, by vouchsafing temporal salvation to you, it behoves you to take care, [ 2. ] To record the Experiments he hath given you of making good his word to you in particular.
And if God hath given any of you real proof already of performing his promise in my Text, by vouchsafing temporal salvation to you, it behoves you to take care, [ 2. ] To record the Experiments he hath given you of making good his word to you in particular.
Hath God vanquish'd your fears, wip'd away your tears, and heard your prayers? Engrave the Memorials of his goodness and faithfulness upon the tables of your hearts.
Hath God vanquished your fears, wiped away your tears, and herd your Prayers? Engrave the Memorials of his Goodness and faithfulness upon the tables of your hearts.
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You have the great Example of our dear Lord and Master, Jesus Christ, who when he had been greatly troubled for Lazarus, whom he loved, groaned in spirit,
You have the great Exampl of our dear Lord and Master, jesus christ, who when he had been greatly troubled for Lazarus, whom he loved, groaned in Spirit,
Let every ingenuous and grateful Mother, whom God hath safely delivered from her child-bearing pains and peril, imprint a grateful remembrance of so signal a mercy with indeleble characters in her mind.
Let every ingenuous and grateful Mother, whom God hath safely Delivered from her childbearing pains and peril, imprint a grateful remembrance of so signal a mercy with indelible characters in her mind.
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Whereas a constant abiding in the fore-mentioned Graces and Duties, is a sure ground of good hope that you shall pass well through your child-bed sorrows;
Whereas a constant abiding in the forementioned Graces and Duties, is a sure ground of good hope that you shall pass well through your childbed sorrows;
whereupon she may, notwithstanding her state of subjection and sorrows, be humbly confident in this great work of serving her Generation according to the will of God, in child-bearing, of preservation and salvation;
whereupon she may, notwithstanding her state of subjection and sorrows, be humbly confident in this great work of serving her Generation according to the will of God, in childbearing, of preservation and salvation;
and find a way for her escape, either by a comfortable sanctified deliverance here, or a blessed translation to Heaven, to reap in joy what was sown in tears;
and find a Way for her escape, either by a comfortable sanctified deliverance Here, or a blessed Translation to Heaven, to reap in joy what was sown in tears;
such as continue in the Graces and Duties before, and in their pregnancy, or growing big, hoping in Gods word, that Root and Branch shall do well, being under the blessings of the New-Covenant. When they cannot but sympathize with their Wives in their sorrows, they may chear up in humble confidence, that the sting being took out of the punishment, their Wives joys shall be encreased by the pains they undergo;
such as continue in the Graces and Duties before, and in their pregnancy, or growing big, hoping in God's word, that Root and Branch shall do well, being under the blessings of the New-covenant. When they cannot but sympathise with their Wives in their sorrows, they may cheer up in humble confidence, that the sting being took out of the punishment, their Wives Joys shall be increased by the pains they undergo;
And if after prayers and tears, their dearest consorts should decease, and depart from them, out of their child-bearing pains: Tho this be a most cutting,
And if After Prayers and tears, their dearest consorts should decease, and depart from them, out of their childbearing pains: Though this be a most cutting,
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and heavy cross in it self; yet comfort may be gathered from it in the issue. For indeed that's the comfort of comforts, which affords Life in Death: that's the Honey which is taken out of the dead carcase. That, supposing the worst which can befall us in temporals, gives better security in those things which are eternal. The Fruition of God in Glory, is the highest end;
and heavy cross in it self; yet Comfort may be gathered from it in the issue. For indeed that's the Comfort of comforts, which affords Life in Death: that's the Honey which is taken out of the dead carcase. That, supposing the worst which can befall us in temporals, gives better security in those things which Are Eternal. The Fruition of God in Glory, is the highest end;
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In expectation of which, let pious Husbands, and gracious Childing Wives, in their mutual Offices wait upon God with submission for a sanctified support,
In expectation of which, let pious Husbands, and gracious Childing Wives, in their mutual Offices wait upon God with submission for a sanctified support,
even a temporal deliverance (supposing that to be best for them) from those pains and perils, taking comfort from that gracious word of the Lord by the Prophet (tho spoken upon another account) , with which I shall conclude;
even a temporal deliverance (supposing that to be best for them) from those pains and perils, taking Comfort from that gracious word of the Lord by the Prophet (though spoken upon Another account), with which I shall conclude;
and was probably suffered to be tempted himself, and to become a Tempter to our Saviour, that he might not be exalted above measure for what our Saviour had said, ver. 17, 18. Thou art Peter, and upon this Rock I will build my Church.
and was probably suffered to be tempted himself, and to become a Tempter to our Saviour, that he might not be exalted above measure for what our Saviour had said, ver. 17, 18. Thou art Peter, and upon this Rock I will built my Church.
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This is that very same Apostle, who but a few verses before, had his Name chang'd from Simon to Peter, and presently after here from Peter to Satan, to shew how much he and all other differ,
This is that very same Apostle, who but a few Verses before, had his Name changed from Simon to Peter, and presently After Here from Peter to Satan, to show how much he and all other differ,
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least the Disciples shall cry again, this is a hard saying, (as if ever they had cause to say so, they had on this occasion:) Our Blessed Saviour is willing to abide the Tryal upon this Issue,
lest the Disciples shall cry again, this is a hard saying, (as if ever they had cause to say so, they had on this occasion:) Our Blessed Saviour is willing to abide the Trial upon this Issue,
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Thus God calls upon the Inhabitants of Jerusalem, and men of Judah to judge betwixt him and his Vineyard. Isa. 5.3. His Vineyard were themselves in a Figure, and God is willing the case should be referred to their own determination;
Thus God calls upon the Inhabitants of Jerusalem, and men of Judah to judge betwixt him and his Vineyard. Isaiah 5.3. His Vineyard were themselves in a Figure, and God is willing the case should be referred to their own determination;
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their sins usually go thus beforehand unto Judgment, and men cannot but condemn themselves, who can think but that a humble, useful, temperate, pious Life is far better than a proud, useless, luxurious and prophane Conversation? Would we but shew our selves men in the concerns of our Souls,
their Sins usually go thus beforehand unto Judgement, and men cannot but condemn themselves, who can think but that a humble, useful, temperate, pious Life is Far better than a proud, useless, luxurious and profane Conversation? Would we but show our selves men in the concerns of our Souls,
and the Pride of Life, or whatsoever serves for Pleasure, Gain, or Honour, (the worldly man's Trinity.) Abate nothing, make good weight, more than was ever weighed out to any one;
and the Pride of Life, or whatsoever serves for Pleasure, Gain, or Honour, (the worldly Man's Trinity.) Abate nothing, make good weight, more than was ever weighed out to any one;
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I shall take occasion from his words to speak to these following Particulars. 1. What is meant by the Soul here spoken of? 2. What this Soul here spoken of, is? 3. In what (more particularly) the worth of this Soul does appear?
I shall take occasion from his words to speak to these following Particulars. 1. What is meant by the Soul Here spoken of? 2. What this Soul Here spoken of, is? 3. In what (more particularly) the worth of this Soul does appear?
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What is meant by a Soul, in the Text? To mention no other acceptions of the word than such as may be accommodated to this place, and our present purpose.
What is meant by a Soul, in the Text? To mention no other acceptions of the word than such as may be accommodated to this place, and our present purpose.
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(2.) The word Soul is put for the Whole Man (Synecdoche Partis) frequently in Scripture; thus Gen. 46.26. The number of Persons that came with Jacob into Egypt are reckon'd by so many Souls, as also Act. 2.41.
(2.) The word Soul is put for the whole Man (Synecdoche Partis) frequently in Scripture; thus Gen. 46.26. The number of Persons that Come with Jacob into Egypt Are reckoned by so many Souls, as also Act. 2.41.
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for the Soul is the Man. Our Souls are our selves; and what by this Evangelist our Saviour calls losing of the Soul: in Luk. 9.25. That Evangelist relating the same thing, calls losing of our selves. The Body is but the House or Cabinet, the Soul is the Jewel in it;
for the Soul is the Man. Our Souls Are our selves; and what by this Evangelist our Saviour calls losing of the Soul: in Luk. 9.25. That Evangelist relating the same thing, calls losing of our selves. The Body is but the House or Cabinet, the Soul is the Jewel in it;
that Breath that is breathed into him from God, when Man becomes a Living Soul. And in this acception we shall take this word here in our following Discourse,
that Breath that is breathed into him from God, when Man becomes a Living Soul. And in this acception we shall take this word Here in our following Discourse,
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So there are as many which say there is no Soul (both having the same Friends and Enemies, the very same affirmers or denyers) I shall be more particular in several conclusions concerning this subject, our Souls.
So there Are as many which say there is no Soul (both having the same Friends and Enemies, the very same affirmers or Denyers) I shall be more particular in several conclusions Concerning this Subject, our Souls.
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1. VVe assert that the Soul is a distinct substance from the Body, which will appear if we consider that such things as are proper to distinct substances (as to dwell in the body whilst a man lives, to leave the body when he dyes,) are attributed to the Soul;
1. We assert that the Soul is a distinct substance from the Body, which will appear if we Consider that such things as Are proper to distinct substances (as to dwell in the body while a man lives, to leave the body when he dies,) Are attributed to the Soul;
and this is not the saying or opinion of some one, or a few persons, who though eminent, might be singular and opine according to their fancies or prejudices;
and this is not the saying or opinion of Some one, or a few Persons, who though eminent, might be singular and opine according to their fancies or prejudices;
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this the wiser Heathen were not wholly ignorant of, whose Testimonies (as all things of that Nature upon this occasion I forbear to meddle with) are full, and plain in this Case.
this the Wiser Heathen were not wholly ignorant of, whose Testimonies (as all things of that Nature upon this occasion I forbear to meddle with) Are full, and plain in this Case.
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When Adam gave all the Creatures Names, who doubts but that those Names were suitable to their Natures? And could that Nomenclature be retrived, it might tell us more of Beasts and Fowls than is yet,
When Adam gave all the Creatures Names, who doubts but that those Names were suitable to their Nature's? And could that Nomenclature be retrieved, it might tell us more of Beasts and Fowls than is yet,
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It suffices us Christians that our Lord and Master supposes this as most certain in the Parable of the rich Glutton, ( Luk. 16.19, 20.) in which there are no less than three instances to prove the Souls existence after the Death of the Body.
It Suffices us Christians that our Lord and Master supposes this as most certain in the Parable of the rich Glutton, (Luk. 16.19, 20.) in which there Are no less than three instances to prove the Souls existence After the Death of the Body.
St. Austin thinks that every one may easily be convinced of this in himself, Quis bene se inspiciens, &c. Who, says he, considering himself, does not find that he understands any thing he ponders on the better, the more he can withdraw his thoughts from sensible Objects.
Saint Austin thinks that every one may Easily be convinced of this in himself, Quis bene se inspiciens, etc. Who, Says he, considering himself, does not find that he understands any thing he ponders on the better, the more he can withdraw his thoughts from sensible Objects.
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VVere it only that the Soul is so often called a Spirit (by God himself in his word.) It were a very considerable Argument to prove that it is a Spirit.
Were it only that the Soul is so often called a Spirit (by God himself in his word.) It were a very considerable Argument to prove that it is a Spirit.
Calls it the spirit, and says it returns to God that gave it, in contradistinction to the Body, which he calls there dust: and if Solomon knew the several Creatures, from the Cedar to the Hysope,
Calls it the Spirit, and Says it returns to God that gave it, in contradistinction to the Body, which he calls there dust: and if Solomon knew the several Creatures, from the Cedar to the Hyssop,
and if mans Soul were only as the Soul of a Beast, the forming of it would not deserve to be reckoned up with those stupendous Acts of stretching out the Heavens, and laying the foundations of the Earth;
and if men Soul were only as the Soul of a Beast, the forming of it would not deserve to be reckoned up with those stupendous Acts of stretching out the Heavens, and laying the foundations of the Earth;
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And St. Stephen dyed with these last words, Lord Jesus receive my spirit. Acts 7.59. 2. That the Soul is a spiritual substance, is evident, in that it is not produced out of matter;
And Saint Stephen died with these last words, Lord jesus receive my Spirit. Acts 7.59. 2. That the Soul is a spiritual substance, is evident, in that it is not produced out of matter;
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as the Body of Adam was, and all our Bodies are; as is observed in the Relation we have of mans Creation ▪ Gen. 2.7. and in Solomons Observation upon it, Eccles. 12.7. speaking of Death, (after his most admired description of Old Age) then says he shall the dust, i. e.
as the Body of Adam was, and all our Bodies Are; as is observed in the Relation we have of men Creation ▪ Gen. 2.7. and in Solomons Observation upon it, Eccles. 12.7. speaking of Death, (After his most admired description of Old Age) then Says he shall the dust, i. e.
3. My third Argument to prove the Soul is a Spirit, is, because in it man bears the Image of God. God is a Spirit, John 4.24. and nothing corporeal, as such, can be said to be in his Image or Likeness:
3. My third Argument to prove the Soul is a Spirit, is, Because in it man bears the Image of God. God is a Spirit, John 4.24. and nothing corporeal, as such, can be said to be in his Image or Likeness:
Now though these Scripture-proofs are sufficient to any that believe undoubtedly the verity of Scripture, (and such I speak to) yet to name one or two of another Nature; Therefore,
Now though these Scripture proofs Are sufficient to any that believe undoubtedly the verity of Scripture, (and such I speak to) yet to name one or two of Another Nature; Therefore,
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The first thing that speaks the Souls Prerogative, is its Original. It is accounted no small priviledge to be nobly born, to be descended from Princes,
The First thing that speaks the Souls Prerogative, is its Original. It is accounted no small privilege to be nobly born, to be descended from Princes,
But the Soul is the Off-spring of God. Acts 17.29. In that sense the Heathen Poet, and St. Paul from him is to be understood, there is no pretence for the Body to be the Off-spring of God, who is a Spirit.
But the Soul is the Offspring of God. Acts 17.29. In that sense the Heathen Poet, and Saint Paul from him is to be understood, there is no pretence for the Body to be the Offspring of God, who is a Spirit.
If it be warily understood, we may admit of what is ordinarily said of the Soul, that it is divinae aurae particula, I am sure 'tis this part only in man that may be said to partake of the Divine Nature. (2 Pet. 1.4.)
If it be warily understood, we may admit of what is ordinarily said of the Soul, that it is Divinae aurae Particula, I am sure it's this part only in man that may be said to partake of the Divine Nature. (2 Pet. 1.4.)
being added last of all by the all-wise Architect to his building of the World. 2. The Excellency of our Souls appears from the End they are designed for.
being added last of all by the alwise Architect to his building of the World. 2. The Excellency of our Souls appears from the End they Are designed for.
All Gods works of Creation, nay, and of Providence too, are matter of praise, so done, as they ought to be had in remembrance. (Ps. 111.4.) When we contemplate or meditate upon them, they afford our Souls great cause to be enlarged in our praising of several of the Attributes of God:
All God's works of Creation, nay, and of Providence too, Are matter of praise, so done, as they ought to be had in remembrance. (Ps. 111.4.) When we contemplate or meditate upon them, they afford our Souls great cause to be enlarged in our praising of several of the Attributes of God:
and therefore man for his Souls sake (as the Priests had) have many priviledges allotted to him by God. ( Ps. 8.6.) who hath put the other Creatures (generally) under his feet.
and Therefore man for his Souls sake (as the Priests had) have many privileges allotted to him by God. (Ps. 8.6.) who hath put the other Creatures (generally) under his feet.
Ah whose Soul is a faithful Steward of Gods manifold gifts? What Sacriledge do not men commit dayly? And may we lay it to heart? For God will call Heaven and Earth else to witness against us.
Ah whose Soul is a faithful Steward of God's manifold Gifts? What Sacrilege do not men commit daily? And may we lay it to heart? For God will call Heaven and Earth Else to witness against us.
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and love him, in whose presence there is fulness of joy. ( Ps. 16.11.) The Sun and Planets, with the rest of the spangles of Heaven know not their Maker,
and love him, in whose presence there is fullness of joy. (Ps. 16.11.) The Sun and Planets, with the rest of the spangle's of Heaven know not their Maker,
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The Soul indeed sees here as through a glass darkly, 1 Cor. 13.12. and knows but in part, yet this very taste is better than the full meal that any other Creature can make:
The Soul indeed sees Here as through a glass darkly, 1 Cor. 13.12. and knows but in part, yet this very taste is better than the full meal that any other Creature can make:
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I am sure we are said to have fellowship with him. 1 John 1.3. VVhatsoever the Soul was before, by choosing and admitting it into his presence, God makes it glorious.
I am sure we Are said to have fellowship with him. 1 John 1.3. Whatsoever the Soul was before, by choosing and admitting it into his presence, God makes it glorious.
or Undressing (further than what is necessary to our preservation and our passage through this world as Pilgrims and Strangers.) as we think Children to imploy their Souls ill whilst they make Pyes of dirt;
or Undressing (further than what is necessary to our preservation and our passage through this world as Pilgrim's and Strangers.) as we think Children to employ their Souls ill while they make Pies of dirt;
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and in our Thoughts, Meditations and Affections to go to God; to taste and see how good that he is, Ps. 34.8. The Pretiousness of the Soul appears in the great Endeavours that are used to get it;
and in our Thoughts, Meditations and Affections to go to God; to taste and see how good that he is, Ps. 34.8. The Preciousness of the Soul appears in the great Endeavours that Are used to get it;
and though the Devil be a fallen Angel, yet he hath the greatest knowledge of the Nature and worth of things; and is from thence called NONLATINALPHABET. But,
and though the devil be a fallen Angel, yet he hath the greatest knowledge of the Nature and worth of things; and is from thence called. But,
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God requiring a greater price for the Redemption of a lost Soul. Our Blessed Saviour cryes, Lo I come to do thy Will. (Heb. 10.7.) that is, to give satisfaction,
God requiring a greater price for the Redemption of a lost Soul. Our Blessed Saviour cries, Lo I come to do thy Will. (Hebrew 10.7.) that is, to give satisfaction,
and broken it must be; and why did God suffer his beloved Son in whom he was well pleased to be thus tormented? Why? God would rather afflict him for a time,
and broken it must be; and why did God suffer his Beloved Son in whom he was well pleased to be thus tormented? Why? God would rather afflict him for a time,
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And why did Christ, who might have chosen otherwise, so freely give his cheeks to the smiters? Why? Only he had set his love upon our Souls, which he would not suffer to perish.
And why did christ, who might have chosen otherwise, so freely give his cheeks to the smiters? Why? Only he had Set his love upon our Souls, which he would not suffer to perish.
but did exchange Commodity for Commodity, (as yet in some of our Islands &c. ) and it does imply, that there is nothing, no, not the World, that bears a parity of value with the Soul. Now though this be most certainly true, that our Soul out-vyes in worth the whole World: (1 Pet. 1.18, 19.) Yet the Blood of Christ, which is the Blood of God (by reason of the Hypostatical Union of his Humane Nature with the Divine) is a sufficient ransome for all the Souls that shall believe in him;
but did exchange Commodity for Commodity, (as yet in Some of our Islands etc.) and it does imply, that there is nothing, no, not the World, that bears a parity of valve with the Soul. Now though this be most Certainly true, that our Soul outvyes in worth the Whole World: (1 Pet. 1.18, 19.) Yet the Blood of christ, which is the Blood of God (by reason of the Hypostatical union of his Humane Nature with the Divine) is a sufficient ransom for all the Souls that shall believe in him;
his giving of his spirit to the Soul; and this too that it might not perish, but have Everlasting Life, that he who dwelt in the highest Heavens, and whom the Heaven of Heavens is not able to contain, should dwell in the Soul,
his giving of his Spirit to the Soul; and this too that it might not perish, but have Everlasting Life, that he who dwelled in the highest Heavens, and whom the Heaven of Heavens is not able to contain, should dwell in the Soul,
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It is true, our Bodies are said to be Temples of the Holy Ghost, (1 Cor. 3.16. 1 Cor. 6 19.) but they are only Temples of the Holy Ghost as they are the Bodies that are animated by such Souls, otherwise they had been no more dignifyed than any other clay or earth.
It is true, our Bodies Are said to be Temples of the Holy Ghost, (1 Cor. 3.16. 1 Cor. 6 19.) but they Are only Temples of the Holy Ghost as they Are the Bodies that Are animated by such Souls, otherwise they had been no more dignified than any other clay or earth.
That God should come, and knock, and stay, and wait for entrance into our Souls until (to speak with Scripture after the manner of men,) his head is wet with the dew of the morning,
That God should come, and knock, and stay, and wait for Entrance into our Souls until (to speak with Scripture After the manner of men,) his head is wet with the due of the morning,
but they would ease themselves of such a burden, which yet God endures multitudes of, only that his Long-suffering might be Salvation to our Souls. (2 Pet. 3.15.)
but they would ease themselves of such a burden, which yet God endures Multitudes of, only that his Long-suffering might be Salvation to our Souls. (2 Pet. 3.15.)
1. By his Mercies God would allure our Souls to love and serve him; ( Hosea 11.4. ) these are the Cords of a man (quo magis extendas eo astrugunt arctius) by these God would oblige and tye our Souls the closer unto him.
1. By his mercies God would allure our Souls to love and serve him; (Hosea 11.4.) these Are the Cords of a man (quo magis extendas eo astrugunt Arctius) by these God would oblige and tie our Souls the closer unto him.
so for this purpose they came from him, that our Souls might by their means go to God, who indeed sent them on that very errand to bring our Souls unto him.
so for this purpose they Come from him, that our Souls might by their means go to God, who indeed sent them on that very errand to bring our Souls unto him.
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2. Nay the very Judgments of God in the World prove his value for our Souls, who rather than miss of them, does this his strange work. (Isa. 28.21.) God does not afflict willingly,
2. Nay the very Judgments of God in the World prove his valve for our Souls, who rather than miss of them, does this his strange work. (Isaiah 28.21.) God does not afflict willingly,
Thus he does not only afflict the wicked, who obstinately remain so, to caution and instruct the Souls of his people, (as Princes Children are lessoned when their Proxyes are whip'd) but he corrects his dearest Children and Servants,
Thus he does not only afflict the wicked, who obstinately remain so, to caution and instruct the Souls of his people, (as Princes Children Are lessoned when their Proxyes Are whipped) but he corrects his dearest Children and Servants,
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though it goes to his heart, and he himself is afflicted in all their afflictions, (Isa. 63.9.) Yet rather than their Souls should perish with the world, he is ready to do, nay to suffer any thing.
though it Goes to his heart, and he himself is afflicted in all their afflictions, (Isaiah 63.9.) Yet rather than their Souls should perish with the world, he is ready to do, nay to suffer any thing.
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He compasses the Earth as we may read in the book of Job. (Job. 1.7. Job 2.2.) He had considered Job, and so considers all others, what temptation is likest to prevail;
He compasses the Earth as we may read in the book of Job. (Job. 1.7. Job 2.2.) He had considered Job, and so considers all Others, what temptation is likest to prevail;
but that by that means he might tempt their owners, as indeed it took effect (the Gadarens preferring their Swine before their Souls or their Saviour.) When our Saviour came to cast him out of any one, the Devil was tormented:
but that by that means he might tempt their owners, as indeed it took Effect (the Gadarenes preferring their Swine before their Souls or their Saviour.) When our Saviour Come to cast him out of any one, the devil was tormented:
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it was not because they were forced to leave their Bodies, but because by that means he should have no such opportunity to mischief their Souls: ( Matth. 8.29. Luke 8.28.) Oh this is a torment to Satan to be deprived of our Souls.
it was not Because they were forced to leave their Bodies, but Because by that means he should have no such opportunity to mischief their Souls: (Matthew 8.29. Lycia 8.28.) O this is a torment to Satan to be deprived of our Souls.
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There is not a Sermon we hear, but this Evil One is ready to take away the seed as soon as ever it is sown; ( Matth. 13.19.) there is not a Prayer we make,
There is not a Sermon we hear, but this Evil One is ready to take away the seed as soon as ever it is sown; (Matthew 13.19.) there is not a Prayer we make,
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but these fowls of air attend to light upon the Sacrifice, and hardly can they be driven away. ( Gen. 15.11.) Wheresoever we are, whatsoever we do, the Devil attends and waits for advantage against us, that he might but gain our Souls.
but these fowls of air attend to Light upon the Sacrifice, and hardly can they be driven away. (Gen. 15.11.) Wheresoever we Are, whatsoever we do, the devil attends and waits for advantage against us, that he might but gain our Souls.
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Now that the Soul transcends in this respect the World and all that is in it. (It being to remain when they shall be no more,) may appear from the nature of the Soul, which admits not those contrary qualities, which acting upon one another, destroy their subject in which they are.
Now that the Soul transcends in this respect the World and all that is in it. (It being to remain when they shall be no more,) may appear from the nature of the Soul, which admits not those contrary qualities, which acting upon one Another, destroy their Subject in which they Are.
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but the Soul lives not by vertue of its union with the Body, but the Body lives by vertue of its union with the Soul. I am the less intent upon my proving of this,
but the Soul lives not by virtue of its Union with the Body, but the Body lives by virtue of its Union with the Soul. I am the less intent upon my proving of this,
Nay, it is an Antecedent verity to the Christian Religion, unless our Souls be immortal, our faith is vain: and all those absurdities will follow which the Apostle reckons up, 1 Cor. 15. as the consequents of denying the Resurrection of the Body.
Nay, it is an Antecedent verity to the Christian Religion, unless our Souls be immortal, our faith is vain: and all those absurdities will follow which the Apostle reckons up, 1 Cor. 15. as the consequents of denying the Resurrection of the Body.
Who did ever seem to question it? I say, seem to question it, for their surda vulnera, the wounds that Conscience makes in them, would not pierce so deep,
Who did ever seem to question it? I say, seem to question it, for their surda vulnera, the wounds that Conscience makes in them, would not pierce so deep,
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but I will add one or two more, (ad hominem) which may affect men most according to what they are usually taken with, and perswaded by. And therefore 5. In the fifth place.
but I will add one or two more, (ad hominem) which may affect men most according to what they Are usually taken with, and persuaded by. And Therefore 5. In the fifth place.
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and certainly then, if ye may be Judges your selves, it is most considerable: What is the Body of the most beloved Person without the Soul? a stench, and an abomination.
and Certainly then, if you may be Judges your selves, it is most considerable: What is the Body of the most Beloved Person without the Soul? a stench, and an abomination.
and going to bed late, but only for such things as may serve and please the Body? VVhich very Body must be beholden to the Soul for to keep it from becoming worms meat, and rottenness:
and going to Bed late, but only for such things as may serve and please the Body? Which very Body must be beholden to the Soul for to keep it from becoming worms meat, and rottenness:
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VVe might value our Bodies and their concerns as much as we do, or as we list to do, would it but cause us so much the more to esteem our Souls as they deserve for keeping our Bodies in a capacity for our care and kindness.
We might valve our Bodies and their concerns as much as we do, or as we list to do, would it but cause us so much the more to esteem our Souls as they deserve for keeping our Bodies in a capacity for our care and kindness.
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and therefore St. Stephen when he was a dying, commends only his Soul to our Saviour, ( Acts 7.59.) and our Saviour himself in his last breath commends his Spirit or Soul to his Father; ( Luke 23.46.) neither making any mention of their Bodies:
and Therefore Saint Stephen when he was a dying, commends only his Soul to our Saviour, (Acts 7.59.) and our Saviour himself in his last breath commends his Spirit or Soul to his Father; (Lycia 23.46.) neither making any mention of their Bodies:
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If our Souls be found unbelieving and impenitent, without Gods Image and favour, all the rich attire, and sumptuous fare will not keep our Bodies, no more than they did Dives his Body from being tormented in those flames that shall burn, and none can quench them;
If our Souls be found unbelieving and impenitent, without God's Image and favour, all the rich attire, and sumptuous fare will not keep our Bodies, no more than they did Dives his Body from being tormented in those flames that shall burn, and none can quench them;
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take all things together, and stay till the conclusion, and you will then see that all the prosperity that befel a man, his riches, health, friends, reputation &c. were all evil,
take all things together, and stay till the conclusion, and you will then see that all the Prosperity that befell a man, his riches, health, Friends, reputation etc. were all evil,
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All his very torments and Miseries, if any such befall him, are, what God in wisdom hath chosen for him, ( Rom. 8.2, 8.) and in faithfulness hath layd upon him;
All his very torments and Misery's, if any such befall him, Are, what God in Wisdom hath chosen for him, (Rom. 8.2, 8.) and in faithfulness hath laid upon him;
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Hence it is said to war against the Soul, (1 Pet. 2.11.) and to pierce the Soul through, (1 Tim. 6.10.) I appeal to any whether they would not detest and oppose those that should do such things to their Bodies:
Hence it is said to war against the Soul, (1 Pet. 2.11.) and to pierce the Soul through, (1 Tim. 6.10.) I appeal to any whither they would not detest and oppose those that should do such things to their Bodies:
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O fools, and slow of heart to believe. (Luk. 24.25.) If ye will not believe God who hath said there is no peace, nothing truly good, (no Salvation to be sure) to the wicked;
Oh Fools, and slow of heart to believe. (Luk. 24.25.) If you will not believe God who hath said there is no peace, nothing truly good, (no Salvation to be sure) to the wicked;
and therefore only it is that they do not want, he washed them in his blood, (1 Pet. 2.25.) and quickens them by his Spirit, and keeps them by his power, and crowns them with his glory;
and Therefore only it is that they do not want, he washed them in his blood, (1 Pet. 2.25.) and quickens them by his Spirit, and keeps them by his power, and crowns them with his glory;
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to them which believe these things, he is pretious, (1 Pet. 2.7.) If ye value your Souls above the World, ye will value our Saviour above all the world too;
to them which believe these things, he is precious, (1 Pet. 2.7.) If you valve your Souls above the World, you will valve our Saviour above all the world too;
and it will be our sore condemnation that light is come into the World, and we love darkness: (Colos. 1.27.) 'tis Christ within us that is our hope of Glory.
and it will be our soar condemnation that Light is come into the World, and we love darkness: (Colos 1.27.) it's christ within us that is our hope of Glory.
I must not take occasion to commend those comprehensive Graces, Faith and Repentance unto you; but in a word, as ye love your Souls, value and esteem them;
I must not take occasion to commend those comprehensive Graces, Faith and Repentance unto you; but in a word, as you love your Souls, valve and esteem them;
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Where Godliness thrives, the Soul exults and cryes out, Lord now lettest thou thy Servant depart in peace: ( Luk. 2.29.) nay, in this world, What a Feast does Godliness make for the Soul;
Where Godliness thrives, the Soul exults and cries out, Lord now Lettest thou thy Servant depart in peace: (Luk. 2.29.) nay, in this world, What a Feast does Godliness make for the Soul;
Like a woman I have heard of, who when her house was on fire, was very busie in saving of her stuff, carrying out with all her might as much as she could;
Like a woman I have herd of, who when her house was on fire, was very busy in Saving of her stuff, carrying out with all her might as much as she could;
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and there she was first aware of her praeposterous care for her Goods before her Child, running up and down as one distracted, crying my Child, my Child,
and there she was First aware of her preposterous care for her Goods before her Child, running up and down as one distracted, crying my Child, my Child,
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and himself valued them accordingly? Whatsoever we may flatter our selves with, only such as are of the same mind with him, shall have Salvation by him.
and himself valued them accordingly? Whatsoever we may flatter our selves with, only such as Are of the same mind with him, shall have Salvation by him.
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as David for his son Absalom. So •las, when 'tis too late, all that neglect their Souls in this life, will how I out in the midst of their scorching flames. (2 Sam. 18.33.) Oh my Soul, my Soul, I would I had dyed for thee my dear and pretious Soul.
as David for his son Absalom. So •las, when it's too late, all that neglect their Souls in this life, will how I out in the midst of their scorching flames. (2 Sam. 18.33.) O my Soul, my Soul, I would I had died for thee my dear and precious Soul.
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When your Bodies are distemper'd, what sending is there for a Physitian? How are the symptoms of the Disease considered? Or if an Estate be doubtful, what counsel do we not take? What cost and charge are we not at to ensure it? Yet we let our Souls run all imaginable,
When your Bodies Are distempered, what sending is there for a physician? How Are the symptoms of the Disease considered? Or if an Estate be doubtful, what counsel do we not take? What cost and charge Are we not At to ensure it? Yet we let our Souls run all imaginable,
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or rather to suitable Lives and Conversations unto what ye have heard; The truths that have been spoken unto, are not so much speculative, as practical;
or rather to suitable Lives and Conversations unto what you have herd; The truths that have been spoken unto, Are not so much speculative, as practical;
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and the Devil is the Stranger (whom to be sure thou art no way concern'd to entertain) when thou sinnest, thou slayest this Ewe-Lamb to entertain and gratifie this stranger.
and the devil is the Stranger (whom to be sure thou art no Way concerned to entertain) when thou Sinnest, thou slayest this Ewe lamb to entertain and gratify this stranger.
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And if thou wouldest indeed value thy Soul, be perswaded from what thou hast heard, that all those things which concern thy Soul, are far more excellent,
And if thou Wouldst indeed valve thy Soul, be persuaded from what thou hast herd, that all those things which concern thy Soul, Are Far more excellent,
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3. The Souls honour is the truest honour, if honour be in honorante, what honour is it to have the applause or homage of sorry, sinful men? But it is God that delights to honour the Soul,
3. The Souls honour is the Truest honour, if honour be in Honorante, what honour is it to have the applause or homage of sorry, sinful men? But it is God that delights to honour the Soul,
or if that will be some while first, yet I may ask you as Plato did one of his Schollars, (who minded his Table and cheer) what he did mean to make his Prison so strong? Alas the Body is but the Prison of the Soul;
or if that will be Some while First, yet I may ask you as Plato did one of his Scholars, (who minded his Table and cheer) what he did mean to make his Prison so strong? Alas the Body is but the Prison of the Soul;
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what then are the necessities and calamities of the Soul? (The Soul being so excellent) nay, the meanest humane Soul being more worth than all the Bodies in the world.
what then Are the necessities and calamities of the Soul? (The Soul being so excellent) nay, the Meanest humane Soul being more worth than all the Bodies in the world.
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2. If the Pleasures and advantages men have for the Bodies be so desirable, Oh what are those Pleasures and advantages we have or may have for our Souls:
2. If the Pleasures and advantages men have for the Bodies be so desirable, O what Are those Pleasures and advantages we have or may have for our Souls:
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Should such a• one as thou sin? (Neh. 6.11.) Should any whose Souls are Spiritual in their Original, be sensual in their Conversation? Far be it from you; But,
Should such a• one as thou since? (Neh 6.11.) Should any whose Souls Are Spiritual in their Original, be sensual in their Conversation? far be it from you; But,
A Kings Son sent to a Philosopher his Governour to know whether he might not take such pastimes as other Young men did, he only returned for Answer that he should remember that he was a King's Son. Oh remember who it is you call the Father of your Spirits, and pick not straws (you may easily know what I mean) with those very Souls which are given thee for higher and better purposes.
A Kings Son sent to a Philosopher his Governor to know whither he might not take such pastimes as other Young men did, he only returned for Answer that he should Remember that he was a King's Son. O Remember who it is you call the Father of your Spirits, and pick not straws (you may Easily know what I mean) with those very Souls which Are given thee for higher and better Purposes.
but unless thou doest mightily, and in time (even to day, whilst it is called to day) bestirr thy self, thy Soul is certainly, and may be inevitably lost.
but unless thou dost mightily, and in time (even to day, while it is called to day) bestirr thy self, thy Soul is Certainly, and may be inevitably lost.
For the whole World cannot now profit thee, and though the clatter and noise that worldly things make about our Ears will not suffer us to hear or mind this,
For the Whole World cannot now profit thee, and though the clatter and noise that worldly things make about our Ears will not suffer us to hear or mind this,
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but not only nothing can countervail this loss, (no more than dross and dung can Jewels of the greatest price:) but if thou doest once lose thy Soul, nothing can retrieve, or regain it;
but not only nothing can countervail this loss, (no more than dross and dung can Jewels of the greatest price:) but if thou dost once loose thy Soul, nothing can retrieve, or regain it;
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nunquid aut alter Christus an idem iterum crucifigi habet pro anima, as Bernard asks the question, is there says he another Christ? Or do you think that he will be crucifyed again for thy Soul?
Whether Or alter Christus an idem iterum crucifigi habet Pro anima, as Bernard asks the question, is there Says he Another christ? Or do you think that he will be Crucified again for thy Soul?
Most of other things we have double of, as two Eyes, two Hands, and Feet, &c. but God hath given thee but one Soul. Omnia Deus dedit duplicia animam vero unam.
Most of other things we have double of, as two Eyes, two Hands, and Feet, etc. but God hath given thee but one Soul. Omnia Deus dedit duplicia animam vero unam.
There are two words in the Text that are observed to be forensical, and relate to a Court of Judicatory, which the gaining and losing in the Text refers to.
There Are two words in the Text that Are observed to be forensical, and relate to a Court of Judicatory, which the gaining and losing in the Text refers to.
and righteous Judge upon every one that hath been careless of his Soul. He that does not earnestly endeavour to keep his Soul whilst he lives, the evil Angels when he dyes shall require it of him,
and righteous Judge upon every one that hath been careless of his Soul. He that does not earnestly endeavour to keep his Soul while he lives, the evil Angels when he dies shall require it of him,
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and curious Fabrick of the Temple. ( Matth. 24.1, 2.) Our Blessed Lord told them, the time was a coming, in which not one stone should be left upon another, but all should be thrown down.
and curious Fabric of the Temple. (Matthew 24.1, 2.) Our Blessed Lord told them, the time was a coming, in which not one stone should be left upon Another, but all should be thrown down.
Oh awake, arise, bestir your selves, watch and ward, and above all, call in the assistance of the Keeper of Israel, that not only with all thy keeping; but with all his keeping thy Soul may be kept by his Power through faith unto Salvation. 1 Pet. 1.5.
O awake, arise, Bestir your selves, watch and ward, and above all, call in the assistance of the Keeper of Israel, that not only with all thy keeping; but with all his keeping thy Soul may be kept by his Power through faith unto Salvation. 1 Pet. 1.5.
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OUR Apostle, in the close of the preceding Verse, had made use of a very powerful Motive to excite these Romans, (and in them all others,) unto Mortification; [ if ye, through the Spirit, do mortifie the deeds of the Body, ye shall live.
OUR Apostle, in the close of the preceding Verse, had made use of a very powerful Motive to excite these Romans, (and in them all Others,) unto Mortification; [ if you, through the Spirit, do mortify the Deeds of the Body, you shall live.
Others consider these Words, not so much as a Proof of the foregoing Motive, but rather as another distinct Motive in themselves to promote Mortification.
Others Consider these Words, not so much as a Proof of the foregoing Motive, but rather as Another distinct Motive in themselves to promote Mortification.
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Such who are led by the Spirit thereunto, they are taken into the high and glorious Relation of being the Sons of God, (or the Children of God, as 'tis v. 16.) Now, what an inducement is this to Christians to live under,
Such who Are led by the Spirit thereunto, they Are taken into the high and glorious Relation of being the Sons of God, (or the Children of God, as it's v. 16.) Now, what an inducement is this to Christians to live under,
and comply with the Spirits Leading; as it directs and excites unto the mortifying of the deeds of the Body, Both of these Connexions are good, but I preferr the first.
and comply with the Spirits Leading; as it directs and excites unto the mortifying of the Deeds of the Body, Both of these Connexions Are good, but I prefer the First.
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they are such, who are [ led by the Spirit of God. ] 3. The Adaequateness or Commensurateness, between the Persons describ'd and the Priviledge asserted;
they Are such, who Are [ led by the Spirit of God. ] 3. The Adaequateness or Commensurateness, between the Persons described and the Privilege asserted;
with respect partly to their Spiritual Blindness and Darkness, and partly to their spiritual Weakness and Infirmity. The Holy Ghost, is both their Guide and Director, (to keep them from wandring; ) and also their Ʋpholder and Strengthner, (to keep them from falling. )
with respect partly to their Spiritual Blindness and Darkness, and partly to their spiritual Weakness and Infirmity. The Holy Ghost, is both their Guide and Director, (to keep them from wandering;) and also their Ʋpholder and Strengthner, (to keep them from falling.)
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(v. 26, 27.) But I must confine my self to that One in the Text, the NONLATINALPHABET, Leading, Conduct, Manuduction, which this Blessed Spirit vouchsafes to the people of God.
(v. 26, 27.) But I must confine my self to that One in the Text, the, Leading, Conduct, Manuduction, which this Blessed Spirit vouchsafes to the people of God.
Look as by Christ, they have NONLATINALPHABET, Leading, Accesse, Admission to God the Father in Prayer; ( Eph. 2.18. and 3.12.) So by the Spirit, they have NONLATINALPHABET, Leading and Guidance in their whole course of Life.
Look as by christ, they have, Leading, Access, Admission to God the Father in Prayer; (Ephesians 2.18. and 3.12.) So by the Spirit, they have, Leading and Guidance in their Whole course of Life.
1. The Leading of the Spirit, is either General and Common, or Peculiar and Special. If we consider him as God, (in his joint participation of the Deity with the Father and the Son,
1. The Leading of the Spirit, is either General and Common, or Peculiar and Special. If we Consider him as God, (in his joint participation of the Deity with the Father and the Son,
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as he is the first cause and the supream Soveraign. ) So that as there is his common Illumination, common Conviction, common Restraints, common Gifts, (which even the Graceless partake of;) so there is too a common Leading by Him which they also have.
as he is the First cause and the supreme Sovereign.) So that as there is his Common Illumination, Common Conviction, Common Restraints, Common Gifts, (which even the Graceless partake of;) so there is too a Common Leading by Him which they also have.
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How many are thus led by the Spirit who yet are far from being the Sons of God! That Leading therefore must be here intended, which is special and peculiar to Gods people, such as will amount to the making of the Proposition here Reciprocal and Convertible;
How many Are thus led by the Spirit who yet Are Far from being the Sons of God! That Leading Therefore must be Here intended, which is special and peculiar to God's people, such as will amount to the making of the Proposition Here Reciprocal and Convertible;
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2. The special Leading of the Spirit, is Extraordinary or Ordinary. The former, was confin'd to some Persons, and to some Times, and was not to extend to all Saints, nor to continue in all Ages: Thus the Holy Prophets, the Apostles were led by the Spirit; as they were immediately inspir'd, guided, and moved by Him, in the discharge of their Extraordinary Work and Office.
2. The special Leading of the Spirit, is Extraordinary or Ordinary. The former, was confined to Some Persons, and to Some Times, and was not to extend to all Saints, nor to continue in all Ages: Thus the Holy prophets, the Apostles were led by the Spirit; as they were immediately inspired, guided, and moved by Him, in the discharge of their Extraordinary Work and Office.
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2 Pet. 1.21. (and hereupon they were infallible in what they reveal'd.) But this was extraordinary; and so Limited and Temporary. The latter Leading of the Spirit therefore must be that which is here spoken of;
2 Pet. 1.21. (and hereupon they were infallible in what they revealed.) But this was extraordinary; and so Limited and Temporary. The latter Leading of the Spirit Therefore must be that which is Here spoken of;
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that, which appertains to all Gods Children, and at all times. Did the Apostle, when he says, [ As many as are led by the Spirit, are the Sons of God, ] mean, that as many as have Extraordinary Visions, Revelations, Inspirations, Impulses, from the Spirit of God, are thus related to God,
that, which appertains to all God's Children, and At all times. Did the Apostle, when he Says, [ As many as Are led by the Spirit, Are the Sons of God, ] mean, that as many as have Extraordinary Visions, Revelations, Inspirations, Impulses, from the Spirit of God, Are thus related to God,
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and none Other? surely no! Should we carry it thus high, we should exclude all but the foremention'd Prophets and Apostles, from being Gods Children; (which would be both sad,
and none Other? surely no! Should we carry it thus high, we should exclude all but the forementioned prophets and Apostles, from being God's Children; (which would be both sad,
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and in order to, the first Conversion; as he then does irradiate the Mind, incline the Will, spiritualize the Affections; (and so, lead or guide the whole Soul to God,
and in order to, the First Conversion; as he then does irradiate the Mind, incline the Will, spiritualize the Affections; (and so, led or guide the Whole Soul to God,
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and Christ. ) Then he leads after Conversion; as this is done by him all along in the whole course of a Christians Life; (for it is a continued Act. ) The Guidance of the Sp rit to bring a man into the state of Grace, that's done but once; but the Guidance of the Spirit, in the state of Grace, that's done Daily and Renewedly. The first, imports the infusing of a Living, Vital Principle into the Soul;
and christ.) Then he leads After Conversion; as this is done by him all along in the Whole course of a Christians Life; (for it is a continued Act.) The Guidance of the Spa rit to bring a man into the state of Grace, that's done but once; but the Guidance of the Spirit, in the state of Grace, that's done Daily and Renewedly. The First, imports the infusing of a Living, Vital Principle into the Soul;
And Observe, these two Leadings of the Spirit have a different respect to our Sonship with God; For the former Constitutes it, the latter only Discovers and Evidences it:
And Observe, these two Leadings of the Spirit have a different respect to our Sonship with God; For the former Constitutes it, the latter only Discovers and Evidences it:
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] the other, in the Text. Now, although these two be conjunct and inseparable, (whoever have the Spirit, they are led by the Spirit); yet they are distinct things.
] the other, in the Text. Now, although these two be conjunct and inseparable, (whoever have the Spirit, they Are led by the Spirit); yet they Are distinct things.
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(but with that Explication of it which I do not drive at.) Observe (say They,) 'tis not said [ as many as have received the Spirit ] are the Sons of God; but [ as many as are led by the Spirit.
(but with that Explication of it which I do not drive At.) Observe (say They,) it's not said [ as many as have received the Spirit ] Are the Sons of God; but [ as many as Are led by the Spirit.
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] For, (as they glosse upon it,) many receive the Spirit at Baptism, who yet afterwards, not being led by the Spirit to and in an Holy Life, their Sonship to God ceases, (But this stating of the Having of the Spirit, I meddle not with.) I consider the Reception of the Spirit, not only in an external, Baptismal way;
] For, (as they gloss upon it,) many receive the Spirit At Baptism, who yet afterwards, not being led by the Spirit to and in an Holy Life, their Sonship to God ceases, (But this stating of the Having of the Spirit, I meddle not with.) I Consider the Reception of the Spirit, not only in an external, Baptismal Way;
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but in that which is inward, real, and saving. And even this, I make to be distinct from his Leading: For although these are never disjoyn'd, and separated, but do always coexist and accompany each the other, (all Circumstances concurring:) yet, in themselves they differ, both as to Order and Precedence, and also as to Nature and Essence. The Having of a Soul, and then the having of the subsequent Acts of that Soul, are different things;
but in that which is inward, real, and Saving. And even this, I make to be distinct from his Leading: For although these Are never disjoined, and separated, but do always coexist and accompany each the other, (all circumstances concurring:) yet, in themselves they differ, both as to Order and Precedence, and also as to Nature and Essence. The Having of a Soul, and then the having of thee subsequent Acts of that Soul, Are different things;
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These things, (that are more general,) being premis'd, I come to a more strict, and particular Explication of this Leading of the Spirit. What is it to be led by Him?
These things, (that Are more general,) being premised, I come to a more strict, and particular Explication of this Leading of the Spirit. What is it to be led by Him?
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1. Something on the Spirits part. So it imports 1. His special Guidance. 2. His powerful Inclination. 3. His Cooperation and Corroboration. 4. His Regency and Gubernation.
1. Something on the Spirits part. So it imports 1. His special Guidance. 2. His powerful Inclination. 3. His Cooperation and Corroboration. 4. His Regency and Gubernation.
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1. His special Guidance. To be led by the Spirit, 'tis to live under the blessed Guidance and Conduct of the Spirit. (This is the Notion which does most obviously comport with Leading. ) How is the Blind man led? why,
1. His special Guidance. To be led by the Spirit, it's to live under the blessed Guidance and Conduct of the Spirit. (This is the Notion which does most obviously comport with Leading.) How is the Blind man led? why,
And the Lord shall guide thee continually; Is. 58.11. I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldst go. Isa. 48.17. Thou shalt guide me by thy Councel, and afterward receive me to Glory; Psal. 73.24. Teach me to do thy Will, for thou art my God;
And the Lord shall guide thee continually; Is. 58.11. I am the Lord thy God which Teaches thee to profit, which leads thee by the Way that thou Shouldst go. Isaiah 48.17. Thou shalt guide me by thy Council, and afterwards receive me to Glory; Psalm 73.24. Teach me to do thy Will, for thou art my God;
thy spirit is good, lead me into the land of uprightness: Psal. 143.10. Lead me in thy truth, and teach me, for thou art the God of my Salvation; Psal. 25.5. I will direct their work in truth, and I will make an everlasting Covenant with them; Is. 61.8. The steps of a good man are ordered by the Lord. Psal. 37.23.
thy Spirit is good, led me into the land of uprightness: Psalm 143.10. Led me in thy truth, and teach me, for thou art the God of my Salvation; Psalm 25.5. I will Direct their work in truth, and I will make an everlasting Covenant with them; Is. 61.8. The steps of a good man Are ordered by the Lord. Psalm 37.23.
when ye turn to the right hand, and when ye turn to the left, Isa. 30.21. Here's the Leading of the Spirit. What the Cloud was to the Israelites in the directing of them in their Motions;
when you turn to the right hand, and when you turn to the left, Isaiah 30.21. Here's the Leading of the Spirit. What the Cloud was to the Israelites in the directing of them in their Motions;
II. His powerful Inclination. He leads, not only by a naked Guidance or Directive Light beam'd into the Understanding; (whereby Believers are brought to know God's Will and what they are to do:
II His powerful Inclination. He leads, not only by a naked Guidance or Directive Light beamed into the Understanding; (whereby Believers Are brought to know God's Will and what they Are to do:
Col. 1.9 — that ye might be filled with the knowledge of his Will, in all Wisdom, and spiritual Ʋnderstanding: Eph. 3.10. Proving what is acceptable to the Lord:
Col. 1.9 — that you might be filled with the knowledge of his Will, in all Wisdom, and spiritual Ʋnderstanding: Ephesians 3.10. Proving what is acceptable to the Lord:
(here's the Informing and Directing Act of the Spirit:) v. 35, 36. make me to go in the path of thy Commandments, — Encline my heart unto thy testimonies, and not unto Covetousness;
(here's the Informing and Directing Act of the Spirit:) v. 35, 36. make me to go in the path of thy commandments, — Incline my heart unto thy testimonies, and not unto Covetousness;
(here's the Efficacious and Powerful Act of the Spirit.) They who feel and experience This in themselves, they are the Persons that are led by the Spirit. (I shall have occasion to speak more of it in what will follow.) III. His Cooperation, and Corroboration.
(here's the Efficacious and Powerful Act of the Spirit.) They who feel and experience This in themselves, they Are the Persons that Are led by the Spirit. (I shall have occasion to speak more of it in what will follow.) III. His Cooperation, and Corroboration.
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and so, we are led by him. Austine, when he is proving the Necessity of the latter, from my Text, does also prove the Reality and Verity of the Former.
and so, we Are led by him. Augustine, when he is proving the Necessity of the latter, from my Text, does also prove the Reality and Verity of the Former.
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The other Act of the Spirit, ( Corroboration, or Strengthning, ) falls in with this, (in part.) So, his Leading resembles the Mothers or Nurses leading the Child:
The other Act of the Spirit, (Corroboration, or Strengthening,) falls in with this, (in part.) So, his Leading resembles the Mother's or Nurse's leading the Child:
the Spirit lifts with, helps the infirmities of Believers, and strengthens them thereunto. I can do all things through Christ strengthning of me; Philip. 4.13. That he would grant you according to the riches of his Glory, to be strengthned with might by his Spirit in the inner man; Eph. 3.16. I may allude to that of Elisha, 2 Kings 13.16. He said to the King of Israel, put thine hand upon the bow;
the Spirit lifts with, helps the infirmities of Believers, and strengthens them thereunto. I can do all things through christ strengthening of me; Philip. 4.13. That he would grant you according to the riches of his Glory, to be strengthened with might by his Spirit in the inner man; Ephesians 3.16. I may allude to that of Elisha, 2 Kings 13.16. He said to the King of Israel, put thine hand upon the bow;
So we put our hands upon the bow, attempt to believe, pray, mortifie sin, (and the like;) and then, the Holy Spirit puts His hand upon Ours to confirm and strengthen us in all these.
So we put our hands upon the bow, attempt to believe, pray, mortify since, (and the like;) and then, the Holy Spirit puts His hand upon Ours to confirm and strengthen us in all these.
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IV. A Fourth thing included in this Leading of the Spirit, is his Regency and Gubernation. Where he Governs, there he Leads. So vice versa; and his Leading is ever attended with Rule and Authority, 'Tis like a Generals Leading an Army, who Authoritatively disposes and orders all its motions;
IV. A Fourth thing included in this Leading of the Spirit, is his Regency and Gubernation. Where he Governs, there he Leads. So vice versa; and his Leading is ever attended with Rule and authority, It's like a Generals Leading an Army, who Authoritatively disposes and order all its motions;
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Behold I have given him for a Witness to the People, a Leader and Commander to the People; Isa. 55.4. Such a Leading is this of the Spirit in Gracious Souls;
Behold I have given him for a Witness to the People, a Leader and Commander to the People; Isaiah 55.4. Such a Leading is this of the Spirit in Gracious Souls;
Their free, willing, spontaneous following of him in what he moves and dictates to them. Without this, 'tis not Leading; for that imports Motion after something that goes before.
Their free, willing, spontaneous following of him in what he moves and dictates to them. Without this, it's not Leading; for that imports Motion After something that Goes before.
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And that Motion too must be Voluntary, or else 'tis being Hal'd, and Dragg'd, not Led. This is the Disposition and Carriage of the Sons of God towards the Spirit:
And that Motion too must be Voluntary, or Else it's being Haled, and Dragged, not Led. This is the Disposition and Carriage of the Sons of God towards the Spirit:
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As David (in that particular Case,) VVhen thou saidst seek ye my face, my heart said, thy face, Lord will I seek: Psal. 27.8. He will teach us his ways, and we will walk in his paths: Isa. 2.3. Draw me, we will run after thee; Cant. 1.4. Here's the Spirits Leading and the Believers following of him.
As David (in that particular Case,) When thou Said seek you my face, my heart said, thy face, Lord will I seek: Psalm 27.8. He will teach us his ways, and we will walk in his paths: Isaiah 2.3. Draw me, we will run After thee; Cant 1.4. Here's the Spirits Leading and the Believers following of him.
It's set forth, v. 1. by walking after the Spirit: it supposes a Principle of Life; dead things may be drawn but they cannot properly be said to be led: where the Spiritual Life is, such do willingly conform to what the Spirit directs them unto. (But this I shall say no more of in this Explanatory part;
It's Set forth, v. 1. by walking After the Spirit: it supposes a Principle of Life; dead things may be drawn but they cannot properly be said to be led: where the Spiritual Life is, such do willingly conform to what the Spirit directs them unto. (But this I shall say no more of in this Explanatory part;
Holiness reaches to the Heart within, and Conversation without; and speaks the Spirits Leading of Both (in their utmost Comprehensiveness.) These, he leads and guides unto;
Holiness reaches to the Heart within, and Conversation without; and speaks the Spirits Leading of Both (in their utmost Comprehensiveness.) These, he leads and guides unto;
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So his Conduct is stated in Holy Writ; John 16.13. When he the Spirit of Truth is come, he will guide you into all Truth. Eph. 5.9. The fruit of the Spirit, is in all goodness and righteousness, and Truth. Psal. 23.3. He leadeth me in the paths of righteousness for his Names sake.
So his Conduct is stated in Holy Writ; John 16.13. When he the Spirit of Truth is come, he will guide you into all Truth. Ephesians 5.9. The fruit of the Spirit, is in all Goodness and righteousness, and Truth. Psalm 23.3. He leads me in the paths of righteousness for his Names sake.
This Holiness includes in it Holy Affections, the Exercise of the several Graces, and these the Spirit guides unto: 2 Thes. 3.5. The Lord direct your hearts into the love of God, and into the patient waiting for Christ.
This Holiness includes in it Holy Affections, the Exercise of the several Graces, and these the Spirit guides unto: 2 Thebes 3.5. The Lord Direct your hearts into the love of God, and into the patient waiting for christ.
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immediately it follows, As many as are led by the Spirit: shewing, that the Mortification of sin is one special thing which the Spirit leads to. Gal. 5.16. walk in the Spirit, (after his Guidance,) and ye shall not fulfil the Lust of the flesh;
immediately it follows, As many as Are led by the Spirit: showing, that the Mortification of since is one special thing which the Spirit leads to. Gal. 5.16. walk in the Spirit, (After his Guidance,) and you shall not fulfil the Lust of the Flesh;
As Satan, he being the Evil Spirit, suitably to his Nature does excite and urge to what is Evil; (Acts 5.3. John 13.2.) So e contra, the Spirit of God, He being the Good Spirit, does excite and urge to what is Good; and to nothing else.
As Satan, he being the Evil Spirit, suitably to his Nature does excite and urge to what is Evil; (Acts 5.3. John 13.2.) So e contra, the Spirit of God, He being the Good Spirit, does excite and urge to what is Good; and to nothing Else.
This must be laid down as a Principle (of undoubted verity,) that the sole and whole tendency of the Spirits Leading is to Purity, Obedience, Universal Holiness; and in no case to sin and wickedness.
This must be laid down as a Principle (of undoubted verity,) that the sole and Whole tendency of the Spirits Leading is to Purity, obedience, Universal Holiness; and in no case to since and wickedness.
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And that (in short) is the Written VVord. God guides by the Spirit, the Spirit guides by the VVord. He is our Guide, and the Word is our Rule. The Spirit himself,
And that (in short) is the Written Word. God guides by the Spirit, the Spirit guides by the Word. He is our Guide, and the Word is our Rule. The Spirit himself,
as to his own Actings, has no External Rule ) to act by; (His Internal Holiness and Perfection being his sole Rule. But as to Ʋs, in our Actings, we have an External Rule, by which all that we do is to be squared:
as to his own Actings, has no External Rule) to act by; (His Internal Holiness and Perfection being his sole Rule. But as to Ʋs, in our Actings, we have an External Rule, by which all that we do is to be squared:
The Word it self, carries in it a leading and directive Property: Prov. 6.22, 23. VVhen thou goest, it shall lead thee — For the Commandment is a Lamp, and the Law is light: Psal. 119.105. Thy word is a lamp unto my feet, and a light unto my path:
The Word it self, carries in it a leading and directive Property: Curae 6.22, 23. When thou goest, it shall led thee — For the Commandment is a Lamp, and the Law is Light: Psalm 119.105. Thy word is a lamp unto my feet, and a Light unto my path:
133. Order my steps in thy VVord: Mic. 6.8. He hath shewn thee O man, what is good — The written Revelation of God's Will is the Christians great Rule; the Compass by which in all things he must steer his Course, the Star that must direct him in all his Motions:
133. Order my steps in thy Word: Mic. 6.8. He hath shown thee Oh man, what is good — The written Revelation of God's Will is the Christians great Rule; the Compass by which in all things he must steer his Course, the Star that must Direct him in all his Motions:
'Tis to the Law, and to the Testimonys, that we must have our continual Recourse for the regulating of us in all matters of Faith and Practice. Now this Leading of the word, and that of the Spirit, are never to be sever'd:
It's to the Law, and to the Testimonies, that we must have our continual Recourse for the regulating of us in all matters of Faith and Practice. Now this Leading of the word, and that of the Spirit, Are never to be severed:
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The Enthusiast is for a Light within, for immediate Revelations, Inspirations, Impulses from the Spirit; (and I know not what:) But are these Praeter-Scriptural? much more are they Anti-Scriptural? Oh then they are nothing but mens own Fancies and Delusions, and not at all the leadings of the Spirit of God.
The Enthusiast is for a Light within, for immediate Revelations, Inspirations, Impulses from the Spirit; (and I know not what:) But Are these Praeter-Scriptural? much more Are they Antiscriptural? O then they Are nothing but men's own Fancies and Delusions, and not At all the leadings of the Spirit of God.
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And so long as we keep to this, I think there will be no great danger of Enthusiasm, or Fanaticisme, (rightly so called.) III. The manner of the Spirits Leading.
And so long as we keep to this, I think there will be no great danger of Enthusiasm, or Fanaticism, (rightly so called.) III. The manner of the Spirits Leading.
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When any, upon the pretence of these, go off from the written Word, what wild Opinions and Practices do they run themselves upon! (Of which we have had too many instances both at Home and Abroad.) The Spirit and the VVord are our full and compleat guide: The Spirit, gives Light and Life to the Word;
When any, upon the pretence of these, go off from the written Word, what wild Opinions and Practices do they run themselves upon! (Of which we have had too many instances both At Home and Abroad.) The Spirit and the Word Are our full and complete guide: The Spirit, gives Light and Life to the Word;
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That, although he may not always, in an Express, and in an Explicit manner, guide by the VVord; yet, his Guiding always is according to the VVord and Consentaneous to it.
That, although he may not always, in an Express, and in an Explicit manner, guide by the Word; yet, his Guiding always is according to the Word and Consentaneous to it.
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Take it in that other Act of the Spirit (which follows here, v. 16.) The Spirit it self beareth witness with our Spirit, that we are the Children of God.
Take it in that other Act of the Spirit (which follows Here, v. 16.) The Spirit it self bears witness with our Spirit, that we Are the Children of God.
This witnessing of Adoption is usually Mediate, and by the Word; yet 'tis not always so, sometimes 'tis Immediate and without the VVord. That is, the Spirit assures of this, not only in a syllogistical way, by such and such Scripture-signs, Marks, Qualifications, Dispositions, which evidence Sonship to God: (as He that is led by the Spirit, is the Son of God;
This witnessing of Adoption is usually Mediate, and by the Word; yet it's not always so, sometime it's Immediate and without the Word. That is, the Spirit assures of this, not only in a syllogistical Way, by such and such Scripture signs, Marks, Qualifications, Dispositions, which evidence Sonship to God: (as He that is led by the Spirit, is the Son of God;
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He leads with a strong Hand; so, as that the Soul shall not be able to resist him; (I mean, ad Victoriam. ) I speak, not of his Guidance which is common and general, but of that which is peculiar and saving; of that which is put forth either in those that are regenerate already,
He leads with a strong Hand; so, as that the Soul shall not be able to resist him; (I mean, ad Victoriam.) I speak, not of his Guidance which is Common and general, but of that which is peculiar and Saving; of that which is put forth either in those that Are regenerate already,
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or in those whom God designs to make such: This leading of the Spirit, in such Persons, is ever carryed on with Power and Efficacy. I will put my Spirit within you,
or in those whom God designs to make such: This leading of the Spirit, in such Persons, is ever carried on with Power and Efficacy. I will put my Spirit within you,
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Ezek. 36.27. (here's not only an Informing Light, but an Overpowering Influence; [ I'le cause you ] to walk in my Statutes.) Turn thou me, and I shall be turned.
Ezekiel 36.27. (here's not only an Informing Light, but an Overpowering Influence; [ I'll cause you ] to walk in my Statutes.) Turn thou me, and I shall be turned.
elsewhere 'tis Drawing, (to shew, the Power of the Spirits Operation:) 'tis Drawing as to the depraved Will, 'tis Leading as to the Sanctified Will. The Evil Spirit leads to sin; How? Why he moves, perswades, solicites to sin;
elsewhere it's Drawing, (to show, the Power of the Spirits Operation:) it's Drawing as to the depraved Will, it's Leading as to the Sanctified Will. The Evil Spirit leads to sin; How? Why he moves, persuades, solicits to since;
This we must grant, or else we must hold a parity of Operation betwixt the two Spirits, that the Holy Spirit has but the same causal Influx upon what is good, which the wicked Spirit has upon what is evil;
This we must grant, or Else we must hold a parity of Operation betwixt the two Spirits, that the Holy Spirit has but the same causal Influx upon what is good, which the wicked Spirit has upon what is evil;
Here's leading, but no Force, Conduct, but no Compulsion, no Coaction; vehemens Inclinatio, non Coactio; (Ghorran:) The Will is determin'd, but so as that not the least violence is done to it, to the infringing of its Liberty. How spontaneously does the Person led follow him that leads him! so 'tis here.
Here's leading, but no Force, Conduct, but no Compulsion, no Coaction; Violent Inclinatio, non Coactio; (Ghorran:) The Will is determined, but so as that not the least violence is done to it, to the infringing of its Liberty. How spontaneously does the Person led follow him that leads him! so it's Here.
Where the Spirit does not find sinners willing, by his sweet Methods he makes them willing. Psal. 110.3. Thy people shall be willing in the day of thy power;
Where the Spirit does not find Sinners willing, by his sweet Methods he makes them willing. Psalm 110.3. Thy people shall be willing in the day of thy power;
(a day of power, yet willing. ) Even the Spirits Drawing, is managed with all consistency to the freedom of the will; NONLATINALPHABET, (Chrys.) he draws, but 'tis one that he makes willing to follow. Hos. 2.14. Behold I will allure her —;
(a day of power, yet willing.) Even the Spirits Drawing, is managed with all consistency to the freedom of the will;, (Chrys.) he draws, but it's one that he makes willing to follow. Hos. 2.14. Behold I will allure her —;
(ay, there's the Spirits leading! ) This being the constant and avowed Doctrine of the Protestants, and (particularly) their Explication of the Spirits leading in the Text;
(ay, there's the Spirits leading!) This being the constant and avowed Doctrine of the Protestants, and (particularly) their Explication of the Spirits leading in the Text;
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as if they asserted the Spirit in This, or any Other Act, to work with Compulsion, or in a way destructive to mans Essential Liberty: 'Tis a vile scandal!
as if they asserted the Spirit in This, or any Other Act, to work with Compulsion, or in a Way destructive to men Essential Liberty: It's a vile scandal!
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We perfectly concurr with Blessed St. Austin, (in that excellent passage of his cited by the Rhemists:) As many as are led by the Spirit, he meaneth not, (says he,) that the Children of God are violently compelled against their Wills,
We perfectly concur with Blessed Saint Austin, (in that excellent passage of his cited by the Rhemists:) As many as Are led by the Spirit, he means not, (Says he,) that the Children of God Are violently compelled against their Wills,
1. In regard of the Subject or person led. So it extends, to the Whole Man; First to the Interior Acts of the Soul in its several Faculties, (Ʋnderstanding, Will, and Affections; ) And then to the Exterior Acts of the Body; yea, to the whole Conversation: (For all these are comprehended within,
1. In regard of the Subject or person led. So it extends, to the whole Man; First to the Interior Acts of the Soul in its several Faculties, (Ʋnderstanding, Will, and Affections;) And then to the Exterior Acts of the Body; yea, to the Whole Conversation: (For all these Are comprehended within,
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1 Thes. 5.23.) So does his Guiding Operation also; (these two being Commensurate and Coextensive. ) This might be made out in Particulars, was I not afraid of too much prolixity.
1 Thebes 5.23.) So does his Guiding Operation also; (these two being Commensurate and Coextensive.) This might be made out in Particulars, was I not afraid of too much prolixity.
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to all that he is to Know, Believe, and Do. Look as the Word (in its External Leading, ) guides us in all things that concern Faith and Practice; (it being a compleat and perfect Rule, 2 Tim. 3.16, 17.) so 'tis with the Spirit in his Internal Leading too.
to all that he is to Know, Believe, and Do. Look as the Word (in its External Leading,) guides us in all things that concern Faith and Practice; (it being a complete and perfect Rule, 2 Tim. 3.16, 17.) so it's with the Spirit in his Internal Leading too.
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this Spirit directs those (who have him,) to, and in the Practice of Holiness in its full and utmost Extent and Latitude. As the Grace of God (the Gospel Without) teaches us, that denying ungodliness, and worldly Lusts;
this Spirit directs those (who have him,) to, and in the Practice of Holiness in its full and utmost Extent and Latitude. As the Grace of God (the Gospel Without) Teaches us, that denying ungodliness, and worldly Lustiest;
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Concerning which 'tis clear, that this Leading of the Spirit (in the Directing, Inclining, Governing Notions of it,) is not as to Degree equal in all God's Children.
Concerning which it's clear, that this Leading of the Spirit (in the Directing, Inclining, Governing Notions of it,) is not as to Degree equal in all God's Children.
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For although we should grant, (which I do not,) that the Spirit should advance his Guidance, (consider'd in it self, and as it comes from Him, ) to such a Degree and Pitch, as to lay the Foundation of Perfection in Saints here below;
For although we should grant, (which I do not,) that the Spirit should advance his Guidance, (considered in it self, and as it comes from Him,) to such a Degree and Pitch, as to lay the Foundation of Perfection in Saints Here below;
yet considering, what the Capacity of the Subjects of this Act is here, (they being Flesh as well as Spirit; ) 'tis not imaginable that de Facto and in Eventu, they should ever here be perfect upon it.
yet considering, what the Capacity of the Subject's of this Act is Here, (they being Flesh as well as Spirit;) it's not imaginable that de Facto and in Eventum, they should ever Here be perfect upon it.
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Wherefore it must be bounded and limited, though not from what the Spirit could do, yet from what he is pleased to do in Believers in their present imperfect state.
Wherefore it must be bounded and limited, though not from what the Spirit could do, yet from what he is pleased to do in Believers in their present imperfect state.
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It therefore must be qualified thus; He shall guide you into all Truth, (i. e.) into the Knowledge of all Necessary and Fundamental Truths: And he shall guide you into all Holiness, i. e.
It Therefore must be qualified thus; He shall guide you into all Truth, (i. e.) into the Knowledge of all Necessary and Fundamental Truths: And he shall guide you into all Holiness, i. e.
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And (by the way) Observe, that this Guidance of the Spirit in the General, and that Guidance of His in Particular, (in the Duty of Prayer, ) do much stand upon the same level.
And (by the Way) Observe, that this Guidance of the Spirit in the General, and that Guidance of His in Particular, (in the Duty of Prayer,) do much stand upon the same level.
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Insomuch, that as the Former, (the Spirits immediate Guiding of Believers in the Matter and Manner of their Actions,) does not thereupon render Them or Their Actions perfectly Holy and free from all mixtures of sin: So neither does the Latter, (the Spirits immediate Guidance and Assistance in the Matter and Manner of Prayer,) render the Prayers of such infallible, or of equal Authority with the Scriptures;
Insomuch, that as the Former, (the Spirits immediate Guiding of Believers in the Matter and Manner of their Actions,) does not thereupon render Them or Their Actions perfectly Holy and free from all mixtures of since: So neither does the Latter, (the Spirits immediate Guidance and Assistance in the Matter and Manner of Prayer,) render the Prayers of such infallible, or of equal authority with the Scriptures;
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(as some Object.) Because as to Both, this Agency of the Spirit is to be limited, partly from the Consideration of the present State of the subject in whom it is exerted;
(as Some Object.) Because as to Both, this Agency of the Spirit is to be limited, partly from the Consideration of the present State of the Subject in whom it is exerted;
'Tis true, (to obviate a bad Inference that may be drawn from hence,) the Apostles themselves considered as but Men, and as men in the State of Imperfection, so they were fallible as we are.
It's true, (to obviate a bad Inference that may be drawn from hence,) the Apostles themselves considered as but Men, and as men in the State of Imperfection, so they were fallible as we Are.
But as they had in matters of Faith and Doctrine for a special End, that Extraordinary Guidance and Direction from the Spirit, which no common Believers now have;
But as they had in matters of Faith and Doctrine for a special End, that Extraordinary Guidance and Direction from the Spirit, which no Common Believers now have;
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so They, (and They only) became Infallible. Wherefore, although Saints now are partakers of a special Assistance and Guidance from the Spirit in Prayer, and in their General Course of Life, quoad veritatem rei; yet this does not make them infallible in the One, or impeccable in the Other;
so They, (and They only) became Infallible. Wherefore, although Saints now Are partakers of a special Assistance and Guidance from the Spirit in Prayer, and in their General Course of Life, quoad veritatem rei; yet this does not make them infallible in the One, or impeccable in the Other;
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it being vouchsaf'd to them but in such a Degree, as is consistent with their present state, and subservient to the End of the Spirit in his present Operations in them;
it being vouchsafed to them but in such a Degree, as is consistent with their present state, and subservient to the End of the Spirit in his present Operations in them;
Which is but to guide them to necessary Truth and Holiness, to help them in their Infirmities, (and the like;) but not to advance them to Apostolical Endowments; Of which now, the Evangelical Doctrine being published and sealed, there is no Necessity.
Which is but to guide them to necessary Truth and Holiness, to help them in their Infirmities, (and the like;) but not to advance them to Apostolical Endowments; Of which now, the Evangelical Doctrine being published and sealed, there is no Necessity.
And thus I have gone over the Doctrinal Explication of the Leading of the Spirit. I come now to resolve some Practical Enquiries about it; (which will be in stead of the Application. ) The First is this;
And thus I have gone over the Doctrinal Explication of the Leading of the Spirit. I come now to resolve Some Practical Enquiries about it; (which will be in stead of the Application.) The First is this;
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Both because our Sonship to God must be evidenc'd by it; (for the Text is express, As many (and no more then) as are led by the Spirit, are the Sons of God:
Both Because our Sonship to God must be evidenced by it; (for the Text is express, As many (and no more then) as Are led by the Spirit, Are the Sons of God:
(viz. Guidance, Inclination of the Heart to Good, Corroboration, Gubernation. ) Art thou One that art guided by this Spirit to and in the great Duties of Christianity? One, who art strongly inclined to what is good? One, that feelest an inward Divine strengthning for Doing and Suffering? One, that art ruled and governed by this Spirit? Surely, thou art led by Him!
(viz. Guidance, Inclination of the Heart to Good, Corroboration, Gubernation.) Art thou One that art guided by this Spirit to and in the great Duties of Christianity? One, who art strongly inclined to what is good? One, that Feel an inward Divine strengthening for Doing and Suffering? One, that art ruled and governed by this Spirit? Surely, thou art led by Him!
Every man in the World is acted by Some Spirit or Other. Now there being different and contrary Spirits, (some Evil, and some Good, ) the Question is, What that is which we are led and acted by? There's the Spirit of the World, (by which the Men of the World are led: ) There's the Corrupt and Sinful Spirit, (Do you think that the Scripture saith in vain, The Spirit that dwelleth in us, lusteth to envy? ) by this all in the Unregenerate state are led: There's the Spirit of Whoredom; Hos. 4.12. the Spirit of perverseness, Is. 19.14. the Spirit of seduction; 2 Tim. 4.1. (under the Conduct of which, too many are.) These are the Evil Spirits within Us, which influence Men in their Actings.
Every man in the World is acted by some Spirit or Other. Now there being different and contrary Spirits, (Some Evil, and Some Good,) the Question is, What that is which we Are led and acted by? There's the Spirit of the World, (by which the Men of the World Are led:) There's the Corrupt and Sinful Spirit, (Do you think that the Scripture Says in vain, The Spirit that dwells in us, Lusteth to envy?) by this all in the Unregenerate state Are led: There's the Spirit of Whoredom; Hos. 4.12. the Spirit of perverseness, Is. 19.14. the Spirit of seduction; 2 Tim. 4.1. (under the Conduct of which, too many Are.) These Are the Evil Spirits within Us, which influence Men in their Actings.
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And Oh what an Heart-piercing, Soul-afflicting thing is it to consider, how the Generality of Men are led by this wicked Spirit! All these Spirits are Evil.
And O what an Heart-piercing, Soul-afflicting thing is it to Consider, how the Generality of Men Are led by this wicked Spirit! All these Spirits Are Evil.
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In Opposition to which, there are Other Spirits that are Good. And they are either the Renewed Spirit in Gods people; (the Heart as sanctify'd, as having a Vital, Supernatural Principle infus'd into it, which leads and inclines to Holiness:) Or the Renewing Spirit, Gods own Spirit; (of whom the Text speaks.)
In Opposition to which, there Are Other Spirits that Are Good. And they Are either the Renewed Spirit in God's people; (the Heart as sanctified, as having a Vital, Supernatural Principle infused into it, which leads and inclines to Holiness:) Or the Renewing Spirit, God's own Spirit; (of whom the Text speaks.)
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These Spirits are contrary to the Former, both in Themselves, and also in their Leadings. For as They are all for what is Evil, so These are all for what is Good. And the Contrariety is such betwixt them,
These Spirits Are contrary to the Former, both in Themselves, and also in their Leadings. For as They Are all for what is Evil, so These Are all for what is Good. And the Contrariety is such betwixt them,
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as that they are NONLATINALPHABET, incompatible in the same Subject; (in their full, entire Power and Strength. ) So as that a person can be led but by One of them;
as that they Are, incompatible in the same Subject; (in their full, entire Power and Strength.) So as that a person can be led but by One of them;
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whether it belong to you or not? It would be superfluous for me to enlarge again upon those Heads in the Application, which I have already been so large upon in the Explication. Only therefore, (to give some brief Direction,) I would desire you to look back.
whither it belong to you or not? It would be superfluous for me to enlarge again upon those Heads in the Application, which I have already been so large upon in the Explication. Only Therefore, (to give Some brief Direction,) I would desire you to look back.
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Truth and Holiness. Do thy Opinions carry Truth in them? thy Practices, Holiness? Oh then thou art led by the Spirit. But what shall we say to those, who are led away (NONLATINALPHABET) with the error of the wicked;
Truth and Holiness. Do thy Opinions carry Truth in them? thy Practices, Holiness? O then thou art led by the Spirit. But what shall we say to those, who Are led away () with the error of the wicked;
Whoever doth not righteousness, is not of God, (nor led by his Spirit. ) What live in Drunkenness, Ʋncleanness, Sensuality, Injustice, Malice, Hatred? And yet, pretend to the Conduct of the good Spirit? What a Delusion is this to thy self, what a Reproach and Injury to the Blessed Spirit!
Whoever does not righteousness, is not of God, (nor led by his Spirit.) What live in drunkenness, Ʋncleanness, Sensuality, Injustice, Malice, Hatred? And yet, pretend to the Conduct of the good Spirit? What a Delusion is this to thy self, what a Reproach and Injury to the Blessed Spirit!
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Is your Faith regulated by this? Your Conversations steer'd by this? hereby you may know, that the Spirit leads you. But if any Believe, Live, Speak not according to this VVord, 'tis because there's no light in them; Is. 8.20. He that knoweth God, heareth us;
Is your Faith regulated by this? Your Conversations steered by this? hereby you may know, that the Spirit leads you. But if any Believe, Live, Speak not according to this Word, it's Because there's no Light in them; Is. 8.20. He that Knoweth God, hears us;
He leads with Power and Efficacy. Well, what do you find of this? what have you more than a bare directive Light? is there a Power working in you, effectually to incline and draw you to what is Good? To beat down and subdue the innate Renitency and Reluctancy of the Will? Oh here's the Leading of the Spirit!
He leads with Power and Efficacy. Well, what do you find of this? what have you more than a bore directive Light? is there a Power working in you, effectually to incline and draw you to what is Good? To beatrice down and subdue the innate Renitency and Reluctancy of the Will? O here's the Leading of the Spirit!
2. Whether he leads us in a peculiar and saving, or only in a common and general way? Now the first must be found out by the foregoing Heads: the last, by that Head which I am now upon.
2. Whither he leads us in a peculiar and Saving, or only in a Common and general Way? Now the First must be found out by the foregoing Heads: the last, by that Head which I am now upon.
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And pray consider, as the Spirits Leading must evidence your Divine Sonship, so the Things set before you must evidence the reality of that Divine Leading. A Second Enquiry is,
And pray Consider, as the Spirits Leading must evidence your Divine Sonship, so the Things Set before you must evidence the reality of that Divine Leading. A Second Enquiry is,
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What Inducements are there to excite and move men to endeavour, to attain and live under this Leading of Gods Spirit? 2. Enquiry. Answ. Many and Great!
What Inducements Are there to excite and move men to endeavour, to attain and live under this Leading of God's Spirit? 2. Enquiry. Answer Many and Great!
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The Object, (which this tends unto and terminates in,) that is excellent; (as the Loving of God, Delighting in God, Conformity to God:) all carry a transcendent Glory and Excellency in them.
The Object, (which this tends unto and terminates in,) that is excellent; (as the Loving of God, Delighting in God, Conformity to God:) all carry a transcendent Glory and Excellency in them.
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Oh did but sinners know what this NONLATINALPHABET, this Conduct and Guidance of the Spirit is? what a blessed thing 'tis to possess and feel it? how earnest would they be in their Desires and Pursuits after it!
O did but Sinners know what this, this Conduct and Guidance of the Spirit is? what a blessed thing it's to possess and feel it? how earnest would they be in their Desires and Pursuits After it!
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What becomes of the poor blind Man that has none to guide him? Of the weak Child, that has none to uphold it? Alas the poor sinner, in both respects, does more need the Spirits Leading inwardly, than either of These need external Leading.
What becomes of the poor blind Man that has none to guide him? Of the weak Child, that has none to uphold it? Alas the poor sinner, in both respects, does more need the Spirits Leading inwardly, than either of These need external Leading.
Such is our Spiritual Blindness, our Aptness to wander, our Ignorance of our Way, our lyableness to fall into Pracipices, (and the like;) as that without a Divine Hand to guide us, we are lost.
Such is our Spiritual Blindness, our Aptness to wander, our Ignorance of our Way, our lyableness to fallen into Pracipices, (and the like;) as that without a Divine Hand to guide us, we Are lost.
And such too is our Spiritual Debility and Weakness, as that if the Spirit of God do not hold us up in our Going, ( taking us by our arms, Hos. 11.3.) we fall immediately.
And such too is our Spiritual Debility and Weakness, as that if the Spirit of God do not hold us up in our Going, (taking us by our arms, Hos. 11.3.) we fallen immediately.
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and has put himself under woful Guides; And one great thing done in his Restauration to his Primitive State, is to reduce him to God as his First and Best Guide and Leader.
and has put himself under woeful Guides; And one great thing done in his Restauration to his Primitive State, is to reduce him to God as his First and Best Guide and Leader.
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How absolutely necessary therefore is the Spirits Leading, both for Direction, and also for Sustentation! 'Tis true, God has planted in Man a Natural Faculty, to guide and direct him in his Actings;
How absolutely necessary Therefore is the Spirits Leading, both for Direction, and also for Sustentation! It's true, God has planted in Man a Natural Faculty, to guide and Direct him in his Actings;
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Ah, but as to things of a Spiritual Consideration, (the matters of Evangelical Faith and Practice ) he must have an higher Guide and Leader, even the Holy Ghost,
Ah, but as to things of a Spiritual Consideration, (the matters of Evangelical Faith and Practice) he must have an higher Guide and Leader, even the Holy Ghost,
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The Natural Light separate from what is Supernatural, is a very incompetent and insufficient Guide; (which evinces the Necessity of the Spirits Guidance. )
The Natural Light separate from what is Supernatural, is a very incompetent and insufficient Guide; (which evinces the Necessity of the Spirits Guidance.)
3. As the Natural Guide is defective and insufficient, so there are other Guids which are destructive and damnable; (such as Satan, Deprav'd Nature, Indwelling Sin, the Flesh, the World. ) Oh what dangerous Guides are these!
3. As the Natural Guide is defective and insufficient, so there Are other Guides which Are destructive and damnable; (such as Satan, Depraved Nature, Indwelling since, the Flesh, the World.) O what dangerous Guides Are these!
Can the Course be good when the Guide is bad? and can the End be good, when the Course is bad? (neither can be expected!) The Conversation, Naturally comports with the Leader; and the End judicially comports with the Conversation. So that if these lead you, this will inevitably follow upon it, you'l be very wicked in this Life,
Can the Course be good when the Guide is bad? and can the End be good, when the Course is bad? (neither can be expected!) The Conversation, Naturally comports with the Leader; and the End judicially comports with the Conversation. So that if these led you, this will inevitably follow upon it, You'll be very wicked in this Life,
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And besides this, pray consider what a base thing it is for such a Creature as Man, to be under the Conduct and Government of such base things as These!
And beside this, pray Consider what a base thing it is for such a Creature as Man, to be under the Conduct and Government of such base things as These!
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Oh what a Debasement is it, to him who is of such a Divine Extract and Original, to be at the beck and ordering of such vile Things as Satan, Sin. (and the rest!) Yet this is the misery of the Falne State; upon Adams Fall, Man has sadly lost his way,
O what a Debasement is it, to him who is of such a Divine Extract and Original, to be At the beck and ordering of such vile Things as Satan, Sin. (and the rest!) Yet this is the misery of the Fallen State; upon Adams Fallen, Man has sadly lost his Way,
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well how does this Leader manage his Conduct? with great exactness and Wisdom; he so leads, as never to mislead; so as always to direct with the deepest Judgment; (For,
well how does this Leader manage his Conduct? with great exactness and Wisdom; he so leads, as never to mislead; so as always to Direct with the Deepest Judgement; (For,
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as in all his Other Acts, so in This, he is the Spirit of Wisdom and Ʋnderstanding, the Spirit of Counsel, the Spirit of Knowledge — Isa. 11.2. I will instruct thee (says God,) and teach thee in the way which thou shalt go;
as in all his Other Acts, so in This, he is the Spirit of Wisdom and Ʋnderstanding, the Spirit of Counsel, the Spirit of Knowledge — Isaiah 11.2. I will instruct thee (Says God,) and teach thee in the Way which thou shalt go;
And as Abrahams Servant, (in the Particular Case before him,) Blessed be the Lord God of my Master Abraham, which hath led me in the right way — Gen. 24.48.
And as Abrahams Servant, (in the Particular Case before him,) Blessed be the Lord God of my Master Abraham, which hath led me in the right Way — Gen. 24.48.
And as the Psalmist, (with respect to Gods Conduct of Israel in the Wilderness,) He led them forth by the right way; (Psal. 107.7.) Such a Leading is this of the Spirit as to Believers in their whole course;
And as the Psalmist, (with respect to God's Conduct of Israel in the Wilderness,) He led them forth by the right Way; (Psalm 107.7.) Such a Leading is this of the Spirit as to Believers in their Whole course;
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he always leads them in the right way. And then, he leads safely; (in reference both to the Way, and to the End. ) He led them on safely, Psal. 78.53. (I do but allude to it:) Here's no such Leader as Those the Prophet speaks of; Is. 9.16. The Leaders of this people cause them to err, they that are led of them are destroyed.
he always leads them in the right Way. And then, he leads safely; (in Referente both to the Way, and to the End.) He led them on safely, Psalm 78.53. (I do but allude to it:) Here's no such Leader as Those the Prophet speaks of; Is. 9.16. The Leaders of this people cause them to err, they that Are led of them Are destroyed.
As (to instance in a Few,) inward Peace and Comfort: whereever the Spirit is a Leading Spirit, there he is (or will be) a Comforting Spirit. A Readiness to all Dutys of Holiness;
As (to instance in a Few,) inward Peace and Comfort: wherever the Spirit is a Leading Spirit, there he is (or will be) a Comforting Spirit. A Readiness to all Duties of Holiness;
as it leads after Conversion, it evidences us to be the Sons of God; (as has been already said.) If the Spirit be thy Leader, God is thy Father: (And what a Priviledge is this!
as it leads After Conversion, it evidences us to be the Sons of God; (as has been already said.) If the Spirit be thy Leader, God is thy Father: (And what a Privilege is this!
John 1.12. 1 John 3.1.) And then, (as the Consummation of all,) comes the Glory and Blessedness of Heaven, as the certain portion of such who are led by the Spirit. Death and Hell are not more sure upon the leading of Sin and Satan, than Life and Heaven are sure upon the leading of this Spirit. God ever saves in Heaven such whom he leads on Earth. As many as walk according to this Rule, mercy and Peace be upon them — Thou shalt guide me with thy Counsel, and afterward receive me to Glory.
John 1.12. 1 John 3.1.) And then, (as the Consummation of all,) comes the Glory and Blessedness of Heaven, as the certain portion of such who Are led by the Spirit. Death and Hell Are not more sure upon the leading of since and Satan, than Life and Heaven Are sure upon the leading of this Spirit. God ever saves in Heaven such whom he leads on Earth. As many as walk according to this Rule, mercy and Peace be upon them — Thou shalt guide me with thy Counsel, and afterwards receive me to Glory.
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All being put together, and seriously weighed, have I not said enough and enough to excite you all, to attain and close with this Blessed Leading of the Spirit of God? (Much more might have been added by way of Motive; but if what has been said, will not prevail, I despair of ever prevailing with you.) A Third Enquiry follows,
All being put together, and seriously weighed, have I not said enough and enough to excite you all, to attain and close with this Blessed Leading of the Spirit of God? (Much more might have been added by Way of Motive; but if what has been said, will not prevail, I despair of ever prevailing with you.) A Third Enquiry follows,
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We cannot expect to participate of the Spirits Operations, (such as are saving, ) before we participate of the Spirit Himself. Therefore, pray attend upon the Gospel, (by which He is convey'd to Sinners;) and then,
We cannot expect to participate of the Spirits Operations, (such as Are Saving,) before we participate of the Spirit Himself. Therefore, pray attend upon the Gospel, (by which He is conveyed to Sinners;) and then,
and then way is made for his subsequent Leading and Direction. When he has been a quickning Spirit, (in the infusing of a vital Principle into the Soul,) then succeeds this Act which I am upon. And not till then;
and then Way is made for his subsequent Leading and Direction. When he has been a quickening Spirit, (in the infusing of a vital Principle into the Soul,) then succeeds this Act which I am upon. And not till then;
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'Tis first Sanctification, then Manuduction, (in the several Things contained therein.) 3. Be willing to follow the Leading, the Motions of the Spirit.
It's First Sanctification, then Manuduction, (in the several Things contained therein.) 3. Be willing to follow the Leading, the Motions of the Spirit.
if not, he'l withdraw, and leave you to follow the Conduct of your own Inclinations; (a sore Judgment!) Psal. 81.11, 12. My people would not hearken to my voice,
if not, He'll withdraw, and leave you to follow the Conduct of your own Inclinations; (a soar Judgement!) Psalm 81.11, 12. My people would not harken to my voice,
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(Oh dreadful Word!) The same will the Spirit do, upon our rejecting or resisting of his Leading. He may long strive, but he will not always strive; (Gen. 6.3.) If the person led shall once begin to struggle with him that leads him,
(O dreadful Word!) The same will the Spirit do, upon our rejecting or resisting of his Leading. He may long strive, but he will not always strive; (Gen. 6.3.) If the person led shall once begin to struggle with him that leads him,
what is then to be done, but to leave him to himself? Continued, rooted, allowed Resistance to to the Spirit, makes him so to cast off a person as to lead him no more.
what is then to be done, but to leave him to himself? Continued, rooted, allowed Resistance to to the Spirit, makes him so to cast off a person as to led him no more.
That one Act in the Leading of the Spirit, ( viz. his Powerful Inclining of the Heart to comply with what he leads unto;) secures all the Rest. If thou art an Opposer of the Spirit, he will not be thy Guide: Yield to Him,
That one Act in the Leading of the Spirit, (viz. his Powerful Inclining of the Heart to comply with what he leads unto;) secures all the Rest. If thou art an Opposer of the Spirit, he will not be thy Guide: Yield to Him,
The meek will he guide in Judgment, the meek will he teach his way; Psal. 25.9. VVhen a man is brought to this meek, humble Frame, then he is in the way of the Spirits Leading.
The meek will he guide in Judgement, the meek will he teach his Way; Psalm 25.9. When a man is brought to this meek, humble Frame, then he is in the Way of the Spirits Leading.
Oh what a desirable Mercy is this Leading Mercy! And Sirs, will you not pray and pray servently for it? Yea, will you not every day make this your request? Blessed God and Spirit, let me be led by thee this day.
O what a desirable Mercy is this Leading Mercy! And Sirs, will you not pray and pray servently for it? Yea, will you not every day make this your request? Blessed God and Spirit, let me be led by thee this day.
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for who do so follow the Spirits Leading as they ought? VVe have an excellent Guide, one that leads us with infinite Wisdom and Faithfulness; that directs us to nothing but what is Good, and Good for us: Ah,
for who do so follow the Spirits Leading as they ought? We have an excellent Guide, one that leads us with infinite Wisdom and Faithfulness; that directs us to nothing but what is Good, and Good for us: Ah,
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— And when the Cloud was taken up in the Morning, then they journyed; whether it was by day or night that the Cloud was taken up, they journyed: Numb. 9.18. ] that we should do to the Holy Spirit in the exact Ordering of all our Motions by and according to his Guidance.
— And when the Cloud was taken up in the Morning, then they journeyed; whither it was by day or night that the Cloud was taken up, they journeyed: Numb. 9.18. ] that we should do to the Holy Spirit in the exact Ordering of all our Motions by and according to his Guidance.
As the Scribe said to Christ (Master, I will follow thee whithersoever thou goest;) so do you say to the Spirit, I will follow thee whithersoever thou leadest me;
As the Scribe said to christ (Master, I will follow thee whithersoever thou goest;) so do you say to the Spirit, I will follow thee whithersoever thou Leadest me;
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whatever Difficulties, Discouragements, Dangers, you meet with, yet resolve that nothing shall make you leave your Guid, or the Holy Course that he has led you to. (And thus I would perswade you to rise higher and higher in your Following of the Spirit. )
whatever Difficulties, Discouragements, Dangers, you meet with, yet resolve that nothing shall make you leave your Guide, or the Holy Course that he has led you to. (And thus I would persuade you to rise higher and higher in your Following of the Spirit.)
Can it be well with a Christian when This is suspended or withdrawn from him? How does he Wanderand Bewilder himself when the Spirit does not Guid Him!
Can it be well with a Christian when This is suspended or withdrawn from him? How does he Wanderand Bewilder himself when the Spirit does not Guide Him!
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and he's like a Ship without a Pilot, a Blind Man without a Guid, a poor Chlid that has none to sustain it, the rude Multitude that have none to keep them in any Order. What a sad difference is there in the same Person,
and he's like a Ship without a Pilot, a Blind Man without a Guide, a poor Chlid that has none to sustain it, the rude Multitude that have none to keep them in any Order. What a sad difference is there in the same Person,
But does the Spirit at any time do this to Gods People? does he ever suspend and withdraw his Guidance from Persons who once liv'd under it? Answ. Yes, too often!
But does the Spirit At any time do this to God's People? does he ever suspend and withdraw his Guidance from Persons who once lived under it? Answer Yes, too often!
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and when he is Grieved, he Departs, withholds, and recalls his Former Gracious Influences; (though not Totally and Finally, yet for a time, and in such a Degree: ) As a Guide, that is to conduct the Traveller;
and when he is Grieved, he Departs, withholds, and recalls his Former Gracious Influences; (though not Totally and Finally, yet for a time, and in such a Degree:) As a Guide, that is to conduct the Traveller;
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2. With greater Light and Clearness, Power and Efficacy, as to the Manner: 3. With more Eavenness and Constancy, as to the Duration and Continuance of it.
2. With greater Light and Clearness, Power and Efficacy, as to the Manner: 3. With more Eavenness and Constancy, as to the Duration and Continuance of it.
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but does he guide you into Truth? and is this his Constant and Continued working in you? Oh this high Measure of it we should aspire at and pant after!
but does he guide you into Truth? and is this his Constant and Continued working in you? O this high Measure of it we should aspire At and pant After!
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taking up with nothing short of it. (And so as to Holiness and Practical Godliness, the same is to be endeavoured after.) There is indeed much Mercy in the lowest Degree of this Act; and they that have the lest should be thankful:
taking up with nothing short of it. (And so as to Holiness and Practical Godliness, the same is to be endeavoured After.) There is indeed much Mercy in the lowest Degree of this Act; and they that have the lest should be thankful:
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Such, as may evidence to the world, that you are not in pretence only, but in truth and reality, under a Divine and Supernatural Conduct. Do we lay claim to this? Oh then what Good do we do more, what Evil less, than Others do!
Such, as may evidence to the world, that you Are not in pretence only, but in truth and reality, under a Divine and Supernatural Conduct. Do we lay claim to this? O then what Good do we do more, what Evil less, than Others do!
VVhat, live in sin, do Evil things? (be Proud, Worldly, Covetous, Passionate, Unclean, Malicious, Fraudulent?) and yet pretend you are led by the Holy Spirit? Lord, what an Indignity and Affront do you put upon Him! what a Cheat and Fallacy upon your own Souls! Pray never talk of This unless your Lives be Holy and Good:
What, live in since, do Evil things? (be Proud, Worldly, Covetous, Passionate, Unclean, Malicious, Fraudulent?) and yet pretend you Are led by the Holy Spirit? Lord, what an Indignity and Affront do you put upon Him! what a Cheat and Fallacy upon your own Souls! Pray never talk of This unless your Lives be Holy and Good:
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For ye who are real Saints, oh that you would oft think of this, and look upon it as one of the highest Engagements to Circumspect Walking! You that are Guided, by such a Word without, and such a Spirit within, What manner of persons ought ye to be in all holy Conversation and Godliness!
For you who Are real Saints, o that you would oft think of this, and look upon it as one of the highest Engagements to Circumspect Walking! You that Are Guided, by such a Word without, and such a Spirit within, What manner of Persons ought you to be in all holy Conversation and Godliness!
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when you are weak and feeble, not able to go, this Spirit strengthens you; ( I taught Ephraim also to go, taking them by their arms — Hos. 11.3.) VVhen Others are left to the Conduct of their Own Light, Ʋnderstanding, Inclinations, (which lead them to Sin and Death; ) you are under the Conduct of this Gracious Spirit, (which leads you to Grace and Glory: ) what cause have you to admire this Distinguishing Grace!
when you Are weak and feeble, not able to go, this Spirit strengthens you; (I taught Ephraim also to go, taking them by their arms — Hos. 11.3.) When Others Are left to the Conduct of their Own Light, Ʋnderstanding, Inclinations, (which led them to since and Death;) you Are under the Conduct of this Gracious Spirit, (which leads you to Grace and Glory:) what cause have you to admire this Distinguishing Grace!
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for he has Purchased, and now does Actually send this Spirit to be your Teacher, Monitor, and Guid. And how great is the Love of the Spirit too in this!
for he has Purchased, and now does Actually send this Spirit to be your Teacher, Monitor, and Guid. And how great is the Love of the Spirit too in this!
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Should not all the Persons therefore be heartily, sincerely, and with the greatest enlargedness of Heart, blessed and adored for it? Especially considering how they design and aim at the exalting of Themselves by this very Act. As in the Miraculous Leading of the People of Israel out of Egypt, through the Red Sea, (and so on;) set forth Isa. 43. V. 12. that led them by the right hand of Moses, with his glorious arm, dividing the Water before them.
Should not all the Persons Therefore be heartily, sincerely, and with the greatest Enlargedness of Heart, blessed and adored for it? Especially considering how they Design and aim At the exalting of Themselves by this very Act. As in the Miraculous Leading of the People of Israel out of Egypt, through the Read Sea, (and so on;) Set forth Isaiah 43. V. 12. that led them by the right hand of Moses, with his glorious arm, dividing the Water before them.
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Surely so in that Spiritual and Gracious Leading that I am treating of, the great God, (whether Essentially or Personally considered) designs much Glory and Adoration to Himself.
Surely so in that Spiritual and Gracious Leading that I am treating of, the great God, (whither Essentially or Personally considered) designs much Glory and Adoration to Himself.
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Sons of God? this assures of dear Affection, tender Care, strong Protection, constant Provision, free Access to God, ready Audience of Prayer, a gracious Presence in every Condition, a favourable Acceptance of all Duties, a good Inheritance and Portion; and what not? All These Blessings are yours,
Sons of God? this assures of dear Affection, tender Care, strong Protection, constant Provision, free Access to God, ready Audience of Prayer, a gracious Presence in every Condition, a favourable Acceptance of all Duties, a good Inheritance and Portion; and what not? All These Blessings Are yours,
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as 'tis in Order to Salvation, so this Salvation by it shall certainly be obtained. Never did any perish that liv'd under the Spirits Guidance and Conduct.
as it's in Order to Salvation, so this Salvation by it shall Certainly be obtained. Never did any perish that lived under the Spirits Guidance and Conduct.
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3. Besides the Things which are wrap'd up in this Leading, besides the Matter and Manner of it, (all of which carry in them Ground of the highest Joy;) consider but two things Further about it.
3. Beside the Things which Are wrapped up in this Leading, beside the Matter and Manner of it, (all of which carry in them Ground of the highest Joy;) Consider but two things Further about it.
True, this depends upon Conditions on our part, (as ye have heard:) but yet these do not make the thing Ʋncertain and lyable to Intercision; because 'tis part of the Spirits Leading, to direct, encline,
True, this depends upon Conditions on our part, (as you have herd:) but yet these do not make the thing Ʋncertain and liable to Intercision; Because it's part of the Spirits Leading, to Direct, incline,
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— He that hath Mercy on them, shall lead them, even by the Springs of water shall he guid them ) Is not here, NONLATINALPHABET, strong Consolation for all who are led by Gods Spirit?
— He that hath Mercy on them, shall led them, even by the Springs of water shall he guide them) Is not Here,, strong Consolation for all who Are led by God's Spirit?
They believe the same Truths, performe the same Duties, attend upon the same Worship, walk in the same path of Holiness, have and act the same Graces, groan under the same burdens, drive on the same Designs: as Face answers to Face so do they to one another.
They believe the same Truths, perform the same Duties, attend upon the same Worship, walk in the same path of Holiness, have and act the same Graces, groan under the same burdens, drive on the same Designs: as Face answers to Face so do they to one Another.
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We having the same Spirit of Faith — 2 Cor. 4.13. There is one Body, and one Spirit, (which actuates and animates all that Body;) Eph. 4.4. 'Tis One and the self same Spirit which worketh in all;
We having the same Spirit of Faith — 2 Cor. 4.13. There is one Body, and one Spirit, (which actuates and animates all that Body;) Ephesians 4.4. It's One and the self same Spirit which works in all;
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This is that which causes such an Ʋnanimity and Harmony in Gods people, both in Matters of Faith and Practice. Oh that the World might see more of the Thing! and then, the Reason thereof would be obvious!
This is that which Causes such an Ʋnanimity and Harmony in God's people, both in Matters of Faith and Practice. O that the World might see more of the Thing! and then, the Reason thereof would be obvious!
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The design of it is to encourage his Disciples, ver. 1. These words spake Jesus, &c. He had spoke much in the former Chapters for their comfort and encouragement,
The Design of it is to encourage his Disciples, ver. 1. These words spoke jesus, etc. He had spoke much in the former Chapters for their Comfort and encouragement,
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In the prosecution hereof, 1. I shall give some account of the severals he prayed for, And 2. Shew what encouragement we have to expect what he prays for.
In the prosecution hereof, 1. I shall give Some account of the severals he prayed for, And 2. Show what encouragement we have to expect what he prays for.
The word of Truth through the Spirit working with it, and making impressions by it on the Heart, is the instrument and mean, both to begin Holiness in regeneration, 1 Pet. 1.23. James 1.18. and to promote it where it is begun, 1 Pet. 2.2. He praies that the Lord would make his word effectual to cleanse and sanctifie them more and more.
The word of Truth through the Spirit working with it, and making impressions by it on the Heart, is the Instrument and mean, both to begin Holiness in regeneration, 1 Pet. 1.23. James 1.18. and to promote it where it is begun, 1 Pet. 2.2. He prays that the Lord would make his word effectual to cleanse and sanctify them more and more.
that they may not fall away to unbelief, or profaneness, nor be ever separated from him with whom they are once united, ver. 11. Holy Father, keep through thine own name, those whom thou hast given me, &c. keep them in all dangers, in all assaults, in all tryals;
that they may not fallen away to unbelief, or profaneness, nor be ever separated from him with whom they Are once united, ver. 11. Holy Father, keep through thine own name, those whom thou hast given me, etc. keep them in all dangers, in all assaults, in all trials;
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as we are known by our names, all those glorious perfections, whereby he hath made known himself unto us, his Power, Wisdom, Goodness, Faithfulness, Sovereignty, Allsufficiency, &c. He would have all the infinite Excellencies and Perfections of God, all by which he is called and known, engaged for the security of his People, that none of them may fall away, and be lost.
as we Are known by our names, all those glorious perfections, whereby he hath made known himself unto us, his Power, Wisdom, goodness, Faithfulness, Sovereignty, All-sufficiency, etc. He would have all the infinite Excellencies and Perfections of God, all by which he is called and known, engaged for the security of his People, that none of them may fallen away, and be lost.
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Keep them by thy Power, by thy Wisdom, Goodness, Sovereignty, Allsufficiency, &c. Or if we take these words for an argument wherewith he urges this Petition, it is of no less force, Keep them for thine own names sake, for the honour of thine own name,
Keep them by thy Power, by thy Wisdom, goodness, Sovereignty, All-sufficiency, etc. Or if we take these words for an argument wherewith he urges this Petition, it is of no less force, Keep them for thine own names sake, for the honour of thine own name,
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Christ by his Prayer engages the Interest of his Father, his Name, his Honour, for the security of his People, that they may not fall away, and be lost;
christ by his Prayer engages the Interest of his Father, his Name, his Honour, for the security of his People, that they may not fallen away, and be lost;
and be accounted and called Sons of God, and all that are Sons, he will have to be Heirs, and joint-Heirs with himself, not of some meaner part of his Fathers possession,
and be accounted and called Sons of God, and all that Are Sons, he will have to be Heirs, and Joint heirs with himself, not of Some meaner part of his Father's possession,
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but even of his Kingdom, Jam. 2.5. Hath not God chosen the poor of this world rich in Faith, and Heirs of the Kingdom, &c. being Heirs, they have hopes to inherit, Tit. 3.7. They have a Title upon this account, and so hope; but Christ not satisfyed with this prays also that they may have possession, ver. 24. Father I will that they also whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me;
but even of his Kingdom, Jam. 2.5. Hath not God chosen the poor of this world rich in Faith, and Heirs of the Kingdom, etc. being Heirs, they have hope's to inherit, Tit. 3.7. They have a Title upon this account, and so hope; but christ not satisfied with this prays also that they may have possession, ver. 24. Father I will that they also whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me;
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that they may behold it, so as to partake of it, this sight will be the highest, the happyest enjoyment, it will be an enhappying, a glorifying sight, a sight that will make them who behold it happy, perfectly so, eternally so.
that they may behold it, so as to partake of it, this sighed will be the highest, the Happiest enjoyment, it will be an enhappying, a glorifying sighed, a sighed that will make them who behold it happy, perfectly so, eternally so.
When we are in the sight of that Glory wherewith he now shines at the right hand of the Throne of the Majesty on high, (to which the greatest brightness of the Sun is less than a spark) we shall be adorned with his beams, and so made glorious.
When we Are in the sighed of that Glory wherewith he now shines At the right hand of the Throne of the Majesty on high, (to which the greatest brightness of the Sun is less than a spark) we shall be adorned with his beams, and so made glorious.
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A hint hereof we have in what is recorded of Moses, who when he was admitted to a nearer converse with God, it is said his face shined, Exod. 34.29, 35. His face was horned, (as the word imports) it appeared in such a form as the raies of the Sun appear to us, his face sent forth beams like the Sun, there was such a radiant Lustre, such a Glory in his face,
A hint hereof we have in what is recorded of Moses, who when he was admitted to a nearer converse with God, it is said his face shined, Exod 34.29, 35. His face was horned, (as the word imports) it appeared in such a from as the rays of the Sun appear to us, his face sent forth beams like the Sun, there was such a radiant Lustre, such a Glory in his face,
When we are where Christ is, and see him in the brightness of his Glory (which is that he prays for) the sight of it will transform our Souls from Glory to Glory, as the Apostles expression is in reference to that of Moses, 2 Cor. 3.18. a Glory will be derived upon our Souls from his Glory, and upon our bodies too;
When we Are where christ is, and see him in the brightness of his Glory (which is that he prays for) the sighed of it will transform our Souls from Glory to Glory, as the Apostles expression is in Referente to that of Moses, 2 Cor. 3.18. a Glory will be derived upon our Souls from his Glory, and upon our bodies too;
that Glorious Vision will be a transforming sight, and change vile Bodies, so that they shall be fashioned like unto his own glorious Body. Phil. 3.21.
that Glorious Vision will be a transforming sighed, and change vile Bodies, so that they shall be fashioned like unto his own glorious Body. Philip 3.21.
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and I in thee, and so is the same Union with that in the last words, which is taken to be an Union with the Father and the Son (that they may be one in or with us:) or else the words here used to illustrate one thing, would not illustrate that, but another.
and I in thee, and so is the same union with that in the last words, which is taken to be an union with the Father and the Son (that they may be one in or with us:) or Else the words Here used to illustrate one thing, would not illustrate that, but Another.
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as thou Father art in me, and I in thee, NONLATINALPHABET, as, denotes not any thing of equality, but only something of likeness. That we may know what of resemblance there is, we must inquire, (but very modestly,
as thou Father art in me, and I in thee,, as, denotes not any thing of equality, but only something of likeness. That we may know what of resemblance there is, we must inquire, (but very modestly,
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and the Father in him, or which is the same, he is one with the Father, because they are of one and the same Nature and Essence, the same Infinite Excellencies,
and the Father in him, or which is the same, he is one with the Father, Because they Are of one and the same Nature and Essence, the same Infinite Excellencies,
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so that he that hath seen the Son, hath seen the Father, ver. 9. and he that hath known the Son, hath known the Father, ver. 7. because they are one and the same in Nature and Essence, the very same as to all divine perfections.
so that he that hath seen the Son, hath seen the Father, ver. 9. and he that hath known the Son, hath known the Father, ver. 7. Because they Are one and the same in Nature and Essence, the very same as to all divine perfections.
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one in Essence, and all the perfections which are Essential to God, though distinct in personality and manner of subsistence. There is an Essential Union between the Father and the Son, as he is God;
one in Essence, and all the perfections which Are Essential to God, though distinct in personality and manner of subsistence. There is an Essential union between the Father and the Son, as he is God;
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because the same Spirit, which is called the Spirit of God, and the Spirit of the Father, dwells in the Humane Nature of Christ, Matth. 12.18. Joh. 3.34.
Because the same Spirit, which is called the Spirit of God, and the Spirit of the Father, dwells in the Humane Nature of christ, Matthew 12.18. John 3.34.
3. The most intelligible way of expressing this Ʋnion which I meet with, is this, believers are said to be one with the Father, because that Spirit which proceeds from him,
3. The most intelligible Way of expressing this Ʋnion which I meet with, is this, believers Are said to be one with the Father, Because that Spirit which proceeds from him,
and is called his Spirit, is in them. They are said to be one with the Son, not only because that Spirit which proceeds from the Son, and is called the Spirit of Christ, resides in Believers;
and is called his Spirit, is in them. They Are said to be one with the Son, not only Because that Spirit which proceeds from the Son, and is called the Spirit of christ, resides in Believers;
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but because the same individual Spirit, which dwels in the Humane Nature of Christ, dwels also in them, 1 Cor. 6.17. He that is joyned unto the Lord, is one Spirit, he that is one with the Lord, hath one Spirit with him, he is quickned and acted by the Spirit of the Lord dwelling in him.
but Because the same Individu Spirit, which dwells in the Humane Nature of christ, dwells also in them, 1 Cor. 6.17. He that is joined unto the Lord, is one Spirit, he that is one with the Lord, hath one Spirit with him, he is quickened and acted by the Spirit of the Lord Dwelling in him.
In whom you also are builded together for an habitation of God, through the Spirit, We are in Christ, and God is in us as his habitation, as those in whom he dwels,
In whom you also Are built together for an habitation of God, through the Spirit, We Are in christ, and God is in us as his habitation, as those in whom he dwells,
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none of his Members, not united to him, but if Christ be in you, (as is before signifyed,) by the Spirit of God dwelling in you, &c. So that this Union by the Apostles account, consists in the Spirits dwelling in us, and it will be farther cleared by shewing how the Spirit dwels in us.
none of his Members, not united to him, but if christ be in you, (as is before signified,) by the Spirit of God Dwelling in you, etc. So that this union by the Apostles account, consists in the Spirits Dwelling in us, and it will be farther cleared by showing how the Spirit dwells in us.
4. The Holy Spirit, by virtue of whose inhabitation Believers are said to be united unto the Father and the Son dwells in them as a Principle of Spiritual Life and Motion, quickens them to a new Life,
4. The Holy Spirit, by virtue of whose inhabitation Believers Are said to be united unto the Father and the Son dwells in them as a Principle of Spiritual Life and Motion, quickens them to a new Life,
The peculiarity of this priviledge lies here, that he is in them as a principle of spiritual Life and motion (and thus he is not in any other Creature on Earth) he quickens and acts them as a vital Principle,
The peculiarity of this privilege lies Here, that he is in them as a principle of spiritual Life and motion (and thus he is not in any other Creature on Earth) he quickens and acts them as a vital Principle,
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and which the Scripture expresses in like terms, and this we find frequently, the Spirit is said to quicken and act those in whom he dwells, they have new life and motion by his inhabitation, Rom. 8.11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you.
and which the Scripture Expresses in like terms, and this we find frequently, the Spirit is said to quicken and act those in whom he dwells, they have new life and motion by his inhabitation, Rom. 8.11. But if the Spirit of him that raised up jesus from the dead dwell in you, he that raised up christ from the dead shall also quicken your Mortal Bodies by his Spirit that dwells in you.
The Apostle having signify'd in the former verses, that our Union with God and Christ is by the Spirits dwelling in us, he expresses what may be expected from this inhabitation, Christ's Spirit dwelling in us will quicken our mortal bodies, will be a principle of Life in them, quickning them to a new Life, a Life of Holiness.
The Apostle having signified in the former Verses, that our union with God and christ is by the Spirits Dwelling in us, he Expresses what may be expected from this inhabitation, Christ's Spirit Dwelling in us will quicken our Mortal bodies, will be a principle of Life in them, quickening them to a new Life, a Life of Holiness.
The same Spirit, as he quickens, so he acts those in whom he dwells, who are therefore said to be led by him, ver. 14. For as many as are led by the spirit of God they are the sons of God, they are excited, directed, enabled to act like the Children of God by his Spirit dwelling in them: so Ezek. 36.27.
The same Spirit, as he quickens, so he acts those in whom he dwells, who Are Therefore said to be led by him, ver. 14. For as many as Are led by the Spirit of God they Are the Sons of God, they Are excited, directed, enabled to act like the Children of God by his Spirit Dwelling in them: so Ezekiel 36.27.
(1.) When the things desired are according to the Will of God, 1 Joh. 5.14. (2.) When the Person praying hath a special Interest in God, and duly improves it.
(1.) When the things desired Are according to the Will of God, 1 John 5.14. (2.) When the Person praying hath a special Interest in God, and duly improves it.
for as he is God, he is one with the Father, of one and the same Essence and Will, and as he is man, he had in him all the treasures of Wisdom and Knowledge, a fulness of the Spirit of Revelation,
for as he is God, he is one with the Father, of one and the same Essence and Will, and as he is man, he had in him all the treasures of Wisdom and Knowledge, a fullness of the Spirit of Revelation,
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Now since he presented nothing in his Petitions, but what was his Fathers own Will, desired nothing but it was his Fathers Will to grant, we may be as certain that his Prayer was granted,
Now since he presented nothing in his Petitions, but what was his Father's own Will, desired nothing but it was his Father's Will to grant, we may be as certain that his Prayer was granted,
Nay, it was not only clear from every the least speck of sin, but was the product of admirable Holiness, such as is not to be found in the Holyest Soul or Spirit, Saint, or Angel.
Nay, it was not only clear from every the least speck of since, but was the product of admirable Holiness, such as is not to be found in the Holiest Soul or Spirit, Saint, or Angel.
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Some tell us that if all the Holiness that is in all the Angels and Saints were united in one subject, it would fall short of that which is in Christs Humane Nature. However it is taken for granted, that the capacity of his Soul was wonderfully enlarged, by its personal Ʋnion with the Godhead, far beyond the capacity of any other finite-Being;
some tell us that if all the Holiness that is in all the Angels and Saints were united in one Subject, it would fallen short of that which is in Christ Humane Nature. However it is taken for granted, that the capacity of his Soul was wonderfully enlarged, by its personal Ʋnion with the Godhead, Far beyond the capacity of any other finite-Being;
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and all this capacity was wholly filled with Holiness, it pleased the Father that in him should all fulness dwell, and God gave not the Spirit by measure unto him. Joh. 3.34. Saints and Angels receive it as Vessels of small measure, but in Christ it is unmeasurable.
and all this capacity was wholly filled with Holiness, it pleased the Father that in him should all fullness dwell, and God gave not the Spirit by measure unto him. John 3.34. Saints and Angels receive it as Vessels of small measure, but in christ it is unmeasurable.
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Grace in him was not acted sometimes intensely, sometimes more remisly, (for remisness seems to import some culpable effect) but was put forth on proper occasions,
Grace in him was not acted sometime intensely, sometime more remissly, (for remissness seems to import Some culpable Effect) but was put forth on proper occasions,
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And though it be properly the Act of Christ's Humane Nature, yet this Nature being personally united with the Godhead, it is upon that ground duly ascribed to the Divine Nature and Person of Christ;
And though it be properly the Act of Christ's Humane Nature, yet this Nature being personally united with the Godhead, it is upon that ground duly ascribed to the Divine Nature and Person of christ;
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and joyn together in one Prayer for us, and that influenced with all the Holiness, inforced with all the fervour and importunity, that those Heavenly Spirits and Holy Souls are capable of;
and join together in one Prayer for us, and that influenced with all the Holiness, enforced with all the fervour and importunity, that those Heavenly Spirits and Holy Souls Are capable of;
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but what he did purchase for us, and deserve of his Father, He might present this Supplication for his own righteousness (as the best of his people could not, durst not do, Dan. 9.19.) he might expect to obtain what he asked from the hand of Justice;
but what he did purchase for us, and deserve of his Father, He might present this Supplication for his own righteousness (as the best of his people could not, durst not do, Dan. 9.19.) he might expect to obtain what he asked from the hand of justice;
he thereby fully satisfyed the demands both of Law and Justice, and though it was the Life and Pardon and Happiness of a World of condemned Persons that he prays for,
he thereby Fully satisfied the demands both of Law and justice, and though it was the Life and Pardon and Happiness of a World of condemned Persons that he prays for,
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So that Christs Obedience, Active and Passive is meritorious, not only ratione pacti, by reason of the agreement betwixt the Father and Him, he having performed all the Conditions required in order to our Redemption;
So that Christ obedience, Active and Passive is meritorious, not only ratione pacti, by reason of the agreement betwixt the Father and Him, he having performed all the Conditions required in order to our Redemption;
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It is Grace to us, but 'tis Debt to Christ, and so the plea on our behalf being for a just Debt, it cannot but be most effectual with the righteous God.
It is Grace to us, but it's Debt to christ, and so the plea on our behalf being for a just Debt, it cannot but be most effectual with the righteous God.
and he gives assurance that what we so pray for (in his name or for his sake) shall be granted, Joh. 16.23. and 15.16. and 14.13, 14. Now if the Prayers of his people will prevail for his sake, there can be no question but his own Prayer will be prevalent;
and he gives assurance that what we so pray for (in his name or for his sake) shall be granted, John 16.23. and 15.16. and 14.13, 14. Now if the Prayers of his people will prevail for his sake, there can be no question but his own Prayer will be prevalent;
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all our Prayers are accepted through him, upon his account, nor can they be acceptable otherwise, 1 Pet. 2.5. There is that corruption in our Natures, which depraves and vitiates our Spiritual Sacrifices, our Prayers particularly;
all our Prayers Are accepted through him, upon his account, nor can they be acceptable otherwise, 1 Pet. 2.5. There is that corruption in our Nature's, which depraves and vitiates our Spiritual Sacrifices, our Prayers particularly;
Thus himself purged our sins, Heb. 1.3. and thereby, that which was occasion of Offence to God being removed, our Prayers became acceptable through Jesus Christ, in this sense he saith, ver. 19. and for their sakes I sanctifie my self, that they also may be sanctified:
Thus himself purged our Sins, Hebrew 1.3. and thereby, that which was occasion of Offence to God being removed, our Prayers became acceptable through jesus christ, in this sense he Says, ver. 19. and for their sakes I sanctify my self, that they also may be sanctified:
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Now the Prayers of others being acceptable through the Mediation of Christ, the Prayers of the great Mediator himself will undoubtedly be most acceptable, most prevalent.
Now the Prayers of Others being acceptable through the Mediation of christ, the Prayers of the great Mediator himself will undoubtedly be most acceptable, most prevalent.
3. As to the Persons prayed for, they are such as on whom the Father is no less willing to bestow what is here desired than Christ was to seek them on their behalf.
3. As to the Persons prayed for, they Are such as on whom the Father is no less willing to bestow what is Here desired than christ was to seek them on their behalf.
And his Actually, by Effectual Calling, they resigning up themselves unto him, and he taking possession of them as his own, ver. 8. and Rom. 9.24, 25. Now to whom is the Lord willing to grant these favours,
And his Actually, by Effectual Calling, they resigning up themselves unto him, and he taking possession of them as his own, ver. 8. and Rom. 9.24, 25. Now to whom is the Lord willing to grant these favours,
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Secondly, Those whom he prayes for, are given to him, as is many times expressed, ver. 2, 6, 9, 11, 12, 24. and given to him that he might redeem and save them,
Secondly, Those whom he prays for, Are given to him, as is many times expressed, ver. 2, 6, 9, 11, 12, 24. and given to him that he might Redeem and save them,
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Thirdly, Those for whom he prays are such as the Father loves, with a transcendent, a wonderful love, ver. 23. and hast loved them as thou hast loved me:
Thirdly, Those for whom he prays Are such as the Father loves, with a transcendent, a wondered love, ver. 23. and haste loved them as thou hast loved me:
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A demonstrative instance hereof we have, in that he gave his Son for them, which was the greatest expression of love that ever the World saw or heard of,
A demonstrative instance hereof we have, in that he gave his Son for them, which was the greatest expression of love that ever the World saw or herd of,
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that he should send his Son to reside on Earth, not gloriously, like himself, but to take the form of a Servant, and live as a man of sorrows and sufferings,
that he should send his Son to reside on Earth, not gloriously, like himself, but to take the from of a Servant, and live as a man of sorrows and sufferings,
Ʋse. Since it is thus, What greater encouragement can we have for our Faith and Prayers, than this Prayer of Christ? What can be a firmer ground of hope,
Ʋse. Since it is thus, What greater encouragement can we have for our Faith and Prayers, than this Prayer of christ? What can be a firmer ground of hope,
What support is there that Faith doth need, or can have, which it may not here meet with? Is it the infinite Mercies and Compassions of God? Why, this Prayer not only engages the Mercy and compassions,
What support is there that Faith does need, or can have, which it may not Here meet with? Is it the infinite mercies and Compassions of God? Why, this Prayer not only engages the Mercy and compassions,
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Is it the Covenant of Grace, or the great and pretious promises? Why, he that here prays is the Mediator of the Covenant, in whom all the promises are Yea, and Amen.
Is it the Covenant of Grace, or the great and precious promises? Why, he that Here prays is the Mediator of the Covenant, in whom all the promises Are Yea, and Amen.
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Is it the Death and Sufferings of Christ? Why, this is the ground upon which his Prayer proceeds, ver. 19. For their sakes I sanctifie my self that they also might be sanctified;
Is it the Death and Sufferings of christ? Why, this is the ground upon which his Prayer proceeds, ver. 19. For their sakes I sanctify my self that they also might be sanctified;
The difference is that in his Intercession, his Sacrifice is presented as already offered, in his Prayer it was presented as ready to be offered; but it was no less effectual before it was actually offered, than after.
The difference is that in his Intercession, his Sacrifice is presented as already offered, in his Prayer it was presented as ready to be offered; but it was no less effectual before it was actually offered, than After.
but his Exaltation in Heaven is the effect of his Prayer on Earth, ver. 5. Now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the World was:
but his Exaltation in Heaven is the Effect of his Prayer on Earth, ver. 5. Now, Oh Father, Glorify thou me with thine own self, with the glory which I had with thee before the World was:
Lastly is the Word of him who is Truth it self a support of Faith? Why, this we have also in reference to Christs Prayer, John 11.41, 42. Jesus lift up his eyes,
Lastly is the Word of him who is Truth it self a support of Faith? Why, this we have also in Referente to Christ Prayer, John 11.41, 42. jesus lift up his eyes,
II. What qualifications would you desire in one that pleads for you, to make you confident that his plea will be successful and prevalent? You may find a concurrence of all these,
II What qualifications would you desire in one that pleads for you, to make you confident that his plea will be successful and prevalent? You may find a concurrence of all these,
Farther, he hath Authority, he was called to be an High Priest, Heb. 3. and obliged by that Office to pray for his people, Heb. 5.1, 7. and being faithful in the discharge of it, could not but be successful therein:
Farther, he hath authority, he was called to be an High Priest, Hebrew 3. and obliged by that Office to pray for his people, Hebrew 5.1, 7. and being faithful in the discharge of it, could not but be successful therein:
Also he hath Interest, the greatest imaginable, as much Interest as is possible; he makes not this address to a Stranger, or a Friend, or a common Relative,
Also he hath Interest, the greatest imaginable, as much Interest as is possible; he makes not this address to a Stranger, or a Friend, or a Common Relative,
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as with himself, and can no more be denyed by him in what he desires, than he can deny himself, for they are both one, Joh. 10.30. I and my Father are one:
as with himself, and can no more be denied by him in what he Desires, than he can deny himself, for they Are both one, John 10.30. I and my Father Are one:
he was herein a Type of Christ the great High Priest, and his People were so in his Mind and Heart while he made these requests, that his Prayer reached every individual, no less effectually,
he was herein a Type of christ the great High Priest, and his People were so in his Mind and Heart while he made these requests, that his Prayer reached every Individu, no less effectually,
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These severals duly considered are enough (if any thing in the World be so) to advance Faith unto the height of Confidence, that those for whom Christ prayed, shall obtain all the rich and glorious things which he desired.
These severals duly considered Are enough (if any thing in the World be so) to advance Faith unto the height of Confidence, that those for whom christ prayed, shall obtain all the rich and glorious things which he desired.
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Finally, Here is the greatest encouragement for our Prayers that can be desired, for hereby it is manifest, that whatever we can beg of God, which is needful for our Happiness here,
Finally, Here is the greatest encouragement for our Prayers that can be desired, for hereby it is manifest, that whatever we can beg of God, which is needful for our Happiness Here,
and could no more be repulsed than God can deny Himself, in a Prayer that was not lyable to the least exception from Justice or Holiness it self, that was in all points exactly agreeable unto the Will of God,
and could no more be repulsed than God can deny Himself, in a Prayer that was not liable to the least exception from justice or Holiness it self, that was in all points exactly agreeable unto the Will of God,
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Quest. How we should Eye ETERNITY, that it may have its due Influence upon us in all we do? 2 COR. 4.18. While we look not at the things which are seen,
Quest. How we should Eye ETERNITY, that it may have its due Influence upon us in all we do? 2 COR. 4.18. While we look not At the things which Are seen,
What a sound doth this word Eternal make in my Ears? What workings doth it cause within my Heart? What casting about of Thoughts, what word is next to be added to it? Is it, Eternal World? Where? For this is Temporal:
What a found does this word Eternal make in my Ears? What workings does it cause within my Heart? What casting about of Thoughts, what word is next to be added to it? Is it, Eternal World? Where? For this is Temporal:
or those that hear me this day, when they and I (who through the long sufferance of God are yet in this present and temporal) shall be in that Eternal World.
or those that hear me this day, when they and I (who through the long sufferance of God Are yet in this present and temporal) shall be in that Eternal World.
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Shall it be Eternal damnation in that Eternal World? How? after so many knockings of Christ? Strivings of the Spirit? Tenders of Mercy? Wooings of Grace? Calls of Ministers? Warnings of Conscience, Admonitions of Friends? Waitings of Patience? All which put us into a fair probability of escaping Eternal damnation. O dreadful words!
Shall it be Eternal damnation in that Eternal World? How? After so many knockings of christ? Strivings of the Spirit? Tenders of Mercy? Wooings of Grace? Calls of Ministers? Warnings of Conscience, Admonitions of Friends? Waitings of Patience? All which put us into a fair probability of escaping Eternal damnation. Oh dreadful words!
can more terror be contained, can more misery be comprehended in any two words, than in Eternal damnation? But we in time are Praying, Hearing, Repenting, Believing, Conflicting with Devils, Mortifying Sin, Weaning our Hearts from this World, that when we shall go out of time, we might find Life or Salvation added to Eternal.
can more terror be contained, can more misery be comprehended in any two words, than in Eternal damnation? But we in time Are Praying, Hearing, Repenting, Believing, Conflicting with Devils, Mortifying since, Weaning our Hearts from this World, that when we shall go out of time, we might find Life or Salvation added to Eternal.
it is the Joy of Angels, the Delight of Saints, that while they are made happy in the beatifical Vision, are filled with perfect Love and Joy, they sit and sing, all this will be Eternal. Eternal!
it is the Joy of Angels, the Delight of Saints, that while they Are made happy in the beatifical Vision, Are filled with perfect Love and Joy, they fit and sing, all this will be Eternal. Eternal!
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this word it is a loud alarm to all that be in time, a serious caution to make this our grand concern, that when we must go out of time, our Eternal Souls might not be doomed down to Eternal Damnation,
this word it is a loud alarm to all that be in time, a serious caution to make this our grand concern, that when we must go out of time, our Eternal Souls might not be doomed down to Eternal Damnation,
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18. While we look, &c. Not only the experience of present spiritual good in the inward, by the pressing afflictions on the outward man, in weakning of sin, in purging away our dross, in weaning us from the World, in humbling us for our miscarriages, in reducing us from wandring, in emptying us of self-conceit, in trying our Faith, in exercising our Patiance, in confirming our Hope, in awakening of Conscience, in bringing us to examine our Ways, in renewing our Repentance, in proving our Love, in quickning us to Prayer;
18. While we look, etc. Not only the experience of present spiritual good in the inward, by the pressing afflictions on the outward man, in weakening of since, in purging away our dross, in weaning us from the World, in humbling us for our miscarriages, in reducing us from wandering, in emptying us of self-conceit, in trying our Faith, in exercising our patience, in confirming our Hope, in awakening of Conscience, in bringing us to examine our Ways, in renewing our Repentance, in proving our Love, in quickening us to Prayer;
but also the clear and certain prospect of Glory after Affliction, of a Weight of Glory after light Affliction, of Eternal Glory after short Affliction, of a Weight of Glory, far more exceeding all our present Sorrows, Burdens, Calamities,
but also the clear and certain prospect of Glory After Affliction, of a Weight of Glory After Light Affliction, of Eternal Glory After short Affliction, of a Weight of Glory, Far more exceeding all our present Sorrows, Burdens, Calamities,
or Ear hath heard, or have entred into the Heart of Man, must needs be an alleviation of our Sorrows, a lightning of our Burdens, comfort in our Grief, joy in our Groans, strength in our Weakness;
or Ear hath herd, or have entered into the Heart of Man, must needs be an alleviation of our Sorrows, a lightning of our Burdens, Comfort in our Grief, joy in our Groans, strength in our Weakness;
though perplexed, yet not in despair, though under Afflictions both felt and seen, yet we faint not while we keep our Eye fixed upon the Glorious things in the other World that are unseen, and Eternal too.
though perplexed, yet not in despair, though under Afflictions both felt and seen, yet we faint not while we keep our Eye fixed upon the Glorious things in the other World that Are unseen, and Eternal too.
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2. Absolute, As they set before us the mark and scope we should have in our Eye, all the while we are in time, viz. unseen Eternal things; you stand in time,
2. Absolute, As they Set before us the mark and scope we should have in our Eye, all the while we Are in time, viz. unseen Eternal things; you stand in time,
6. The Influence that this looking upon things not seen hath upon the Beholders of them in keeping them from fainting under any Afflictions while we look, &c. Three words require a little Explication. Looking. Temporal. Eternal. I. While we look NONLATINALPHABET:
6. The Influence that this looking upon things not seen hath upon the Beholders of them in keeping them from fainting under any Afflictions while we look, etc. Three words require a little Explication. Looking. Temporal. Eternal. I. While we look:
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The Verb is used six times in the New Testament, and is variously translated. 1. To take heed, Luk. 11.35. Take heed therefore that the Light in thee be not darkness:
The Verb is used six times in the New Testament, and is variously translated. 1. To take heed, Luk. 11.35. Take heed Therefore that the Light in thee be not darkness:
3. To mark, observe, and take notice of. Rom. 16.17. Mark them that cause divisions among you. Phil. 3.17. Be followers of me, and mark them that walk so, as ye have us for an example.
3. To mark, observe, and take notice of. Rom. 16.17. Mark them that cause divisions among you. Philip 3.17. Be followers of me, and mark them that walk so, as you have us for an Exampl.
It is the Observation that Believers make that all seen things are Temporal, unseen Eternal, which worldly men take no notice of, to influence them in what they do. 4. To look. Phil. 2.4. Look not every one on your own things:
It is the Observation that Believers make that all seen things Are Temporal, unseen Eternal, which worldly men take no notice of, to influence them in what they do. 4. To look. Philip 2.4. Look not every one on your own things:
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NONLATINALPHABET. Used four times in the New Testament; twice concerning temporary Believers: Matth. 13.21. but dureth for awhile. Mar. 4, 17. dureth but for a time:
. Used four times in the New Testament; twice Concerning temporary Believers: Matthew 13.21. but dureth for awhile. Mar. 4, 17. dureth but for a time:
at longest 'tis Death shall close their Eyes, and then ly down in Everlasting despair; that all their comings in, whether profits from the World, or pleasures from their Sin,
At longest it's Death shall close their Eyes, and then lie down in Everlasting despair; that all their comings in, whither profits from the World, or pleasures from their since,
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and then when their endless misery comes, this will be their doleful tune, all our good is past and gone. III. Eternal. NONLATINALPHABET; alwaies existing:
and then when their endless misery comes, this will be their doleful tune, all our good is past and gone. III. Eternal.; always existing:
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all duration, (even time it self taken metaphysically) is nothing else but the permanency of Essence. Time External in sensu Physico, is but ens rationis, or nothing.
all duration, (even time it self taken metaphysically) is nothing Else but the permanency of Essence. Time External in sensu Physico, is but ens rationis, or nothing.
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Therefore according to the manner of Beings, must be the manner of their Abidings. All Beings may be ranked into three sorts, whence arise three sorts of Duration.
Therefore according to the manner of Beings, must be the manner of their Abidings. All Beings may be ranked into three sorts, whence arise three sorts of Duration.
and the duration by which these are measured in Philosophy to distinguish it from Time and Eternity strictly taken is called Aeviternity; which imports only an Initial defectibility of the things in themselves,
and the duration by which these Are measured in Philosophy to distinguish it from Time and Eternity strictly taken is called Aeviternity; which imports only an Initial defectibility of the things in themselves,
and his duration is Eternity, properly and most strictly taken, which is a duration inferring simple interminability of Essence all at once existing without succession.
and his duration is Eternity, properly and most strictly taken, which is a duration inferring simple interminability of Essence all At once existing without succession.
and denotes indefectibility of Essence a parte ante, & a parte post, existing all at once in one continued immoveable instant, without consideration of any thing in it past or to come,
and denotes indefectibility of Essence a part ante, & a part post, existing all At once in one continued immoveable instant, without consideration of any thing in it past or to come,
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and the enjoyment of this unseen Eternal God in the invisible Heavens, which fruition being their happiness formally considered, hath a beginning, but no ending.
and the enjoyment of this unseen Eternal God in the invisible Heavens, which fruition being their happiness formally considered, hath a beginning, but no ending.
and indeed to keep our Eye fixt upon invisible things, both good and bad, that make Men Eternally miserable, or Everlastingly Blessed: Would have a powerful influence upon every step we take in our dayly travels to the unseen Eternal World.
and indeed to keep our Eye fixed upon invisible things, both good and bad, that make Men Eternally miserable, or Everlastingly Blessed: Would have a powerful influence upon every step we take in our daily travels to the unseen Eternal World.
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To look at unseen Eternal Evil things, that we might not fall into them: To look at unseen Eternal Good things, that we might not fall short of them:
To look At unseen Eternal Evil things, that we might not fallen into them: To look At unseen Eternal Good things, that we might not fallen short of them:
their leading a sensual flesh-pleasing Life, their seldom thoughts of Death and Judgment, their carelesness to make preparation for another VVorld, their minding only things Temporal,
their leading a sensual Flesh pleasing Life, their seldom thoughts of Death and Judgement, their carelessness to make preparation for Another World, their minding only things Temporal,
and then the question may be, who do indeed believe that there is such an Eternal state? Yet the real existence and certainty of Eternal things may be evidently manifested by Scripture, and by Arguments.
and then the question may be, who do indeed believe that there is such an Eternal state? Yet the real existence and certainty of Eternal things may be evidently manifested by Scripture, and by Arguments.
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36. Neither can they dye any more, for they are equal to the Angels — Is not here plain mention of This and That World? and the different state in both? In this, Men marry and die;
36. Neither can they die any more, for they Are equal to the Angels — Is not Here plain mention of This and That World? and the different state in both? In this, Men marry and die;
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and whatsoever words the Scripture borrows from the best things of this World to help our conceptions of the Glorious state of Holy ones in the other World, some word denoting the Eternal duration of it, is annexed to them all.
and whatsoever words the Scripture borrows from the best things of this World to help our conceptions of the Glorious state of Holy ones in the other World, Some word denoting the Eternal duration of it, is annexed to them all.
Is it called a Kingdom? It is an Everlasting Kingdom, 2 Pet. 1.11. a Crown? It is a Crown incorruptible, 1 Cor. 9.25. that fadeth not away. 1 Pet. 5.4. is it called Glory? is it Eternal Glory. 1 Pet. 5.10. 2 Cor. 4.17. an Inheritance? it is incorruptible: 1 Pet. 1.4. Eternal: Heb. 9.15. an House? it is Eternal in the Heavens: 2 Cor. 5.1. Salvation? it is Eternal Salvation: Heb. 5.9. Life? it is Eternal Life. Matth. 25.46. No less certain is the Eternity of the state of the Damned, by the Scriptures adding some note of Everlasting duration to those dreadful things by which their misery is set forth;
Is it called a Kingdom? It is an Everlasting Kingdom, 2 Pet. 1.11. a Crown? It is a Crown incorruptible, 1 Cor. 9.25. that fades not away. 1 Pet. 5.4. is it called Glory? is it Eternal Glory. 1 Pet. 5.10. 2 Cor. 4.17. an Inheritance? it is incorruptible: 1 Pet. 1.4. Eternal: Hebrew 9.15. an House? it is Eternal in the Heavens: 2 Cor. 5.1. Salvation? it is Eternal Salvation: Hebrew 5.9. Life? it is Eternal Life. Matthew 25.46. No less certain is the Eternity of the state of the Damned, by the Scriptures adding Some note of Everlasting duration to those dreadful things by which their misery is Set forth;
is it by a Furnace of fire, Matth. 13.42. by a Lake of fire? Rev. 21.8. it is fire Eternal, and Unquenchable: Matt. 3.12. Matt. 25.41. by a Prison? 1 Pet. 3.19. from thence is no coming forth:
is it by a Furnace of fire, Matthew 13.42. by a Lake of fire? Rev. 21.8. it is fire Eternal, and Unquenchable: Matt. 3.12. Matt. 25.41. by a Prison? 1 Pet. 3.19. from thence is no coming forth:
Matth. 5.25, 26. by darkness, and blackness of darkness? it is for ever: Jude ver. 13. by burning? it is Everlasting burning: Isa. 33.14. by torment? Luk. 16.23. the smoak of their torment ascendeth for ever and ever: Rev. 14.11. and 20.10. by Damnation? it is Eternal Damnation: Mar. 3.29. by Destruction? it is Everlasting Destruction: 2 Thess. 1.9. by Punishment? it is Everlasting Punishment: Matth. 25.46. by the gnawings of the Worm? it is such that never dyeth:
Matthew 5.25, 26. by darkness, and blackness of darkness? it is for ever: U^de ver. 13. by burning? it is Everlasting burning: Isaiah 33.14. by torment? Luk. 16.23. the smoke of their torment Ascendeth for ever and ever: Rev. 14.11. and 20.10. by Damnation? it is Eternal Damnation: Mar. 3.29. by Destruction? it is Everlasting Destruction: 2 Thess 1.9. by Punishment? it is Everlasting Punishment: Matthew 25.46. by the gnawings of the Worm? it is such that never Dies:
Is any thing more fully and plainly asserted in the Scripture, than that the things in the other World, (now unseen) are Eternal things? those that enjoy the one in Heaven,
Is any thing more Fully and plainly asserted in the Scripture, than that the things in the other World, (now unseen) Are Eternal things? those that enjoy the one in Heaven,
and a little while will put all those that are now in time, quite out of all doubting of the certainty of the Eternity of the state in the unseen world.
and a little while will put all those that Are now in time, quite out of all doubting of the certainty of the Eternity of the state in the unseen world.
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2. The Eternity of the unseen things in Heaven and Hell, the Everlasting Happy, or Everlasting Miserable state after this Life may be evidenced briefly,
2. The Eternity of the unseen things in Heaven and Hell, the Everlasting Happy, or Everlasting Miserable state After this Life may be evidenced briefly,
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I. God did from Eternity chose some to be fitted in time to partake of happiness to all Eternity. Eph. 1.4. According as he hath chosen us in him before the Foundation of the World, that we should be holy — and being made holy, shall be happy in obtaining that Salvation to which he chose us, 2 Thess. 2.13 — God hath from the Beginning chosen you to Salvation — 1 Thess. 5.9.
I God did from Eternity chosen Some to be fitted in time to partake of happiness to all Eternity. Ephesians 1.4. According as he hath chosen us in him before the Foundation of the World, that we should be holy — and being made holy, shall be happy in obtaining that Salvation to which he chosen us, 2 Thess 2.13 — God hath from the Beginning chosen you to Salvation — 1 Thess 5.9.
and whosoever is delivered from all privative Evils, and possessed of all positive Everlasting good, and that for ever, can not be denyed to be happy for ever.
and whosoever is Delivered from all privative Evils, and possessed of all positive Everlasting good, and that for ever, can not be denied to be happy for ever.
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(1.) Did Christ dye to deliver his Followers from Poverty and Prisons? from Sorrow and Sufferings, from Trouble and Tribulation? What! and yet his Holy, Humble,
(1.) Did christ die to deliver his Followers from Poverty and Prisons? from Sorrow and Sufferings, from Trouble and Tribulation? What! and yet his Holy, Humble,
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and such as Pilate, Faelix, and Festus in great worldly prosperity? Or can it be imagined, that Men persisting in Sin should be more partakers of the fruits of Christs Death,
and such as Pilate, Felix, and Festus in great worldly Prosperity? Or can it be imagined, that Men persisting in since should be more partakers of the fruits of Christ Death,
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Was it then, for Temporal enjoyments only, which Turks and Pagans may and do possess more than Thousands of his true and faithful Followers? Did Christ intend the benefits of his Death for these in more especial manner,
Was it then, for Temporal enjoyments only, which Turks and Pagans may and do possess more than Thousands of his true and faithful Followers? Did christ intend the benefits of his Death for these in more especial manner,
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Would Christ have humbled himself to such a contemptible Birth, miserable Life, lamentable, painful, shameful Death only for transitory, temporal, fading Mercies? If we consider the variety of his sufferings from God, Men and Devils, the dignity of the Sufferer, I profess I cannot imagine any reason of all Christs undertakings and performances,
Would christ have humbled himself to such a contemptible Birth, miserable Life, lamentable, painful, shameful Death only for transitory, temporal, fading mercies? If we Consider the variety of his sufferings from God, Men and Devils, the dignity of the Sufferer, I profess I cannot imagine any reason of all Christ undertakings and performances,
and of Glory in enjoying of good things, to be brought unto. III. The Spirit of God doth sanctifie some that they might be made meet to be partakers of the Eternal Inheritance of the Saints in light:
and of Glory in enjoying of good things, to be brought unto. III. The Spirit of God does sanctify Some that they might be made meet to be partakers of the Eternal Inheritance of the Saints in Light:
the Spirit of God infusing a principle of spiritual Life, and making some all over new, working in them Faith in Christ, Holy Fear and Love, Patience and Hope, longing Desires, renewing in them the Holy Image of God, is as the earnest and first fruits assuring of them in due time of a plentiful harvest of Everlasting Happiness.
the Spirit of God infusing a principle of spiritual Life, and making Some all over new, working in them Faith in christ, Holy fear and Love, Patience and Hope, longing Desires, renewing in them the Holy Image of God, is as the earnest and First fruits assuring of them in due time of a plentiful harvest of Everlasting Happiness.
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Faith is in order to Eternal Life and Salvation. Joh. 3.16. Love hath the promise of it: 1 Cor. 2.9. 2 Tim. 4.8. Jam. 1.12. Obedience ends in it: Heb. 5.9. Hope waits for it. Rom. 8.25. and because their hope shall never make them ashamed, Rom. 5.5. therefore there must be such an Eternal-Blessed state they hope for.
Faith is in order to Eternal Life and Salvation. John 3.16. Love hath the promise of it: 1 Cor. 2.9. 2 Tim. 4.8. Jam. 1.12. obedience ends in it: Hebrew 5.9. Hope waits for it. Rom. 8.25. and Because their hope shall never make them ashamed, Rom. 5.5. Therefore there must be such an Eternal-Blessed state they hope for.
If it shall for ever be, and that without God, it shall be Eternally miserable, because God is the chiefest good, the ultimate end, and perfection of man:
If it shall for ever be, and that without God, it shall be Eternally miserable, Because God is the chiefest good, the ultimate end, and perfection of man:
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and because it is simple and indivisible, it is immortal, and incorruptible, for that which is not compounded of parts, cannot be dissolved into parts,
and Because it is simple and indivisible, it is immortal, and incorruptible, for that which is not compounded of parts, cannot be dissolved into parts,
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there is no Creature without it; that can cause the Soul to cease. Matth. 10.28. Not able to kill the Soul. Luc. 12.4. Fear not them that kill the Body, and after that have no more that they can do:
there is no Creature without it; that can cause the Soul to cease. Matthew 10.28. Not able to kill the Soul. Luke 12.4. fear not them that kill the Body, and After that have no more that they can do:
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It hath certain actings and operations which do not depend upon the Body, and if the operations of the Soul be independent from the Body, such must the principle be from whence such operations do arise:
It hath certain actings and operations which do not depend upon the Body, and if the operations of the Soul be independent from the Body, such must the principle be from whence such operations do arise:
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nor can, because there must be some proportion between the object and the faculty; and the Soul doth know it self, wherein it hath no need of the phantasie,
nor can, Because there must be Some proportion between the Object and the faculty; and the Soul does know it self, wherein it hath no need of the fantasy,
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which telleth us that the Soul of Lazarus, after death, was carryed by Angels into Abrahams bosom, Luc. 16.22. but they did not carry it dead or alive, but alive, and not dead.
which Telleth us that the Soul of Lazarus, After death, was carried by Angels into Abrahams bosom, Luke 16.22. but they did not carry it dead or alive, but alive, and not dead.
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Paul believed the Immortality of his Soul, and its existence after the death of his Body. Phil. 1.23. I am in a strait, having a desire to depart, and to be with Christ, which is far better.
Paul believed the Immortality of his Soul, and its existence After the death of his Body. Philip 1.23. I am in a strait, having a desire to depart, and to be with christ, which is Far better.
The Soul cannot be from the Matter or Bodies of the Parents, because that which is Spiritual and Immaterial cannot be produced out of that which is a Corporeal and Material Substance,
The Soul cannot be from the Matter or Bodies of the Parents, Because that which is Spiritual and Immaterial cannot be produced out of that which is a Corporeal and Material Substance,
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therefore without quantity, therefore without divisible parts. Not by Multiplication, for this must be by participation of something from the Parents Souls, or not:
Therefore without quantity, Therefore without divisible parts. Not by Multiplication, for this must be by participation of something from the Parents Souls, or not:
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or Will to be for ever miserable, though most mistake what their happiness is. This innate Appetite cannot be filled with all the good things in this World;
or Will to be for ever miserable, though most mistake what their happiness is. This innate Appetite cannot be filled with all the good things in this World;
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God therefore and Nature which do nothing in vain, hath put unsatisfied, restless desires after happiness into the hearts of men, which cannot be any thing among things seen,
God Therefore and Nature which do nothing in vain, hath put unsatisfied, restless Desires After happiness into the hearts of men, which cannot be any thing among things seen,
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though most by folly, blindness, and sloathfulness miss of it. VI. The absurdities which follow the denyal of an Eternal state of men (though now unseen) demonstrate the certainty of it:
though most by folly, blindness, and slothfulness miss of it. VI. The absurdities which follow the denial of an Eternal state of men (though now unseen) demonstrate the certainty of it:
and the more the Life of Man as Man is more noble than the Life of Beasts, the more the foresight of the certain loss thereof without another after this, would affright, afflict, torment:
and the more the Life of Man as Man is more noble than the Life of Beasts, the more the foresight of the certain loss thereof without Another After this, would affright, afflict, torment:
Now it is not rational to think, that God who made Man the chiefest, and the choicest of all his visible works, should endue him with such powers and faculties,
Now it is not rational to think, that God who made Man the chiefest, and the Choicest of all his visible works, should endue him with such Powers and faculties,
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Nay, and add, that the more any Man did improve, exercise, and use his reason in the frequent Meditations of Death, the more bitter his Life would be, to consider that all the present good he doth enjoy, must certainly and shortly be lost by Death,
Nay, and add, that the more any Man did improve, exercise, and use his reason in the frequent Meditations of Death, the more bitter his Life would be, to Consider that all the present good he does enjoy, must Certainly and shortly be lost by Death,
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if the wicked have their good things here, and no evil hereafter; and the people of God their evil things here, and no good hereafter; 1 Cor. 15.19. If in this life only we had hope, we were of all men most miserable.
if the wicked have their good things Here, and no evil hereafter; and the people of God their evil things Here, and no good hereafter; 1 Cor. 15.19. If in this life only we had hope, we were of all men most miserable.
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Heb. 11.25, 26. Why did Paul endure such Conflicts, but for the hope of Life and Immortality which the Gospel had brought to light: 2 Tim. 1.10, 12. and well might he ask what it would advantage him that he fought with Beasts at Ephesus, if the Dead rise not to Eternal happiness. 1 Cor. 15.32.
Hebrew 11.25, 26. Why did Paul endure such Conflicts, but for the hope of Life and Immortality which the Gospel had brought to Light: 2 Tim. 1.10, 12. and well might he ask what it would advantage him that he fought with Beasts At Ephesus, if the Dead rise not to Eternal happiness. 1 Cor. 15.32.
but did you ever here a serious godly man, when dying, utter such words? But on the contrary on their dying beds do grieve and groan, mourn and lament, that they have been no more holy and obedient;
but did you ever Here a serious godly man, when dying, utter such words? But on the contrary on their dying Beds do grieve and groan, mourn and lament, that they have been no more holy and obedient;
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if they were sure there were no torments of Hell to be adjudged to, nor Glory in Heaven to be rewarded by, they would run with greater greediness to the commission of the worst of sins that the Devil should tempt them,
if they were sure there were no torments of Hell to be adjudged to, nor Glory in Heaven to be rewarded by, they would run with greater greediness to the commission of the worst of Sins that the devil should tempt them,
— taking away of Knowledge is called the putting out of the Eyes, Numb. 16.14. and the inlightening the Mind, the opening of the Eyes, Acts 26.18. and Looking is put for certain Knowing, Job 13.27. 1 Pet. 1.12. and expressed by Seeing; Act. 7.34. so that the Looking at, and Eying of Eternal things with the Eyes of the Understanding, includes.
— taking away of Knowledge is called the putting out of the Eyes, Numb. 16.14. and the enlightening the Mind, the opening of the Eyes, Acts 26.18. and Looking is put for certain Knowing, Job 13.27. 1 Pet. 1.12. and expressed by Seeing; Act. 7.34. so that the Looking At, and Eyeing of Eternal things with the Eyes of the Understanding, includes.
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3. The Exercise of the mind thus bent and bound to Eternal things, that it is often thinking on the unseen Eternal God, Christ, Heaven, and the Life to come.
3. The Exercise of the mind thus bent and bound to Eternal things, that it is often thinking on the unseen Eternal God, christ, Heaven, and the Life to come.
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The Object and the Act are both expounded by Christ, John 3.14. As Moses lifted up the Serpent in the Wilderness, even so must the Son of man be lifted up.
The Object and the Act Are both expounded by christ, John 3.14. As Moses lifted up the Serpent in the Wilderness, even so must the Son of man be lifted up.
yet in Divinity the Eyes are put for the Affections. Prov. 23.5. Wilt thou set thine Eyes upon that which is not? and the Eye of the Lord denotes his Love. Psal. 33.18. and Believers that love the coming of the unseen Saviour. 1 Tim. 4.8. are said to look for it. Phil. 3.20. ubi amor, ibi oculus.
yet in Divinity the Eyes Are put for the Affections. Curae 23.5. Wilt thou Set thine Eyes upon that which is not? and the Eye of the Lord denotes his Love. Psalm 33.18. and Believers that love the coming of the unseen Saviour. 1 Tim. 4.8. Are said to look for it. Philip 3.20. ubi amor, There oculus.
We love to look at what we love. 4. This Looking is with an Eye of Desire, which is exprest by the Eye. Numb. 15.39. That ye seek not after your own Heart, and your own Eyes. 1 King. 20.6. NONLATINALPHABET every thing desirable in thine eyes. Job 31.16. If I have withheld the poor from their desire, or have caused the eyes of the Widow to fail.
We love to look At what we love. 4. This Looking is with an Eye of Desire, which is expressed by the Eye. Numb. 15.39. That you seek not After your own Heart, and your own Eyes. 1 King. 20.6. every thing desirable in thine eyes. Job 31.16. If I have withheld the poor from their desire, or have caused the eyes of the Widow to fail.
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5. This Looking is with an Eye of Hope. The Eye is put for Hope, Job 11.20. Lam. 4.17. 2 Chro. 20.12. Psal. 145.15. and 25.15. and things not seen are looked for by Hope.
5. This Looking is with an Eye of Hope. The Eye is put for Hope, Job 11.20. Lam. 4.17. 2 Chro 20.12. Psalm 145.15. and 25.15. and things not seen Are looked for by Hope.
Hence Faith is said to be the substance, or subsistence of things not seen, and the evidence of things hoped for. Heb. 11.1. Faith so looks at things that are far off, that they have a kind of mental, intellectual existence;
Hence Faith is said to be the substance, or subsistence of things not seen, and the evidence of things hoped for. Hebrew 11.1. Faith so looks At things that Are Far off, that they have a kind of mental, intellectual existence;
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like Toads from their holes, with pale and gastly countenances, with trembling hearts, and their knees for horrour knocking one against another, tearing their hair, smiting on their breasts,
like Toads from their holes, with pale and ghastly countenances, with trembling hearts, and their knees for horror knocking one against Another, tearing their hair, smiting on their breasts,
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What meant that loud Alarm, that thundring Call that awaked us out of the deep sleep of Death? Oh! the Lord is come, the slighted Christ is come: Come!
What meant that loud Alarm, that thundering Call that awaked us out of the deep sleep of Death? Oh! the Lord is come, the slighted christ is come: Come!
and must to Hell, to Pain, and Punishment. Now we must go from God to Devils, from the only Saviour, to Eternal Torments. Oh what day is this! What day!
and must to Hell, to Pain, and Punishment. Now we must go from God to Devils, from the only Saviour, to Eternal Torments. O what day is this! What day!
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it seems to be rather night than day, for it is a day of wrath, a day of trouble and distress, a day of wastness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness;
it seems to be rather night than day, for it is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of Clouds and thick darkness;
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for though in the Grave I had no pleasure, yet there I felt no pain: but since I have been again united to this before-damned Soul, I feel intolerable punishment,
for though in the Grave I had no pleasure, yet there I felt no pain: but since I have been again united to this before-damned Soul, I feel intolerable punishment,
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and I now perceive it is past doubt that it will be Eternal; the Soul will give no better salutations to the Body. Oh cursed flesh! what, alive again!
and I now perceive it is passed doubt that it will be Eternal; the Soul will give no better salutations to the Body. O cursed Flesh! what, alive again!
For the Judge is come, his Throne is set, and all the World is summoned to appear, the separation is made, the Books are opened, all on the right hand are acquitted,
For the Judge is come, his Throne is Set, and all the World is summoned to appear, the separation is made, the Books Are opened, all on the right hand Are acquitted,
Look thus believingly on these unseen things, as if you saw all these, and a thousand times more terrible and more joyful, transacted now before your eyes.
Look thus believingly on these unseen things, as if you saw all these, and a thousand times more terrible and more joyful, transacted now before your eyes.
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and first in order of dignity, and should have the priority of our thoughts, care, and diligent endeavours. Matth. 6.33. Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.
and First in order of dignity, and should have the priority of our thoughts, care, and diligent endeavours. Matthew 6.33. Seek you First the Kingdom of God, and his righteousness, and all these things shall be added unto you.
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and obtaining of Happiness to Eternity is busie Idleness, careful Negligence, and laborious Sloth. If God that inhabiteth Eternity looks narrowly to all our actions done in time, Job 13.27.
and obtaining of Happiness to Eternity is busy Idleness, careful Negligence, and laborious Sloth. If God that Inhabiteth Eternity looks narrowly to all our actions done in time, Job 13.27.
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as the Mother of Sisera looked out at a Window, and cryed through the Lattice, Why is his Chariot so long in coming? Why tarry the Wheels of his Chariot? Jud. 5.28.
as the Mother of Sisera looked out At a Window, and cried through the Lattice, Why is his Chariot so long in coming? Why tarry the Wheels of his Chariot? Jud. 5.28.
Why doth time make no more haste to be gone, and flee away, that when it is gone and past, I might enter into Eternal joyes, that never shall be past and gone? Why doth the Sun, that by its alternate presence and absence, is the measure of my nights and dayes, make no swifter speed in its diurnal Motion? If it be as a Bridegroom coming out of his Chamber,
Why does time make no more haste to be gone, and flee away, that when it is gone and passed, I might enter into Eternal Joys, that never shall be past and gone? Why does the Sun, that by its alternate presence and absence, is the measure of my nights and days, make no swifter speed in its diurnal Motion? If it be as a Bridegroom coming out of his Chamber,
and rejoyceth as a strong man to run a race, why doth it seem to my longing Soul, (as in the days of Joshua ) to stand still? If the Sun in the Firmament be so slow, let the Sun of Righteousness make more haste,
and Rejoiceth as a strong man to run a raze, why does it seem to my longing Soul, (as in the days of joshua) to stand still? If the Sun in the Firmament be so slow, let the Sun of Righteousness make more haste,
though it tarry beyond some Moneths or Years that you desire to be there, yet it shall not tarry one moment beyond the time, that God hath appointed to take you to it,
though it tarry beyond Some Months or years that you desire to be there, yet it shall not tarry one moment beyond the time, that God hath appointed to take you to it,
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If you look that way, many Objects will interpose themselves, to hinder your sight, and to turn your Eyes from things Eternal, to things Temporal, from God to the Creature, from things above, to things below:
If you look that Way, many Objects will interpose themselves, to hinder your sighed, and to turn your Eyes from things Eternal, to things Temporal, from God to the Creature, from things above, to things below:
can you look unweariedly at the vanities of this World, and will you be so soon tired in beholding the Glorious things in the other World? Do you look on things Temporal, where seeing is not satisfying,
can you look unweariedly At the vanities of this World, and will you be so soon tired in beholding the Glorious things in the other World? Do you look on things Temporal, where seeing is not satisfying,
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and yet are never satisfyed with looking? And will you not look on things Eternal, where seeing would be such a filling of your heart with satisfactory content, that looking would not be tedious to your eye? There is so much in God, in Christ, in all Eternal things in Heaven;
and yet Are never satisfied with looking? And will you not look on things Eternal, where seeing would be such a filling of your heart with satisfactory content, that looking would not be tedious to your eye? There is so much in God, in christ, in all Eternal things in Heaven;
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and whilest the Soul must look out of Flesh to see those Glorious things, and so clogged with Corruption, that is like dust within its Eyes, that makes it weep,
and whilst the Soul must look out of Flesh to see those Glorious things, and so clogged with Corruption, that is like dust within its Eyes, that makes it weep,
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When you look up unto the Heavens, and see and say, yonder is the place of my Everlasting abode, there I must dwell with God, there I must be with Christ,
When you look up unto the Heavens, and see and say, yonder is the place of my Everlasting Abided, there I must dwell with God, there I must be with christ,
10. Look fiducially at unseen Eternal things, with an Holy, Humble Confidence by Jesus Christ upon the performance of the conditions of the Gospel, they shall be all your own;
10. Look fiducially At unseen Eternal things, with an Holy, Humble Confidence by jesus christ upon the performance of the conditions of the Gospel, they shall be all your own;
or rather when you go out of time into Eternity, you shall be blessed in the Immediate, Full, Eternal Enjoyment of all the Happiness that God hath prepared in Heaven, to give you wellcome, joyful entertainment in that unseen Eternal World;
or rather when you go out of time into Eternity, you shall be blessed in the Immediate, Full, Eternal Enjoyment of all the Happiness that God hath prepared in Heaven, to give you welcome, joyful entertainment in that unseen Eternal World;
that you so eye that World while you live in this, that when by Death you are going out of this World, into that, you might have this well-grounded confidence to say, I have fought a good fight, I have finished my course, henceforth there is laid up for me a Crown of righteousness, which the Lord, the righteous judge shall give me at that day — 2 Tim. 4.7, 8.
that you so eye that World while you live in this, that when by Death you Are going out of this World, into that, you might have this well-grounded confidence to say, I have fought a good fight, I have finished my course, henceforth there is laid up for me a Crown of righteousness, which the Lord, the righteous judge shall give me At that day — 2 Tim. 4.7, 8.
If you get such a sight as this, as now hath been set forth before you, upon such Eternal Objects as before were propounded to you, you will be able from your own experience to answer the third question contained in the general case;
If you get such a sighed as this, as now hath been Set forth before you, upon such Eternal Objects as before were propounded to you, you will be able from your own experience to answer the third question contained in the general case;
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In all we do? Will its Influence be so Universal? Will the efficacy of such a sight be so extensive to reach forth its virtue in all we do? yes, in all we do.
In all we do? Will its Influence be so Universal? Will the efficacy of such a sighed be so extensive to reach forth its virtue in all we do? yes, in all we do.
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or Preach, or Sin, or Suffer, or Dy, it will have a mighty influence upon us in any thing wherein we are active, or passive, culpable, or praise-worthy;
or Preach, or since, or Suffer, or Die, it will have a mighty influence upon us in any thing wherein we Are active, or passive, culpable, or praiseworthy;
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1. Such an Eyeing of Eternity in all we do would make us careful to avoid Sin in any thing we do, or however we might fail in all we do yet that we suffer it not to Reign, or have Dominion over us.
1. Such an Eying of Eternity in all we do would make us careful to avoid since in any thing we do, or however we might fail in all we do yet that we suffer it not to Reign, or have Dominion over us.
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If you could speak with a Soul departed but a Moneth ago, and ask him, what do you now think of the delights of Sin, of sporting on the Sabbath day, of your pleasant Cups, and Delightful Games;
If you could speak with a Soul departed but a Monn ago, and ask him, what do you now think of the delights of since, of sporting on the Sabbath day, of your pleasant Cups, and Delightful Games;
and the Riches, Ease, Honours, Pleasures, and the seen flourishing prosperity of the worst of Men, that by the Swearing, Drinking, Whoring, hating of Godliness, being patterns of wickedness, proclaim themselves the Children of the Devil,
and the Riches, Ease, Honours, Pleasures, and the seen flourishing Prosperity of the worst of Men, that by the Swearing, Drinking, Whoring, hating of Godliness, being patterns of wickedness, proclaim themselves the Children of the devil,
and you are offended, and your Mind disquieted, except in this you have a better heart than Job, cap. 21.6, to 16. or David, a Man after Gods own heart;
and you Are offended, and your Mind disquieted, except in this you have a better heart than Job, cap. 21.6, to 16. or David, a Man After God's own heart;
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Exercise your thoughts in this manner, and have an Eye unto Eternity, and you will more easily and successfully overcome such Temptations to murmuring and discontent, from the different dispensations of the Providence of God here, in time to good and bad.
Exercise your thoughts in this manner, and have an Eye unto Eternity, and you will more Easily and successfully overcome such Temptations to murmuring and discontent, from the different dispensations of the Providence of God Here, in time to good and bad.
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Time is to be valued in order to Eternity, because we go out of time into Eternity, (and that which should make every Man in time most concerned) out of time into Eternity of Misery or Glory.
Time is to be valued in order to Eternity, Because we go out of time into Eternity, (and that which should make every Man in time most concerned) out of time into Eternity of Misery or Glory.
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Do any Men in thee enquire, How shall we spend our time? It is easily answered, in Praying, Repenting, begging for Grace, the pardon of Sin, the favour of God,
Do any Men in thee inquire, How shall we spend our time? It is Easily answered, in Praying, Repenting, begging for Grace, the pardon of since, the favour of God,
Had the Damned in Hell the time that once they had, and you now have, do you think they would ask what they should do to pass away the time? Their cry rather is, Oh hasty time, whither art thou fled? Why didst thou move so fast while we sate still? Or why in time did we so swiftly run in ways of Sin,
Had the Damned in Hell the time that once they had, and you now have, do you think they would ask what they should do to pass away the time? Their cry rather is, O hasty time, whither art thou fled? Why didst thou move so fast while we sat still? Or why in time did we so swiftly run in ways of since,
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and now the question is, which never can be answered, How shall we spend Eternity? which never can be spent, no not in enduring Ten Thousand Thousand Millions of Years in pain and punishment;
and now the question is, which never can be answered, How shall we spend Eternity? which never can be spent, no not in enduring Ten Thousand Thousand Millions of years in pain and punishment;
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Death is dreadful to the ungodly, because it opens the door into Everlasting Misery; gainful to all endued with saving Grace, because it lets them in to Everlasting Happiness.
Death is dreadful to the ungodly, Because it Opens the door into Everlasting Misery; gainful to all endued with Saving Grace, Because it lets them in to Everlasting Happiness.
Did you that are yet Christless, Impenitent, and Unbelieving, see whither you are going, and where you must within a little time take up your Everlasting Lodgings;
Did you that Are yet Christless, Impenitent, and Unbelieving, see whither you Are going, and where you must within a little time take up your Everlasting Lodgings;
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what fear and trembling would seize upon all your joynts, and when by sickness you perceive Death to be approaching, you would cry out, Oh Death, forbear, forbear, stay thine hand,
what Fear and trembling would seize upon all your Joints, and when by sickness you perceive Death to be approaching, you would cry out, O Death, forbear, forbear, stay thine hand,
Could you but see a Soul the next hour after its separation from the Body, what a taking it is in, what wo, what despair it is filled with, would you then live without Christ, go to bed without Christ,
Could you but see a Soul the next hour After its separation from the Body, what a taking it is in, what woe, what despair it is filled with, would you then live without christ, go to Bed without christ,
so very near, when you are as near to going into an Everlasting World, as you are to going out of this Transitory World? and your Souls be dragged sooner by Devils into Hell,
so very near, when you Are as near to going into an Everlasting World, as you Are to going out of this Transitory World? and your Souls be dragged sooner by Devils into Hell,
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when you are so loth to dy? Do you understand your selves when you are so backward to be taken out of time? It is to be loth, to go into Everlasting Happiness, to go and take possession of unseen Eternal Glory.
when you Are so loath to die? Do you understand your selves when you Are so backward to be taken out of time? It is to be loath, to go into Everlasting Happiness, to go and take possession of unseen Eternal Glory.
Keep your Eye upon the unseen Eternal Crown of Glory, and it will carry you through Fire and Flames, Prisons and Reproaches for the sake of Christ. Heb. 11.26. Esteeming the reproach of Christ greater riches than the treasures of Egypt;
Keep your Eye upon the unseen Eternal Crown of Glory, and it will carry you through Fire and Flames, Prisons and Reproaches for the sake of christ. Hebrew 11.26. Esteeming the reproach of christ greater riches than the treasures of Egypt;
for why should I be so foolish to lose Eternal Glory for momentary Pleasures? and run my Immortal Soul into Eternal pain for short delights? I do plainly see what will be the end,
for why should I be so foolish to loose Eternal Glory for momentary Pleasures? and run my Immortal Soul into Eternal pain for short delights? I do plainly see what will be the end,
A sight and view of Heavens Glory would darken the Glory of the World, as looking at the shining Sun over your Head, doth obscure in your Eyes the things under your Feet;
A sighed and view of Heavens Glory would darken the Glory of the World, as looking At the shining Sun over your Head, does Obscure in your Eyes the things under your Feet;
Therefore when we shall see Christ who is now out of sight, we shall be perfectly like unto him. 1 Joh. 3.2. But we know when he shall appear, we shall be like him, for we shall see him as he is.
Therefore when we shall see christ who is now out of sighed, we shall be perfectly like unto him. 1 John 3.2. But we know when he shall appear, we shall be like him, for we shall see him as he is.
When Paul had a sight of such unseen things, he was in an Holy Extasie and Divine Rapture. 2 Cor. 12.2, 3, 4. When we consider the Eternal Happiness of Heaven, we shall stand as Men amazed, that God should prepare such things for such men,
When Paul had a sighed of such unseen things, he was in an Holy Ecstasy and Divine Rapture. 2 Cor. 12.2, 3, 4. When we Consider the Eternal Happiness of Heaven, we shall stand as Men amazed, that God should prepare such things for such men,
to confess your sins with such contrite broken penitent hearts, as though you saw the fire burning, which by your sins you have deserved to be cast into:
to confess your Sins with such contrite broken penitent hearts, as though you saw the fire burning, which by your Sins you have deserved to be cast into:
and his ways past finding out! Rom. 11.33. How pretious are thy thoughts to me, how great is the sum of them. Psal. 139.17. Oh how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee. Psal. 31.19. 10. Such an Eyeing of Eternity would have this influence sure upon us, to set our selves under a painful, skilful, serious Ministry:
and his ways passed finding out! Rom. 11.33. How precious Are thy thoughts to me, how great is the sum of them. Psalm 139.17. O how great is thy Goodness which thou hast laid up for them that Fear thee, which thou hast wrought for them that trust in thee. Psalm 31.19. 10. Such an Eying of Eternity would have this influence sure upon us, to Set our selves under a painful, skilful, serious Ministry:
If you were sick, and in danger of Death, when your Life lies upon it, you would have the advice of an able Physitian, that is serious and afraid that he no way become guilty of your Death? Would you like that Physitian that seems to be unconcerned,
If you were sick, and in danger of Death, when your Life lies upon it, you would have the Advice of an able physician, that is serious and afraid that he no Way become guilty of your Death? Would you like that physician that seems to be unconcerned,
whether you win or lose your cause? Would you be pleased with some witty sayings, impertinent to the pleading of your cause? Would you not say, Sir, I am in danger of losing all I am worth, my Estate lyes at stake, deal plainly with me,
whither you win or loose your cause? Would you be pleased with Some witty sayings, impertinent to the pleading of your cause? Would you not say, Sir, I am in danger of losing all I am worth, my Estate lies At stake, deal plainly with me,
And will you be more careful about the Temporal Life of a Body that must dy? and about a Temporal Estate which you must leave when you dy? and not about your Soul that must ever live,
And will you be more careful about the Temporal Life of a Body that must die? and about a Temporal Estate which you must leave when you die? and not about your Soul that must ever live,
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and never dye? No! not so much as to set your selves under faithful Preachers, that shall in words that you can understand, plainly tell you the Laws of Christ by which you must be tryed for your Life,
and never die? No! not so much as to Set your selves under faithful Preachers, that shall in words that you can understand, plainly tell you the Laws of christ by which you must be tried for your Life,
To beg for Christ, and Sanctifying Grace, and pardoning Mercy with that lively Importunity, as if you saw the Lake of boiling Brimstone, into which you must be cast,
To beg for christ, and Sanctifying Grace, and pardoning Mercy with that lively Importunity, as if you saw the Lake of boiling Brimstone, into which you must be cast,
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and the Eternal Happiness by Faith in a crucifyed Christ you have a Title to, it will cause a fire and flame of Love in your Hearts to that Lord that dyed for you, ardent desires after him, complacential delight in him, thankfulness, hope of Heaven, hatred to sin, resolution to live to,
and the Eternal Happiness by Faith in a Crucified christ you have a Title to, it will cause a fire and flame of Love in your Hearts to that Lord that died for you, Ardent Desires After him, complacential delight in him, thankfulness, hope of Heaven, hatred to since, resolution to live to,
take a believing view of Everlasting Joyes and Torments on the other side of time, and you shall feel warmth and heat, and lively actings to be produced in you.
take a believing view of Everlasting Joys and Torments on the other side of time, and you shall feel warmth and heat, and lively actings to be produced in you.
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that it calls for all possible diligence and care, our utmost serious study and endeavours, our fervent Cryes and Prayers to God for ability for the better management of our work, and for success therein;
that it calls for all possible diligence and care, our utmost serious study and endeavours, our fervent Cries and Prayers to God for ability for the better management of our work, and for success therein;
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1. Influence us to be painful and diligent in our studies to prepare a message of such weight as we come about, when we are to Preach to men about Everlasting matters, to set before them the Eternal Torments of Hell,
1. Influence us to be painful and diligent in our studies to prepare a message of such weight as we come about, when we Are to Preach to men about Everlasting matters, to Set before them the Eternal Torments of Hell,
and their Blood be required at our hands? Ezek. 33.1. to 10. but so to Preach and discharge the Ministerial Function, that when dying, might be able to say as Act. 20.25. And now behold, I know that ye all, among whom I have gone preaching the Kingdom of God, shall see my face no more.
and their Blood be required At our hands? Ezekiel 33.1. to 10. but so to Preach and discharge the Ministerial Function, that when dying, might be able to say as Act. 20.25. And now behold, I know that you all, among whom I have gone preaching the Kingdom of God, shall see my face no more.
and the poor man lose his Life, because the proud and haughty Messenger must shew his knack in delivering his message in fine English, which the condemned Man could not understand;
and the poor man loose his Life, Because the proud and haughty Messenger must show his knack in delivering his message in fine English, which the condemned Man could not understand;
Paul had more Parts, and Learning, but more self-denyal than any of these, when he said 1 Cor. 2.1. And I Brethren; when I came to you, came not with excellency of speech, or of wisdom, declaring to you the testimony of God.
Paul had more Parts, and Learning, but more self-denial than any of these, when he said 1 Cor. 2.1. And I Brothers; when I Come to you, Come not with excellency of speech, or of Wisdom, declaring to you the testimony of God.
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4. And my speech, and my preaching was not with enticing Words of mans Wisdom, but in demonstration of the Spirit, and of power. 2 Cor. 3.12. Seeing then we have such hope, we use great plainness of speech.
4. And my speech, and my preaching was not with enticing Words of men Wisdom, but in demonstration of the Spirit, and of power. 2 Cor. 3.12. Seeing then we have such hope, we use great plainness of speech.
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and inclined to this Imployment, that they would give them to God, and give them Education in order to it, which would be the Honour of Parents to have such proceed from their loins that shall be Embassadors to call the blind ungodly World to mind Eternity, to escape Everlasting Damnation, and obtain Eternal Life;
and inclined to this Employment, that they would give them to God, and give them Education in order to it, which would be the Honour of Parents to have such proceed from their loins that shall be ambassadors to call the blind ungodly World to mind Eternity, to escape Everlasting Damnation, and obtain Eternal Life;
is it not an Honour to be an Embassador of the great Eternal God, to propound Articles of Everlasting peace between him and Everlasting Souls? What is buying and selling, Temporal, Transitory things in comparison of a calling, wherein it is mens work and business to save Souls from Eternal Misery,
is it not an Honour to be an Ambassador of the great Eternal God, to propound Articles of Everlasting peace between him and Everlasting Souls? What is buying and selling, Temporal, Transitory things in comparison of a calling, wherein it is men's work and business to save Souls from Eternal Misery,
Do you so Eye Eternity, and the rest here for want of room omitted, you shall by experience find out, which will be better than knowing of them in the notion only, because they are told you.
Do you so Eye Eternity, and the rest Here for want of room omitted, you shall by experience find out, which will be better than knowing of them in the notion only, Because they Are told you.
and the unreasonableness of those that have Rational and Eternal Souls to see them busily imployed in the matters of time, which are only for time, in present Honours, Pleasures and Profits,
and the unreasonableness of those that have Rational and Eternal Souls to see them busily employed in the matters of time, which Are only for time, in present Honours, Pleasures and Profits,
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Is it not matter of lamentation to see so many Thousands bereaved of the sober serious use of their Understandings? That while they use their reason to get the Riches of this World, they will not act as rational men to get the joyes of Heaven? and to avoid Temporal Calamities,
Is it not matter of lamentation to see so many Thousands bereft of the Sobrium serious use of their Understandings? That while they use their reason to get the Riches of this World, they will not act as rational men to get the Joys of Heaven? and to avoid Temporal Calamities,
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if they wake or sleep, fly from them in the silent night, what a noise doth the cares of the World make in their Souls? With what thoughts do they rise in the Morning? of God,
if they wake or sleep, fly from them in the silent night, what a noise does the Cares of the World make in their Souls? With what thoughts do they rise in the Morning? of God,
What do they do all the day long? What is it that hath their Endeavours all their labour and travel? Their most painful Industry, and unwearied diligence? Alas!
What do they do all the day long? What is it that hath their Endeavours all their labour and travel? Their most painful Industry, and unwearied diligence? Alas!
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their Consciences will tell themselves, and their practices tell others, when there is Trading, but no praying, Buying and Selling, but no Religious Duties performed:
their Consciences will tell themselves, and their practices tell Others, when there is Trading, but not praying, Buying and Selling, but no Religious Duties performed:
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but only mind present things, but forget the Eternal God that gave them Dominion over you, to live upon you while they had time to mind Eternal things,
but only mind present things, but forget the Eternal God that gave them Dominion over you, to live upon you while they had time to mind Eternal things,
but do not? O ye Angels of God, and Blessed Saints in Heaven, were ye capable of grief and sorrow, would not ye bitterly lament the sin and folly of poor mortals upon Earth? Could ye look down from that Blessed place where ye do dwell,
but do not? O you Angels of God, and Blessed Saints in Heaven, were you capable of grief and sorrow, would not you bitterly lament the since and folly of poor mortals upon Earth? Could you look down from that Blessed place where you do dwell,
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and Unconverted state, and your Hearts not moved? your Bowels not yearn? Have ye spent all your tears in bewailing your own sin, that your Eyes are dry when ye behold such monstrous madness,
and Unconverted state, and your Hearts not moved? your Bowels not yearn? Have you spent all your tears in bewailing your own since, that your Eyes Are dry when you behold such monstrous madness,
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and unparallel folly of so many, with whom dayly ye converse? Ye sanctifyed Parents, have ye no pity for your ungodly Children? nor sanctifyed Children for ungodly Parents? O my Father, my Father, by whom I had my Being, is going to Eternal Darkness!
and unparallel folly of so many, with whom daily you converse? the sanctified Parents, have you no pity for your ungodly Children? nor sanctified Children for ungodly Parents? O my Father, my Father, by whom I had my Being, is going to Eternal Darkness!
Alas for my Mother, my dear Mother, that carryed me in her womb, that dandled me upon her knees, that suckled me at her breasts, that did delight to break her sleep to quiet me when I was froward, to look to me when I was sick, that bound my head when it was pained, that wiped mine eyes when I did weep,
Alas for my Mother, my dear Mother, that carried me in her womb, that dandled me upon her knees, that suckled me At her breasts, that did delight to break her sleep to quiet me when I was froward, to look to me when I was sick, that bound my head when it was pained, that wiped mine eyes when I did weep,
O how loath am I to have such thoughts of one so near, so dear unto me? Oh it is the cutting of my Heart, it is bitterness to my Soul. I had rather dye, than she be damned;
O how loath am I to have such thoughts of one so near, so dear unto me? O it is the cutting of my Heart, it is bitterness to my Soul. I had rather die, than she be damned;
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and bewail the doleful state of your ungodly Children, that in their sinful courses are posting to Eternal pains. What my Son! the Son of my Loins! the Son of my Womb!
and bewail the doleful state of your ungodly Children, that in their sinful courses Are posting to Eternal pains. What my Son! the Son of my Loins! the Son of my Womb!
and brought and nursed him up with so much labour, and must he be for ever fuel for the Flames of Hell? Have I brought forth a Child to be a prey to Devils,
and brought and nursed him up with so much labour, and must he be for ever fuel for the Flames of Hell? Have I brought forth a Child to be a prey to Devils,
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But if my words be slighted and rejected by you, will you do so by the word of the Eternal God himself, that hath given you this in charge? If I shew you express commands from God, that will shortly take you into Heaven,
But if my words be slighted and rejected by you, will you do so by the word of the Eternal God himself, that hath given you this in charge? If I show you express commands from God, that will shortly take you into Heaven,
and do what you shall read. Matth. 6.18, 19, 20, 33. Luc. 13.24. John 6.27. 1 Tim. 6.12. 2 Pet. 1.10, 11. To these Scriptures I will add these following Arguments to perswade you.
and do what you shall read. Matthew 6.18, 19, 20, 33. Luke 13.24. John 6.27. 1 Tim. 6.12. 2 Pet. 1.10, 11. To these Scriptures I will add these following Arguments to persuade you.
and given you a Being more noble than all his visible works, in making your Souls Immortal, induing you with Reason and Understanding? Do you think it was that you should look after, Riches,
and given you a Being more noble than all his visible works, in making your Souls Immortal, induing you with Reason and Understanding? Do you think it was that you should look After, Riches,
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and sleep? Do you in your Conscience think that God hath appointed you no higher things to mind, no more lasting things to get? Reason will convince you,
and sleep? Do you in your Conscience think that God hath appointed you no higher things to mind, no more lasting things to get? Reason will convince you,
and Conscience will prove it to your face, and the Immortality of your own Souls considered, doth undeniably argue that God hath made you for more noble Ends, higher Imployments, and greater Concerns.
and Conscience will prove it to your face, and the Immortality of your own Souls considered, does undeniably argue that God hath made you for more noble Ends, higher Employments, and greater Concerns.
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and look after that Eternal state that God hath made you for? I have read of a devout Pilgrim travelling to Jerusalem, and in his way passed through many Cities, where he saw many stately Buildings, rare Monuments,
and look After that Eternal state that God hath made you for? I have read of a devout Pilgrim traveling to Jerusalem, and in his Way passed through many Cities, where he saw many stately Buildings, rare Monuments,
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and your Hearts and Eyes so taken with them? Sirs, this is not the Heavenly Jerusalem, this is not the end of your coming hither, be sure the minding, loving, looking after things of time in the neglect of God,
and your Hearts and Eyes so taken with them? Sirs, this is not the Heavenly Jerusalem, this is not the end of your coming hither, be sure the minding, loving, looking After things of time in the neglect of God,
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You have time to repent, to get an Interest in Christ, to mortifie sin, to pray for Grace, to make your peace with God, to get the pardon of your sins,
You have time to Repent, to get an Interest in christ, to mortify since, to pray for Grace, to make your peace with God, to get the pardon of your Sins,
Can you imagine that God doth lengthen out so long the day of his Patience, only that you might labour for Temporal Riches? Or that you should live a life of Carnal Pleasure,
Can you imagine that God does lengthen out so long the day of his Patience, only that you might labour for Temporal Riches? Or that you should live a life of Carnal Pleasure,
the Moneths, the Weeks that God hath given you to be improved for Eternity, and you spend it, some in things absolutely sinful in serving of the Devil, and your Lusts;
the Months, the Weeks that God hath given you to be improved for Eternity, and you spend it, Some in things absolutely sinful in serving of the devil, and your Lustiest;
so your state shall be determined to Eternity of Happiness, or Misery without end. 4. You stand upon the brink of Time, you are near the Borders of Eternity,
so your state shall be determined to Eternity of Happiness, or Misery without end. 4. You stand upon the brink of Time, you Are near the Borders of Eternity,
when you have drawn one breath, you are not sure to draw another. Time is short, 1 Cor. 7.29. set forth sometimes by years, if Seventy, how much is already past? Psal. 90.10. Sometimes by Moneths, Job 14.5. by dayes, Psal. 90.12. by one day, Job 14.6. by a span, and nothing, Psal. 39.5. by a vapour;
when you have drawn one breath, you Are not sure to draw Another. Time is short, 1 Cor. 7.29. Set forth sometime by Years, if Seventy, how much is already past? Psalm 90.10. Sometime by Months, Job 14.5. by days, Psalm 90.12. by one day, Job 14.6. by a span, and nothing, Psalm 39.5. by a vapour;
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7. Multitudes have, and more shall come short of Eternal Happiness, and go do down to Everlasting Misery, and yet doth it not concern us to be preparing for Eternity? What means this sottishness of mind, that when multitudes are going dayly out of time into Eternity, from seen pleasures, to unseen pains, that we are thus secure and careless,
7. Multitudes have, and more shall come short of Eternal Happiness, and go doe down to Everlasting Misery, and yet does it not concern us to be preparing for Eternity? What means this sottishness of mind, that when Multitudes Are going daily out of time into Eternity, from seen pleasures, to unseen pains, that we Are thus secure and careless,
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as if we should live so long in time, as never to live in Eternity? Or that our Being should end with time? Have not we deserved Eternal punishment as well as they that in Eternity are now enduring of it? and do you know you have deserved it,
as if we should live so long in time, as never to live in Eternity? Or that our Being should end with time? Have not we deserved Eternal punishment as well as they that in Eternity Are now enduring of it? and do you know you have deserved it,
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not so much as ask of God by serious Prayers and Tears, that you might not be cast into Everlasting burnings? Do you think you can make as light of the wrath of God,
not so much as ask of God by serious Prayers and Tears, that you might not be cast into Everlasting burnings? Do you think you can make as Light of the wrath of God,
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When stept into the other World, shall be amazed and confounded, saying, where am I now? what a place is this? what a state is this? I heard of such a place before,
When stepped into the other World, shall be amazed and confounded, saying, where am I now? what a place is this? what a state is this? I herd of such a place before,
or Cholick puts you to? why do you say if this were to continue for one year, without intermission or mitigation, you had rather dye than live? Do not many walk in the broad way that leads to Eternal Damnation? Matth. 7.13, 14. Are not the Holy, Humble, Penitent ones saved with much difficulty? 1 Pet. 4.18. Are not many Professors gone to Hell? Matth. 8.12.
or Cholic puts you to? why do you say if this were to continue for one year, without intermission or mitigation, you had rather die than live? Do not many walk in the broad Way that leads to Eternal Damnation? Matthew 7.13, 14. are not the Holy, Humble, Penitent ones saved with much difficulty? 1 Pet. 4.18. are not many Professors gone to Hell? Matthew 8.12.
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and turn, and told you, you must turn from sin, or burn in Hell? And will you go from hearing on Earth, to howlings in Hell? from the Light of the Gospel to utter Darkness? with the sound of the voice of Mercy in your Ears? After a thousand calls to mind your Souls, to accept of Christ,
and turn, and told you, you must turn from since, or burn in Hell? And will you go from hearing on Earth, to howlings in Hell? from the Light of the Gospel to utter Darkness? with the found of the voice of Mercy in your Ears? After a thousand calls to mind your Souls, to accept of christ,
and remedying Grace? Do you mean to have the hottest place in that Infernal Lake? the heaviest load of Wrath in that Eternal Furnace? Read, and tremble when you read. Matth. 11.20, to 25. 9. This will be approved Wisdom ere long by all the Sons of Men:
and remedying Grace? Do you mean to have the hottest place in that Infernal Lake? the Heaviest load of Wrath in that Eternal Furnace? Read, and tremble when you read. Matthew 11.20, to 25. 9. This will be approved Wisdom ere long by all the Sons of Men:
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that had Eternity to make preparation for, and yet of all the time I had, I never spent one hour in hearty Prayer unto God to save me from Everlasting Torments. Wo is me!
that had Eternity to make preparation for, and yet of all the time I had, I never spent one hour in hearty Prayer unto God to save me from Everlasting Torments. Woe is me!
or if they be blind or hardned on their Death-beds, yet a moment after Death they shall be convinced indeed, that it was worse than madness to neglect Eternity.
or if they be blind or hardened on their Deathbeds, yet a moment After Death they shall be convinced indeed, that it was Worse than madness to neglect Eternity.
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God doth pity them, and Christ doth pity them, and good Men doth pity them, their Friends and Relations do pity them, pray for them, and weep over them:
God does pity them, and christ does pity them, and good Men does pity them, their Friends and Relations do pity them, pray for them, and weep over them:
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but when time is past, all pity will be past, and they in Misery without pity to all Eternity. Rev. 14.10. The same shall drink of the Wine of the Wrath of God, which is poured out without mixture into the cup of his indignation:
but when time is past, all pity will be passed, and they in Misery without pity to all Eternity. Rev. 14.10. The same shall drink of the Wine of the Wrath of God, which is poured out without mixture into the cup of his Indignation:
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for your Souls sake, as upon my knees I beseech you, if you have any dread of God, any fear of Hell, any desire of Heaven, any care whither you must go, take no rest night nor day in time, till you have secured your Everlasting happy state, that you might have Everlasting rest, night and Day in Eternity;
for your Souls sake, as upon my knees I beseech you, if you have any dread of God, any Fear of Hell, any desire of Heaven, any care whither you must go, take no rest night nor day in time, till you have secured your Everlasting happy state, that you might have Everlasting rest, night and Day in Eternity;
If the pains of Hell, the company of Devils, the stingings of Conscience, the terrors of Darkness, total, final, despair of having any end of your damned condition will make you miserable, ye shall be miserable.
If the pains of Hell, the company of Devils, the stingings of Conscience, the terrors of Darkness, total, final, despair of having any end of your damned condition will make you miserable, you shall be miserable.
Conscience, I bespeak thy witness against him, and that thou bring thy Accusation against him, and upbraid him to the Confusion of his face, among all the Devils in Hell,
Conscience, I bespeak thy witness against him, and that thou bring thy Accusation against him, and upbraid him to the Confusion of his face, among all the Devils in Hell,
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And if this shall be the doleful Language, the direful Lamentations of Souls that went Christless out of time into Eternity, do ye while ye are in time Eye Eternity in all you do,
And if this shall be the doleful Language, the direful Lamentations of Souls that went Christless out of time into Eternity, do you while you Are in time Eye Eternity in all you do,
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and get a Title to Eternal Happiness, or else when ye are in Eternity, ye shall remember that in time ye were fore-warned, which warning because ye did not take, shall be a vexation to your Hearts to all Eternity.
and get a Title to Eternal Happiness, or Else when you Are in Eternity, you shall Remember that in time you were forewarned, which warning Because you did not take, shall be a vexation to your Hearts to all Eternity.
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THE Subject I am to treat upon is Communion with God, how to attain it, and how to maintain it, in as constant a course as we may be capable of in this World:
THE Subject I am to Treat upon is Communion with God, how to attain it, and how to maintain it, in as constant a course as we may be capable of in this World:
and he writes this Epistle, (some think) to the Believing Jews only, others think rather to the whole Catholick Church; and the matter of the Epistle is partly to distinguish the true and the false Christian,
and he writes this Epistle, (Some think) to the Believing jews only, Others think rather to the Whole Catholic Church; and the matter of the Epistle is partly to distinguish the true and the false Christian,
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and for that end layes down many signal Characters to distinguish, and partly to vindicate the Doctrine of the Gospel concerning Jesus Christ the true Messiah, his Person, his Natures, and Salvation by him alone, from the many errors that were crept in by false Teachers and Seducers in his time;
and for that end lays down many signal Characters to distinguish, and partly to vindicate the Doctrine of the Gospel Concerning jesus christ the true Messiah, his Person, his Nature's, and Salvation by him alone, from the many errors that were crept in by false Teachers and Seducers in his time;
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He also vindicates the Holiness of the Christian Profession from the impure practices of the Nicolaitans; and the Gnosticks who began early to abuse the true liberty of the Gospel,
He also vindicates the Holiness of the Christian Profession from the impure practices of the Nicolaitans; and the Gnostics who began early to abuse the true liberty of the Gospel,
because of the Persecutions he saw were coming upon the Church from the Roman Empire, and the divisions that would arise amongst themselves from many false Brethren.
Because of the Persecutions he saw were coming upon the Church from the Roman Empire, and the divisions that would arise among themselves from many false Brothers.
So that the Apostle doth invite and perswade the believing Jews to Fellowship with himself and other Apostles in the Doctrine and Ordinances of the Gospel dispensed by them;
So that the Apostle does invite and persuade the believing jews to Fellowship with himself and other Apostles in the Doctrine and Ordinances of the Gospel dispensed by them;
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or more generally the whole Catholick Church of God, consisting both of believing Jew and Gentile; but all this was in order to their having Fellowship with God, and Jesus Christ.
or more generally the Whole Catholic Church of God, consisting both of believing Jew and Gentile; but all this was in order to their having Fellowship with God, and jesus christ.
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4. Holiness is Light, and Sin and Wickedness are Darkness; So that when he saith that God is Light, he means that God is Wisdom, without mixture of Folly, Knowledge without Ignorance or Nescience, Truth without any Error, or any false Conceptions in his Eternal Mind;
4. Holiness is Light, and since and Wickedness Are Darkness; So that when he Says that God is Light, he means that God is Wisdom, without mixture of Folly, Knowledge without Ignorance or Nescience, Truth without any Error, or any false Conceptions in his Eternal Mind;
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and Holiness without the least mixture of Sin; so that the way to have Fellowship with God, is to walk in the Light, that is to say, to walk in Wisdom, and not as Fools;
and Holiness without the least mixture of since; so that the Way to have Fellowship with God, is to walk in the Light, that is to say, to walk in Wisdom, and not as Fools;
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to walk according to Knowledge, and not in Ignorance, to walk in the Truth, and not in Errour, to walk in the way of Holiness, and not of Sin and Wickedness. Now Light in men, it is either Natural or Supernatural.
to walk according to Knowledge, and not in Ignorance, to walk in the Truth, and not in Error, to walk in the Way of Holiness, and not of since and Wickedness. Now Light in men, it is either Natural or Supernatural.
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2. The Light of the Soul, which is the Light of Reason, and Natural Conscience; this we are to walk in according to the utmost Sphere and extent thereof:
2. The Light of the Soul, which is the Light of Reason, and Natural Conscience; this we Are to walk in according to the utmost Sphere and extent thereof:
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But Supernatural Light, that shines from Supernatural Revelation in the Scriptures, and the inlightning Spirit of God in the Souls of Men, is the Light here meant in the Text,
But Supernatural Light, that shines from Supernatural Revelation in the Scriptures, and the enlightening Spirit of God in the Souls of Men, is the Light Here meant in the Text,
Now this is the way to have Fellowship and Communion with God, as the Text saith, If we walk in the Light as he is in the Light, we have Fellowship one with another. Now by one with another NONLATINALPHABET.
Now this is the Way to have Fellowship and Communion with God, as the Text Says, If we walk in the Light as he is in the Light, we have Fellowship one with Another. Now by one with Another.
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And the Vulgar Latine carries it that way, and renders it ad invicem; But we must rather understand that the Apostle here speaks of the Fellowship that God hath with his People, and they with him.
And the vulgar Latin carries it that Way, and renders it and invicem; But we must rather understand that the Apostle Here speaks of the Fellowship that God hath with his People, and they with him.
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but of our Communion and Fellowship with God, as in the sixth verse, If we say we have Fellowship with him and walk in darkness, we lie, and do not the truth:
but of our Communion and Fellowship with God, as in the sixth verse, If we say we have Fellowship with him and walk in darkness, we lie, and do not the truth:
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What this Communion with God is, The Word in the Greek NONLATINALPHABET is from NONLATINALPHABET, which signifies common; and so it imports something that is common and mutual betwixt God and us,
What this Communion with God is, The Word in the Greek is from, which signifies Common; and so it imports something that is Common and mutual betwixt God and us,
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as Communion among men imports something mutual on each side, so that our Communion with God, it is either Active or Passive: Active, in what passeth from us to God, and Passive in what is Communicated from him to us.
as Communion among men imports something mutual on each side, so that our Communion with God, it is either Active or Passive: Active, in what passes from us to God, and Passive in what is Communicated from him to us.
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and makes it partake of the Divine Life, or the Life of God; and which elsewhere is called a partaking of the Divine Nature, 2 Pet. 1.4. and a renewing Man into the Image of God, Col. 3.10. (3.) In Love; God communicates his Love also in the sense and tast of it to the Soul, which the Apostle calls The shedding abroad the Love of God in the Heart.
and makes it partake of the Divine Life, or the Life of God; and which elsewhere is called a partaking of the Divine Nature, 2 Pet. 1.4. and a renewing Man into the Image of God, Col. 3.10. (3.) In Love; God communicates his Love also in the sense and taste of it to the Soul, which the Apostle calls The shedding abroad the Love of God in the Heart.
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and arising from the Communication of the sence of his Love to us. The Apostle James expresseth this Communion with God in both the parts of it; James 4.8. when he saith, Draw nigh to God, and he will draw nigh to you.
and arising from the Communication of the sense of his Love to us. The Apostle James Expresses this Communion with God in both the parts of it; James 4.8. when he Says, Draw High to God, and he will draw High to you.
The Apostle John expresseth them by our dwelling in God, and Gods dwelling in us, 1 John 5.16. We dwell in God either by Faith in him, whereby we make him the Object of our Trust, Confidence and dependance;
The Apostle John Expresses them by our Dwelling in God, and God's Dwelling in us, 1 John 5.16. We dwell in God either by Faith in him, whereby we make him the Object of our Trust, Confidence and dependence;
and did lose their proper and distinct Natures, in each other, though the Humane and Divine Nature of Christ have a most near Union and Communion with each other.
and did loose their proper and distinct Nature's, in each other, though the Humane and Divine Nature of christ have a most near union and Communion with each other.
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But this Communion it is a Sacred and Mutual Intercourse that is between God and his People, whereby they go forth and act in the Divine exercise of their faculties towards him,
But this Communion it is a Sacred and Mutual Intercourse that is between God and his People, whereby they go forth and act in the Divine exercise of their faculties towards him,
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II. I next proceed to speak of some Distinctions about Communion with God. (1.) Communion with God may be considered either with respect to this World, or the World to come;
II I next proceed to speak of Some Distinctions about Communion with God. (1.) Communion with God may be considered either with respect to this World, or the World to come;
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the one is Imperfect, the other is perfect, one is Mediate, the other Immediate; the one is Inconstant, and often interrupted; the other is constant, fixed, and uniform, without any Interruption for ever.
the one is Imperfect, the other is perfect, one is Mediate, the other Immediate; the one is Inconstant, and often interrupted; the other is constant, fixed, and uniform, without any Interruption for ever.
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(3.) This Communion with God is either Internal, or External; By Internal I mean that sacred Intercourse between God and the Soul, which is managed only in the inward Man;
(3.) This Communion with God is either Internal, or External; By Internal I mean that sacred Intercourse between God and the Soul, which is managed only in the inward Man;
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And by External, I mean this Communion with God managed in some External Ordinance of his Worship in the Communion of Saints. III. I next proceed to shew how this Communion with God is attained, and then maintained. I answer in General, It is attained only in that way which God himself hath appointed thereunto.
And by External, I mean this Communion with God managed in Some External Ordinance of his Worship in the Communion of Saints. III. I next proceed to show how this Communion with God is attained, and then maintained. I answer in General, It is attained only in that Way which God himself hath appointed thereunto.
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The Heathen did aim at having Fellowship with their Gods, and therefore they built them Temples to dwell in, Erected Oracles for them to speak to them by,
The Heathen did aim At having Fellowship with their God's, and Therefore they built them Temples to dwell in, Erected Oracles for them to speak to them by,
and they built Altars to sacrifice to them, and appointed Priests to be their Mediators, or NONLATINALPHABET, Ministers of Friendship between them and their Gods, they used several Charms to bring their Gods to them, and keep them with them;
and they built Altars to sacrifice to them, and appointed Priests to be their Mediators, or, Ministers of Friendship between them and their God's, they used several Charms to bring their God's to them, and keep them with them;
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Yea, they worshipped several Creatures, though not as Gods, but yet that in worshipping them, they might have some Communion with those Gods that they thought did preside over those Creatures they Worshipt:
Yea, they worshipped several Creatures, though not as God's, but yet that in worshipping them, they might have Some Communion with those God's that they Thought did preside over those Creatures they Worshipped:
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as Vulcan over the Fire, Neptune over the Sea, Ceres over the Fruits of the Earth, &c. But notwithstanding these vain apprehensions of the Heathen by such means to have Fellowship with their Gods,
as Megalo over the Fire, Neptune over the Sea, Ceres over the Fruits of the Earth, etc. But notwithstanding these vain apprehensions of the Heathen by such means to have Fellowship with their God's,
yet the Apostle says, they sacrificed to Devils, and not to God, and had Fellowship with Devils, 1 Cor. 10.20. I would not saith he that ye should have Fellowship with Devils.
yet the Apostle Says, they sacrificed to Devils, and not to God, and had Fellowship with Devils, 1 Cor. 10.20. I would not Says he that you should have Fellowship with Devils.
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and this is said to be by the Blood of Jesus; as the Apostle speaks, Heb. 10.19. Fourthly, By vertue of his Resurrection, whereby Believers come to be raised up to newness of Life, Rom. 6.4.
and this is said to be by the Blood of jesus; as the Apostle speaks, Hebrew 10.19. Fourthly, By virtue of his Resurrection, whereby Believers come to be raised up to newness of Life, Rom. 6.4.
and ascend up to Heaven, and into Communion with God; as the Apostle argues; Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the Right hand of God.
and ascend up to Heaven, and into Communion with God; as the Apostle argues; Col. 3.1. If you then be risen with christ, seek those things which Are above, where christ Sitteth At the Right hand of God.
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Sixthly, By virtue of his Intercession; For this is one great thing that he Intercedes for with his Father in Heaven, that his People might have Union and Communion with them;
Sixthly, By virtue of his Intercession; For this is one great thing that he Intercedes for with his Father in Heaven, that his People might have union and Communion with them;
The Grace of Christ, and the Love of God are communicated by the Holy Ghost: So that all our Fellowship with the Father and the Son, are by the Spirit.
The Grace of christ, and the Love of God Are communicated by the Holy Ghost: So that all our Fellowship with the Father and the Son, Are by the Spirit.
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As the Union and Communion between the Soul and the Body in Nature, is by the Superiour and most refined part of the Body, which are the Vital, Natural, and Animal Spirits;
As the union and Communion between the Soul and the Body in Nature, is by the Superior and most refined part of the Body, which Are the Vital, Natural, and Animal Spirits;
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These are the principal wayes for Communion with God, but then there are subordinate wayes which are the Ordinances and Institutions of God for that end:
These Are the principal ways for Communion with God, but then there Are subordinate ways which Are the Ordinances and Institutions of God for that end:
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there were Sacrifices and Altars. and Solemn Feasts appointed of God, especially the Sabbath-Day, and a Sanctuary erected, &c. and all for this end, that his People might therein draw nigh to him, and have Communion with him.
there were Sacrifices and Altars. and Solemn Feasts appointed of God, especially the Sabbath-Day, and a Sanctuary erected, etc. and all for this end, that his People might therein draw High to him, and have Communion with him.
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as Prayer, Hearing the Word, Singing of Psalms, Baptism, and especially the Lords Supper, which is therefore called the Communion, as that Ordinance wherein we have a more special Communion with Christ, and with God in him.
as Prayer, Hearing the Word, Singing of Psalms, Baptism, and especially the lords Supper, which is Therefore called the Communion, as that Ordinance wherein we have a more special Communion with christ, and with God in him.
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Many come to them out of custome, some out of curiosity, and others in hypocrisie; and so find not that Communion with God which else they might obtain if they did make it their great scope and end.
Many come to them out of custom, Some out of curiosity, and Others in hypocrisy; and so find not that Communion with God which Else they might obtain if they did make it their great scope and end.
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And again, Psal. 63. O God my God, early will I seek thee, my Soul thirsteth for thee, that I may see thy Power and thy Glory as I have seen thee in thy Sanctuary, which is in effect that he might there have Communion with God.
And again, Psalm 63. Oh God my God, early will I seek thee, my Soul Thirsteth for thee, that I may see thy Power and thy Glory as I have seen thee in thy Sanctuary, which is in Effect that he might there have Communion with God.
1. If we would have Communion with God, we must keep up the exercise of Faith in Christ, for it is (as I said) by him that we have all our Communion with God;
1. If we would have Communion with God, we must keep up the exercise of Faith in christ, for it is (as I said) by him that we have all our Communion with God;
and as entred into a Covenant of Grace, whereby we may with a greater freedome and boldness have access unto him, which is the active part of this Communion with God;
and as entered into a Covenant of Grace, whereby we may with a greater freedom and boldness have access unto him, which is the active part of this Communion with God;
2. Keep up a dayly exercise of Repentance, that so no new Sin, nor the Guilt of it in the Conscience may hinder and interrupt our Communion with God.
2. Keep up a daily exercise of Repentance, that so no new since, nor the Gilded of it in the Conscience may hinder and interrupt our Communion with God.
For who can say his Heart is clean? He is pure from sin, and therefore there is need of dayly Repentance, that sin may not interrupt our Communion with God, which it will do,
For who can say his Heart is clean? He is pure from since, and Therefore there is need of daily Repentance, that since may not interrupt our Communion with God, which it will do,
both these are put together, so that to maintain this Fellowship with God, we must be cleansed from sin, which is done meritoriously by the Blood of Christ,
both these Are put together, so that to maintain this Fellowship with God, we must be cleansed from since, which is done meritoriously by the Blood of christ,
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And Christ therefore propounded several Parables to put men upon Fervency, Faith and Perseverance in Prayer, which are so well known, that I need not mention them.
And christ Therefore propounded several Parables to put men upon Fervency, Faith and Perseverance in Prayer, which Are so well known, that I need not mention them.
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The Soul is in its highest Operations when it is praising God, and the higher the Acts of the Soul are, the nearer it doth approach to him who is the most High God.
The Soul is in its highest Operations when it is praising God, and the higher the Acts of the Soul Are, the nearer it does approach to him who is the most High God.
The Purer the Soul is, the fitter it is for Communion with God. The promise of seeing God is by our Saviour made to the pure in Heart; Matth. 5.8. and with the pure, God will shew himself pure, saith the Psalmist, Psal. 18.26.
The Purer the Soul is, the fitter it is for Communion with God. The promise of seeing God is by our Saviour made to the pure in Heart; Matthew 5.8. and with the pure, God will show himself pure, Says the Psalmist, Psalm 18.26.
Under the Law God appointed Porters to keep their Watch at the Doors of the Temple, that nothing might enter in to defile that Temple, which was his dwelling place.
Under the Law God appointed Porters to keep their Watch At the Doors of the Temple, that nothing might enter in to defile that Temple, which was his Dwelling place.
The Soul is to be Gods Temple for him to dwell in, and therefore we should watch against whatsoever may enter in to defile our Souls, whereby we may be fitter dwellings for him, and for Communion with him.
The Soul is to be God's Temple for him to dwell in, and Therefore we should watch against whatsoever may enter in to defile our Souls, whereby we may be fitter dwellings for him, and for Communion with him.
Yea, and the People also before they came to the Passeover, and those folemn Feasts wherein they did draw nigh to God, they were to purifie and cleanse themselves.
Yea, and the People also before they Come to the Passover, and those folemn Feasts wherein they did draw High to God, they were to purify and cleanse themselves.
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And the very Heathen before they entred their Solemn Sacrifices would have their Cryer to proclaim to the People NONLATINALPHABET, Holy things are for Holy Persons.
And the very Heathen before they entered their Solemn Sacrifices would have their Crier to proclaim to the People, Holy things Are for Holy Persons.
And these Thoughts of God should not be slight, and transient, but fixed and serious, especially at some times, which we should more peculiarly denote to solemn Meditation.
And these Thoughts of God should not be slight, and Transient, but fixed and serious, especially At Some times, which we should more peculiarly denote to solemn Meditation.
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When Man first fell from God, he fell in with himself, and therefore must forsake himself if he would return to God, and have Communion with him. There is a twofold Self-denyal.
When Man First fell from God, he fell in with himself, and Therefore must forsake himself if he would return to God, and have Communion with him. There is a twofold Self-denial.
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One is Internal; when we can deny our selves in all high Thoughts of our selves, Confidence in our selves, all self-ends, self - applause, self-sufficiency,
One is Internal; when we can deny our selves in all high Thoughts of our selves, Confidence in our selves, all self-ends, self - applause, self-sufficiency,
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As to forsake Father, Mother, House, Land, Liberty, &c. and all this in order to the receiving the hundred fold in this Life, as our Saviour hath promised, which they shall receive in this Communion with God.
As to forsake Father, Mother, House, Land, Liberty, etc. and all this in order to the receiving the hundred fold in this Life, as our Saviour hath promised, which they shall receive in this Communion with God.
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An eminent instance of this we have in Galeacius Caracciolus, who left his Countrey, Kindred, Estate, Honour, that he possest at home, to enjoy Communion with God in the purer Ordinances of the Reformed Church at Geneva; and being tempted by Gold and Silver to return, answered, His Money perish with him that thinks all the Gold and Silver in the World worth one days Communion with Jesus Christ.
an eminent instance of this we have in Galeacius Caracciolo, who left his Country, Kindred, Estate, Honour, that he possessed At home, to enjoy Communion with God in the Purer Ordinances of the Reformed Church At Geneva; and being tempted by Gold and Silver to return, answered, His Money perish with him that thinks all the Gold and Silver in the World worth one days Communion with jesus christ.
If Christians walk in Strife, Envy, Debates, Emulation, Contention, they will not hereby be only hindred in their Communion with one another, but with God also. 7. And Lastly.
If Christians walk in Strife, Envy, Debates, Emulation, Contention, they will not hereby be only hindered in their Communion with one Another, but with God also. 7. And Lastly.
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Let them be all united to some particular visible Church, where they may enjoy all those Ordinances of Divine Worship which God hath instituted for Communion with himself:
Let them be all united to Some particular visible Church, where they may enjoy all those Ordinances of Divine Worship which God hath instituted for Communion with himself:
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Besides the Catholick Church whereof Christ is the Supream Head and Pastor, there are particular Churches under the praesidency and care of particular Pastours, to some of which all professed Christians ought to belong in order to their Communion with God, and one another.
Beside the Catholic Church whereof christ is the Supreme Head and Pastor, there Are particular Churches under the praesidency and care of particular Pastors, to Some of which all professed Christians ought to belong in order to their Communion with God, and one Another.
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and that is the Consequences or Consectaries that arise from this whole Discourse. 1. It follows hence that Communion with God is a very comprehensive duty; It comprehends much in it.
and that is the Consequences or Consequences that arise from this Whole Discourse. 1. It follows hence that Communion with God is a very comprehensive duty; It comprehends much in it.
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Acquaint thy self with God, said Elihu to Job, chap. 22. v. 21. The Heb. is, Accustome thy self with God, which importeth some frequent course of approaching to God, and converse with him.
Acquaint thy self with God, said Elihu to Job, chap. 22. v. 21. The Hebrew is, Accustom thy self with God, which imports Some frequent course of approaching to God, and converse with him.
but some constant converse with God, and the things of Heaven, as Citizens of the same civil Body or Society have among themselves in their civil Commerce and Conversation with one another;
but Some constant converse with God, and the things of Heaven, as Citizens of the same civil Body or Society have among themselves in their civil Commerce and Conversation with one Another;
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whereby the Church Militant hath Communion with the Church Triumphant in this Communion that both have with God, Heb. 12. whieh shews the excellency of rational Creatures above all others, that they alone are capable of this high Employment, and Priviledge.
whereby the Church Militant hath Communion with the Church Triumphant in this Communion that both have with God, Hebrew 12. whieh shows the excellency of rational Creatures above all Others, that they alone Are capable of this high Employment, and Privilege.
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but the happiness of rational and intelligent Creatures lies in himself. And therefore in their first Creation they were made happy in their Communion with him.
but the happiness of rational and intelligent Creatures lies in himself. And Therefore in their First Creation they were made happy in their Communion with him.
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But God hath provided a way for man by Christ to be brought back again to him, which if he neglects or refuseth, he will then be cast into the same hopeless Condition with the Devil and his Angels.
But God hath provided a Way for man by christ to be brought back again to him, which if he neglects or Refuseth, he will then be cast into the same hopeless Condition with the devil and his Angels.
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and when the Israelites brought Gold, Silver, Purple, Scarlet, and precious Stones for the use and service of the Sanctuary, they devoted them to the highest service they were capable of.
and when the Israelites brought Gold, Silver, Purple, Scarlet, and precious Stones for the use and service of the Sanctuary, they devoted them to the highest service they were capable of.
II. Take notice wherein Christianity excels Philosophy, properly so call'd. The one directs us the way to Communion with God, which the other cannot do.
II Take notice wherein Christianity excels Philosophy, properly so called. The one directs us the Way to Communion with God, which the other cannot do.
Philosophy, whether Natural, or Moral, hath an excellency in it, in its proper Sphaere, but yet falls far short of Christianity, the Principles of the Gospel,
Philosophy, whither Natural, or Moral, hath an excellency in it, in its proper Sphere, but yet falls Far short of Christianity, the Principles of the Gospel,
and the Mysteries of Faith, wherein Men are led to the true knowledge of God, and fellowship with him. III. This may be matter of Lamentation in this prophane and Apostate Age, that there is so little of this Communion with God to be found among men.
and the Mysteres of Faith, wherein Men Are led to the true knowledge of God, and fellowship with him. III. This may be matter of Lamentation in this profane and Apostate Age, that there is so little of this Communion with God to be found among men.
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4. Others are in such friendship with the World, which as the Apostle saith, is Enmity against God; and where there is Enmity, there can be no Communion.
4. Others Are in such friendship with the World, which as the Apostle Says, is Enmity against God; and where there is Enmity, there can be no Communion.
6. Others concern themselves only about Disputes and Controversies in Religion, and mind not that wherein the Life and Power of it consisteth, which is Communion with God.
6. Others concern themselves only about Disputes and Controversies in Religion, and mind not that wherein the Life and Power of it Consisteth, which is Communion with God.
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7. Others satisfie themselves with notions and speculations, with fine Language, strains of Rhetorick, well compiled forms of devotion, and look no farther.
7. Others satisfy themselves with notions and speculations, with fine Language, strains of Rhetoric, well compiled forms of devotion, and look no farther.
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that God, in whose favour is their Life, that God, in whom is treasured up the true felicity of Man. God is a Fountain of Living water, a Spring of endless Pleasure, an Ocean of all Perfection and Holiness, but what is this to him that hath no Communion with him;
that God, in whose favour is their Life, that God, in whom is treasured up the true felicity of Man. God is a Fountain of Living water, a Spring of endless Pleasure, an Ocean of all Perfection and Holiness, but what is this to him that hath no Communion with him;
and the unfruitful works of darkness, which the Apostle forbids, Eph. 5.11. Fellowship with the Adulterer, or Adulteress in Uncleanness, with the Swearer in Prophane Oaths;
and the unfruitful works of darkness, which the Apostle forbids, Ephesians 5.11. Fellowship with the Adulterer, or Adulteress in Uncleanness, with the Swearer in Profane Oaths;
with the Unjust in Unrighteousness, with the deceiver in his frauds, the Lyer in false Speaking, the Drunkard i• riotous and intemperate Drinking, which Men call good Fellowship, &c. And I could wish that the Fellowship that men call clubbing at Taverns,
with the Unjust in Unrighteousness, with the deceiver in his frauds, the Liar in false Speaking, the Drunkard i• riotous and intemperate Drinking, which Men call good Fellowship, etc. And I could wish that the Fellowship that men call clubbing At Taverns,
What is the Devils great work? Is it not to propagate Wickedness, to persecute the Church, to obstruct the Gospel, to foment Divisions, to corrupt the Truth with Error,
What is the Devils great work? Is it not to propagate Wickedness, to persecute the Church, to obstruct the Gospel, to foment Divisions, to corrupt the Truth with Error,
But they little think of the Fellowship they are in danger to have with him in his Torments, who at present have this Fellowship with him in these works of Wickedness.
But they little think of the Fellowship they Are in danger to have with him in his Torments, who At present have this Fellowship with him in these works of Wickedness.
And here remember what I spake in the opening of the Text. Wisdom is Light, and Folly is Darkness, Knowledge is Light, and Ignorance is Darkness, Truth is Light, and Error is Darkness, Holiness is Light, and Sin and Wickedness are Darkness. Let Men then first walk wisely, and not as Fools.
And Here Remember what I spoke in the opening of the Text. Wisdom is Light, and Folly is Darkness, Knowledge is Light, and Ignorance is Darkness, Truth is Light, and Error is Darkness, Holiness is Light, and since and Wickedness Are Darkness. Let Men then First walk wisely, and not as Fools.
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And Thirdly, Truth is Light, and Error is Darkness; Take heed therefore of false Doctrines, especially such as may tend to the obstructing this Communion with God.
And Thirdly, Truth is Light, and Error is Darkness; Take heed Therefore of false Doctrines, especially such as may tend to the obstructing this Communion with God.
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Take heed of the old Pelagian Doctrines that set up the Power of Nature, and are since revived under other Names, to the denyal or neglect of that help of the Spirit which is necessary to our Communion with God.
Take heed of the old Pelagian Doctrines that Set up the Power of Nature, and Are since revived under other Names, to the denial or neglect of that help of the Spirit which is necessary to our Communion with God.
And lastly, I said, Holiness is Light, and Sin and Wickedness are Darkness; He therefore that would have Communion with God, must break off from his Sin, betake himself to a course of Godliness, and Holy walking with God.
And lastly, I said, Holiness is Light, and since and Wickedness Are Darkness; He Therefore that would have Communion with God, must break off from his since, betake himself to a course of Godliness, and Holy walking with God.
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Take heed of the snares of bad Company, of the influence of bad Examples, of the carnal Counsels of your own Heart, of any Complyances against your Consciences, of any doubts and disputes in your Mind about the Fundamental Principles of all Religion, especially that Christian Religion that you make profession of.
Take heed of the snares of bad Company, of the influence of bad Examples, of the carnal Counsels of your own Heart, of any Compliances against your Consciences, of any doubts and disputes in your Mind about the Fundamental Principles of all Religion, especially that Christian Religion that you make profession of.
That your Communion with God may grow up into a greater intimacy, such as the Church, the Spowse of Christ is represented to have in the Book of Canticles. He that can attain it, let him attain it.
That your Communion with God may grow up into a greater intimacy, such as the Church, the Spouse of christ is represented to have in the Book of Canticles. He that can attain it, let him attain it.
And be not discouraged if you meet with some difficulties in your ascent through the Natural bent of your Hearts towards things below, The sweetness and advantage you will reap herein, will abundantly recompence all the labour and endeavours after it.
And be not discouraged if you meet with Some difficulties in your ascent through the Natural bent of your Hearts towards things below, The sweetness and advantage you will reap herein, will abundantly recompense all the labour and endeavours After it.
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and an hour of Temptation as this Communion with God. This will sweeten a Prison, sweeten Poverty, sweeten Banishment, sweeten the very sorrows of Death.
and an hour of Temptation as this Communion with God. This will sweeten a Prison, sweeten Poverty, sweeten Banishment, sweeten the very sorrows of Death.
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And hear what he speaks himself to our encouragement, Isa. 57. Thus saith the high and lofty one that inhabiteth Eternity, I dwell in the high and holy place with him also that is of a contrite Spirit, &c. The most high God thus humbleth himself to men.
And hear what he speaks himself to our encouragement, Isaiah 57. Thus Says the high and lofty one that Inhabiteth Eternity, I dwell in the high and holy place with him also that is of a contrite Spirit, etc. The most high God thus Humbleth himself to men.
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but to the things which are not seen? And doth not the Apostle Peter say, Whom having not seen, you love: 1 Pet. 1.8. And is not Faith the Evidence of things not seen? Heb. 11.1.
but to the things which Are not seen? And does not the Apostle Peter say, Whom having not seen, you love: 1 Pet. 1.8. And is not Faith the Evidence of things not seen? Hebrew 11.1.
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And though in himself he is invisible, yet he made himself visible in Christ, who is the Image of the Invisible God. Col. 1.15. V. Having spoke of this Communion with God, I shall add one Use about the Communion of Saints:
And though in himself he is invisible, yet he made himself visible in christ, who is the Image of the Invisible God. Col. 1.15. V. Having spoke of this Communion with God, I shall add one Use about the Communion of Saints:
Heaven is not a Turkish Paradise, it is Communion with God, that is, the very Heaven of Heaven, as the loss of it is the very Hell of Hell: And this makes Heaven not desirable to the Carnal Man, who hath no desire after,
Heaven is not a Turkish Paradise, it is Communion with God, that is, the very Heaven of Heaven, as the loss of it is the very Hell of Hell: And this makes Heaven not desirable to the Carnal Man, who hath no desire After,
Quest. What is the best way to prepare to meet God in the way of his Judgments or Mercies? SERMON XXVIII. 1 John XII. 28. Beginning of the Verse. Father Glorify thy Name.
Quest. What is the best Way to prepare to meet God in the Way of his Judgments or mercies? SERMON XXVIII. 1 John XII. 28. Beginning of the Verse. Father glorify thy Name.
IN this Chapter we find the Lord Jesus under two very different Exercises: in the one attended with much Solemnity, in the other under great Perplexity: much Courted, much cast Down; highly Honoured, and exceedingly Troubled;
IN this Chapter we find the Lord jesus under two very different Exercises: in the one attended with much Solemnity, in the other under great Perplexity: much Courted, much cast Down; highly Honoured, and exceedingly Troubled;
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He is Feasted at Bethany v. 1, 2. Anointed with Oyle of Spiknard very costly, v. 3. Rideth Tryumphantly into Jerusalem, v. 12, 13. &c. His Disciples bless, and entertain him upon the way with Hosannas, v. 13. Matth. 21.8, 9. Strangers desire to see him and give him their Acknowledgments, v. 20. And the Multitude throng after him, v. 12. And strow his way with Palm Branches, v. 13. But immediately the Scene is changed.
He is Feasted At Bethany v. 1, 2. Anointed with Oil of Spiknard very costly, v. 3. Rides Triumphantly into Jerusalem, v. 12, 13. etc. His Disciples bless, and entertain him upon the Way with Hosannas, v. 13. Matthew 21.8, 9. Strangers desire to see him and give him their Acknowledgments, v. 20. And the Multitude throng After him, v. 12. And strow his Way with Palm Branches, v. 13. But immediately the Scene is changed.
These are but Dull, low Glories to what is at Hand, The hour is come (i. e.) is near, That the Son of Man shall be, & Glorified upon the Cross, by Expiating the Sins of his Elect;
These Are but Dull, low Glories to what is At Hand, The hour is come (i. e.) is near, That the Son of Man shall be, & Glorified upon the Cross, by Expiating the Sins of his Elect;
2. The Proportionable advantage of the Death of his Saints, for his Sake, and Testimony: and the disadvantage of forbearing and refusing to suffer for his Name.
2. The Proportionable advantage of the Death of his Saints, for his Sake, and Testimony: and the disadvantage of forbearing and refusing to suffer for his Name.
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First, Meer Trouble is no Sin. Christs Soul was Troubled NONLATINALPHABET as Water when it is Mudded, Jo. 5.4, 7. Not that thier was any mixture of Sin in his Trouble:
First, Mere Trouble is no Sin. Christ Soul was Troubled as Water when it is Mudded, John 5.4, 7. Not that their was any mixture of since in his Trouble:
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Fifthly, Prayer must be suited to the Occasion, Save me from the Hour, &c. A great Argument against most forms, is, that an Holy Soul cannot relish them,
Fifthly, Prayer must be suited to the Occasion, Save me from the Hour, etc. A great Argument against most forms, is, that an Holy Soul cannot relish them,
Our Saviour here Prayed not more Heartily, then submissively, Matt. 26.39. Our Text is the Result of the Lords Wrastling, both with his own Soul, and with his Father. Here is first Christs Prayer. Father, Gl•rify thy Name.
Our Saviour Here Prayed not more Heartily, then submissively, Matt. 26.39. Our Text is the Result of the lords Wrestling, both with his own Soul, and with his Father. Here is First Christ Prayer. Father, Gl•rify thy Name.
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In the Text we have Two things, 1. The Compellation, Father. 2. The Petition, Glorify &c. 1. The Compellation Father. Prayer ought to be Ushered in with some Suitable Title of God, which is expressive of his Supremacy, our Reverence of him, and Relation to him.
In the Text we have Two things, 1. The Compellation, Father. 2. The Petition, glorify etc. 1. The Compellation Father. Prayer ought to be Ushered in with Some Suitable Title of God, which is expressive of his Supremacy, our reverence of him, and Relation to him.
All these are Couched in the Single word Father. Read, Matt. 6.10. Malach. 1.6. Rom. 8.15. 1. This Title expresseth God's Authority, and Chirst's Allegiance both owned by him in this little Word.
All these Are Couched in the Single word Father. Read, Matt. 6.10. Malachi 1.6. Rom. 8.15. 1. This Title Expresses God's authority, and Chirst's Allegiance both owned by him in this little Word.
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Hence the Rule of Prayer, enters with Our Father. And it is most Suitable to the Spirit of the Gospel, that believers call God Father in Prayer, having the Spirit of the Son poured out upon them to this End, Gal. 4.6. 2. The Petition Father, Glorify thy Name, q. d.
Hence the Rule of Prayer, enters with Our Father. And it is most Suitable to the Spirit of the Gospel, that believers call God Father in Prayer, having the Spirit of the Son poured out upon them to this End, Gal. 4.6. 2. The Petition Father, glorify thy Name, q. worser.
but Glorify, &c. q. d. This being the means of thy Glory, which thou hast fixt upon, here I am, do to me as seemeth good in thy Sight. Hence observe,
but glorify, etc. q. worser. This being the means of thy Glory, which thou hast fixed upon, Here I am, do to me as seems good in thy Sighed. Hence observe,
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Fourthly, The best and most Effectual means to prepare our selves to meet God either in the way of Mercy or Judgment, is to resign our selves to the Soveraign Will of God, to be disposed of for his Glory.
Fourthly, The best and most Effectual means to prepare our selves to meet God either in the Way of Mercy or Judgement, is to resign our selves to the Sovereign Will of God, to be disposed of for his Glory.
then we must Distinguish between Destruction and Affliction; and of the fitness of the Vessels of Wrath for that, and Saints for this. But to decide this matter.
then we must Distinguish between Destruction and Affliction; and of the fitness of the Vessels of Wrath for that, and Saints for this. But to decide this matter.
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Our Doctrine and Question, speaks of an Holy, Gracious Preparation for Sufferings, to bear them quietly and benificially, not of a judicial Aptitude for Ruin, much less an Eternal act of Preterition, which is the Apostles meaning there.
Our Doctrine and Question, speaks of an Holy, Gracious Preparation for Sufferings, to bear them quietly and benificially, not of a judicial Aptitude for Ruin, much less an Eternal act of Preterition, which is the Apostles meaning there.
This premised, I suppose, none will deny him who is holily qualified for Suffering: to be in a blessed readiness for comfortable Dispensations and Providences.
This premised, I suppose, none will deny him who is holily qualified for Suffering: to be in a blessed readiness for comfortable Dispensations and Providences.
Now that the above mentioned Resignation to the will of God for his Glory, Prepareth a Soul, both for Mercy or Judgment, Suffering, or Deliverance, appeareth as follows.
Now that the above mentioned Resignation to the will of God for his Glory, Prepareth a Soul, both for Mercy or Judgement, Suffering, or Deliverance, appears as follows.
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Job shall be our First Instance, his Resignation is notably expressed, Chap. 1.21. Naked came I out of my Mothers Woumb, and Naked shall I return Thither;
Job shall be our First Instance, his Resignation is notably expressed, Chap. 1.21. Naked Come I out of my Mother's Woumb, and Naked shall I return Thither;
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The good Man upon the first gust of the Storm that beats Terribly upon him, falls down at the Feet of God, acknowledging his Soveraignity, and Adoring his Name.
The good Man upon the First gust of the Storm that beats Terribly upon him, falls down At the Feet of God, acknowledging his Sovereignty, and Adoring his Name.
Well, in this Frame he met with greater Tryals afterward, and how did he bear them, See, James 5.11. Ye have heard of the Patience of Job, and have seen the end of the Lord that the Lord is very Pitiful and of tender Mercyes.
Well, in this Frame he met with greater Trials afterwards, and how did he bear them, See, James 5.11. You have herd of the Patience of Job, and have seen the end of the Lord that the Lord is very Pitiful and of tender mercies.
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Well, how will he prepare himself for Suffering and Glory? even by lying at his Fathers Foot in the Text. And now he can grapple with all his Enemys,
Well, how will he prepare himself for Suffering and Glory? even by lying At his Father's Foot in the Text. And now he can grapple with all his Enemies,
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and now he can wait for his reward, Matt. 26.39, 42, 44. 'Twas in this Spirit that he went to meet his betrayer, v. 45, 46. This all the Evangelists mention for our Example.
and now he can wait for his reward, Matt. 26.39, 42, 44. 'Twas in this Spirit that he went to meet his betrayer, v. 45, 46. This all the Evangelists mention for our Exampl.
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but a Resigned humbled Spirit to his Will and Pleasure is commanded by himself to qualify us for such Dispensations, 1 Pet. 5.6. Humble your selves therefore under the mighty hand of God, and he shall Exalt you in due time. q. d.
but a Resigned humbled Spirit to his Will and Pleasure is commanded by himself to qualify us for such Dispensations, 1 Pet. 5.6. Humble your selves Therefore under the mighty hand of God, and he shall Exalt you in due time. q. worser.
bear my Afflicting hand, and you shall feel my Supporting Exalting hand. 4. That's the best Preparation for Mercy or Judgment which God aimeth at in Afflicting,
bear my Afflicting hand, and you shall feel my Supporting Exalting hand. 4. That's the best Preparation for Mercy or Judgement which God aimeth At in Afflicting,
If he afflict his Children, 'tis because they are Froward, if he Cherrish them tis for the Compliance with his Pleasure, Ephram was Smitten for his Stubborness,
If he afflict his Children, it's Because they Are Froward, if he Cherish them this for the Compliance with his Pleasure, Ephraim was Smitten for his Stubbornness,
because our Wills Thwart his, and our ways contradicts his; First we resist his Commanding Will by Disobedience, and then his chastizing Will by Impatience,
Because our Wills Thwart his, and our ways contradicts his; First we resist his Commanding Will by Disobedience, and then his chastising Will by Impatience,
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and he in his Wisdom and Love is resolved to bring us to his Foot, Well! If we Comply before hand when we see the Storm approaching, God's end is Attained,
and he in his Wisdom and Love is resolved to bring us to his Foot, Well! If we Comply before hand when we see the Storm approaching, God's end is Attained,
and he either lay's down his Rod, or Mitigateth the Chastizement, yea he will e're long Embrace and Comfort broken and humble Ephraim. Indeed this Frame superseed's Affliction:
and he either lay's down his Rod, or Mitigateth the Chastisement, yea he will ever long Embrace and Comfort broken and humble Ephraim. Indeed this Frame superseed's Affliction:
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What then will prepare us to receive Chastizments Profitably? The Apostle tells us, Be Subject to the Father of Spirits, and Live, Heb. 12.9. Comply with his Will, resign your selves to his Pleasure, and what ever he doth;
What then will prepare us to receive Chastisements Profitably? The Apostle tells us, Be Subject to the Father of Spirits, and Live, Hebrew 12.9. Comply with his Will, resign your selves to his Pleasure, and what ever he does;
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Yea, it must be an active Faith will enable us to put our selves into the Hands of God (especially in a Day of Affliction) to deal with us according to his Pleasure.
Yea, it must be an active Faith will enable us to put our selves into the Hands of God (especially in a Day of Affliction) to deal with us according to his Pleasure.
I say, that Soul must have a good Acquaintance with, and a blessed Confidence in him whom he trusteth with his Life and All. Paul therefore tells us, in case of Suffering, he knew whom he had Trusted, 2 Tim. 1.12.
I say, that Soul must have a good Acquaintance with, and a blessed Confidence in him whom he Trusteth with his Life and All. Paul Therefore tells us, in case of Suffering, he knew whom he had Trusted, 2 Tim. 1.12.
Good in it self and good for the resigned Soul. A believer may know that there may be Pain and Affliction in Suffering according to the Fathers Pleasure:
Good in it self and good for the resigned Soul. A believer may know that there may be Pain and Affliction in Suffering according to the Father's Pleasure:
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He did this in Faith, Eying him who is Invisible, Heb. 12.24, &c. And David in the like case was well Satisfied in the good will of God to him. 2 Sam. 15, 25, 26. Chap. 25. 5. 2. Consequently, 'tis an high act of Love.
He did this in Faith, Eyeing him who is Invisible, Hebrew 12.24, etc. And David in the like case was well Satisfied in the good will of God to him. 2 Sam. 15, 25, 26. Chap. 25. 5. 2. Consequently, it's an high act of Love.
He that loves his Heavenly Father will be disposed of by him, but it must be above becoming the glorious Objection, which it is fi•t, Matt. 22.37. A Love that prefers his Will and Glory before all things else.
He that loves his Heavenly Father will be disposed of by him, but it must be above becoming the glorious Objection, which it is fi•t, Matt. 22.37. A Love that prefers his Will and Glory before all things Else.
This is the Love of God, that we keep his Commandments, and nine of his Commandments are greivous, 1 Jo. 5.3. What, no Command greivous? Not Self-denial? not bearing the Cross!
This is the Love of God, that we keep his commandments, and nine of his commandments Are grievous, 1 John 5.3. What, no Command grievous? Not Self-denial? not bearing the Cross!
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No! Those Commands are not greivous, because the Soul loves God better then it self. We have a great word, Rev. 12.11. They loved not their Lives unto Death, why, because their love of Christ, was stronger then Self-love, Rev. 14.4. We Read of some that followed the Lamb where ever he went.
No! Those Commands Are not grievous, Because the Soul loves God better then it self. We have a great word, Rev. 12.11. They loved not their Lives unto Death, why, Because their love of christ, was Stronger then Self-love, Rev. 14.4. We Read of Some that followed the Lamb where ever he went.
Into Tribulation of all sorts they followed the Lamb, Why? Love constrained them, Christ therefore resigned himself into the Fathers hands, for he loved his Father.
Into Tribulation of all sorts they followed the Lamb, Why? Love constrained them, christ Therefore resigned himself into the Father's hands, for he loved his Father.
yet all this notwithstanding he boweth his Soul, and prayeth his Father to Glorify his Name, so Matt. 26.39, &c. His Soul trembled at the thoughts of the bitterness of that Cup;
yet all this notwithstanding he boweth his Soul, and Prayeth his Father to glorify his Name, so Matt. 26.39, etc. His Soul trembled At the thoughts of the bitterness of that Cup;
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Let God send any thing but Poverty, or Banishment, or Slavery, &c. The meaning of it is, we would Suffer according to our own Will, not Gods. For to corrupt Nature any Trouble is more Eligible, then what Providence fixeth upon.
Let God send any thing but Poverty, or Banishment, or Slavery, etc. The meaning of it is, we would Suffer according to our own Will, not God's For to corrupt Nature any Trouble is more Eligible, then what Providence fixeth upon.
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Was this Christs meaning when he prayed the Father to Glorify his Name? doth he prescribe the Suffring or close with his Fathers Pleasure? did Christ say any Cup Father, but this, any Death, but this accursed Crucifixtion.
Was this Christ meaning when he prayed the Father to glorify his Name? does he prescribe the Suffering or close with his Father's Pleasure? did christ say any Cup Father, but this, any Death, but this accursed Crucifixtion.
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O how far are we from this Frame, when we Complain, our Lot is worse then any Mans. We think God hath chosen the Smartest Rod in all the Bundle for us.
Oh how Far Are we from this Frame, when we Complain, our Lot is Worse then any Mans We think God hath chosen the Smartest Rod in all the Bundle for us.
Saul in his dispare will Dye, but Scorns to be Slain by the uncircumcised, 1 Sam. 31.4. Abimeleck too, will Dye when he cannot help it, but not by the hand of a Woman, Judg. 9.54.
Saul in his dispare will Die, but Scorns to be Slave by the uncircumcised, 1 Sam. 31.4. Abimelech too, will Die when he cannot help it, but not by the hand of a Woman, Judges 9.54.
Father Glorify thy Name. Christ stood not upon his own Credit, but the Fathers Glory, 1 Cor. 10.31. Whether therefore ye Eat or Drink, or whatever ye do, do all to the Glory of God.
Father glorify thy Name. christ stood not upon his own Credit, but the Father's Glory, 1 Cor. 10.31. Whither Therefore you Eat or Drink, or whatever you do, do all to the Glory of God.
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Ye, whether ye Live or Dye, Suffer or Prosper, do all, Suffer all, for the Glory of God. A resigned Soul counteth it worth his while to bear any Affliction, so God be Glorified.
You, whither you Live or Die, Suffer or Prosper, do all, Suffer all, for the Glory of God. A resigned Soul counteth it worth his while to bear any Affliction, so God be Glorified.
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Our holy Lord here Ballanc't the Glory of God against his Sufferings; what a blessed Spirit was that of the Baptist? Jo. 3.30. I must decrease, but he must increase, he began to loose his followers when Christ entred upon his Ministry:
Our holy Lord Here Balanced the Glory of God against his Sufferings; what a blessed Spirit was that of the Baptist? John 3.30. I must decrease, but he must increase, he began to lose his followers when christ entered upon his Ministry:
nor any thing more Christian, then Zeal for, and desire of, the Glory of God, and our Lord Jesus, Jo. 5.44. How can ye believe who receive Honour one of another? Christ aimed at his Fathers Glory. First, Jo. 17.4. I have Glorified the upon Earth Here, both in doing and Suffering we must design Gods Glory, our turn comes not to have Glory till we be in Heaven. Nay!
nor any thing more Christian, then Zeal for, and desire of, the Glory of God, and our Lord jesus, John 5.44. How can you believe who receive Honour one of Another? christ aimed At his Father's Glory. First, John 17.4. I have Glorified thee upon Earth Here, both in doing and Suffering we must Design God's Glory, our turn comes not to have Glory till we be in Heaven. Nay!
2. We must also be willing that he make what Glory, for himself, he pleaseth of us and by us. Some think from Rev. 11.7. The Witnesses would have finish't their Testimony too soon, and laid aside the Sackcloth and Ashes before the time.
2. We must also be willing that he make what Glory, for himself, he Pleases of us and by us. some think from Rev. 11.7. The Witnesses would have finished their Testimony too soon, and laid aside the sackcloth and Ashes before the time.
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What know we, when God hath got Glory enough by our Sufferings? Nay let's be content to bear as long and as much as he thinketh fit, to be sure we cannot Glorify him too much. Let him Carve for himself;
What know we, when God hath god Glory enough by our Sufferings? Nay let's be content to bear as long and as much as he Thinketh fit, to be sure we cannot glorify him too much. Let him Carve for himself;
And none of these things move me saith he, Chap. 20. 14. If when God hath Glorified himself by my Bonds, he thinks fit to get him Honour by my Death; I Submit.
And none of these things move me Says he, Chap. 20. 14. If when God hath Glorified himself by my Bonds, he thinks fit to get him Honour by my Death; I Submit.
This was the dismallest hour that ever Christ saw: the Hour and Power of Darkness: when Hell and the World seemed to have all possible Advantages against the Lord.
This was the dismallest hour that ever christ saw: the Hour and Power of Darkness: when Hell and the World seemed to have all possible Advantages against the Lord.
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Many of us would gladly be spar'd, to see the Resurrection of the Witnesses, the fall of Antichrist, the return of the Jews, and the Descension of the New Jerusalem, and then they think they could say with Simeon, Luke 2.29, 30. Lord now let thy Servant depart in Peace, &c. These desires are good, if attended with Submission to the Will of God, otherwise Rebellious.
Many of us would gladly be spared, to see the Resurrection of the Witnesses, the fallen of Antichrist, the return of the jews, and the Descension of the New Jerusalem, and then they think they could say with Simeon, Lycia 2.29, 30. Lord now let thy Servant depart in Peace, etc. These Desires Are good, if attended with Submission to the Will of God, otherwise Rebellious.
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The Lord Jesus was now strangely Perplext, fear and amazment stopt his Mouth for a while? yet as soon as he can Recollect himself, this is the Language both of Heart and Lips. Father Glorify thy Name. It may be we have Plausible Arguments against Drinking the Cup,
The Lord jesus was now strangely Perplexed, Fear and amazement stopped his Mouth for a while? yet as soon as he can Recollect himself, this is the Language both of Heart and Lips. Father glorify thy Name. It may be we have Plausible Arguments against Drinking the Cup,
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as our Weakness, our Fear, and possibly, that to escape would be more for Gods Glory, that 'tis an hard case, that we are not Ready, &c. Well? but if we would have God Glorify himself, Reason must be silent,
as our Weakness, our fear, and possibly, that to escape would be more for God's Glory, that it's an hard case, that we Are not Ready, etc. Well? but if we would have God glorify himself, Reason must be silent,
as a short Prayer, the result of some close Spiritual reasoning in our Souls, but can we settle our desire this way? can we say in time of Plague, Persecution,
as a short Prayer, the result of Some close Spiritual reasoning in our Souls, but can we settle our desire this Way? can we say in time of Plague, Persecution,
with an Holy Passionateness and Indignation, Jo. 18.11. The Cup that my Father putteth into my Hands, shall I not Drink it? And this is recorded for our Imitation, Acts 21.13. What mean you to Weep, and breake my Heart, I am ready, &c. was Paul 's Spirit.
with an Holy Passionateness and Indignation, John 18.11. The Cup that my Father putteth into my Hands, shall I not Drink it? And this is recorded for our Imitation, Acts 21.13. What mean you to Weep, and break my Heart, I am ready, etc. was Paul is Spirit.
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Ah! many of us may say now and then, Father Glorify thy Name, but our Spirit alters, Our goodness is as a Morning Cloud, early dew, that soon Vanisheth, Hos. 13.3. O but a resigned Soul makes it his abiding Resolve.
Ah! many of us may say now and then, Father glorify thy Name, but our Spirit alters, Our Goodness is as a Morning Cloud, early due, that soon Vanishes, Hos. 13.3. O but a resigned Soul makes it his abiding Resolve.
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Now any thing of our Will, would deform the rest, and take off from that Divine Symmatry and Concord which render all, becomming the Wisdom, Holiness, Power, and Soveraign Grace of God.
Now any thing of our Will, would deform the rest, and take off from that Divine Symmatry and Concord which render all, becoming the Wisdom, Holiness, Power, and Sovereign Grace of God.
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when there should be a Storm, and when a Calm? He that understands not the whole Councel of God, cannot direct any Fragment thereof, who hath known the Mind of the Lord and who hath been his Councellor? Rom. 11.34.
when there should be a Storm, and when a Cam? He that understands not the Whole Council of God, cannot Direct any Fragment thereof, who hath known the Mind of the Lord and who hath been his Councillor? Rom. 11.34.
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Nay is it not most dishonourable, that his Creatures should advise him? that dust and ashes should correct his Will, Isa. 45.9, 10. The way of Gods Glory, is the way of his Pleasure, Rev. 4.11. Into which, unless we resolve our selves, we obstruct his Honour.
Nay is it not most dishonourable, that his Creatures should Advice him? that dust and Ashes should correct his Will, Isaiah 45.9, 10. The Way of God's Glory, is the Way of his Pleasure, Rev. 4.11. Into which, unless we resolve our selves, we obstruct his Honour.
for that end is it continued, and if it be dissolved, that will be the design, see how magnificently the Prophet speaks of God, Isa. 40.15, 16, 17. And shall nothing, shall we stand between him and his Glory? Methinks we should Tremble at our unwillingness to Suffer according to his Will, considering how it Eclipses his Glory? Joshua was more Solicitous for Gods Name,
for that end is it continued, and if it be dissolved, that will be the Design, see how magnificently the Prophet speaks of God, Isaiah 40.15, 16, 17. And shall nothing, shall we stand between him and his Glory? Methinks we should Tremble At our unwillingness to Suffer according to his Will, considering how it Eclipses his Glory? joshua was more Solicitous for God's Name,
Eliah was content to Dye if God pleased, why? I am not better then my Father, 1 Kings 19.4. Did the example of the Patriarcks move him? Behold a greater then the Patriarks is here.
Elijah was content to Die if God pleased, why? I am not better then my Father, 1 Kings 19.4. Did the Exampl of the Patriarchs move him? Behold a greater then the Patriarchs is Here.
did not God Glorify himself upon, and by all our Predecessors in all Ages? The greatest, the holyest of them, gave way to the Course of his Will, they were sick, imprison'd, poor, strangers, Persecuted and Slain,
did not God glorify himself upon, and by all our Predecessors in all Ages? The greatest, the Holiest of them, gave Way to the Course of his Will, they were sick, imprisoned, poor, Strangers, Persecuted and Slave,
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that we should reluct, or murmur, or tumultuate, or be angry or impatient? Jo. 5.17. My Father worketh hitherto, &c. He had not been impeded in his Providential will to that day; nor is he yet.
that we should reluct, or murmur, or tumultuate, or be angry or impatient? John 5.17. My Father works hitherto, etc. He had not been impeded in his Providential will to that day; nor is he yet.
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1. To God, I will do all My Will, my Councel shall stand in his resolve. Isa. 46.10. No saith an unresigned Soul, I will not, I cannot bear it, it must not be, at least for this once. Vain man!
1. To God, I will do all My Will, my Council shall stand in his resolve. Isaiah 46.10. No Says an unresigned Soul, I will not, I cannot bear it, it must not be, At least for this once. Vain man!
some Red, importing War, some Black, expressing Famine, some Grizled & Bay, signifiing Vanity of dispensations, others White, denoting Peace and Comfort.
Some Read, importing War, Some Black, expressing Famine, Some Grizzled & Bay, signifying Vanity of dispensations, Others White, denoting Peace and Comfort.
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Pray is it not better to Submit willingly, then struggle in vain? Take heed least the more thou strivest, thou be the more intangled, Isa. 51.20. Never was any thing got by Resistance, of the Will of God, save Blows.
prey is it not better to Submit willingly, then struggle in vain? Take heed lest the more thou Strivest, thou be the more entangled, Isaiah 51.20. Never was any thing god by Resistance, of the Will of God, save Blows.
Now what an absurdity is it to desire God to do his Will, and refuse to submit when he brings his good Pleasure upon us? Is this fair dealing, doth it become reasonable Creatures,
Now what an absurdity is it to desire God to do his Will, and refuse to submit when he brings his good Pleasure upon us? Is this fair dealing, does it become reasonable Creatures,
Ans. And do we Pray we know not, or regard not what? is this to pray in Faith? Is it an Affront to God to vent a Prayer to him, without considering the sense or meaning of it?
Ans. And do we Pray we know not, or regard not what? is this to pray in Faith? Is it an Affront to God to vent a Prayer to him, without considering the sense or meaning of it?
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6. Because God is our Father, therefore we must acquiess in his Pleasure. This is our Lords Argument Couch't in the Text. Father Glorify thy Name, q. d.
6. Because God is our Father, Therefore we must acquiesce in his Pleasure. This is our lords Argument Couched in the Text. Father glorify thy Name, q. worser.
if your Children should Rebel, and refuse your Correction? And how do you think your Heavenly Father will take your Resistance against his? Poor Worms that we are, there's no Proportion between their Disobedience to us, and ours to God.
if your Children should Rebel, and refuse your Correction? And how do you think your Heavenly Father will take your Resistance against his? Poor Worms that we Are, there's no Proportion between their Disobedience to us, and ours to God.
to him be Glory, &c. Rom. 11.36. 2. Our Father is our Superiour, 'tis fit therefore we be resigned to his Will, Exod. 20, 12. Honour thy Father and thy Mother.
to him be Glory, etc. Rom. 11.36. 2. Our Father is our Superior, it's fit Therefore we be resigned to his Will, Exod 20, 12. Honour thy Father and thy Mother.
3. Our Father is Wiser then we, therefore we should rest in his Pleasure, shall we who are but of Yesterday and know nothing, contradict the wise disposal of the Ancient of days, the only wise God? my Father (saith Isaac,) her•• the Wood and the Fire,
3. Our Father is Wiser then we, Therefore we should rest in his Pleasure, shall we who Are but of Yesterday and know nothing, contradict the wise disposal of the Ancient of days, the only wise God? my Father (Says Isaac,) her•• the Wood and the Fire,
4. We may well resign our selves to the Will of our Father, for to be sure as such he'l be tender of us Heb. 12.5, 6. &c. we indeed may Judg our Afflictions dreadful,
4. We may well resign our selves to the Will of our Father, for to be sure as such He'll be tender of us Hebrew 12.5, 6. etc. we indeed may Judge our Afflictions dreadful,
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He'l not break the bruised Reed, nor, &c. Matt. This is the reason why he Mannageth the Corrections of his Children, that they may not be opprest, Read, Isa. 49.14, 15, 16. Obj. This is an hard saying who can hear it.
He'll not break the Bruised Reed, nor, etc. Matt. This is the reason why he Manageth the Corrections of his Children, that they may not be oppressed, Read, Isaiah 49.14, 15, 16. Object This is an hard saying who can hear it.
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and deny our own Wills, but then how hard will Suffering be without it? An unresign'd Soul in a day of Affliction, is like a wild Bull in a Net full of the Fury of the Lord, and the troubled Sea that cannot rest,
and deny our own Wills, but then how hard will Suffering be without it? an unresigned Soul in a day of Affliction, is like a wild Bull in a Net full of the Fury of the Lord, and the troubled Sea that cannot rest,
Obedience is better then Sacrifice, and to hearken then the fat of Lambs, 1 Sam. 15.22. All the Manifestative Glory of God, dependeth on his VVill, Rev. 4.11.
obedience is better then Sacrifice, and to harken then the fat of Lambs, 1 Sam. 15.22. All the Manifestative Glory of God, dependeth on his VVill, Rev. 4.11.
VVe may extol his Power, Grace, Justice, Holiness, &c. and not give him Glory, if in the interim we resist his VVill, tis vain to think of Honouring God,
We may extol his Power, Grace, justice, Holiness, etc. and not give him Glory, if in the interim we resist his VVill, this vain to think of Honouring God,
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1. His great design is his VVill, Rev. 4.11. He both contriveth, and Executeth according to it, Eph. 1.11. All his word is but his VVill, Collos. 1.9. Truth is the Analagy of persons, things, word and thoughts unto the VVill of God.
1. His great Design is his VVill, Rev. 4.11. He both Contriveth, and Executeth according to it, Ephesians 1.11. All his word is but his VVill, Colossians 1.9. Truth is the Analagy of Persons, things, word and thoughts unto the VVill of God.
He Chastizeth them as a Father, he Condemneth others, as a Judge. Heb. 12.7, 8. 2. We are Heirs of his precious promises even in Affliction, 1 Cor. 10.13. It seems then his Faithfulness to his word of promise is engag'd, when we are Tempted.
He chastiseth them as a Father, he Condemneth Others, as a Judge. Hebrew 12.7, 8. 2. We Are Heirs of his precious promises even in Affliction, 1 Cor. 10.13. It seems then his Faithfulness to his word of promise is engaged, when we Are Tempted.
Saints may be Black by Affliction, but withal they are Lovely by grace, Cant. 1.5. 4. They then stand in most need of his Fatherly Care and Love, and therefore shall not be deprived thereof, Psal. 89.30, 31, 32, 33. Isa. 40.12. & 43.23. 5. Our Sonship dependeth on Christs Sonship:
Saints may be Black by Affliction, but withal they Are Lovely by grace, Cant 1.5. 4. They then stand in most need of his Fatherly Care and Love, and Therefore shall not be deprived thereof, Psalm 89.30, 31, 32, 33. Isaiah 40.12. & 43.23. 5. Our Sonship dependeth on Christ Sonship:
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because we are Adopted in Christ, not for our own Sake, but his, Rom. 8.38, 39. While we cease not to be Christ's Members, we cease not to be the Fathers Children.
Because we Are Adopted in christ, not for our own Sake, but his, Rom. 8.38, 39. While we cease not to be Christ's Members, we cease not to be the Father's Children.
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Obj. But if God be our Father why doth he Suffer his Children to be so abused in the World? Can it consist with the Love of our Father to see his Children Imprisoned and Slain, &c. before his Face,
Object But if God be our Father why does he Suffer his Children to be so abused in the World? Can it consist with the Love of our Father to see his Children Imprisoned and Slave, etc. before his Face,
VVell did he Bustle in his own behalf? Nay he bare witness that he that came after him, was to be preferred before him, Jo. 1.15. and being demanded who he was;
Well did he Bustle in his own behalf? Nay he bore witness that he that Come After him, was to be preferred before him, John 1.15. and being demanded who he was;
he confessed and denyed not, but confessed I am not the Christ, v. 20. VVhat need all this? but that John was render of the order wherein God had plac't him.
he confessed and denied not, but confessed I am not the christ, v. 20. What need all this? but that John was render of the order wherein God had placed him.
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Yet having Covenanted to be the Fathers Servant in the Mediatory Dispensation, he made himself of no Reputation, &c. v. 7, 8. O let this mind be in us, which was also in Christ, v. 5. How was God pleased with Abrahams Resignation of his Son, his only Son, the Son of his Love of his Age, his Darling Child.
Yet having Covenanted to be the Father's Servant in the Mediatory Dispensation, he made himself of no Reputation, etc. v. 7, 8. O let this mind be in us, which was also in christ, v. 5. How was God pleased with Abrahams Resignation of his Son, his only Son, the Son of his Love of his Age, his Darling Child.
Gen. 22.12, 15, 16, 17, 18. VVell? as great as any of us think our selves, we are not so great as Christ, not so Considerable as Abraham, let us be Content God should Glorifie himself by making us little and laying us low in the VVorld.
Gen. 22.12, 15, 16, 17, 18. Well? as great as any of us think our selves, we Are not so great as christ, not so Considerable as Abraham, let us be Content God should glorify himself by making us little and laying us low in the World.
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VVhat an abasement was it to Christ to be sold for 30 Peices of Silver? See what himself saith of it, Zach. 11.12, 13. a goodly Price, that I was Prized at of them, yet he could bear in Submission to his Father.
What an abasement was it to christ to be sold for 30 Pieces of Silver? See what himself Says of it, Zach 11.12, 13. a goodly Price, that I was Prized At of them, yet he could bear in Submission to his Father.
5 See hence whither we must drive our perplexitys in Suffering, if we would Conquer them even to this Holy Resignation of our selves into the Soveraign VVill of God.
5 See hence whither we must drive our perplexities in Suffering, if we would Conquer them even to this Holy Resignation of our selves into the Sovereign VVill of God.
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When Jonah opposed the Lords Will, had he any rest? chap. 1.2, 3, 4. Job. 9.4. 'till we resign, he'l visit our Souls with darkness, our Bodies with pain, and our Matter with frustration and disappointment.
When Jonah opposed the lords Will, had he any rest? chap. 1.2, 3, 4. Job. 9.4. till we resign, He'll visit our Souls with darkness, our Bodies with pain, and our Matter with frustration and disappointment.
Well then, let's be earnest with God, and contend with our own spirits till we come to this temper, till we can in some blessed measure say with the Lord Jesus Christ, Father glorifie thy Name. Friends, it may be this Doctrine,
Well then, let's be earnest with God, and contend with our own spirits till we come to this temper, till we can in Some blessed measure say with the Lord jesus christ, Father Glorify thy Name. Friends, it may be this Doctrine,
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Nay, every Believer in suffering for the Name and Cause of God, hath the promise of the Spirit, to compose and carry him through, Mark 13.11. Observe, this promise takes place in persecution, what then? Take no thought what ye shall speak.
Nay, every Believer in suffering for the Name and Cause of God, hath the promise of the Spirit, to compose and carry him through, Mark 13.11. Observe, this promise Takes place in persecution, what then? Take no Thought what you shall speak.
If the Spirit dictate our words, how much more will it influence our Souls? And I add, the Lord doth not say it shall be given before hand, but in that Day.
If the Spirit dictate our words, how much more will it influence our Souls? And I add, the Lord does not say it shall be given before hand, but in that Day.
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2. This Spirit of resignation is ordinarily the Blessing of Exercise, Psal. 131.1, 2. As in all other Cases Grace is given in and upon our endeavour, Hos. 6.3. Psal. 119.2. so in this Case. And therefore,
2. This Spirit of resignation is ordinarily the Blessing of Exercise, Psalm 131.1, 2. As in all other Cases Grace is given in and upon our endeavour, Hos. 6.3. Psalm 119.2. so in this Case. And Therefore,
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My Father (saith Jophtha 's Daughter) if thou hast opened thy mouth to the Lord, do to me according to that which hath proceeded out of thy mouth, Jud. 11.36. A dutiful Child will not, dare not, cannot prophane it's Relation by contending with its Father.
My Father (Says Jophtha is Daughter) if thou hast opened thy Mouth to the Lord, do to me according to that which hath proceeded out of thy Mouth, Jud. 11.36. A dutiful Child will not, Dare not, cannot profane it's Relation by contending with its Father.
Upon this Principle our Lord Christ built his resignation in the Text. 'Tis impossible to submit willingly to the pleasure of an Enemy. Enmity excludes submission, Rom. 8.7. let there be a sense of reconciliation, and resignation will follow.
Upon this Principle our Lord christ built his resignation in the Text. It's impossible to submit willingly to the pleasure of an Enemy. Enmity excludes submission, Rom. 8.7. let there be a sense of reconciliation, and resignation will follow.
When the Devil desired God to afflict Job, chap. 1. 11. & 2. 5 he presumed, that Job having had much prosperity, could not bear a great cross without flying in God's Face. Consequently,
When the devil desired God to afflict Job, chap. 1. 11. & 2. 5 he presumed, that Job having had much Prosperity, could not bear a great cross without flying in God's Face. Consequently,
This will stop your mouths when you would complain of the holy hand of God upon you, Lam. 3.39. wherefore doth a living man complain, I will bear the indignation of the Lord (saith the Church elsewhere) because I sinned against him.
This will stop your mouths when you would complain of the holy hand of God upon you, Lam. 3.39. Wherefore does a living man complain, I will bear the Indignation of the Lord (Says the Church elsewhere) Because I sinned against him.
1. That all things are good from Gods Will. I am sure all Providences be. They are good because he Willeth them. Psal. 119.68. Thou art good, and thou doest good. Himself is good, and Will;
1. That all things Are good from God's Will. I am sure all Providences be. They Are good Because he Wills them. Psalm 119.68. Thou art good, and thou dost good. Himself is good, and Will;
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And therefore Jeremy lays down this as a Principle, before he dare Argue about Gods Judgments, Chap. 12.1. And so David, Psal. 73.1. So Hezekiah, 2 Kings 20.19. 2. That what becomes God to do, or order, becomes us to suffer.
And Therefore Jeremiah lays down this as a Principle, before he Dare Argue about God's Judgments, Chap. 12.1. And so David, Psalm 73.1. So Hezekiah, 2 Kings 20.19. 2. That what becomes God to do, or order, becomes us to suffer.
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God will not do what is Evil; and we may very well submit to what is good, Job 1.21. 3. 'Tis our Folly and Bruitishness when there is any Impatience of Gods Will.
God will not do what is Evil; and we may very well submit to what is good, Job 1.21. 3. It's our Folly and Brutishness when there is any Impatience of God's Will.
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Jonah was Mad with Passion, when he told God he did well to be Angry, at the Dying of the Guord, Jonah 4.9. Psal. 73.21, 22. 4. That God hath managed as unlikely Providences for the good of his People, as these that he is bringing upon us;
Jonah was Mad with Passion, when he told God he did well to be Angry, At the Dying of the Guard, Jonah 4.9. Psalm 73.21, 22. 4. That God hath managed as unlikely Providences for the good of his People, as these that he is bringing upon us;
and having such experience of his Wisdom and Faithfulness, 'tis reason we submit; especially having the Promise too, Rom. 8 28. 5. That when there is a contrariety of Will between Two Parties, the Best, the Wisest, the Holiest, should carry it.
and having such experience of his Wisdom and Faithfulness, it's reason we submit; especially having the Promise too, Rom. 8 28. 5. That when there is a contrariety of Will between Two Parties, the Best, the Wisest, the Holiest, should carry it.
Methinks there should be no Debate about this matter. 6. That God will be Glorified, Levit. 10.3. This silenc'd Aaron, and what are we? This was Answer enough to Christ himself in the Text;
Methinks there should be no Debate about this matter. 6. That God will be Glorified, Levit. 10.3. This silenced Aaron, and what Are we? This was Answer enough to christ himself in the Text;
if not, a necessity of suffering however lies upon us, to allude to 1 Cor. 9.16, 17. David acknowledged that God put a special Honour upon him and his People,
if not, a necessity of suffering however lies upon us, to allude to 1 Cor. 9.16, 17. David acknowledged that God put a special Honour upon him and his People,
3. This is evidently the Duty of the Day. Fear is on every side. The Fury of Bruitish Men is very high, many of our Brethren are already opprest, and bear it quietly.
3. This is evidently the Duty of the Day. fear is on every side. The Fury of Brutish Men is very high, many of our Brothers Are already oppressed, and bear it quietly.
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Christ in the height of his Sufferings could call God his God: and commit his Spirit confidently into his hands, Psal. 31.5. 5. If we survive and out-live the Storm, God will make us eminently Vessels of Honour, 1 Pet. 5.7. What great persons were Abraham and Isaac, after they had resolved themselves into the Will of God, Gen. 22.16, &c. Nay, the benifit thereof extended to their Posterity for many Generations.
christ in the height of his Sufferings could call God his God: and commit his Spirit confidently into his hands, Psalm 31.5. 5. If we survive and outlive the Storm, God will make us eminently Vessels of Honour, 1 Pet. 5.7. What great Persons were Abraham and Isaac, After they had resolved themselves into the Will of God, Gen. 22.16, etc. Nay, the benefit thereof extended to their Posterity for many Generations.
1. UPon the Proposal of this Case to me, I rather chose this Text than that in Isa. 50.10. because I thought God and our selves were both to be considered, in the just resolution of the Case before us;
1. UPon the Proposal of this Case to me, I rather chosen this Text than that in Isaiah 50.10. Because I Thought God and our selves were both to be considered, in the just resolution of the Case before us;
and concerning them 3. Of the Course he took to help himself. 2. As a Doctrine, to teach Gods Saints and Servants. 1. To what they are liable. 2. And by what and how they are to be relieved and supported. 3. As a Directory.
and Concerning them 3. Of the Course he took to help himself. 2. As a Doctrine, to teach God's Saints and Servants. 1. To what they Are liable. 2. And by what and how they Are to be relieved and supported. 3. As a Directory.
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exceeding sensible and observant of all Divine approaches to him, and Withdrawments and Retreats from him, Thirsting and Panting greatly after the Solaces and Entertainments of Gods House and Altars;
exceeding sensible and observant of all Divine Approaches to him, and Withdrawments and Retreats from him, Thirsting and Panting greatly After the Solaces and Entertainments of God's House and Altars;
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afflicted mightily with those derisions and reproaches which reflected so severely upon God through him, though nothing could sour or abate his adoring and delightful thoughts of God;
afflicted mightily with those derisions and Reproaches which reflected so severely upon God through him, though nothing could sour or abate his adoring and delightful thoughts of God;
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yet it struck him to the heart to hear Men always saying, where is thy God? Add hereunto, that David was a King, a Prophet, a type of Christ, a Man of vast experiences and improvements,
yet it struck him to the heart to hear Men always saying, where is thy God? Add hereunto, that David was a King, a Prophet, a type of christ, a Man of vast experiences and improvements,
and rusht in on him, like a dissolute and surprising Host. And very difficult he found it to keep up his Religion in its just Reputation with himself,
and rushed in on him, like a dissolute and surprising Host. And very difficult he found it to keep up his Religion in its just Reputation with himself,
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and 2. He takes his Soul to task about them, as being 1. Fittest to resolve the Case. 2. Every way responsible and accountable for his resentments and deportment:
and 2. He Takes his Soul to task about them, as being 1. Fittest to resolve the Case. 2. Every Way responsible and accountable for his resentments and deportment:
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That 1. Something was attended to that it should not. 2. Some thing was not attended to, that should. 3. That therefore all ought to be set and kept right as to his inward thoughts and sentiments with reference to his present Case and Cure. 4. And that because mistakes and rashness in such important matters, are dangerous and sinful in their tendency, consequences and effects.
That 1. Something was attended to that it should not. 2. some thing was not attended to, that should. 3. That Therefore all ought to be Set and kept right as to his inward thoughts and sentiments with Referente to his present Case and Cure. 4. And that Because mistakes and rashness in such important matters, Are dangerous and sinful in their tendency, consequences and effects.
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and in this Tryal he concludes that nothing objected can hold weight. 4. He is aware of other things that are to be produced for the suppression and rebuke of his dejectedness,
and in this Trial he concludes that nothing objected can hold weight. 4. He is aware of other things that Are to be produced for the suppression and rebuke of his dejectedness,
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6. His Self-arraignment and Discourses being finished thus, he now proceeds to Self-instruction and Encouragement, Grace in the Heart, and God in the Eye; when Saints have dealt faithfully and closely with themselves, afford them no small relief under their Pressures and Discouragements from what they feel.
6. His Self-arraignment and Discourses being finished thus, he now proceeds to Self-instruction and Encouragement, Grace in the Heart, and God in the Eye; when Saints have dealt faithfully and closely with themselves, afford them no small relief under their Pressures and Discouragements from what they feel.
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And hence, he suffered not his Spirit to be Idle, nor to be guilty of any culpable application and improvement of that great (but oft times much abused) Truth:
And hence, he suffered not his Spirit to be Idle, nor to be guilty of any culpable application and improvement of that great (but oft times much abused) Truth:
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God, and our Selves, well understood, deeply considered, and skilfully urged and improved, give Gracious Hearts the best Encouragements and Supports under the severest Accidents of Time.
God, and our Selves, well understood, deeply considered, and skilfully urged and improved, give Gracious Hearts the best Encouragements and Supports under the Severest Accidents of Time.
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and conspicuous in the Salvation and Relief of now Dejected David. 3. And that most suitably to all the Circumstances and Pressures of his Afflicted State.
and conspicuous in the Salvation and Relief of now Dejected David. 3. And that most suitably to all the circumstances and Pressures of his Afflicted State.
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He looks for such illustrious Signals of Gods Favor and Respects, as shall, 1. Embolden him, undauntedly to face his Enemies without any marks of a dejected and disturbed Soul upon his Face. 2. Such as shall shame his Enemies,
He looks for such illustrious Signals of God's Favour and Respects, as shall, 1. Embolden him, undauntedly to face his Enemies without any marks of a dejected and disturbed Soul upon his Face. 2. Such as shall shame his Enemies,
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and Mans upon it. 2. Observant of its own resentments and deportment under its Grievances. 3. Therefore much conversant with it self. 4. Desirous of some Redress,
and men upon it. 2. Observant of its own resentments and deportment under its Grievances. 3. Therefore much conversant with it self. 4. Desirous of Some Redress,
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3. And in this Great and Exemplary Prophet, we have this Four-fold Mirrour. 1. A Mirrour of the Calamities, whereto the best of Men may be exposed, viz. To be cast down and disquieted: Dreadful Afflictions,
3. And in this Great and Exemplary Prophet, we have this Fourfold Mirror. 1. A Mirror of the Calamities, whereto the best of Men may be exposed, viz. To be cast down and disquieted: Dreadful Afflictions,
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Thy Arrows stick fast in me, and thy Hand presseth me sore, Psal. 38.2, 6, 8. I need not tell you what pressures were upon the Spirit of the Lord Christ,
Thy Arrows stick fast in me, and thy Hand Presseth me soar, Psalm 38.2, 6, 8. I need not tell you what pressures were upon the Spirit of the Lord christ,
and how they were resented by him. 2. A Mirrour of that peculiar work at home, which gracious Souls in their Afflictions are to mind, Psal. 77.6, 11. & 4.4.
and how they were resented by him. 2. A Mirror of that peculiar work At home, which gracious Souls in their Afflictions Are to mind, Psalm 77.6, 11. & 4.4.
They must search into, and commune with themselves about what lies upon them, and how it is born and taken by them. 3. A Mirrour of that redress and remedy whereunto they must repair,
They must search into, and commune with themselves about what lies upon them, and how it is born and taken by them. 3. A Mirror of that redress and remedy whereunto they must repair,
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None but God, and nothing but hope in him can give relief unto the troubled Soul. And then, 4. A Mirrour of that Grace and Wisdom which prompts and fits Men to Discourse themselves, and to hope in God.
None but God, and nothing but hope in him can give relief unto the troubled Soul. And then, 4. A Mirror of that Grace and Wisdom which prompts and fits Men to Discourse themselves, and to hope in God.
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Hope thou, for I shall yet — let integrity and uprightness preserve me, for I wait on thee, Psal. 25.21. Here you may see the Holy poyse and bent of gracious Souls.
Hope thou, for I shall yet — let integrity and uprightness preserve me, for I wait on thee, Psalm 25.21. Here you may see the Holy poise and bent of gracious Souls.
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take then the Sense thereof in this comprehensive proposition following. Doctr. When gracious Souls are cast down, and disquieted within themselves, they should discourse themselves,
take then the Sense thereof in this comprehensive proposition following. Doctrine When gracious Souls Are cast down, and disquieted within themselves, they should discourse themselves,
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and revive those thoughts, and such a Sense of God upon themselves, as may encourage and enforce their hopes and confidence in God, Psal. 77.6, 10. Holy David, he is here a pattern to us all.
and revive those thoughts, and such a Sense of God upon themselves, as may encourage and enforce their hope's and confidence in God, Psalm 77.6, 10. Holy David, he is Here a pattern to us all.
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For here you see, that in the greatest Agonies and Conflicts of his Spirit, with what attempted thus to bear and keep it down, David here. 1. Makes a right and amiable representation of God to himself, he sets him always before him, (as the Lord Jesus did, Acts 2.25.) and that 1. As God. 2. As his God. 3. As the health of his Countenance. 4. As One that he should praise,
For Here you see, that in the greatest Agonies and Conflicts of his Spirit, with what attempted thus to bear and keep it down, David Here. 1. Makes a right and amiable representation of God to himself, he sets him always before him, (as the Lord jesus did, Acts 2.25.) and that 1. As God. 2. As his God. 3. As the health of his Countenance. 4. As One that he should praise,
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and therefore he expected the glorious appearances of this God for him. 5. As One who in his great and gracious appearances for his Releif, would master all those difficulties which any ways might threaten to obstruct the passages of his desired and expected Succours to him.
and Therefore he expected the glorious appearances of this God for him. 5. As One who in his great and gracious appearances for his Relief, would master all those difficulties which any ways might threaten to obstruct the passages of his desired and expected Succours to him.
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for the fixing of his hope in God. 4ly, And all this is to rebuke and moderate his (otherwise too extravagant) dejections and disturbances, arising from excessive Sorrows, Fears and Cares.
for the fixing of his hope in God. 4ly, And all this is to rebuke and moderate his (otherwise too extravagant) dejections and disturbances, arising from excessive Sorrows, Fears and Cares.
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and make themselves to be the less receptive of those Encouragements and Supports, which they might otherwise derive with ease from him, who is their God,
and make themselves to be the less receptive of those Encouragements and Supports, which they might otherwise derive with ease from him, who is their God,
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But Grace directs to better things, and prompts Men first to self-discourses and debates about what is so very hard upon them, that so the malady with its impressions and effects upon them, being well understood, the remedy may the better be considered and improved by them;
But Grace directs to better things, and prompts Men First to self-discourses and debates about what is so very hard upon them, that so the malady with its impressions and effects upon them, being well understood, the remedy may the better be considered and improved by them;
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No Man so Great or Good in this World, but he may fall under pressing and uncomfortable Circumstances, Heb. 1.12. & 7.8. and Psal. 34.19. the arrows of the Almighty are within me, the poyson thereof drinketh up my Spirits, the terrours of God set themselves in battle array against me, Job. 6.4.
No Man so Great or Good in this World, but he may fallen under pressing and uncomfortable circumstances, Hebrew 1.12. & 7.8. and Psalm 34.19. the arrows of the Almighty Are within me, the poison thereof Drinketh up my Spirits, the terrors of God Set themselves in battle array against me, Job. 6.4.
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My Soul refused to be comforted, my Spirit was overwhelmed in me, Psal. 77.2, 3. 'Tis hard and rare for the best Men, to keep their Spirits composed and equal, when troubles urge them closely.
My Soul refused to be comforted, my Spirit was overwhelmed in me, Psalm 77.2, 3. It's hard and rare for the best Men, to keep their Spirits composed and equal, when Troubles urge them closely.
The time would fail me, and the limits of this discourse would be transgrest, should I but shew you from sacred writ, what passionate escapes might be observed from Gods Worthies there. Proposi. III.
The time would fail me, and the Limits of this discourse would be transgressed, should I but show you from sacred writ, what passionate escapes might be observed from God's Worthies there. Proposi. III.
and so survey their sufferings, and not subject themselves to strange Confusions and Amusements, Lam. 3.20. for tis not what we think of what afflicts us, but what God really inflicts upon us, that we must mind.
and so survey their sufferings, and not Subject themselves to strange Confusions and Amusements, Lam. 3.20. for this not what we think of what afflicts us, but what God really inflicts upon us, that we must mind.
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Proposi. IV. What troubles and resentments by gracious Persons are observed, should be discoursed by them, with their own Souls, Psal. 4.4. they are to ask themselves how these evils came upon them.
Proposi. IV. What Troubles and resentments by gracious Persons Are observed, should be discoursed by them, with their own Souls, Psalm 4.4. they Are to ask themselves how these evils Come upon them.
Is it the immediate hand of God that layes them on? if so, what have I done against the Lord my God? Have I neglected or negligently managed any parts of publick or private Worship:
Is it the immediate hand of God that lays them on? if so, what have I done against the Lord my God? Have I neglected or negligently managed any parts of public or private Worship:
or to my self? Have I reflected any dishonour upon my Christian Calling? Have I neglected the exciting and improving of the Grace of God in me, in any of its Principles or Functions? Or have I behaved my self unworthily or indecently towards others or my self? Or is it by the Tongues or Hands of Men that God afflicts me? If so, what instances of injuriousness, negligence, indiscretion,
or to my self? Have I reflected any dishonour upon my Christian Calling? Have I neglected the exciting and improving of the Grace of God in me, in any of its Principles or Functions? Or have I behaved my self unworthily or indecently towards Others or my self? Or is it by the Tongues or Hands of Men that God afflicts me? If so, what instances of injuriousness, negligence, indiscretion,
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or immoderate passion can I or others charge upon my self? What undue heats or ferments, have they discerned in my Spirit, by rash or wrathful words or actions? If any failures have been on my part;
or immoderate passion can I or Others charge upon my self? What undue heats or ferments, have they discerned in my Spirit, by rash or wrathful words or actions? If any failures have been on my part;
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what do I undergo from God or Man, that Gods great Favourites have not undergone before me? And why may not I repair unto the same Encouragements and Consolations, which have Relieved and Supported them,
what do I undergo from God or Man, that God's great Favourites have not undergone before me? And why may not I repair unto the same Encouragements and Consolations, which have Relieved and Supported them,
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Proposi. V. Good Men when most disquieted and dejected, are then to discourse their gracious Selves, Heb. 12.5. and to consider what is within them, as well as what is laid upon them, Psal. 44.17. they should remember whose, who, and what they are by Grace;
Proposi. V. Good Men when most disquieted and dejected, Are then to discourse their gracious Selves, Hebrew 12.5. and to Consider what is within them, as well as what is laid upon them, Psalm 44.17. they should Remember whose, who, and what they Are by Grace;
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and ought to be pleaded and urged upon them by themselves, when all things look dreadfully towards them, both within and about them, Hab. 3.17, 18. impatience and despondency are best rebuked.
and ought to be pleaded and urged upon them by themselves, when all things look dreadfully towards them, both within and about them, Hab. 3.17, 18. impatience and despondency Are best rebuked.
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and fix and keep our confidence in him, and proportionate our expectations from him, and 'tis to this end that we have such glorious and great accounts of God in sacred writ,
and fix and keep our confidence in him, and proportionate our Expectations from him, and it's to this end that we have such glorious and great accounts of God in sacred writ,
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and he that worketh all things after the Counsels of his own Will, is to be concluded and believed to be as Good and Gracious, as he is either Wise or Great; for as Power is his Majesty, and Holiness is his Glory; so Mercy is his Riches;
and he that works all things After the Counsels of his own Will, is to be concluded and believed to be as Good and Gracious, as he is either Wise or Great; for as Power is his Majesty, and Holiness is his Glory; so Mercy is his Riches;
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And yet this is not all, but our relation to, and interest in him, must be revived in the remembrances thereof upon our own Hearts, Deut. 33.29. Isa. 41.10. Jer. 3.4, 5. Heb. 11.16. Hab. 3.18.
And yet this is not all, but our Relation to, and Interest in him, must be revived in the remembrances thereof upon our own Hearts, Deuteronomy 33.29. Isaiah 41.10. Jer. 3.4, 5. Hebrew 11.16. Hab. 3.18.
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Every relation is for relative purposes and designs, and so affords us great Encouragements, Psal. 23.1, 6. My God! the God of my Life? I will say to God my Rock,
Every Relation is for relative Purposes and designs, and so affords us great Encouragements, Psalm 23.1, 6. My God! the God of my Life? I will say to God my Rock,
for God is my Defence, and the God of my Mercy, Psal. 59.17. & 68.20. thus David encouraged himself in the Lord his God, 1 Sam. 30.6. and here the Foundation of our liveliest hopes is fixt;
for God is my Defence, and the God of my Mercy, Psalm 59.17. & 68.20. thus David encouraged himself in the Lord his God, 1 Sam. 30.6. and Here the Foundation of our Liveliest hope's is fixed;
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the Rays and Beams which this Gods Blessed Face diffuses and transmits, are supplies of Grace for all the Duties of a dark and stormy Season, 2 Cor. 12.7, 9. Supports of Spirit under troubles, 2 Cor. 1.5.
the Rays and Beams which this God's Blessed Face diffuses and transmits, Are supplies of Grace for all the Duties of a dark and stormy Season, 2 Cor. 12.7, 9. Supports of Spirit under Troubles, 2 Cor. 1.5.
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Col. 1.11, 12. deliverance from them, when most of God may be discovered, and most Good brought to pass thereby, Psal. 34, 19. and great Advantages to Souls by such Exercises,
Col. 1.11, 12. deliverance from them, when most of God may be discovered, and most Good brought to pass thereby, Psalm 34, 19. and great Advantages to Souls by such Exercises,
and so a consequent Emboldning of the Heart and Face towards God, others, and themselves, Psal. 86.16, 17. & 119.41, 42. & 109.25, 27. Proposi. VII. Good Men can never settle and compose their own disturbed Spirits, till they proceed to actual solid Hope in God, Psal. 146.5, 8. Rom. 4.18, 21. Here is the Souls only Anchor and Repose from the great God alone, there it must expect great things;
and so a consequent Emboldening of the Heart and Face towards God, Others, and themselves, Psalm 86.16, 17. & 119.41, 42. & 109.25, 27. Proposi. VII. Good Men can never settle and compose their own disturbed Spirits, till they proceed to actual solid Hope in God, Psalm 146.5, 8. Rom. 4.18, 21. Here is the Souls only Anchor and Repose from the great God alone, there it must expect great things;
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And what have good Men to keep their Spirits up, but hope in such a God? 'tis only his Omnipotence can weigh against the difficulties; his Faithfulness, against the Improbabilities;
And what have good Men to keep their Spirits up, but hope in such a God? it's only his Omnipotence can weigh against the difficulties; his Faithfulness, against the Improbabilities;
all other expectations and encouragements are but vain; these hopes in God have their sure Footing, Heb. 6.17, 20. Psal. 9.10. & 119.38, 41. & 23.4. Their hope, as he is God, is All-sufficient;
all other Expectations and encouragements Are but vain; these hope's in God have their sure Footing, Hebrew 6.17, 20. Psalm 9.10. & 119.38, 41. & 23.4. Their hope, as he is God, is All-sufficient;
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And as he is thus theirs by Covenant, he will both seasonably and effectually make their chearful Looks to testifie the absolute Satisfactions of their Hearts in their Experienced Accomplishments of all his gracious Promises to them.
And as he is thus theirs by Covenant, he will both seasonably and effectually make their cheerful Looks to testify the absolute Satisfactions of their Hearts in their Experienced Accomplishments of all his gracious Promises to them.
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And as he is the health of their Countenance, so they account the Sanctuary and Spiritual Unveylings and Returns of his Face, to be the Glory and Salvation which they are most concerned,
And as he is the health of their Countenance, so they account the Sanctuary and Spiritual Unveylings and Returns of his Face, to be the Glory and Salvation which they Are most concerned,
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He only that is confident, that God is trusty, and that so commits himself, and all, to God as such; and this under great expectations, that God will keep and answer all his hopes and trust:
He only that is confident, that God is trusty, and that so commits himself, and all, to God as such; and this under great Expectations, that God will keep and answer all his hope's and trust:
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Good Mens Hope in God should never be discouraged by any difficulties or unlikelihoods in the way, Rom. 4.18, 22. Seeing the Patron of their Expectations is so great as God, so near as their God, and so much in their Eye, of 1. Expectation,
Good Men's Hope in God should never be discouraged by any difficulties or unlikelihoods in the Way, Rom. 4.18, 22. Seeing the Patron of their Expectations is so great as God, so near as their God, and so much in their Eye, of 1. Expectation,
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What ever Gracious Souls expects from God, they still determine and refer all to his Praise and Service, Luke 1.72, 75. Psal. 119.7, 17. & 116.7, 9. they neither desire, expect,
What ever Gracious Souls expects from God, they still determine and refer all to his Praise and Service, Lycia 1.72, 75. Psalm 119.7, 17. & 116.7, 9. they neither desire, expect,
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That David was a Gracious Person, none can doubt, that read and mind his Holy Breathings in the Psalms, nay, they must conclude him to be greatly such;
That David was a Gracious Person, none can doubt, that read and mind his Holy Breathings in the Psalms, nay, they must conclude him to be greatly such;
and thus it hints the Cause, to be something neglected or committed, or not well managed and performed, which therefore God cannot approve of in any of his Favourites;
and thus it hints the Cause, to be something neglected or committed, or not well managed and performed, which Therefore God cannot approve of in any of his Favourites;
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for God dislikes all Nonconformity to his Will, either in the matter, manner, principle, means or end, of any Instance of Deportment, towards God, our selves, or others;
for God dislikes all Nonconformity to his Will, either in the matter, manner, principle, means or end, of any Instance of Deportment, towards God, our selves, or Others;
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David here (after his Self-Enquiry and Arraignment) applies himself to hope in God, to which, he argues and confines himself by the revival of a due sence of God upon his own Spirit,
David Here (After his Self-Enquiry and Arraignment) Applies himself to hope in God, to which, he argues and confines himself by the revival of a due sense of God upon his own Spirit,
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and here the Gracious Soul is supposed to be upon the Enquiry, and Search, what to do, (when God hath hid his Face therefrom) that he may trust in the Lord as his God.
and Here the Gracious Soul is supposed to be upon the Enquiry, and Search, what to do, (when God hath hid his Face therefrom) that he may trust in the Lord as his God.
and these things will be Evident, 1. That the Gracious Person is concerned in both. 2. That God some way or other hides his Face from both. 3. That God is yet the God of both,
and these things will be Evident, 1. That the Gracious Person is concerned in both. 2. That God Some Way or other hides his Face from both. 3. That God is yet the God of both,
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and so, prevailingly bent and set for him, Psal. 14.3. One formed and framed after that gracious Pattern from the Gospel-Mount, Tit. 2.11, 15. Ephes. 4.23, 24 A Man of Holy Gracious Principles, Dispositions, Conversation, and Designs.
and so, prevailingly bent and Set for him, Psalm 14.3. One formed and framed After that gracious Pattern from the Gospel-Mount, Tit. 2.11, 15. Ephesians 4.23, 24 A Man of Holy Gracious Principles, Dispositions, Conversation, and Designs.
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He is (as David in the Text) One that, 1. Well Observes, and much Converses with his own Soul. In all Varieties and Stages of Conditions here, he makes his own Soul his continual care and study,
He is (as David in the Text) One that, 1. Well Observes, and much Converses with his own Soul. In all Varieties and Stages of Conditions Here, he makes his own Soul his continual care and study,
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you see here David is a strict Enquirer into the Temper, Case and Cure of his own Soul. He is One that, 2. Still looks higher then himself, in all that happens to, or lies upon him.
you see Here David is a strict Enquirer into the Temper, Case and Cure of his own Soul. He is One that, 2. Still looks higher then himself, in all that happens to, or lies upon him.
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But he repairs to God, as to the most delightful and sure Sabbatisme and satisfaction of his Inner-Man. 4. He is One who therefore hath the highest thoughts of God,
But he repairs to God, as to the most delightful and sure Sabbatism and satisfaction of his Innerman. 4. He is One who Therefore hath the highest thoughts of God,
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His Case, he thinks, cannot be desperate, though never so intricate and frightful, whilst God may be engaged by him to be his Friend and God. 5. He is One that in his Hopes and Exercises still keeps his Eye upon the Praise and Service of his God,
His Case, he thinks, cannot be desperate, though never so intricate and frightful, while God may be engaged by him to be his Friend and God. 5. He is One that in his Hope's and Exercises still keeps his Eye upon the Praise and Service of his God,
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Secondly, God may be called the God of such a Gracious Person, as he is, 1. That God to whom he is Devoted, Psal. 50.3, 23. and resolved to serve and please.
Secondly, God may be called the God of such a Gracious Person, as he is, 1. That God to whom he is Devoted, Psalm 50.3, 23. and resolved to serve and please.
And as he is, 2. That God in whom he places all his felicity and satisfaction, Psal. 73.25, 26. and the health of my Countenance; my Portion, Lam. 3.24. the gladness of my Joy, Psal. 43.4.
And as he is, 2. That God in whom he places all his felicity and satisfaction, Psalm 73.25, 26. and the health of my Countenance; my Portion, Lam. 3.24. the gladness of my Joy, Psalm 43.4.
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and his Providential regards to us, are usually testified, even sensibly to us, Isa. 64.7. Jer. 18.17. I will hide my Face from them, and they shall be devoured;
and his Providential regards to us, Are usually testified, even sensibly to us, Isaiah 64.7. Jer. 18.17. I will hide my Face from them, and they shall be devoured;
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as to those Instances and Effects, which would make our Lives and Courses here, more sweet and easie to us, Psal. 44.22, 26. Why hidest thou thy self in times of Trouble? Psal. 10.1. How long wilt thou forget me, Lord, for ever? How long wilt thou hide thy Face from me? How long shall I take counsel in my Soul, having Sorrow in my Heart Daily? How long shall mine Enemy be Exalted over me? Psal. 13.1, 2. Thus is God said to hide his Face from the House of Jacob, Isa. 8.17.
as to those Instances and Effects, which would make our Lives and Courses Here, more sweet and easy to us, Psalm 44.22, 26. Why hidest thou thy self in times of Trouble? Psalm 10.1. How long wilt thou forget me, Lord, for ever? How long wilt thou hide thy Face from me? How long shall I take counsel in my Soul, having Sorrow in my Heart Daily? How long shall mine Enemy be Exalted over me? Psalm 13.1, 2. Thus is God said to hide his Face from the House of Jacob, Isaiah 8.17.
And thus when Providence treats and uses us in this World; and most, or all our outwards Comforts and Concerns, are so perplext, embittered and removed,
And thus when Providence treats and uses us in this World; and most, or all our outward Comforts and Concerns, Are so perplexed, embittered and removed,
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Then is it, that God may be said to hide his Face; yet neither is this the thing that is principally intended in my Case. 3. By Gods denying and with-holding, all probabilities and presages of relief, from either Men or Things,
Then is it, that God may be said to hide his Face; yet neither is this the thing that is principally intended in my Case. 3. By God's denying and withholding, all probabilities and presages of relief, from either Men or Things,
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And therefore, 4. God mainly hides his Face, when he with-holds those inward sensible tokens of Respects, which his Spirit usually affords to Holy Souls, Psal. 88.14. when he deals with us as if our Souls were utterly, or very much despised and neglected by him.
And Therefore, 4. God mainly hides his Face, when he withholds those inward sensible tokens of Respects, which his Spirit usually affords to Holy Souls, Psalm 88.14. when he deals with us as if our Souls were utterly, or very much despised and neglected by him.
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and his Face is hid indeed, when we have no sensible Refreshments and Recruits from that Comforter the Holy Ghost, by whom all Correspondencies must be maintained betwixt our God and us,
and his Face is hid indeed, when we have no sensible Refreshments and Recruits from that Comforter the Holy Ghost, by whom all Correspondencies must be maintained betwixt our God and us,
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and Life, and Joys? Is it not dreadful to have our Sanctuary clusters, to relish of no Blessing in them? The Dews of Heaven are oft in Holy Services and Doctrines distilled upon us,
and Life, and Joys? Is it not dreadful to have our Sanctuary clusters, to relish of no Blessing in them? The Dews of Heaven Are oft in Holy Services and Doctrines distilled upon us,
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and when Gods Rods are on us, we sensibly discern great discomposures in our thoughts: strange Mutinies and Tumults in our Passions; uneasiness in our Spirits:
and when God's Rods Are on us, we sensibly discern great discomposures in our thoughts: strange Mutinies and Tumults in our Passion; uneasiness in our Spirits:
and hence this passage is inserted here, the Lord his God. 4. That he be a Person qualified and acceptable, who here attempts to place his trust in the Lord as his God,
and hence this passage is inserted Here, the Lord his God. 4. That he be a Person qualified and acceptable, who Here attempts to place his trust in the Lord as his God,
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until desire and expectation be accomplished by that God, on whom this trust is terminated, so that in trust there are, 1. A belief and sence of Gods existance,
until desire and expectation be accomplished by that God, on whom this trust is terminated, so that in trust there Are, 1. A belief and sense of God's existence,
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as things clear, sure, and great, Heb. 4.2, 6, 17, 18. for these are both the ground and test of steady and succesful trust in God, 2 Sam. 23.5. Remember thy Word unto thy Servant whereon thou hast caused me to Hope, Psal. 119.49.
as things clear, sure, and great, Hebrew 4.2, 6, 17, 18. for these Are both the ground and test of steady and successful trust in God, 2 Sam. 23.5. remember thy Word unto thy Servant whereon thou hast caused me to Hope, Psalm 119.49.
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Ro. 4.18, 21. & 1 John 5.14, 15. For all that God promises, and would have us to expect, is still with Reference to our wellfare in its subordination to His Glory and the Publick Good,
Ro. 4.18, 21. & 1 John 5.14, 15. For all that God promises, and would have us to expect, is still with Referente to our welfare in its subordination to His Glory and the Public Good,
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and all other Hopes are but extravagant and presumptuous, if not reduced and conformed to this Test and Standard. 4. An Acquiescence and Repose of Spirit in the thus fixing of this expectation, Isa. 26.3, 4. for confident trust breeds satisfaction,
and all other Hope's Are but extravagant and presumptuous, if not reduced and conformed to this Test and Standard. 4. an Acquiescence and Repose of Spirit in the thus fixing of this expectation, Isaiah 26.3, 4. for confident trust breeds satisfaction,
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and makes Souls Patient and Serene, till the thing hoped for and desired, be brought to pass, Ro. 8.24, 25. for all these inward tumults which arise within, from pressing Jealousies, Griefs, Cares and Fears, are hereby stilled:
and makes Souls Patient and Serene, till the thing hoped for and desired, be brought to pass, Ro. 8.24, 25. for all these inward tumults which arise within, from pressing Jealousies, Griefs, Cares and Fears, Are hereby stilled:
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and all vain Shifts and Props rejected, and all committed to, and left with God, Phil. 1.20. 1 Pet. 4.19. & 2 Tim. 11.12. for here no reservations must be made, nor any jealousies, bad surmises or suspitions, be any way Cherished or Indulged.
and all vain Shifts and Props rejected, and all committed to, and left with God, Philip 1.20. 1 Pet. 4.19. & 2 Tim. 11.12. for Here no reservations must be made, nor any jealousies, bad surmises or suspicions, be any Way Cherished or Indulged.
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nor outward sensible notices of his wonted acceptance and regards ] trust in the Lord [ quiet and satisfie himself with expectations of Gods Gracious acceptance of him, complacence in him,
nor outward sensible notices of his wonted acceptance and regards ] trust in the Lord [ quiet and satisfy himself with Expectations of God's Gracious acceptance of him, complacence in him,
God and himself must now take up his closest, deepest, and most serious thoughts and pauses, much here must be enquired into, remembred, considered and debated,
God and himself must now take up his closest, Deepest, and most serious thoughts and pauses, much Here must be inquired into, remembered, considered and debated,
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and the distracted, wandring, careless, inconsiderate Soul, that is broken and scattered into wild and incoherent thoughts, is no ways fit for this employment:
and the distracted, wandering, careless, inconsiderate Soul, that is broken and scattered into wild and incoherent thoughts, is no ways fit for this employment:
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And he that through his negligence converses little with himself, must know too little of his own affairs and straits, to make right applications of Gods Promises and Memorials unto himself,
And he that through his negligence converses little with himself, must know too little of his own affairs and straits, to make right applications of God's Promises and Memorials unto himself,
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so as to derive herefrom what is fit to cherish and support him, Prov. 18.1. all must be set aside that may distract, and summoned in, that may assist;
so as to derive herefrom what is fit to cherish and support him, Curae 18.1. all must be Set aside that may distract, and summoned in, that may assist;
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Direct. II. When thus retired and composed, let him discourse and mind his gracious self, Eph. 2.10. Isa. 26.12. Grace in the Heart is a great pledge and earnest, and gives us huge assurances of good things to come, 2 Thes. 2.16, 17. God hath set gracious Souls apart for his own self, Psal. 4.3. and to the highest Purposes and Endowments are they wrought and framed, 1 Pet. 2.9. Rom. 9.23. & 2 Cor. 5.5.
Direct. II When thus retired and composed, let him discourse and mind his gracious self, Ephesians 2.10. Isaiah 26.12. Grace in the Heart is a great pledge and earnest, and gives us huge assurances of good things to come, 2 Thebes 2.16, 17. God hath Set gracious Souls apart for his own self, Psalm 4.3. and to the highest Purposes and Endowments Are they wrought and framed, 1 Pet. 2.9. Rom. 9.23. & 2 Cor. 5.5.
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and raised in thee an Habitation for his own Holy Name? And will he demolish and disrespect a Monument and Structure to his own Praise? Why did God thus illuminate thine Eyes, inflame thy Heart with Holy Fervours and so invigorate thy active Powers,
and raised in thee an Habitation for his own Holy Name? And will he demolish and disrespect a Monument and Structure to his own Praise? Why did God thus illuminate thine Eyes, inflame thy Heart with Holy Fervours and so invigorate thy active Powers,
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as to enable thee to move towards him, but that thou mightest attain to, and possess his highest Favours and Endearments? Hath it been ever thus with thee, that nothing can satisfie thine Heart but Holiness, God,
as to enable thee to move towards him, but that thou Mightest attain to, and possess his highest Favours and Endearments? Hath it been ever thus with thee, that nothing can satisfy thine Heart but Holiness, God,
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and Propensions into thee, only to torment thee by the unsatisfied enragements of an Holy Thirst? Is Grace so beautiful in another? And is it the less valuable and observable,
and Propensions into thee, only to torment thee by the unsatisfied enragements of an Holy Thirst? Is Grace so beautiful in Another? And is it the less valuable and observable,
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if no Survey be made, no Inventory taken and considered of thine inward Worth and Riches? And certainly from what God works with in a gracious Soul, may it infer great things determined to it, and reserved for it;
if no Survey be made, no Inventory taken and considered of thine inward Worth and Riches? And Certainly from what God works with in a gracious Soul, may it infer great things determined to it, and reserved for it;
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for who can think that God would rear an Habitation for himself, and not Inhabit it? Or, raise a Temple (so magnificent and sumptuous as the Holy Soul) and not fill it with his Glory? Eph. 2.22. & 2 Cor. 6.16. see Eph. 1.17, 20. Acts 26.18.
for who can think that God would rear an Habitation for himself, and not Inhabit it? Or, raise a Temple (so magnificent and sumptuous as the Holy Soul) and not fill it with his Glory? Ephesians 2.22. & 2 Cor. 6.16. see Ephesians 1.17, 20. Acts 26.18.
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Had God designed to forsake thee utterly, would he not have delivered and resigned thee up to a stupid and polluted Spirit? Then hadst thou been so inapprehensive of the sinfulness of sin, the beauty of Holiness, the pleasure of a well ordered Mind and Life,
Had God designed to forsake thee utterly, would he not have Delivered and resigned thee up to a stupid and polluted Spirit? Then Hadst thou been so inapprehensive of the sinfulness of since, the beauty of Holiness, the pleasure of a well ordered Mind and Life,
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nor have made thee so ambitiouslly solicitous for Divine acceptance, and the satisfactions and fruitions of that State where God is all in all, as now they have done.
nor have made thee so ambitiouslly solicitous for Divine acceptance, and the satisfactions and fruitions of that State where God is all in all, as now they have done.
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So then what Holy Principles, Favours, Aims and Actions, God hath brought thee to, and thence encourage and fix thy trust in God. Direct. III. Let him then well observe how far the Face of God is hid from him indeed:
So then what Holy Principles, Favours, Aims and Actions, God hath brought thee to, and thence encourage and fix thy trust in God. Direct. III. Let him then well observe how Far the Face of God is hid from him indeed:
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lest otherwise his own condition, and Gods aspects and deportment towards him, should be mistaken by him, Isa. 49.14, 16. & Psal. 77.6, 10. How oft do Souls mistake God;
lest otherwise his own condition, and God's aspects and deportment towards him, should be mistaken by him, Isaiah 49.14, 16. & Psalm 77.6, 10. How oft do Souls mistake God;
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than him? What if the Brain or Body should be indisposed? What if some bold and wanton Expectations or Desires, irregularly formed and cherished, come to nothing? Suppose some Melancholick Christians (such have I known,
than him? What if the Brain or Body should be indisposed? What if Some bold and wanton Expectations or Desires, irregularly formed and cherished, come to nothing? Suppose Some Melancholic Christians (such have I known,
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or Covet unfit degrees of Gifts, or Abilities for Duties, (taking that to be Grace, which may be a gift consistent with a lost Condition,) and suppose these things never acquested by them:
or Covet unfit Degrees of Gifts, or Abilities for Duties, (taking that to be Grace, which may be a gift consistent with a lost Condition,) and suppose these things never acquested by them:
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unless he will (to humour them) transgress the stated Methods of his Dealing with Mens Souls? If their Natural strength and fervour do but decay through Age or Sickness, or other accidental Weaknesses;
unless he will (to humour them) transgress the stated Methods of his Dealing with Men's Souls? If their Natural strength and fervour do but decay through Age or Sickness, or other accidental Weaknesses;
God is said to hide his Face from them, when he removes his Candlestick from them, Rev. 2.5. or, when they rather only see, than really feel, and are bettered by the Light:
God is said to hide his Face from them, when he removes his Candlestick from them, Rev. 2.5. or, when they rather only see, than really feel, and Are bettered by the Light:
or when they have not any free Intercourses with God in Holy Duties, but ever find themselves to be deadned and straitned in the Addresses of their Spirits to God in his Holy Ordinances, of which their Jealousies are increased, by their being Conscious to themselves of much Barrenness, Wantoness and Ingratitude, under their Sanctuary-priviledges:
or when they have not any free Intercourses with God in Holy Duties, but ever find themselves to be deadened and straitened in the Addresses of their Spirits to God in his Holy Ordinances, of which their Jealousies Are increased, by their being Conscious to themselves of much barrenness, Wantonness and Ingratitude, under their Sanctuary-priviledges:
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or much beyond, my own, to be discerned in Abraham, David, Job, Lot, Christ, or others? See James 5.10. Heb. 5.7, 9. Job 's Friends got nothing but Reproofs from God, for their inferring Gods Contempt of him, from what God laid on him.
or much beyond, my own, to be discerned in Abraham, David, Job, Lot, christ, or Others? See James 5.10. Hebrew 5.7, 9. Job is Friends god nothing but Reproofs from God, for their inferring God's Contempt of him, from what God laid on him.
It is much to be Observed, That Gods dearest Favourites have had the sharpest Exercises, and great Darkness and Disconsolateness on their Spirits, at sometimes or other;
It is much to be Observed, That God's dearest Favourites have had the Sharpest Exercises, and great Darkness and Disconsolateness on their Spirits, At sometime or other;
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1. God doth not always, nor ever, totally hide his Face from them whom he hath Changed and Transformed through Grace. 2. That when at any time 'tis hid from them, 'tis not hidden in so much Wrath,
1. God does not always, nor ever, totally hide his Face from them whom he hath Changed and Transformed through Grace. 2. That when At any time it's hid from them, it's not hidden in so much Wrath,
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And therefore, is it yet a shameful thing, both to be pitied and blamed in gracious Persons, that every intermission or retreat of sensible Joys and Favours, shall so enrage their Fears and Sorrows,
And Therefore, is it yet a shameful thing, both to be pitied and blamed in gracious Persons, that every intermission or retreat of sensible Joys and Favours, shall so enrage their Fears and Sorrows,
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and that before they have well understood what ails them, and unto what degrees their so bemoaned Eclipse hath reached? Come then my Soul, deal fairly with thy Self and God,
and that before they have well understood what ails them, and unto what Degrees their so bemoaned Eclipse hath reached? Come then my Soul, deal fairly with thy Self and God,
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but canst not now? What hinders the present sight, or the recovery of what before hath been thy Strength and Joy? Do not mistake Gods Looks and Heart;
but Canst not now? What hinders the present sighed, or the recovery of what before hath been thy Strength and Joy? Do not mistake God's Looks and Heart;
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Direct. IV. Let him remove and shun, all that provokes God thus to hide his Face, Isa. 59.1, 2. Lam. 3.39, 40. no Counsel nor Encouragement, will or can avail that Soul for Trust or Conduct, which neglects its stated Work and Watch, which God enjoyns it to, and expects from it.
Direct. IV. Let him remove and shun, all that provokes God thus to hide his Face, Isaiah 59.1, 2. Lam. 3.39, 40. no Counsel nor Encouragement, will or can avail that Soul for Trust or Conduct, which neglects its stated Work and Watch, which God enjoins it to, and expects from it.
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for even gracious Souls, to play the wantons, Complaints and Prayers can neither expiate, nor commute for those miscarriages and neglects which God forbids and hates:
for even gracious Souls, to play the wantons, Complaints and Prayers can neither expiate, nor commute for those miscarriages and neglects which God forbids and hates:
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if any sins lie near our hearts, and prove predominant in our conversations. The Crimes whereby we have disgusted God must be repented of, detested and rejected.
if any Sins lie near our hearts, and prove predominant in our conversations. The Crimes whereby we have disgusted God must be repented of, detested and rejected.
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and carefully watch against what God can take no pleasure in, but hath entred his protest against, repent and do thy first Works, was grave and sober Counsel, Rev. 2.5. Begin then with thy self, and end with God;
and carefully watch against what God can take no pleasure in, but hath entered his protest against, Repent and do thy First Works, was grave and Sobrium Counsel, Rev. 2.5. Begin then with thy self, and end with God;
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Who ever mourns not over, and watches not against what God abhors, will find his seeing Gods Face with Joy, to be too strange and great a Miracle to be expected from him.
Who ever mourns not over, and watches not against what God abhors, will find his seeing God's Face with Joy, to be too strange and great a Miracle to be expected from him.
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Direct. V. Let him consider well how far God is unchangeably the God of gracious Souls, Psal. 89.30, 34. Levit. 26.40, 45. the Tenor of Gods Covenant is to be studied throughly,
Direct. V. Let him Consider well how Far God is unchangeably the God of gracious Souls, Psalm 89.30, 34. Levit. 26.40, 45. the Tenor of God's Covenant is to be studied thoroughly,
so as to prevent all that may truly harm and ruin their resigned Souls and Persons, Rom. 8.28. & 2 Cor. 16.9. to be truly, though wisely compassionate towards them in all their dejections and temptations, 1 Cor. 10.13. Mich. 7.18. Isa. 30.19.
so as to prevent all that may truly harm and ruin their resigned Souls and Persons, Rom. 8.28. & 2 Cor. 16.9. to be truly, though wisely compassionate towards them in all their dejections and temptations, 1 Cor. 10.13. Mich. 7.18. Isaiah 30.19.
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Moses must send for Jethro, Cornelius must send for Peter, Philip must turn Instructer and Interpreter to the Eunuch. Manna must only be continued until the Israelites could Plow and Sow.
Moses must send for Jethro, Cornelius must send for Peter, Philip must turn Instructer and Interpreter to the Eunuch. Manna must only be continued until the Israelites could Blow and Sow.
if Gifts be mean, if Memory be frail through disadvantages of Age or Weakness, if passionate Fervours be abated through those declensions which are entailed on Mortals by a setled decree:
if Gifts be mean, if Memory be frail through disadvantages of Age or Weakness, if passionate Fervours be abated through those declensions which Are entailed on Mortals by a settled Decree:
what if our Spirits be disquieted through the Soul or expectation of sharp Tryals and Distresses? What if Satan bluster in our Souls? What if strange Suggestions like fiery Darts be cast into us? What if we be strongly urged to such imaginations as God himself knows to be odious and ungrateful to us? Must we from hence suspect or think that God disclaims us,
what if our Spirits be disquieted through the Soul or expectation of sharp Trials and Distresses? What if Satan bluster in our Souls? What if strange Suggestions like fiery Darts be cast into us? What if we be strongly urged to such Imaginations as God himself knows to be odious and ungrateful to us? Must we from hence suspect or think that God disclaims us,
and renounces all his merciful relations and regards to us? Hath God engaged any where that our War with Satan shall end before we dye? Can militant Christians be discharged from this warfare before they have finished their Course? Whilst you resolve and strive you Conquer,
and renounces all his merciful relations and regards to us? Hath God engaged any where that our War with Satan shall end before we die? Can militant Christians be discharged from this warfare before they have finished their Course? While you resolve and strive you Conquer,
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and God abides your God, till you give up the Cause, and fall in love with what your God abhors and slights, see Heb. 4.14, 16. was not the great Jehovah, the God and Father of the Lord Jesus Christ,
and God abides your God, till you give up the Cause, and fallen in love with what your God abhors and slights, see Hebrew 4.14, 16. was not the great Jehovah, the God and Father of the Lord jesus christ,
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as much in the extremities of his Agonies and Conflicts, as either before, or after them? But he never was so much his God as to excuse him from his bitter Cup,
as much in the extremities of his Agonies and Conflicts, as either before, or After them? But he never was so much his God as to excuse him from his bitter Cup,
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The same I may also say of Paul, 2 Cor. 12.7, 9. Gods Covenant, and not your thoughts or hopes must tell how far. Direct. VI. Let him consider and improve what God affords to help and quicken trust in him, Psal. 27.9. Rom. 15.4, 13. God hath his part, and Man hath his, to do;
The same I may also say of Paul, 2 Cor. 12.7, 9. God's Covenant, and not your thoughts or hope's must tell how Far. Direct. VI. Let him Consider and improve what God affords to help and quicken trust in him, Psalm 27.9. Rom. 15.4, 13. God hath his part, and Man hath his, to do;
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as actually engaged and concerned for him, when he is his God, and as faithful, when thus related and engaged. For God both can and will effect all that he undertakes;
as actually engaged and concerned for him, when he is his God, and as faithful, when thus related and engaged. For God both can and will Effect all that he undertakes;
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Idleness doth no good, the thinking and industrious, and resolved Soul, thrives much, whilst meer complainers cheat and dispirit themselves and trouble others, dishonour God, and scandalize and dishearten Men.
Idleness does no good, the thinking and Industria, and resolved Soul, thrives much, while mere complainers cheat and dispirit themselves and trouble Others, dishonour God, and scandalise and dishearten Men.
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So, he that expects God should miraculously inspire trust into him, without the intervenient use of his own faculties in the improvement of those helps which God affords, will find such hopes and trust fitter to be rebuked and frustrated,
So, he that expects God should miraculously inspire trust into him, without the intervenient use of his own faculties in the improvement of those helps which God affords, will find such hope's and trust fitter to be rebuked and frustrated,
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He that would trust in the Lord as his God, is to consider. 1. Whom he is to trust in, the Lord. 2. For what he is to trust in him, that he may either see his Face again,
He that would trust in the Lord as his God, is to Consider. 1. Whom he is to trust in, the Lord. 2. For what he is to trust in him, that he may either see his Face again,
and the Capacities of his Favourites, Eph. 1.11. God hath an heart to do thee good, for he is Love, and Goodness is his Nature and Delight, Jer. 9.24. & 1 John 4.16.
and the Capacities of his Favourites, Ephesians 1.11. God hath an heart to do thee good, for he is Love, and goodness is his Nature and Delight, Jer. 9.24. & 1 John 4.16.
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Now Love is Communicative and diffusive of it self in all such instances and expressions, as the Case and Circumstances of the beloved object may require, Jer. 31.3. Hos. 2.19, 20. Hence you may see Gods Paraphrase upon this attribute;
Now Love is Communicative and diffusive of it self in all such instances and expressions, as the Case and circumstances of the Beloved Object may require, Jer. 31.3. Hos. 2.19, 20. Hence you may see God's paraphrase upon this attribute;
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and his most Copious explication of it, in Exod. 34.6, 7. Love pities Favourites in their miseries and self-bemoanings, Jer. 31.18, 20. Love helps them in their straits, Isa. 63.8, 9. Love supplies them in their wants, Phil. 4.19. Love hears their cries, Phil. 4.6, 7. & 1 Pet. 3.12.
and his most Copious explication of it, in Exod 34.6, 7. Love pities Favourites in their misery's and self-bemoanings, Jer. 31.18, 20. Love helps them in their straits, Isaiah 63.8, 9. Love supplies them in their Wants, Philip 4.19. Love hears their cries, Philip 4.6, 7. & 1 Pet. 3.12.
and in all these ways that are most suitable to it self and them, Isa. 61.1, 3. Canst thou not therefore trust in him, who without any violence or repugnancy to himself, is so propense to do thee good? Let then the Love and Goodness of thy God come into thy fresh remembrances,
and in all these ways that Are most suitable to it self and them, Isaiah 61.1, 3. Canst thou not Therefore trust in him, who without any violence or repugnancy to himself, is so propense to do thee good? Let then the Love and goodness of thy God come into thy fresh remembrances,
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How greatly are we reconciled and quickned to place our confidence, where Love is most predominate and natural? For thy great mercies sake, thou didst not utterly consume them, nor forsake them;
How greatly Are we reconciled and quickened to place our confidence, where Love is most predominate and natural? For thy great Mercies sake, thou didst not utterly consume them, nor forsake them;
Now therefore our God, who keepest Covenant and Mercy, let not all our trouble (Hebr. weariness) seem little before thee, that hath come upon us, saith Neh. 9.31, 32.
Now Therefore our God, who Keepest Covenant and Mercy, let not all our trouble (Hebrew weariness) seem little before thee, that hath come upon us, Says Neh 9.31, 32.
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Now to him that is able to keep you — to the only wise God, Jude 24.25. & 1 Tim. 1.17. God guided the wandring Israelites under the Wilderness, Eclipses of his Face, by the Skilfulness of his Hands, Psal. 78.72. God best knows when to shew his Face, to what degrees, and how.
Now to him that is able to keep you — to the only wise God, U^de 24.25. & 1 Tim. 1.17. God guided the wandering Israelites under the Wilderness, Eclipses of his Face, by the Skilfulness of his Hands, Psalm 78.72. God best knows when to show his Face, to what Degrees, and how.
He cannot overlook the proper Article of time, wherein those friendly Aspects and Appearances which thou covetest so much, will most befriend and serve thee, the best Men have a Complication of Soul Distempers in them,
He cannot overlook the proper Article of time, wherein those friendly Aspects and Appearances which thou covetest so much, will most befriend and serve thee, the best Men have a Complication of Soul Distempers in them,
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and those Divine Discoveries which might relieve them in their droopings, may (when desired by them, were they but then afforded) possibly make them proud or careless.
and those Divine Discoveries which might relieve them in their droopings, may (when desired by them, were they but then afforded) possibly make them proud or careless.
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Job little knew (and all his confident pressing Friends as little) what God was doing by those so rigid usages whereto that Holy patient Person was exposed.
Job little knew (and all his confident pressing Friends as little) what God was doing by those so rigid usages whereto that Holy patient Person was exposed.
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than to have the Course and Methods of Gods orderly proceedings disordered and disturbed, for the meer pleasing of some precipitant desires? Let God alone,
than to have the Course and Methods of God's orderly proceedings disordered and disturbed, for the mere pleasing of Some precipitant Desires? Let God alone,
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God hath Ability and Authority, as well as an Heart and Wisdom to relieve and Favour thee, Jude 24. & 2 Cor. 9.8. He shall be holden up, for God is able to make him stand, Rom. 14.4. He is the God of Power, Job. 42.2. He can revive or damp thy Spirit at his pleasure, Job 34.29. so that there can be no suspicion of impotence or inability with him.
God hath Ability and authority, as well as an Heart and Wisdom to relieve and Favour thee, U^de 24. & 2 Cor. 9.8. He shall be held up, for God is able to make him stand, Rom. 14.4. He is the God of Power, Job. 42.2. He can revive or damp thy Spirit At his pleasure, Job 34.29. so that there can be no suspicion of impotence or inability with him.
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He that made Heaven and Earth can succour drooping Hearts, and he that revives this Sence of God upon him, will find his trust in God more sweet and easie.
He that made Heaven and Earth can succour drooping Hearts, and he that revives this Sense of God upon him, will find his trust in God more sweet and easy.
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Wisdom for Conduct, Power for due Deliverances, and Protections, and Salvations, and Grace, and Comforts to bear thee up under Burthens and Temptations;
Wisdom for Conduct, Power for due Deliverances, and Protections, and Salvations, and Grace, and Comforts to bear thee up under Burdens and Temptations;
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but that he suit thy Strength and Spirit unto the Work and Burthens of thy Place and Day, 1 Cor. 10.13. God will not be offended at thee for such trust as this;
but that he suit thy Strength and Spirit unto the Work and Burdens of thy Place and Day, 1 Cor. 10.13. God will not be offended At thee for such trust as this;
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3 Think upon those Encouragements which God hath given to this trust, Isa, 26.3, 4. Psal. 112.7. thou hast Gods Promises and Engagements, Heb. 6.17, 18. & 2 Pet. 1.3, 4. Heb. 10.23, 24. Psal. 119.75, 76. and these are certain, suitable, large and precious;
3 Think upon those Encouragements which God hath given to this trust, Isaiah, 26.3, 4. Psalm 112.7. thou hast God's Promises and Engagements, Hebrew 6.17, 18. & 2 Pet. 1.3, 4. Hebrew 10.23, 24. Psalm 119.75, 76. and these Are certain, suitable, large and precious;
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& 14, 16. & 2.17, 18. John 6.39, 40. 1 Pet. 1.3, 21. Rom. 8.32, 35. Thou hast the earnest of the indwelling Spirit, Eph. 1.13, 14. & 2 Cor. 5.5. and of that new Nature which he hath formed and cherished in thee, as in 2 Tim. 1.7. Rom. 8.15, 23, 28. thou hast a sealed Covenant with Sacramental confirmations, and experiences of prosperous trust both in others and thy self, Psal. 9.10. Rom. 15.4. Dan. 3.28. Heb. 11. Do then as David did:
& 14, 16. & 2.17, 18. John 6.39, 40. 1 Pet. 1.3, 21. Rom. 8.32, 35. Thou hast the earnest of the indwelling Spirit, Ephesians 1.13, 14. & 2 Cor. 5.5. and of that new Nature which he hath formed and cherished in thee, as in 2 Tim. 1.7. Rom. 8.15, 23, 28. thou hast a sealed Covenant with Sacramental confirmations, and experiences of prosperous trust both in Others and thy self, Psalm 9.10. Rom. 15.4. Dan. 3.28. Hebrew 11. Do then as David did:
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my Heart trusted in him, and I am Helped, Psal. 28 7. And thou hast the Glory of thy God concerned in the prosperousness of thy Trust, Ephes. 1.12. Rom. 4.20.
my Heart trusted in him, and I am Helped, Psalm 28 7. And thou hast the Glory of thy God concerned in the prosperousness of thy Trust, Ephesians 1.12. Rom. 4.20.
Why such manifold Encouragements to Trust in God, if they were either Vain or Needless? And how can any keep up their Trust in God, without their deep and sober Thoughts about,
Why such manifold Encouragements to Trust in God, if they were either Vain or Needless? And how can any keep up their Trust in God, without their deep and Sobrium Thoughts about,
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and their intent and most deliberate Pauses on these weighty things upon Record, which God hath left, to Justifie and Encourage your Trusting in him? It is both Strange and Sad, to see many Christians come to their Ministers with Complaints,
and their intent and most deliberate Pauses on these weighty things upon Record, which God hath left, to Justify and Encourage your Trusting in him? It is both Strange and Sad, to see many Christians come to their Ministers with Complaints,
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God enters not into their close and serious Thoughts, that they may plainly see and know what there is in him, to draw their Spirits forth to Trust in him:
God enters not into their close and serious Thoughts, that they may plainly see and know what there is in him, to draw their Spirits forth to Trust in him:
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and yet they cry, What shall we do to Trust in the Lord as our God? Why Sirs, I will tell you what to do, 1. See that your Interest in God be cleared up;
and yet they cry, What shall we do to Trust in the Lord as our God? Why Sirs, I will tell you what to do, 1. See that your Interest in God be cleared up;
this you may know by the prevalency of your Desires, Pursuits and Satisfactions, and by the Practical Resignments of your selves to him. 2. See what this Interest in God refers, viz. Nothing is desperately lost at present:
this you may know by the prevalency of your Desires, Pursuits and Satisfactions, and by the Practical Resignments of your selves to him. 2. See what this Interest in God refers, viz. Nothing is desperately lost At present:
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and that all lies safe that can concern you, see Psal. 23.1, 4. The truth is, all that can be grateful, great and sure, may be inferred from hence. 3. Accommodate and apply what you infer,
and that all lies safe that can concern you, see Psalm 23.1, 4. The truth is, all that can be grateful, great and sure, may be inferred from hence. 3. Accommodate and apply what you infer,
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as skilfully and faithfully as you can, to your distressing and discouraging Case and Circumstances; there are Histories to tell us what God hath done;
as skilfully and faithfully as you can, to your distressing and discouraging Case and circumstances; there Are Histories to tell us what God hath done;
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so as to Enlarge upon them. I will but mention these, 1st Infer. Hence it follows, That Humane Souls are Excellent and Capacious Principles and Beings.
so as to Enlarge upon them. I will but mention these, 1st Infer. Hence it follows, That Humane Souls Are Excellent and Capacious Principles and Beings.
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4th Infer. Right and due Thoughts of God do mighty Service to the Gracious Soul, in all the Eclipses and Distresses that do or can befall it. Psal. 42.11. Infer. I. Mans Soul is a Noble and Capacious Being, Mark 8.36, 37. It is called by Solomon, the [ Lamp, or ] Candle of the Lord, searching all the Inward parts of the Belly, Prov. 20.27. It is the great Treasure that ought to be kept, and used well;
4th Infer. Right and due Thoughts of God do mighty Service to the Gracious Soul, in all the Eclipses and Distresses that do or can befall it. Psalm 42.11. Infer. I men Soul is a Noble and Capacious Being, Mark 8.36, 37. It is called by Solomon, the [ Lamp, or ] Candle of the Lord, searching all the Inward parts of the Belly, Curae 20.27. It is the great Treasure that ought to be kept, and used well;
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for out of it are the Issues of Life, Prov. 4.23. Its Joys and Bitternesses lie deep within it self, and they are not be intermedled with by Strangers, Prov. 14.10. The Countenance of a Man is but the Index of his Spirit:
for out of it Are the Issues of Life, Curae 4.23. Its Joys and Bitternesses lie deep within it self, and they Are not be intermedled with by Strangers, Curae 14.10. The Countenance of a Man is but the Index of his Spirit:
'tis in the Soul that Joys and Sorrows Center and Seat themselves, Prov. 15.13. Many Infirmities or Distresses may easily be undergone by a sound Heart:
it's in the Soul that Joys and Sorrows Centre and Seat themselves, Curae 15.13. Many Infirmities or Distresses may Easily be undergone by a found Heart:
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and as it Accuses and Condemns, when it well understands and minds it self, so it is the Vail and Representative of its God unto it self, in Rom. 2.15.
and as it Accuses and Condemns, when it well understands and minds it self, so it is the vail and Representative of its God unto it self, in Rom. 2.15.
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It can Arraign its Temper, Principles, Purposes, Actions, Sufferings and Designs: and make it self Inquisitor, Judg, Jury, Witness, and Executioner, to it self.
It can Arraign its Temper, Principles, Purposes, Actions, Sufferings and Designs: and make it self Inquisitor, Judge, Jury, Witness, and Executioner, to it self.
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For when their Miseries surprise and overflow them, should they then say, Why so disquieted and cast down? They have that within them which will rather say, Oh why disquieted no more, seeing there is so little ground of Hope from God? 1 Thes. 5.3. All is so Vile and Foul within them;
For when their Misery's surprise and overflow them, should they then say, Why so disquieted and cast down? They have that within them which will rather say, O why disquieted no more, seeing there is so little ground of Hope from God? 1 Thebes 5.3. All is so Vile and Foul within them;
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and all so Frightful and Amazing to them; whether they look within, about them, or above them, as that the greatest wonder is, How they escape Distractions.
and all so Frightful and Amazing to them; whither they look within, about them, or above them, as that the greatest wonder is, How they escape Distractions.
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should not these Souls be disquieted and cast down, when Troubles come upon them, like Messengers with these heavy Tidings from the God of Heaven, That they shall see his Face no more? What Succour, Hope or Refuge, hath the Dejected Soul,
should not these Souls be disquieted and cast down, when Troubles come upon them, like Messengers with these heavy Tidings from the God of Heaven, That they shall see his Face no more? What Succour, Hope or Refuge, hath the Dejected Soul,
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but God? What Sanctuary is there for it, in its Storms and Chases, but the All-sufficient Jehovah? And how can Mercy and Redresses be expected from him, whom they can no way comfortably call their God,
but God? What Sanctuary is there for it, in its Storms and Chases, but the All-sufficient Jehovah? And how can Mercy and Redresses be expected from him, whom they can no Way comfortably call their God,
whilst as yet unconverted Persons? They have neither Encouragement nor an Heart to seek him acceptably and successfully, Prov. 1.24, 31. Their present Troubles are but the Harbingers and Foretasts of Eternal and Unmixed Wrath to come.
while as yet unconverted Persons? They have neither Encouragement nor an Heart to seek him acceptably and successfully, Curae 1.24, 31. Their present Troubles Are but the Harbingers and Foretastes of Eternal and Unmixed Wrath to come.
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Let these Men Read, Job 18.7, 21. & 27.8, 9. Infer. III. Excellent is the Case and Temper of Gracious Souls, in 2 Cor. 1.12. Phil. 1.20. Isa. 41.10, 17. A good Heart within them: A clear Way before them: A good God for them:
Let these Men Read, Job 18.7, 21. & 27.8, 9. Infer. III. Excellent is the Case and Temper of Gracious Souls, in 2 Cor. 1.12. Philip 1.20. Isaiah 41.10, 17. A good Heart within them: A clear Way before them: A good God for them:
What greater requisites than these can we mention and propose unto our selves, to render our Condition easie, safe and happy, here? What need we more, to calm and cheer up our disturbed Spirits with? Rom. 8.31, 39. & 2 Cor. 12.7, 9. The God! my God! the health of my Countenance!
What greater requisites than these can we mention and propose unto our selves, to render our Condition easy, safe and happy, Here? What need we more, to Cam and cheer up our disturbed Spirits with? Rom. 8.31, 39. & 2 Cor. 12.7, 9. The God! my God! the health of my Countenance!
Why may not these things bear a Gracious Spirit up, and quicken and embolden it to bid defiance to all Attempts which Earth or Hell can make, to ruin and unhinge it? The Gracious Soul,
Why may not these things bear a Gracious Spirit up, and quicken and embolden it to bid defiance to all Attempts which Earth or Hell can make, to ruin and unhinge it? The Gracious Soul,
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neither is any thing Chidden, Cited or Arraigned, but the disquieted and disturbed Spirit; and yet even here, it is not so much Clamourous and Impatient,
neither is any thing Chidden, Cited or Arraigned, but the disquieted and disturbed Spirit; and yet even Here, it is not so much clamorous and Impatient,
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for it will call its Sorrows and it Self unto the Test and Bar, and there impartially examine all its Pressures, its Sence of them, and its Behaviour under them:
for it will call its Sorrows and it Self unto the Test and Bar, and there impartially examine all its Pressures, its Sense of them, and its Behaviour under them:
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how prevalent are its Gracious Principles and Instincts, in carrying it to look much higher than it self for Help? Nor will it ever look upon its Case as desperate and lost remedilesly,
how prevalent Are its Gracious Principles and Instincts, in carrying it to look much higher than it self for Help? Nor will it ever look upon its Case as desperate and lost remedilessly,
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Infer. IV. O what Refreshments do a due sence and lovely Thoughts of God, afford to Gracious Souls under their Troubles and Disquietments! 2 Tim. 4.18.
Infer. IV. O what Refreshments do a due sense and lovely Thoughts of God, afford to Gracious Souls under their Troubles and Disquietments! 2 Tim. 4.18.
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O let those passages be Read considerately, in Lam. 3.21, 36. It is in Gods Gracious Name (so solemnly proclaimed in Exod. 34 6, 7.) that Gracious Souls may Act themselves,
O let those passages be Read considerately, in Lam. 3.21, 36. It is in God's Gracious Name (so solemnly proclaimed in Exod 34 6, 7.) that Gracious Souls may Act themselves,
Here is that Anchor which must stay the Soul, and hold its Hope, when all the Seas of its Concerns and Thoughts are most sevearly prest and broken by Storms and Tempests in it, and about it.
Here is that Anchor which must stay the Soul, and hold its Hope, when all the Seas of its Concerns and Thoughts Are most sevearly pressed and broken by Storms and Tempests in it, and about it.
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Good Thoughts of God will make us chearfully to endure Afflictions, and to Improve the worst Condition, Psal. 42.7, 8. & 43.1, 2. David here found Relief when all things else proved Miserable Comforters to him.
Good Thoughts of God will make us cheerfully to endure Afflictions, and to Improve the worst Condition, Psalm 42.7, 8. & 43.1, 2. David Here found Relief when all things Else proved Miserable Comforters to him.
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also our God is Merciful, Psal. 116.3, 7. And they that would cherish Hope in God, should not so much resort to Sinai, as to Zion: and rather go to Gerizzim, than to Ebal, if they would have such Thoughts of God as shall and will Encourage Hope in him.
also our God is Merciful, Psalm 116.3, 7. And they that would cherish Hope in God, should not so much resort to Sinai, as to Zion: and rather go to Gerizzim, than to Ebal, if they would have such Thoughts of God as shall and will Encourage Hope in him.
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(whatever other Face and Aspect were at present upon things) and by these things did he resolve upon, awaken and refresh his Hope in God. If God be only set before our Eyes, as Clothed with Vengeance;
(whatever other Face and Aspect were At present upon things) and by these things did he resolve upon, awaken and refresh his Hope in God. If God be only Set before our Eyes, as Clothed with Vengeance;
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as Love it self, as ready to Commiserate the Cases of his Afflicted Servants: and as One waiting to be Gracious, and ready to Forgive, Hear, Heal and Save:
as Love it self, as ready to Commiserate the Cases of his Afflicted Servants: and as One waiting to be Gracious, and ready to Forgive, Hear, Heal and Save:
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Keep up all Amiable and Attracting Thoughts of God, in all your Troubles and Disquietments, Mic. 7.18, 20. Thus did this Gracious Person in my Text. Have Mercy upon me, O God, according to thy loving kindness:
Keep up all Amiable and Attracting Thoughts of God, in all your Troubles and Disquietments, Mic. 7.18, 20. Thus did this Gracious Person in my Text. Have Mercy upon me, Oh God, according to thy loving kindness:
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and Weeping may endure for a Night, but Joy comes in the Morning, Psal. 30.4, 5. And He that is our God, is the God of Salvation, Psal. 68.20. Think on him therefore as Infinitely Aimable, Trusty and Compassionate;
and Weeping may endure for a Night, but Joy comes in the Morning, Psalm 30.4, 5. And He that is our God, is the God of Salvation, Psalm 68.20. Think on him Therefore as Infinitely Amiable, Trusty and Compassionate;
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how could these Characters of Excellence which he Imprints upon the Gracious Soul, be called his Image? 'Tis Blaspemy against the Grace and Goodness of your God,
how could these Characters of Excellence which he Imprints upon the Gracious Soul, be called his Image? It's Blasphemy against the Grace and goodness of your God,
for you to think him Careless or Cruel, Inaccessible and Inexorable or False. Exhort. II. Bless God for Jesus Christ, by whom we are brought to this Relief,
for you to think him Careless or Cruel, Inaccessible and Inexorable or False. Exhort. II Bless God for jesus christ, by whom we Are brought to this Relief,
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and can Rejoyce in Tribulation, as knowing, what Excellent Fruits they are now made productive of, Rom. 5.1, 5. see Ephes. 1.11. and let those Two Chapters Engage your deepest and most serious Thoughts.
and can Rejoice in Tribulation, as knowing, what Excellent Fruits they Are now made productive of, Rom. 5.1, 5. see Ephesians 1.11. and let those Two Chapters Engage your Deepest and most serious Thoughts.
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Inflexibe and Inexorable Justice (as to us) incenst and prompted by deep and keen Resentments of our Degeneracies and Defections, to call for Rigid Satisfaction;
Inflexibe and Inexorable justice (as to us) incensed and prompted by deep and keen Resentments of our Degeneracies and Defections, to call for Rigid Satisfaction;
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and the Concerns and Glory of Gods disturbed Government, rendring it needful, that Gods Violated Laws by us, be fully Executed on us, to cut off all Relief and Hope from us:
and the Concerns and Glory of God's disturbed Government, rendering it needful, that God's Violated Laws by us, be Fully Executed on us, to Cut off all Relief and Hope from us:
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and made its Advances by gradual discoveries, towards the Glorious shining of that more perfect Day, wherein the Sun of Righteousness arose with Healing under his Wings, in Mal. 4.2. with Isa. 50.10.
and made its Advances by gradual discoveries, towards the Glorious shining of that more perfect Day, wherein the Sun of Righteousness arose with Healing under his Wings, in Malachi 4.2. with Isaiah 50.10.
who also maketh Intercession for us? Who, or what, shall separate us from the Love of Christ? shall Tribulation or Distress? &c. Rom. 8.31, 39. And what Acknowledgments to God can bear proportion to so great a Gift as this, whereby our Hope and Trust in God is thus Revived and Exalted? Col. 1.21, 27. View but the Face of God in Christ,
who also makes Intercession for us? Who, or what, shall separate us from the Love of christ? shall Tribulation or Distress? etc. Rom. 8.31, 39. And what Acknowledgments to God can bear proportion to so great a Gift as this, whereby our Hope and Trust in God is thus Revived and Exalted? Col. 1.21, 27. View but the Face of God in christ,
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the Smiles of Majesty, and the Supplies of Grace, which we Expect and Covet, are all from God in Jesus Christ, Phil. 4.19. Epes. 3.19, 21. Christ is himself our Hope, and the great Anchor of it, 1 Tim. 1.1. Hebr. 6.18, 20. And it is by him that God so Reconciles us to himself;
the Smiles of Majesty, and the Supplies of Grace, which we Expect and Covet, Are all from God in jesus christ, Philip 4.19. Epes. 3.19, 21. christ is himself our Hope, and the great Anchor of it, 1 Tim. 1.1. Hebrew 6.18, 20. And it is by him that God so Reconciles us to himself;
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or trodden down by you, Judg. 20.21. 2 Pet. 3.11, 14. & 1 John 3.3. Phil. 2.12, 13. If God make great Provisions to countenance, sustain and raise, this Hope and Trust in him;
or trodden down by you, Judges 20.21. 2 Pet. 3.11, 14. & 1 John 3.3. Philip 2.12, 13. If God make great Provisions to countenance, sustain and raise, this Hope and Trust in him;
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1. OF Spiritual Judgments like to befal them, blindness of Mind, and hardness of Heart to which they should be left, (the most dreadful Plague on this side Hell) verse 9.10. 2. Of Temporals to, verse 11, 12. until the Cities be wasted without Inhabitant, &c. God many times seconds Spiritual Judgments with Temporal;
1. OF Spiritual Judgments like to befall them, blindness of Mind, and hardness of Heart to which they should be left, (the most dreadful Plague on this side Hell) verse 9.10. 2. Of Temporals to, verse 11, 12. until the Cities be wasted without Inhabitant, etc. God many times seconds Spiritual Judgments with Temporal;
But here is a more sormidable severity, when God would destroy nine parts, and save onely a tenth, they that were cut off, should be far more than they that were delivered.
But Here is a more sormidable severity, when God would destroy nine parts, and save only a tenth, they that were Cut off, should be Far more than they that were Delivered.
and so to return and be eaten, is to be eaten again, or consumed again, which here must be understood of the remaining tenth. If we take it in this sence, it is not unlike that of Zack. 13.8, 9. where two Parts are to be cut off,
and so to return and be eaten, is to be eaten again, or consumed again, which Here must be understood of the remaining tenth. If we take it in this sense, it is not unlike that of Zach. 13.8, 9. where two Parts Are to be Cut off,
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It is more material to see what is meant by Substance, and their Substance being in them. NONLATINALPHABET the word here rendred Substance is translated by some statio, locatio, standing,
It is more material to see what is meant by Substance, and their Substance being in them. the word Here rendered Substance is translated by Some Statio, locatio, standing,
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I take it in the second translation, for the Stock or Body of the Tree, which yet is not much different from the last, the Trunk or upright part of a Tree, being that which most resembles a Statue, or Pillar.
I take it in the second Translation, for the Stock or Body of the Tree, which yet is not much different from the last, the Trunk or upright part of a Tree, being that which most resembles a Statue, or Pillar.
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mention is made of a Gate belonging to the Temple called Shallecheth, where they say there was a Cawseway leading up to the Temple, which they suppose Planted with Trees on both sides, which not only beautified the Place,
mention is made of a Gate belonging to the Temple called Shallecheth, where they say there was a Cawseway leading up to the Temple, which they suppose Planted with Trees on both sides, which not only beautified the Place,
I conceive our own Translation, (with which others agree) to be best, when they cast their Leaves, and so the opposition is clear between the standing of the Stock and the falling of the Leaves, and it notes the Strength, firmness,
I conceive our own translation, (with which Others agree) to be best, when they cast their Leaves, and so the opposition is clear between the standing of the Stock and the falling of the Leaves, and it notes the Strength, firmness,
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The state liest Trees may cast their Leaves, but then their Trunks continue firm, and fast in the Earth, which may afterwards Spring and Flourish afresh.
The state liest Trees may cast their Leaves, but then their Trunks continue firm, and fast in the Earth, which may afterwards Spring and Flourish afresh.
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The Holy Seed, ] Or, Seed of Holiness, by an usual Hebraism: so a godly Seed, or Seed of God, Mal. 2.15. I doubt not but it is to be understood of the really religious, or righteous among that People, who are indeed the only true Seed of God, which others only seem to be.
The Holy Seed, ] Or, Seed of Holiness, by an usual Hebraism: so a godly Seed, or Seed of God, Malachi 2.15. I doubt not but it is to be understood of the really religious, or righteous among that People, who Are indeed the only true Seed of God, which Others only seem to be.
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Shall be the Substance thereof, ] The Body of the People are here compared to a Tree, the Holy Seed to the Stock or Stem of it, the rest to the Leaves.
Shall be the Substance thereof, ] The Body of the People Are Here compared to a Tree, the Holy Seed to the Stock or Stem of it, the rest to the Leaves.
What is here spoken of the Jews is not peculiar to them, but may likewise be affirmed of other professing People, the great staple priviledges of the Church, being the same both in Jews then, and Gentiles now:
What is Here spoken of the jews is not peculiar to them, but may likewise be affirmed of other professing People, the great staple privileges of the Church, being the same both in jews then, and Gentiles now:
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so many Idolatrous ones, so many which deny fundamental truths, or maintain damnable errors: Yet, on the other side, I am not so uncharitable as to confine true religiousness,
so many Idolatrous ones, so many which deny fundamental truths, or maintain damnable errors: Yet, on the other side, I am not so uncharitable as to confine true religiousness,
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and consequently final Salvation to any particular sect or sort, or party of Men professing Christianity to the exclusion of all that dissent from them.
and consequently final Salvation to any particular sect or sort, or party of Men professing Christianity to the exclusion of all that dissent from them.
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Every truth is not necessary to Salvation, nor is every error de facto Damning. All Mens Light is not alike cleer, nor are all Mens Minds equally enlightened;
Every truth is not necessary to Salvation, nor is every error de facto Damning. All Men's Light is not alike clear, nor Are all Men's Minds equally enlightened;
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It is confessed, that there is but one way of Salvation, that of Faith and Holiness, from which whatever by-paths of error leads Men aside, they do at the same time carry them off from the end of Faith, the Salvation of their Souls;
It is confessed, that there is but one Way of Salvation, that of Faith and Holiness, from which whatever bypaths of error leads Men aside, they do At the same time carry them off from the end of Faith, the Salvation of their Souls;
But every difference, or mistake about such truths as are not necessarily saving, must not presently be looked upon as a false way, or an error certainly Damning.
But every difference, or mistake about such truths as Are not necessarily Saving, must not presently be looked upon as a false Way, or an error Certainly Damning.
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yet before the end, fall in again with it, and for the main are parallel to it? It is as certain that truth is simplex, error is multiformis, truth is but one,
yet before the end, fallen in again with it, and for the main Are parallel to it? It is as certain that truth is simplex, error is multiformis, truth is but one,
But may not a Line that divaricates a little from the strait one, and is so far crooked, run in again to it? Doth any Saint on Earth attain to the whole of truth, without any mistake so much as in lesser things? Doth any keep exactly to the strait Line,
But may not a Line that divaricates a little from the strait one, and is so Far crooked, run in again to it? Does any Saint on Earth attain to the Whole of truth, without any mistake so much as in lesser things? Does any keep exactly to the strait Line,
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1. Who as to the Doctrine of Christianity, hold the head, Col. 2.19. keep to that only foundation which God hath laid, the Lord Jesus Christ, though perhaps they may build some things on it which are not suitable to it, Wood, Hay, Stubble, 1 Cor. 3.12.
1. Who as to the Doctrine of Christianity, hold the head, Col. 2.19. keep to that only Foundation which God hath laid, the Lord jesus christ, though perhaps they may built Some things on it which Are not suitable to it, Wood, Hay, Stubble, 1 Cor. 3.12.
such whose works shall be burnt, yet themselves saved, though with difficulty, and as by Fire, verse 15. such I mean therefore as own so much truth as is necessary to the Life of Faith,
such whose works shall be burned, yet themselves saved, though with difficulty, and as by Fire, verse 15. such I mean Therefore as own so much truth as is necessary to the Life of Faith,
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2. Those who, as to the Practice of Christianity, fear God and work righteousness, Acts 10.35. they that not only believe in Christ, but live in obedience to him, not only have received Christ Jesus the Lord, but walk in him. Col. 2.6. All true Religion consists in Faith, and Holiness, it is nothing else but a glorifying God, by believing and obeying;
2. Those who, as to the Practice of Christianity, Fear God and work righteousness, Acts 10.35. they that not only believe in christ, but live in Obedience to him, not only have received christ jesus the Lord, but walk in him. Col. 2.6. All true Religion consists in Faith, and Holiness, it is nothing Else but a glorifying God, by believing and obeying;
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a seeking Salvation in that way, and method, in which alone God hath determined to bring Men to it, i. e. through sanctification of the Spirit, and belief of the truth. 2 Thes. 2.13.
a seeking Salvation in that Way, and method, in which alone God hath determined to bring Men to it, i. e. through sanctification of the Spirit, and belief of the truth. 2 Thebes 2.13.
3. Hypocrites, masked professors, that make a shew of Religion to serve a carnal interest, that have a form of godliness, but deny the power of it. 2 Tim. 3.5. have unsound hearts though under never so smooth faces.
3. Hypocrites, masked professors, that make a show of Religion to serve a carnal Interest, that have a from of godliness, but deny the power of it. 2 Tim. 3.5. have unsound hearts though under never so smooth faces.
1. As being actually in the World, and actually in a state of Grace; brought into Christs Fold, engaged in Gods ways, effectually called and sanctified.
1. As being actually in the World, and actually in a state of Grace; brought into Christ Fold, engaged in God's ways, effectually called and sanctified.
nay a persecutor of the Saints may be called to preach that Faith which once he destroyed, Gal. 1.23. They that are Christs Sheep by election, may in time, nay certainly must be so by actual calling, John 6.37. All that the Father giveth me, shall come to me.
nay a persecutor of the Saints may be called to preach that Faith which once he destroyed, Gal. 1.23. They that Are Christ Sheep by election, may in time, nay Certainly must be so by actual calling, John 6.37. All that the Father gives me, shall come to me.
and retains its Sap. So it is with the truly religious at least as to their Spiritual State (as we intimated in the explication of the Text) when Hypocrites,
and retains its Sap. So it is with the truly religious At least as to their Spiritual State (as we intimated in the explication of the Text) when Hypocrites,
and as parts together of the same Stock, and so are preserved, and continued in Life by Sap derived to them from the Root, the constant supplies of the Spirit and Grace of Christ.
and as parts together of the same Stock, and so Are preserved, and continued in Life by Sap derived to them from the Root, the constant supplies of the Spirit and Grace of christ.
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So here the righteous propagate their righteousness, communicate to others, beget Children to God, are Spiritual Parents, and have a Spiritual Off-spring.
So Here the righteous propagate their righteousness, communicate to Others, beget Children to God, Are Spiritual Parents, and have a Spiritual Offspring.
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but as to real Grace? The promise is to them, and their Children, Acts 2.39. and as it takes place in all of them as to Church Membership, so it doth in many as to Saintship.
but as to real Grace? The promise is to them, and their Children, Acts 2.39. and as it Takes place in all of them as to Church Membership, so it does in many as to Saintship.
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And besides how many are wrought on by their instruction, won by their example, awakened by their admonitions, overcome by their persuasions? How many have cause to bless God for religious Parents, religious acquaintance, religious Instructors, (as well as godly Ministers) who have been instrumental in their conversion? Thus when many particular Branches of righteousness are plucked off as to their temporal State in this Life,
And beside how many Are wrought on by their instruction, wone by their Exampl, awakened by their admonitions, overcome by their persuasions? How many have cause to bless God for religious Parents, religious acquaintance, religious Instructors, (as well as godly Ministers) who have been instrumental in their conversion? Thus when many particular Branches of righteousness Are plucked off as to their temporal State in this Life,
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yet the Holy Seed continues, the Stock is pepetuated in a succession of righteous ones. Men usually spare the Tree for the sake of the Stock, Isa. 65.8. As the new Wine is in the Cluster, and one saith destroy it not, a Blessing is in it;
yet the Holy Seed continues, the Stock is pepetuated in a succession of righteous ones. Men usually spare the Tree for the sake of the Stock, Isaiah 65.8. As the new Wine is in the Cluster, and one Says destroy it not, a Blessing is in it;
or many of them, doth not destroy them all, for his Servants sake, for the sake of the righteous among them, Job 22.30. according to marginal reading, The Innocent shall deliver the Island, which suits best with the following Clause, it is delivered by the pureness of my hands.
or many of them, does not destroy them all, for his Servants sake, for the sake of the righteous among them, Job 22.30. according to marginal reading, The Innocent shall deliver the Island, which suits best with the following Clause, it is Delivered by the pureness of my hands.
Eliphaz tells Job before, what advantage he should himself have by returning to God, and acquainting himself with him, verse 21. from whom he supposes him to have departed,
Eliphaz tells Job before, what advantage he should himself have by returning to God, and acquainting himself with him, verse 21. from whom he supposes him to have departed,
Or, those that are may be weak, and low as to their outward condition in the World, (for, not many mighty, not many noble, are called, 1 Cor. 1.26.) and so may be in ill case to contribute much by an active concurrence to the help of others.
Or, those that Are may be weak, and low as to their outward condition in the World, (for, not many mighty, not many noble, Are called, 1 Cor. 1.26.) and so may be in ill case to contribute much by an active concurrence to the help of Others.
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2. Sometimes, they may be simple, and unskiful in outward affairs, want that Wisdom, and Worldly Policy, which might be needful in many Cases for the warding of imminent dangers, or removing incumbent troubles.
2. Sometime, they may be simple, and unskiful in outward affairs, want that Wisdom, and Worldly Policy, which might be needful in many Cases for the warding of imminent dangers, or removing incumbent Troubles.
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they may be suppressed, and brought into bondage by others, as the Israelites were in Aegypt, and the Jews in Babylon: they may be so much in suffering by others that they be in no capacity of acting for them.
they may be suppressed, and brought into bondage by Others, as the Israelites were in Egypt, and the jews in Babylon: they may be so much in suffering by Others that they be in no capacity of acting for them.
4. Sometimes, Gods Judgments upon a People may be such as no Instruments, and so not the holiest Men among them can keep them off by any natural efficiency, and all attempts in such a way may be in vain.
4. Sometime, God's Judgments upon a People may be such as no Instruments, and so not the Holiest Men among them can keep them off by any natural efficiency, and all attempts in such a Way may be in vain.
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And if we look to the external State of the best in the World, how often doth God destroy the perfect, as well as the wicked, Job 9.22. 2. Sometimes the sins of a People may be such, that God will not pardon them as to temporal punishments, nay, not to the godly themselves;
And if we look to the external State of the best in the World, how often does God destroy the perfect, as well as the wicked, Job 9.22. 2. Sometime the Sins of a People may be such, that God will not pardon them as to temporal punishments, nay, not to the godly themselves;
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and spared his Life which was forfeited to Divine Justice for the Murther of Uriah, that smart afflictions must come on him, the Sword must never depart from his house, verse 10, and the Child begotten in Adultery must dye, verse 10. and his Wives must be given to his Neighbours, verse 11. so Psal. 99.8.
and spared his Life which was forfeited to Divine justice for the Murder of Uriah, that smart afflictions must come on him, the Sword must never depart from his house, verse 10, and the Child begotten in Adultery must die, verse 10. and his Wives must be given to his Neighbours, verse 11. so Psalm 99.8.
and were not permitted to come into the Land of Promise, that God forgave them, yet took vengeance of their inventions, and Jer. 14. as God would not hear the Jews Prayers for themselves, verse 12. so,
and were not permitted to come into the Land of Promise, that God forgave them, yet took vengeance of their Inventions, and Jer. 14. as God would not hear the jews Prayers for themselves, verse 12. so,
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nor the Prophets Prayers for them, who is therefore forbid to Pray for them, verse 11. and it is said expresly of the Sins of Manasseh, and particularly the Innocent Blood to shed, that God would not pardon them, 2 Kings 24.4.
nor the prophets Prayers for them, who is Therefore forbid to Pray for them, verse 11. and it is said expressly of the Sins of Manasses, and particularly the Innocent Blood to shed, that God would not pardon them, 2 Kings 24.4.
In this case the religious of a Nation may not be able by all their Intercessions and with all their righteousness to deliver any more than their own Souls, as is said of Noah, Daniel, and Job, though so Eminently Holy, Ezek. 14.14.
In this case the religious of a nation may not be able by all their Intercessions and with all their righteousness to deliver any more than their own Souls, as is said of Noah, daniel, and Job, though so Eminently Holy, Ezekiel 14.14.
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so he provided for Noah, when he Drown'd the World, and saved Lot, when he Destroyed Sodom, and the Christians at Pella, when Jerusalem was Sack'd by Titus. God may sometimes hide them, when he exposeth others;
so he provided for Noah, when he Drowned the World, and saved Lot, when he Destroyed Sodom, and the Christians At Pella, when Jerusalem was Sacked by Titus. God may sometime hide them, when he exposeth Others;
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yet not to come near them, Ezek. 9.4, 6. By what hath been said, it appears that the proposition is not Universal, That God always spares a People for the sake of the Holy Seed among them, at least, that are not Actually in Being. I add therefore,
yet not to come near them, Ezekiel 9.4, 6. By what hath been said, it appears that the proposition is not Universal, That God always spares a People for the sake of the Holy Seed among them, At least, that Are not Actually in Being. I add Therefore,
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3. By way of Position, That the Religious of a Nation, either that are, or are to be, among them, are frequently, ordinarily the means of a Peoples Deliverance,
3. By Way of Position, That the Religious of a nation, either that Are, or Are to be, among them, Are frequently, ordinarily the means of a Peoples Deliverance,
even as the Prophet would not have looked to the King of Israel, had it not been for the presence of Jehosaphat, 2 Kings 3.14. 1. Sometimes Judgments may be kept off from a People for their sake.
even as the Prophet would not have looked to the King of Israel, had it not been for the presence of Jehoshaphat, 2 Kings 3.14. 1. Sometime Judgments may be kept off from a People for their sake.
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Had there been but Ten Righteous in Sodom, God would have spared it, Gen. 18.32. And he tells Jeremiah, Chap. 5.1. That if there were any in Jerusalem that Executed Judgment, and sought the Truth, he would pardon it.
Had there been but Ten Righteous in Sodom, God would have spared it, Gen. 18.32. And he tells Jeremiah, Chap. 5.1. That if there were any in Jerusalem that Executed Judgement, and sought the Truth, he would pardon it.
none to speak of (as we say) as few in Jerusalem, proportionably, as in Sodom, in the time of Abraham, and indeed, Isa. 1.10. it is compared to Sodom, and probably from this reason, among others; and Jerem. 6.28. God calls them all grievous Revolters, all Corrupters;
none to speak of (as we say) as few in Jerusalem, proportionably, as in Sodom, in the time of Abraham, and indeed, Isaiah 1.10. it is compared to Sodom, and probably from this reason, among Others; and Jeremiah 6.28. God calls them all grievous Revolters, all Corrupters;
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the few Righteous Ones among them are otherwise provided for, and they were a People whom God would not pardon, (as before was said) and in Honour could not.
the few Righteous Ones among them Are otherwise provided for, and they were a People whom God would not pardon, (as before was said) and in Honour could not.
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And yet in another Case we find a City saved for the sake of a Saint, Two Thousand was not Destroyd at Lots Entreaty, Gen. 19.21. 2. Sometimes Judgments may be defer'd, and a Peoples Peace and Tranquility lengthned out, for the sake of the Religious among them.
And yet in Another Case we find a city saved for the sake of a Saint, Two Thousand was not Destroyed At Lots Entreaty, Gen. 19.21. 2. Sometime Judgments may be deferred, and a Peoples Peace and Tranquillity lengthened out, for the sake of the Religious among them.
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And Josiah was to go to his Grave in Peace, and not see the Evil that should come after his Death, 2 Kings 22.20. God takes away the Righteous from the Evil to come, Isa. 57.1. Which implies, that God defers the Evil till he hath taken the Righteous, and secured them:
And Josiah was to go to his Grave in Peace, and not see the Evil that should come After his Death, 2 Kings 22.20. God Takes away the Righteous from the Evil to come, Isaiah 57.1. Which Implies, that God defers the Evil till he hath taken the Righteous, and secured them:
He may not sweep a Land with the Beesome of Destruction, Isa. 14.23. for a time, because he may have some Jewels among the Rubbish, but when he hath pick'd them up, he defers no longer.
He may not sweep a Land with the Besom of Destruction, Isaiah 14.23. for a time, Because he may have Some Jewels among the Rubbish, but when he hath picked them up, he defers no longer.
Thus, though he would not spare Sodom for Lots sake, yet he delayd its Vengeance till he was clear of it, Gen. 19.22. I can do nothing, says the Angel to him, till thou be come thither, i. e.
Thus, though he would not spare Sodom for Lots sake, yet he delayed its Vengeance till he was clear of it, Gen. 19.22. I can do nothing, Says the Angel to him, till thou be come thither, i. e.
to Zoar. And God would not bring on the Deluge till Noah were safe in the Ark. The Romans could not Conquer Jerusalem till the Christians were got out of it;
to Zoar. And God would not bring on the Deluge till Noah were safe in the Ark The Romans could not Conquer Jerusalem till the Christians were god out of it;
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and lessened, and mingled with Mercy. So Matth. 24.22. for the Elects sake, those Days (Days of great Tribulation, verse 21.) shall be shortned. And in Rehoboams time, God would not utterly Destroy them, but grant them some Deliverance, 2 Chron. 12.7.
and lessened, and mingled with Mercy. So Matthew 24.22. for the Elects sake, those Days (Days of great Tribulation, verse 21.) shall be shortened. And in Rehoboams time, God would not utterly Destroy them, but grant them Some Deliverance, 2 Chronicles 12.7.
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there was still a stock of Old Saints left, that did sincerely cleave to God. So, Isa. 10.23. when God makes a Consumption determined in the midst of a Land, yet a Remnant shall be left.
there was still a stock of Old Saints left, that did sincerely cleave to God. So, Isaiah 10.23. when God makes a Consumption determined in the midst of a Land, yet a Remnant shall be left.
Verse 22. And the Consumption Decreed shall overflow with Righteousness. And, Amos 9.8. when God destroys the Sinful Kingdom, yet he will not utterly destroy the House of Jacob. And, Verse 9. though he Sift the House of Israel, yet not the least Grain shall fall to the Earth.
Verse 22. And the Consumption Decreed shall overflow with Righteousness. And, Amos 9.8. when God Destroys the Sinful Kingdom, yet he will not utterly destroy the House of Jacob. And, Verse 9. though he Sift the House of Israel, yet not the least Grain shall fallen to the Earth.
So at least, in part, for the sake of Hezekiah, and Isaiah, and the rest of the Faithful in Jerusalem. God delivered the Land from Senacherib, with the Destruction of his Army,
So At least, in part, for the sake of Hezekiah, and Isaiah, and the rest of the Faithful in Jerusalem. God Delivered the Land from Sennacherib, with the Destruction of his Army,
then in Being, as Hezekiah, and Isaiah, &c. but to David, though long since Dead, (having promised a Kingdom to be continued to his Posterity, he would make good his word,) nay to those that were yet to come.
then in Being, as Hezekiah, and Isaiah, etc. but to David, though long since Dead, (having promised a Kingdom to be continued to his Posterity, he would make good his word,) nay to those that were yet to come.
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And is it not great Truth, that in all the Deliverances of that Nation, as God had a special regard to Christ that was to proceed from them, according to the Flesh,
And is it not great Truth, that in all the Deliverances of that nation, as God had a special regard to christ that was to proceed from them, according to the Flesh,
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though many Branches be withered, they may lay open the Root, and Dung it, and all the Labour they bestow upon it, is for the sake of the Life they see in the Body of it.
though many Branches be withered, they may lay open the Root, and Dung it, and all the Labour they bestow upon it, is for the sake of the Life they see in the Body of it.
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That God keeps his Vineyard, and waters it every Moment, Isa. 27.3. It is because he sees Life in the Plants, though there be little Fruit on the Branches.
That God keeps his Vineyard, and waters it every Moment, Isaiah 27.3. It is Because he sees Life in the Plants, though there be little Fruit on the Branches.
Peace and Plenty he may afford to a People, that his own Servants may have their share of it, for their Encouragement in Holiness. So, Jerem. 29.7. that Babylon had so long Peace before its Downfal, it was, that Gods People in it might have Peace.
Peace and Plenty he may afford to a People, that his own Servants may have their share of it, for their Encouragement in Holiness. So, Jeremiah 29.7. that Babylon had so long Peace before its Downfall, it was, that God's People in it might have Peace.
2. Spiritual. God gives the means of Grace, his Oracles and Ordinances, and the offers of Salvation to a People, especially for the sake of those that belong to him.
2. Spiritual. God gives the means of Grace, his Oracles and Ordinances, and the offers of Salvation to a People, especially for the sake of those that belong to him.
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the Apostle Paul was forbidden by the Holy-Ghost to Preach the Word in Asia, Acts 16.6. and when he would have gone into Bithynnia, the Spirit suffered him not, Vers. 7. and why was it? But because God had not any People there who were as yet to be called by his Grace:
the Apostle Paul was forbidden by the Holy ghost to Preach the Word in Asia, Acts 16.6. and when he would have gone into Bithynnia, the Spirit suffered him not, Vers. 7. and why was it? But Because God had not any People there who were as yet to be called by his Grace:
So likewise God continued Paul so long at Corinth, and tells him that no Man should set on him to hurt him, because he had much People in that City, Acts 18.10.
So likewise God continued Paul so long At Corinth, and tells him that no Man should Set on him to hurt him, Because he had much People in that city, Acts 18.10.
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or should he not continue the means of Grace to them, how should those that come of them be Converted? And therefore he keeps off such Evils from the Parents,
or should he not continue the means of Grace to them, how should those that come of them be Converted? And Therefore he keeps off such Evils from the Parents,
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Ans. 2. In relation to those that are already called, God shews kindness to others for their sakes, that there may be time and opportunity for all the Work he hath determined to do, either in, or by them.
Ans. 2. In Relation to those that Are already called, God shows kindness to Others for their sakes, that there may be time and opportunity for all the Work he hath determined to do, either in, or by them.
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and share in their Deliverance, and the means of Grace may be continued to the Body of a People, till God hath wrought all that Grace in the hearts of his Children, which he hath designed for them.
and share in their Deliverance, and the means of Grace may be continued to the Body of a People, till God hath wrought all that Grace in the hearts of his Children, which he hath designed for them.
Were they taken off with others, they should not have time for their Work, were they continually under Pressures, always loaded with Afflictions, they might be disheartned in it, were the means of Grace gone, they might want quickning to it;
Were they taken off with Others, they should not have time for their Work, were they continually under Pressures, always loaded with Afflictions, they might be disheartened in it, were the means of Grace gone, they might want quickening to it;
Much of the Grace of the Saints, respects their Enemies, Love to them, Meekness and Gentleness in dealing with, Patience in bearing Injuries from them, Courage in reproving their Vices,
Much of the Grace of the Saints, respects their Enemies, Love to them, Meekness and Gentleness in dealing with, Patience in bearing Injuries from them, Courage in reproving their Vices,
and Zeal in opposing, or hindering their Wickedness, &c. And God may spare them sometimes, that they may be matter on which the Graces of the Saints may be exercised,
and Zeal in opposing, or hindering their Wickedness, etc. And God may spare them sometime, that they may be matter on which the Graces of the Saints may be exercised,
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and this will yet farther Evidence the truth of the Doctrine. 1. As they are Gods Favourites, his Children, his Jewels, Mal. 3.16. His Treasure, Exod. 19.5. His Portion, Deut. 32.9. They are most nearly Related to him, most dearly Beloved by him.
and this will yet farther Evidence the truth of the Doctrine. 1. As they Are God's Favourites, his Children, his Jewels, Malachi 3.16. His Treasure, Exod 19.5. His Portion, Deuteronomy 32.9. They Are most nearly Related to him, most dearly beloved by him.
and Princes will gratifie whole Societies for the sake of some particular Favourites. God is not less concerned for his Friends, and Favourites, than Men are for theirs;
and Princes will gratify Whole Societies for the sake of Some particular Favourites. God is not less concerned for his Friends, and Favourites, than Men Are for theirs;
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and Corporations, because they reckon the whole will fare the better for their sakes, and many special Privileges may be Indulged them in Favour to such Honourable Members.
and Corporations, Because they reckon the Whole will fare the better for their sakes, and many special Privileges may be Indulged them in Favour to such Honourable Members.
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And Abraham Pray'd for Abimelech 's Houshold, Gen. 20. And Samuel for the Israelites, 1 Sam. 12.24. God forbid that I should Sin against the Lord, in ceasing to Pray for you.
And Abraham Prayed for Abimelech is Household, Gen. 20. And Samuel for the Israelites, 1 Sam. 12.24. God forbid that I should since against the Lord, in ceasing to Pray for you.
they Pray most, and best, and to best purpose. 1. Most. Psal. 109.4. I give my self to Prayer, the Hebrew hath only, [ I Prayer, ] as if he had said, I am all Prayer, Prayer is my business, my whole work.
they Pray most, and best, and to best purpose. 1. Most. Psalm 109.4. I give my self to Prayer, the Hebrew hath only, [ I Prayer, ] as if he had said, I am all Prayer, Prayer is my business, my Whole work.
Prayer indeed is the very breath of the New Man, a Prayerless Person is never a Religious One, no more than a Child can be Alive which doth not Breath.
Prayer indeed is the very breath of the New Man, a Prayerless Person is never a Religious One, no more than a Child can be Alive which does not Breath.
others Cry to him when they need him most, but they even when they seem to need him least; they Pray always, Ephes. 6.18. Without ceasing, 1 Thes. 5.17.
Others Cry to him when they need him most, but they even when they seem to need him least; they Pray always, Ephesians 6.18. Without ceasing, 1 Thebes 5.17.
and those of the same Community with themselves. And that not only, 1. Because they are themselves concern'd in their welfare, as being of the same Body,
and those of the same Community with themselves. And that not only, 1. Because they Are themselves concerned in their welfare, as being of the same Body,
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they are Friends and Well-wishers to them, and would have them partake of their Mercies; they grudg them not the Enjoyment of the greatest good things;
they Are Friends and Wellwishers to them, and would have them partake of their mercies; they grudge them not the Enjoyment of the greatest good things;
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They that are best acquainted with the Word, have most Observed the Operations of Gods Hands, Ps. 28.5. the Methods of his Providence, the Issue of his various Dispensations in the World;
They that Are best acquainted with the Word, have most Observed the Operations of God's Hands, Ps. 28.5. the Methods of his Providence, the Issue of his various Dispensations in the World;
so Moses pleads for Israel, Exod. 32.11, 12, 13. And Jeremiah for the Jews, in the Case of the Famine, Chap. 14.7, 8. The more Faith in Prayer, usually the more pleading in it.
so Moses pleads for Israel, Exod 32.11, 12, 13. And Jeremiah for the jews, in the Case of the Famine, Chap. 14.7, 8. The more Faith in Prayer, usually the more pleading in it.
that he wrestled with God, and would not let him go unless he Blessed him, Gen. 32.26. for he had a promise of being blest, and all Nations in him, Gen. 28.13, 14. it was the Faith of that Promise stir'd up this Fervency.
that he wrestled with God, and would not let him go unless he Blessed him, Gen. 32.26. for he had a promise of being blessed, and all nations in him, Gen. 28.13, 14. it was the Faith of that Promise stirred up this Fervency.
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And Matth. 15. that great example of importunity in Prayer, the Syrophenician Woman, is no less an example of Faith, verse 28. O Woman great is thy Faith.
And Matthew 15. that great Exampl of importunity in Prayer, the Syrophoenician Woman, is no less an Exampl of Faith, verse 28. Oh Woman great is thy Faith.
If ever any Prayer be effectual, it is the fervent Prayer of a righteous Man, Jam. 5.16. which is the same with the Prayer of Faith, verse 15. when God abhors the Prayers of others, he hath respect to his;
If ever any Prayer be effectual, it is the fervent Prayer of a righteous Man, Jam. 5.16. which is the same with the Prayer of Faith, verse 15. when God abhors the Prayers of Others, he hath respect to his;
when the sacrifice of the wicked is an abomination to him, the Prayer of the upright is his delight, Pet. 15.8. He fulfills the desires of those that fear him, he hears their cry and saves them, Psal. 145.19. They Pray according to his Will, and he hears them, 1 John 5.14.
when the sacrifice of the wicked is an abomination to him, the Prayer of the upright is his delight, Pet. 15.8. He fulfils the Desires of those that Fear him, he hears their cry and saves them, Psalm 145.19. They Pray according to his Will, and he hears them, 1 John 5.14.
The prevalency of godly Mens Prayers is well known, and hath been often experienced by their Enemies themselves, Pharaoh himself believed it when he desired Moses Prayers, Exod. 9.28. and Simon Magus when Peters, Acts 8.24.
The prevalency of godly Men's Prayers is well known, and hath been often experienced by their Enemies themselves, Pharaoh himself believed it when he desired Moses Prayers, Exod 9.28. and Simon Magus when Peter's, Acts 8.24.
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And a good Bishop once told a great King concerning a godly Gentleman that was under some disfavour for his plain speaking, that he had not a better Subject in his Kingdom, being a Man that could have what he would of God.
And a good Bishop once told a great King Concerning a godly Gentleman that was under Some disfavour for his plain speaking, that he had not a better Subject in his Kingdom, being a Man that could have what he would of God.
The Romans themselves took notice of the prevalency of the Prayers of the Christian Legion among them, in that great deliverance obtained by them in the time of the Emperour Marcus. It is usually a sign of Mercy to a Person,
The Romans themselves took notice of the prevalency of the Prayers of the Christian Legion among them, in that great deliverance obtained by them in the time of the Emperor Marcus. It is usually a Signen of Mercy to a Person,
When the time of the Jews return from their Captivity drew neer, he set Daniel at work to Pray for it, chap. 9.1, 2, 3. And it is as bad a sign when the hearts of the godly are shut up,
When the time of the jews return from their Captivity drew near, he Set daniel At work to Pray for it, chap. 9.1, 2, 3. And it is as bad a Signen when the hearts of the godly Are shut up,
nor let any else, though they set themselves especially against the most crying Sins, and which are most like to stir up wrath in God against a People:
nor let any Else, though they Set themselves especially against the most crying Sins, and which Are most like to stir up wrath in God against a People:
As on the other side, when he intends to hear, he stirs up Prayer, even as Princes will sometimes give a private intimation to those for whom they design a Favour, to Petition them for it.
As on the other side, when he intends to hear, he stirs up Prayer, even as Princes will sometime give a private intimation to those for whom they Design a Favour, to Petition them for it.
3. As they are a means many times to stop the current of wickedness, which is ready to overflow a Land with Judgments, and to bring swift destruction on it,
3. As they Are a means many times to stop the current of wickedness, which is ready to overflow a Land with Judgments, and to bring swift destruction on it,
this he taught his Disciple Baalam, who taught the Midianites to cast a stumbling-block before the Children of Israel, to eat things sacrificed to Idols, and commit fornication, Rev. 2.14.
this he taught his Disciple Balaam, who taught the midianites to cast a stumbling-block before the Children of Israel, to eat things sacrificed to Idols, and commit fornication, Rev. 2.14.
None are greater Enemies to a People, nor can go a readier way to ruin them (of which more hereafter) than they that draw them into Sin, and thereby into Gods displeasure:
None Are greater Enemies to a People, nor can go a Readier Way to ruin them (of which more hereafter) than they that draw them into since, and thereby into God's displeasure:
for that is the surest way to keep them from suffering; or, in the words of Phineas in such a case, Jos. 22.31. to deliver them out of the hand of the Lord, i. e.
for that is the Surest Way to keep them from suffering; or, in the words of Phinehas in such a case, Jos. 22.31. to deliver them out of the hand of the Lord, i. e.
And when Sin is that for which threatnings are denounced, and punishments inflicted, they that fear God among any People, do most effectually keep off punishment by preventing Sin. To prevent it therefore is their first care,
And when since is that for which threatenings Are denounced, and punishments inflicted, they that Fear God among any People, do most effectually keep off punishment by preventing Sin. To prevent it Therefore is their First care,
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and if that cannot be, they bewail it, and mourn over it, Ezek. 9.4. they sigh and cry for the abominations of a Land. So David beheld the transgressors, and was grieved, Psal. 119.158. Rivers ran down his Eyes because they kept not Gods Laws, verse 136. and Jeremiah, chap. 13.17. wept in secret places, for the pride of his People.
and if that cannot be, they bewail it, and mourn over it, Ezekiel 9.4. they sighs and cry for the abominations of a Land. So David beheld the transgressors, and was grieved, Psalm 119.158. rivers ran down his Eyes Because they kept not God's Laws, verse 136. and Jeremiah, chap. 13.17. wept in secret places, for the pride of his People.
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and bring them to Holiness, as well as keep them from Sin, and so not only themselves live in the exercise of these Graces to which the promises are made, executing judgment, and seeking the truth, Jer. 5.1. but they labour to gain others to the same gracious conversation.
and bring them to Holiness, as well as keep them from since, and so not only themselves live in the exercise of these Graces to which the promises Are made, executing judgement, and seeking the truth, Jer. 5.1. but they labour to gain Others to the same gracious Conversation.
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nor diminish their Wages, nay they know that they that win Souls are wise, they that turn many to righteousness shall shine as the Stars for ever and ever, Dan. 12.3. and therefore they are desirous to be in the Number of them.
nor diminish their Wages, nay they know that they that win Souls Are wise, they that turn many to righteousness shall shine as the Stars for ever and ever, Dan. 12.3. and Therefore they Are desirous to be in the Number of them.
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And indeed God often makes use of not only Ministers in their Preaching, but private Christians in their conversation, to promote the conversion of Sinners,
And indeed God often makes use of not only Ministers in their Preaching, but private Christians in their Conversation, to promote the conversion of Sinners,
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so far as the religious part of a People promote godliness, advance Religion among them, so far they are instrumental in procuring their welfare, and keeping off their ruin.
so Far as the religious part of a People promote godliness, advance Religion among them, so Far they Are instrumental in procuring their welfare, and keeping off their ruin.
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and to what he hath a special respect, Psal. 106.30. Princes stood up, and executed judgment, and so the plague was stayed, & Numb. 25. Phineas hath turned away my wrath from the Children of Israel, while he was zealous for my sake among them, that I consumed them not, and verse 13. he is said to make an attonement for them by that Act:
and to what he hath a special respect, Psalm 106.30. Princes stood up, and executed judgement, and so the plague was stayed, & Numb. 25. Phinehas hath turned away my wrath from the Children of Israel, while he was zealous for my sake among them, that I consumed them not, and verse 13. he is said to make an atonement for them by that Act:
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because they have a respect to their Sins, though they are not properly penal, yet in a larger Sence are called punishments, and sometimes vengeance, Psal. 99.8. thou wast a God that forgavest them, though thou tookest vengeance of their inventions, Moses himself seems to be included, verse 6.7. here was vengeance on those who yet were pardoned, which cannot therefore be strictly such;
Because they have a respect to their Sins, though they Are not properly penal, yet in a larger Sense Are called punishments, and sometime vengeance, Psalm 99.8. thou wast a God that forgavest them, though thou tookest vengeance of their Inventions, Moses himself seems to be included, verse 6.7. Here was vengeance on those who yet were pardoned, which cannot Therefore be strictly such;
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so likewise some good the Saints do which is pleasing to God, and accepted of him in Christ, on the performance whereof he turns away his anger (thereby to shew his approbation of what is done,
so likewise Some good the Saints do which is pleasing to God, and accepted of him in christ, on the performance whereof he turns away his anger (thereby to show his approbation of what is done,
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Another instance we have in Joshuah, chap. 7. the Lord was angry with Israel for Achans trespass, verse 12: Joshuah hath him stoned to death, verse 25. and then verse 26. the Lord turned from the fierceness of his anger.
another instance we have in Joshua, chap. 7. the Lord was angry with Israel for Achans trespass, verse 12: Joshua hath him stoned to death, verse 25. and then verse 26. the Lord turned from the fierceness of his anger.
David hangs up seven of his Sons, verse 9. and then verse 14. the Lord was entreated for the Land. When such Sins as are publick defilements to a Land are not punished, the whole Land becomes guilty,
David hangs up seven of his Sons, verse 9. and then verse 14. the Lord was entreated for the Land. When such Sins as Are public defilements to a Land Are not punished, the Whole Land becomes guilty,
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No question but Josiahs Zeal in reforming Religion, and destroying Idolatry wherewith the Land was so universally polluted, had a great influence on the keeping off Gods judgments from it while he lived.
No question but Josiahs Zeal in reforming Religion, and destroying Idolatry wherewith the Land was so universally polluted, had a great influence on the keeping off God's Judgments from it while he lived.
a Darius, an Artaxerxes, an Ahasuerus countenance and prefer a Daniel, a Nehemiah, a Mordecai, publick instruments of good to his People, sometimes God may raise up such on purpose,
a Darius, an Artaxerxes, an Ahasuerus countenance and prefer a daniel, a Nehemiah, a Mordecai, public Instruments of good to his People, sometime God may raise up such on purpose,
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Nay, sometimes he may so twist, and combine the interest of worldly Men with the interest of his Children, that they cannot promote their own, without helping on the others.
Nay, sometime he may so twist, and combine the Interest of worldly Men with the Interest of his Children, that they cannot promote their own, without helping on the Others.
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but the glorifying himself in his several attributes, Wisdom, Power, Goodness, but especially his Holiness in the Service he enables his Saints to do him,
but the glorifying himself in his several attributes, Wisdom, Power, goodness, but especially his Holiness in the Service he enables his Saints to do him,
and his Grace is the Salvation he affords them? that therefore he may have that Glory, it is needful there should be a continuance of some to serve him,
and his Grace is the Salvation he affords them? that Therefore he may have that Glory, it is needful there should be a Continuance of Some to serve him,
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and that may be the subjects of his Mercy and Grace, and they are this Elect, those Vessels of Mercy whom he hath before prepared unto Glory, Rom. 9.23.
and that may be the subject's of his Mercy and Grace, and they Are this Elect, those Vessels of Mercy whom he hath before prepared unto Glory, Rom. 9.23.
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or so long bear its manners with so much patience, had he not a further design in it, viz. the gathering together the whole Body of those he hath given to Christ.
or so long bear its manners with so much patience, had he not a further Design in it, viz. the gathering together the Whole Body of those he hath given to christ.
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2. The Religious of a Nation are not its Enemies, not the troublers of a Nation, not the Pests of a State, the disturbers of a Peace, as some count them.
2. The Religious of a nation Are not its Enemies, not the troublers of a nation, not the Pests of a State, the disturbers of a Peace, as Some count them.
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Ahab indeed reviled Elijah as one that troubled Israel, 1. Kings 18.17. but David would not have said so, he was a godly King, and had other thougts of his godly Subjects, he calls them the excellent of the Earth, and his delight was in them, Psal. 16.3. the Jews said of the Apostles, Acts 17.6. that they had turned the world upside down, but they were unbeleiving Jews that saw it.
Ahab indeed reviled Elijah as one that troubled Israel, 1. Kings 18.17. but David would not have said so, he was a godly King, and had other thoughts of his godly Subject's, he calls them the excellent of the Earth, and his delight was in them, Psalm 16.3. the jews said of the Apostles, Acts 17.6. that they had turned the world upside down, but they were unbelieving jews that saw it.
The same Apostles were counted the Off-scouring of all things, and the Filth of the Earth. 1 Cor. 4.13. but it was by those that rather were such themselves.
The same Apostles were counted the Offscouring of all things, and the Filth of the Earth. 1 Cor. 4.13. but it was by those that rather were such themselves.
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sometimes wish themselves in their condition, and whatever they esteem them while they live, they would be like them when they die, wicked Baalam would die the death of the righteous, Numb. 23.10.
sometime wish themselves in their condition, and whatever they esteem them while they live, they would be like them when they die, wicked Balaam would die the death of the righteous, Numb. 23.10.
Thus Conscience absolves whom Malice had condemned, and when Men come to be cool and sober, they purge the godly from those crimes, with which while they were heated with passion,
Thus Conscience absolves whom Malice had condemned, and when Men come to be cool and Sobrium, they purge the godly from those crimes, with which while they were heated with passion,
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or intoxicated with a concern for some contrary interest, they had groundlesly aspersed them. True indeed, the Religious of a People almost every where are the occasion of Divisions, and Distractions;
or intoxicated with a concern for Some contrary Interest, they had groundlessly aspersed them. True indeed, the Religious of a People almost every where Are the occasion of Divisions, and Distractions;
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nor his Saints are really the troublers of the World, nor the direct, and proper causes of those broyls and confusions which many times have been made on their accounts, which indeed proceed from the lusts of the wicked, not the Graces of the godly:
nor his Saints Are really the troublers of the World, nor the Direct, and proper Causes of those broils and confusions which many times have been made on their accounts, which indeed proceed from the Lustiest of the wicked, not the Graces of the godly:
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because keeping its place it stops the Waters passage, and is the occasion of its swelling and roaring? Are Sheep to be blamed for incensing the Wolves? Or Doves,
Because keeping its place it stops the Waters passage, and is the occasion of its swelling and roaring? are Sheep to be blamed for incensing the Wolves? Or Dove,
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for provoking the Hawks? Truly, just such incendiaries are Gods Children in the places where they live, they disquiet their Neighbours only by the good things they enjoy, which others love and covet,
for provoking the Hawks? Truly, just such incendiaries Are God's Children in the places where they live, they disquiet their Neighbours only by the good things they enjoy, which Others love and covet,
The quarrels of the ungodly World with the Holy Seed among them, are but like that of Cain with Abel, he slew his Brother, because his own works were evil,
The quarrels of the ungodly World with the Holy Seed among them, Are but like that of Cain with Abel, he slew his Brother, Because his own works were evil,
and occasions their dangers, and procure their ruin. Righteousness exalts a Nation, Prov. 14.34. it is Sin that is a reproach to it, that humbles it, and brings it down.
and occasions their dangers, and procure their ruin. Righteousness exalts a nation, Curae 14.34. it is since that is a reproach to it, that humbles it, and brings it down.
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Did Noah bring the Flood upon the old World, or did the wicked of it by their wickedness? Did Lot bring down Fire from Heaven upon Sodom, or did the Sodomites do it by their own lewdness? Did Jeremiah by his Preaching,
Did Noah bring the Flood upon the old World, or did the wicked of it by their wickedness? Did Lot bring down Fire from Heaven upon Sodom, or did the Sodomites do it by their own Lewdness? Did Jeremiah by his Preaching,
and Mourning, bring on the Captivity of that People, or did not they themselves by their Idolatry, their Prophaneness, their Swearing, their Sabbath breaking, their polluting Gods Ordinances, their shedding Innocent Blood, &c. were the Apostles and primitive Christians the cause of the destruction of Jerusalem by the Romans, or were not the unbelieving Jews by their rejecting Christ,
and Mourning, bring on the Captivity of that People, or did not they themselves by their Idolatry, their Profaneness, their Swearing, their Sabbath breaking, their polluting God's Ordinances, their shedding Innocent Blood, etc. were the Apostles and primitive Christians the cause of the destruction of Jerusalem by the Roman, or were not the unbelieving jews by their rejecting christ,
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and persecuting those that adhered to him? I deny not but the Sins of the best of Saints may sometimes contribute to the bringing down judgments upon others, Jonahs Sin raised a Tempest upon the Mariners, chap. 1. and David numbring the People brought the Plague upon them, 2 Sam. 24. God will not only manifest his own Holiness by punishing them that are dearest to him,
and persecuting those that adhered to him? I deny not but the Sins of the best of Saints may sometime contribute to the bringing down Judgments upon Others, Jonahs since raised a Tempest upon the Mariners, chap. 1. and David numbering the People brought the Plague upon them, 2 Sam. 24. God will not only manifest his own Holiness by punishing them that Are dearest to him,
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when they Sin against him, but teach them more care, & watchfulness against Sin, when they find how far the direful effects of it are extended unto others.
when they since against him, but teach them more care, & watchfulness against since, when they find how Far the direful effects of it Are extended unto Others.
And yet what is this to the numerous instances on the other side? Which doth ordinarily do most mischief, the Sins of the truly godly which are fewer, and lesser,
And yet what is this to the numerous instances on the other side? Which does ordinarily do most mischief, the Sins of the truly godly which Are fewer, and lesser,
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and mourned over, and repented of, or the Sins of the prophane, the Hypocrites, the Impenitent? May we not say, that if the Sins of the one have slain their Thousands, those of the other have slain their Ten-Thousands? The greatest danger any can be in, is to be liable to the displeasure of God, who is Holy,
and mourned over, and repented of, or the Sins of the profane, the Hypocrites, the Impenitent? May we not say, that if the Sins of the one have slave their Thousands, those of the other have slave their Ten-Thousands? The greatest danger any can be in, is to be liable to the displeasure of God, who is Holy,
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They should favour them most whom God favours, of whose good things they partake, for whose sakes they are preserved, receive many a mercy, enjoy many a privilege, escape many a judgment.
They should favour them most whom God favours, of whose good things they partake, for whose sakes they Are preserved, receive many a mercy, enjoy many a privilege, escape many a judgement.
What Society of Men but usually favours them most whom their Prince favour most, and they think it their interest to do so? They know they may need them,
What Society of Men but usually favours them most whom their Prince favour most, and they think it their Interest to do so? They know they may need them,
Their posterity persecuted the Lord Jesus Christ, and though his Prayers were heard, for many of them converted, Acts 2. and afterward by the Preaching of the Apostles;
Their posterity persecuted the Lord jesus christ, and though his Prayers were herd, for many of them converted, Acts 2. and afterwards by the Preaching of the Apostles;
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Or, God may stop the mouths of his Saints that they shall not so much as pray for them, he may (as was before intimated) straiten them, and withdraw from them.
Or, God may stop the mouths of his Saints that they shall not so much as pray for them, he may (as was before intimated) straiten them, and withdraw from them.
It is true, Gods Children are commanded to pray for their Enemies, and Persecutors, Matth. 5.44. and there may be Mercy in store with God for them, when what they do, they do as Paul did before his conversion, 1 Tim. 1.16. ignorantly in unbeleif: Thus Stephen Prayed for those that stoned him, Acts 7.6. Lord lay not this Sin to their charge, and Christ for those that Crucified him, Luke 23.34. Father forgive them, for they know not what they do.
It is true, God's Children Are commanded to pray for their Enemies, and Persecutors, Matthew 5.44. and there may be Mercy in store with God for them, when what they do, they do as Paul did before his conversion, 1 Tim. 1.16. ignorantly in unbelief: Thus Stephen Prayed for those that stoned him, Acts 7.6. Lord lay not this since to their charge, and christ for those that crucified him, Lycia 23.34. Father forgive them, for they know not what they do.
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not for the reprobate World, or the World in opposition to those his Father had given him. How often doth David pray against his Persecutors especially, Psal. 69. & 109. though his Prayers are generally prophetical,
not for the Reprobate World, or the World in opposition to those his Father had given him. How often does David pray against his Persecutors especially, Psalm 69. & 109. though his Prayers Are generally prophetical,
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yet Prayers still they are, and how often do we find, him and other Saints, Praying against Idolaters, Psal. 97.7. haters of Zion, 129.5. obstinate and hardened Enemies of Gods Truth, and Ways, and People, see Psal. 74. & 94. And though the Jews in Babylon were commanded to pray for the Peace of the City, Jer. 29.7.
yet Prayers still they Are, and how often do we find, him and other Saints, Praying against Idolaters, Psalm 97.7. haters of Zion, 129.5. obstinate and hardened Enemies of God's Truth, and Ways, and People, see Psalm 74. & 94. And though the jews in Babylon were commanded to pray for the Peace of the city, Jer. 29.7.
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Nay, do we not find them praying for Vengeance on it? Jer. 51.35. The violence done to me and my Flesh, be upon Babylon shall Zion say, and my Blood upon the Inhabitants of Chaldea shall Jerusalem say. Gods Children ought to pray for their own private Enemies;
Nay, do we not find them praying for Vengeance on it? Jer. 51.35. The violence done to me and my Flesh, be upon Babylon shall Zion say, and my Blood upon the Inhabitants of Chaldea shall Jerusalem say. God's Children ought to pray for their own private Enemies;
nay, for those that at present are Enemies to the publick Weal of Zion, as not knowing who of them may come to be her Friends; (God may have a Seed among them;) all have not sinned the sin unto death, though many may,
nay, for those that At present Are Enemies to the public Weal of Zion, as not knowing who of them may come to be her Friends; (God may have a Seed among them;) all have not sinned the since unto death, though many may,
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than for the Devil himself, (if Austin may be beleived) But certain it is they must not, cannot, dare not, pray for the implacable, incorrigible Enemies of their Lord and Master.
than for the devil himself, (if Austin may be believed) But certain it is they must not, cannot, Dare not, pray for the implacable, incorrigible Enemies of their Lord and Master.
Nay, they cannot pray for the exaltation of Christs Kingdom, but they at the same time pray for the downfal of such, whenever they pray Gods Will may be done, and his Kingdom come.
Nay, they cannot pray for the exaltation of Christ Kingdom, but they At the same time pray for the downfall of such, whenever they pray God's Will may be done, and his Kingdom come.
And is it not a Dreadful thing to have the Prayers of Saints, of Thousands of Saints, of all the Saints upon Earth against them? Those Prayers which shall not be lost, which will be heard,
And is it not a Dreadful thing to have the Prayers of Saints, of Thousands of Saints, of all the Saints upon Earth against them? Those Prayers which shall not be lost, which will be herd,
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See, Rev. 11. what power the Prayers of the Saints have, Gods Witnesses even in their Sackcloth, Vers. 5, 6. what is the Fire that proceeds out of their Mouths, but the Judgments they Denounce,
See, Rev. 11. what power the Prayers of the Saints have, God's Witnesses even in their sackcloth, Vers. 5, 6. what is the Fire that proceeds out of their Mouths, but the Judgments they Denounce,
were the Holy Seed, the Plants of Gods Planting stub'd up, how soon would the Vineyard be laid wast? If the Green Trees were out of the way, the Fire of Gods Wrath would quickly consume the Drie:
were the Holy Seed, the Plants of God's Planting stubbed up, how soon would the Vineyard be laid waste? If the Green Trees were out of the Way, the Fire of God's Wrath would quickly consume the Dry:
Enemies are commonly the Instruments of Evil brought upon a Land, yet they are but Instruments, God himself is the principal Agent, Amos 3.6. they are the Rods in his Hand, the Scourges, which he useth, or lays aside when he pleaseth.
Enemies Are commonly the Instruments of Evil brought upon a Land, yet they Are but Instruments, God himself is the principal Agent, Amos 3.6. they Are the Rods in his Hand, the Scourges, which he uses, or lays aside when he Pleases.
Why Cryest thou unto me? and at other times, Exod. 32. Numb. 14. Asa 's Prayer prevailed against Zerah and his Ethiopian Army, 2 Chron. 14.11, 12. and Jehosaphats against the Amonites, 2 Chron. 20. And if Prayer hath been so prevalent,
Why Christ thou unto me? and At other times, Exod 32. Numb. 14. Asa is Prayer prevailed against Zerah and his Ethiopian Army, 2 Chronicles 14.11, 12. and Jehosaphats against the Ammonites, 2 Chronicles 20. And if Prayer hath been so prevalent,
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2. If you do prevail, it will be both your Honour and Comfort, to have been Instrumental in keeping off Publick Judgments, and procuring Publick Mercies.
2. If you do prevail, it will be both your Honour and Comfort, to have been Instrumental in keeping off Public Judgments, and procuring Public mercies.
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as Saints seem to be called, Obad. ult. The Repairer of Breaches, and Restorers of Paths to dwell in, Isa. 58.12. 3. If you should not prevail for Publick Deliverance, yet your Prayers shall not be lost:
as Saints seem to be called, Obadiah ult. The Repairer of Breaches, and Restorers of Paths to dwell in, Isaiah 58.12. 3. If you should not prevail for Public Deliverance, yet your Prayers shall not be lost:
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They •hall return into your own Bosom, Psal. 35.13. in deliverance for your selves, either God will separate you from others, you shall deliver your own Souls, Ezek. 14.14. or if not, God will hide you in the •••ve, and while you continue here, will Sanctifie your Sufferings, make yo• Rejoyce in Tribulation;
They •hall return into your own Bosom, Psalm 35.13. in deliverance for your selves, either God will separate you from Others, you shall deliver your own Souls, Ezekiel 14.14. or if not, God will hide you in the •••ve, and while you continue Here, will Sanctify your Sufferings, make yo• Rejoice in Tribulation;
it will be no small comfort to have done your Duty, and discharged your Consciences, and to suffer without the Guilt of Negligence, and not providing against Sufferings.
it will be no small Comfort to have done your Duty, and discharged your Consciences, and to suffer without the Gilded of Negligence, and not providing against Sufferings.
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6. Lastly, Consider, How many there be that labour all they can to Ru•n the Land. The Sinners of the Land are by far the greatest part of 〈 ◊ 〉 Sin i• •pread over all:
6. Lastly, Consider, How many there be that labour all they can to Ru•n the Land. The Sinners of the Land Are by Far the greatest part of 〈 ◊ 〉 since i• •pread over all:
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And Sinners Act as if they were weary of 〈 ◊ 〉 Mercies, weary of their Liberties, weary of Christ and his Saints, of t•• Gospel and Ordinances as if they were all in a Plot against the Land,
And Sinners Act as if they were weary of 〈 ◊ 〉 mercies, weary of their Liberties, weary of christ and his Saints, of t•• Gospel and Ordinances as if they were all in a Plot against the Land,
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and Persecuting, and Molesting, those that are Peaceable in the Land? And how, loud do so many Sins Cry in Gods Ears ▪ You had need Pray hard for Mercy,
and Persecuting, and Molesting, those that Are Peaceable in the Land? And how, loud do so many Sins Cry in God's Ears ▪ You had need Pray hard for Mercy,
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though Punishment may not immediately follow at the heels of Sin, Sentnce against an Evil Work may not be speedily Executed, Eccles. 8.11. yet so long as Sin is spared, or connived at, it is all the while breeding Judgment:
though Punishment may not immediately follow At the heels of since, Sentnce against an Evil Work may not be speedily Executed, Eccles. 8.11. yet so long as since is spared, or connived At, it is all the while breeding Judgement:
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But, Sirs, if your Consciences give the lie to your pretensions, and tell you, that you are not Saints, that you are Ungodly, you then are they to whom in this Exhortation I am to apply my self.
But, Sirs, if your Consciences give the lie to your pretensions, and tell you, that you Are not Saints, that you Are Ungodly, you then Are they to whom in this Exhortation I am to apply my self.
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Be so far Disobedient for once, to your Father the Devil, as not Gratifie him to your own Undoing, by Maligning, Traducing, Opposing or Persecuting, those that fain would Save you,
Be so Far Disobedient for once, to your Father the devil, as not Gratify him to your own Undoing, by Maligning, Traducing, Opposing or Persecuting, those that fain would Save you,
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Hath God no true Servants left in the Land? or where must we look for them? But what if the Dirt you throw upon the Factious, be found sticking upon the Religious? What if the Wound you give the the Hypocrites, draw Blood from the Saints? and those that you call the Enemies of the Nation, appear to be the Friends of God? It cost Zebah and Zalmunna dear,
Hath God no true Servants left in the Land? or where must we look for them? But what if the Dirt you throw upon the Factious, be found sticking upon the Religious? What if the Wound you give the the Hypocrites, draw Blood from the Saints? and those that you call the Enemies of the nation, appear to be the Friends of God? It cost Zebah and Zalmunna dear,
nay, a Father that is strong, the Lord of Hosts is their Redeemer, One that can deal with you, over-top you, crush you, make you perish with the very Rebukes of his Countenance, Psal. 80.16.
nay, a Father that is strong, the Lord of Hosts is their Redeemer, One that can deal with you, overtop you, crush you, make you perish with the very Rebukes of his Countenance, Psalm 80.16.
If he do but blow upon you, your Breath goes out of you, you Die, and return to your Earth, Psal. 146.4. 2. He will throughly plead their Cause, so it follows:
If he do but blow upon you, your Breath Goes out of you, you Die, and return to your Earth, Psalm 146.4. 2. He will thoroughly plead their Cause, so it follows:
Assure your selves God will certainly do it, first or last, here or hereafter. Their Cause is his Cause, he knows that for his Names sake they suffer Rebuke,
Assure your selves God will Certainly do it, First or last, Here or hereafter. Their Cause is his Cause, he knows that for his Names sake they suffer Rebuke,
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for his sake they are appointed as Sheep for the Slaughter, Psal. 44.22. They suffer so many unworthy things, however upon other pretences, yet really because they belong to him;
for his sake they Are appointed as Sheep for the Slaughter, Psalm 44.22. They suffer so many unworthy things, however upon other pretences, yet really Because they belong to him;
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1. Ward off his Blows, when he lays them on you? Can you withstand his Power, grapple with Omnipotence? Cannot he bring those Evils upon you, which it is impossible for you to keep off,
1. Ward off his Blows, when he lays them on you? Can you withstand his Power, grapple with Omnipotence? Cannot he bring those Evils upon you, which it is impossible for you to keep off,
and his Rebukes with Flames of Fire, Isa. 66.15. 2. Or, Can you bear what he Inflicts? Can your Hearts endure, can your Hands be strong, when he comes to deal with you? Ezek. 22.14.
and his Rebukes with Flames of Fire, Isaiah 66.15. 2. Or, Can you bear what he Inflicts? Can your Hearts endure, can your Hands be strong, when he comes to deal with you? Ezekiel 22.14.
yet when he hath done with you, is then ready to throw you into the Fire, Isa. 10.12. Remember then, that as the Religious of a Nation ordinarily do most good to them;
yet when he hath done with you, is then ready to throw you into the Fire, Isaiah 10.12. remember then, that as the Religious of a nation ordinarily do most good to them;
How was Aegypt Plagued for Israels sake, and the Philistines, and others, after them, and the Babylonians after them all? Nay, whoever hardned himself against them,
How was Egypt Plagued for Israel's sake, and the philistines, and Others, After them, and the Babylonians After them all? Nay, whoever hardened himself against them,
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and prospered? Gods Jerusalem is at one time or other a Burthensome Stone, to all them that Burden themselves with it, Zech. 12.3. The House of Jacob is a Fire, and the House of Joseph a Flame, and the House of Esau as Stubble, Obad. 1.18.
and prospered? God's Jerusalem is At one time or other a Burdensome Stone, to all them that Burden themselves with it, Zechariah 12.3. The House of Jacob is a Fire, and the House of Joseph a Flame, and the House of Esau as Stubble, Obadiah 1.18.
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because they met not the Children of Israel with Bread, and with Water, when they came out of Aegypt; and what then will become of them that grudg Gods Children Bread, that robs them of their Spiritual Bread,
Because they met not the Children of Israel with Bred, and with Water, when they Come out of Egypt; and what then will become of them that grudge God's Children Bred, that robs them of their Spiritual Bred,
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And I wonder, wherein are they that this Day Persecute Gods Children, the worse for them? or for any Countenance they have shewn them? Nor are they ever like to be,
And I wonder, wherein Are they that this Day Persecute God's Children, the Worse for them? or for any Countenance they have shown them? Nor Are they ever like to be,
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Were but Truth effectually beleived, what an alteration would it make upon the Spirits of Men? How would those that are at present so unkind to the truly Religious, become their Friends,
Were but Truth effectually believed, what an alteration would it make upon the Spirits of Men? How would those that Are At present so unkind to the truly Religious, become their Friends,
and Favourers? And the Governours of Judah would say in their Hearts, the Inhabitants of Jerusalem shall be my Strength in the Lord of Hosts their God, Zech. 12.5.
and Favourers? And the Governors of Judah would say in their Hearts, the Inhabitants of Jerusalem shall be my Strength in the Lord of Hosts their God, Zechariah 12.5.
All the Empires and Emperors in the World, have served the Kingdom of God, and been as Scaffolds set up about the House of God, to be taken down when that is built up and finished.
All the Empires and Emperor's in the World, have served the Kingdom of God, and been as Scaffolds Set up about the House of God, to be taken down when that is built up and finished.
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The Jews had weathered out Seventy Years in Captivity, wherein multitudes of them were wore off, a Remnant being left, God raised up Cyrus, and moved him to set them free from Babylon, according to the Prophesie of Isa. 45.1. Two Hundred and Ten Years before.
The jews had weathered out Seventy years in Captivity, wherein Multitudes of them were wore off, a Remnant being left, God raised up Cyrus, and moved him to Set them free from Babylon, according to the Prophesy of Isaiah 45.1. Two Hundred and Ten years before.
Many of the People through lazy worldliness or despondency, chose rather still to lie among the Pots in Caldea, than return to Jerusalem to build their City and Temple,
Many of the People through lazy worldliness or despondency, chosen rather still to lie among the Pots in Chaldea, than return to Jerusalem to built their city and Temple,
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but this is false, for Daniel 9.2. understood by Books, the expiration of the Seventy Years, and Cyrus himself read the Prophesie of Isaiah, for Ezra 1.2.
but this is false, for daniel 9.2. understood by Books, the expiration of the Seventy years, and Cyrus himself read the Prophesy of Isaiah, for Ezra 1.2.
as he was directed by Gods Spirit to compose this History of his, and a perfect Scribe living to Malachi 's time, he wrote the complete Old Testament, and made a perfect Copy.
as he was directed by God's Spirit to compose this History of his, and a perfect Scribe living to Malachi is time, he wrote the complete Old Testament, and made a perfect Copy.
This will answer the Question, which is, whether it be expedient, and how the Congregation may say Amen in publick Worship? 1. I will explain what is meant by Amen. 2. Shew what warrant there is for the Practice. 3. Deduce some inference from all.
This will answer the Question, which is, whither it be expedient, and how the Congregation may say Amen in public Worship? 1. I will explain what is meant by Amen. 2. Show what warrant there is for the Practice. 3. Deduce Some Inference from all.
1. Then there is Amen Substantive, and that is God himself, who is what he is, Alpha and Omega, Truth it self, Isa. 65.16. he that blesseth himself in the Earth, shall bless himself in the God Amen, or of Truth.
1. Then there is Amen Substantive, and that is God himself, who is what he is, Alpha and Omega, Truth it self, Isaiah 65.16. he that Blesses himself in the Earth, shall bless himself in the God Amen, or of Truth.
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This Amen was used to be set to when good was spoken, as 1 Kings 1.36. when David commanded Solomon to be made King, Benaiah said Amen, the Lord do so.
This Amen was used to be Set to when good was spoken, as 1 Kings 1.36. when David commanded Solomon to be made King, Benaiah said Amen, the Lord do so.
But here is a double Amen, which hath the greater Emphasis, and requires greater Attention and Intention of mind, as Neh. 9.5. Bless the Lord your God, for ever and ever, and Blessed be his Glorious Name;
But Here is a double Amen, which hath the greater Emphasis, and requires greater Attention and Intention of mind, as Neh 9.5. Bless the Lord your God, for ever and ever, and Blessed be his Glorious Name;
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and whoever so pronounceth it, as to hasten his Amen, his Days shall be soon passed. 2. There is Amen cut off in the last Sillable suppressed. 3. There is the Pupillar or Orphan Amen, when it is pronounced at random, impertinently and unseasonably, without Understanding, Prayer,
and whoever so pronounceth it, as to hasten his Amen, his Days shall be soon passed. 2. There is Amen Cut off in the last syllable suppressed. 3. There is the Pupillar or Orphan Amen, when it is pronounced At random, impertinently and unseasonably, without Understanding, Prayer,
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or Praise foregoing, and so there is no Father to beget Devotion in them, and so 'tis an Orphan Amen, and his Children shall be Fatherless that pronounceth such a lifeless Word,
or Praise foregoing, and so there is no Father to beget Devotion in them, and so it's an Orphan Amen, and his Children shall be Fatherless that pronounceth such a Lifeless Word,
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and with a loud Voice, quantis arteriis opus est si pro sono audiamur Tert. what Lungs had we need to have if God hear us for our loudness? But when the heart is affected, we see here how the People stood up,
and with a loud Voice, Quantis arteriis opus est si Pro sono audiamur Tert what Lungs had we need to have if God hear us for our loudness? But when the heart is affected, we see Here how the People stood up,
nor Hannah hold still her Eyes when earnest in Temple Prayer, nor can a zealous heart hold the Tongue from moving to an Amen, at the end of Prayer and Praise.
nor Hannah hold still her Eyes when earnest in Temple Prayer, nor can a zealous heart hold the Tongue from moving to an Amen, At the end of Prayer and Praise.
There is no Child of God that can say our Father, but lower or louder, he must and will say Amen. The Jews in time of Incense called themselves mutes in deep silent Prayer,
There is no Child of God that can say our Father, but lower or Louder, he must and will say Amen. The jews in time of Incense called themselves mutes in deep silent Prayer,
In Moses you had it in Numbers and Deuteronomy, and David oft useth it in the Psalms; yea, this double Amen, Psal. 41.13. Blessed be the Lord God of Israel from everlasting to everlasting, Amen and Amen.
In Moses you had it in Numbers and Deuteronomy, and David oft uses it in the Psalms; yea, this double Amen, Psalm 41.13. Blessed be the Lord God of Israel from everlasting to everlasting, Amen and Amen.
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So the Prophet Jeremiah speaking of Gods Oath, to give Canaan to the Jews, says, Oh Lord Amen, or be it so, Jer. 11.5. so Paul. 1 Cor. 14.16. how can the Idiot, the private Man, who knows only his own private single Language, say Amen to Prayer or Praise in another Tongue;
So the Prophet Jeremiah speaking of God's Oath, to give Canaan to the jews, Says, O Lord Amen, or be it so, Jer. 11.5. so Paul. 1 Cor. 14.16. how can the Idiot, the private Man, who knows only his own private single Language, say Amen to Prayer or Praise in Another Tongue;
which not only imports the custom, but the manner of saying Amcn, to be with Faith and Understanding, Eph. 3.21. to him be Glory in the Church by Christ Jesus throughout all Ages, World without end Amen.
which not only imports the custom, but the manner of saying Amcn, to be with Faith and Understanding, Ephesians 3.21. to him be Glory in the Church by christ jesus throughout all Ages, World without end Amen.
Yea, Jesus Christ, a greater than Moses, Prophets and Apostles, adds this conclusion to his perfect form of Petitions, in Matth. 6. so in his Book of Revelations, chap. 5, 14. the Four Beasts, and Four and Twenty Elders, who represented tho whole Church of Jews and Gentiles together, cry Amen.
Yea, jesus christ, a greater than Moses, prophets and Apostles, adds this conclusion to his perfect from of Petitions, in Matthew 6. so in his Book of Revelations, chap. 5, 14. the Four Beasts, and Four and Twenty Elders, who represented though Whole Church of jews and Gentiles together, cry Amen.
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and hath Avenged the Blood of his Servants, Rev. 19.4. Yea, it lasts unto the mariage of the Lamb, Rev. 22.20. still when the Bridegroom comes, the Church cries Amen, come Lord Jesus, come quickly.
and hath Avenged the Blood of his Servants, Rev. 19.4. Yea, it lasts unto the marriage of the Lamb, Rev. 22.20. still when the Bridegroom comes, the Church cries Amen, come Lord jesus, come quickly.
now all these are essential to these Duties, and the pronunciation, is but the publication of our reward, Sense which is very significant in publick Worship, Hearing is but the formal Sense in conceiving the Petitions,
now all these Are essential to these Duties, and the pronunciation, is but the publication of our reward, Sense which is very significant in public Worship, Hearing is but the formal Sense in conceiving the Petitions,
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but Speech brings them forth, and is a more open profession, and a more Masculine expression of Devotion, Lamen. 3.41. let us lift up our hearts with our hands to God in the Heavens.
but Speech brings them forth, and is a more open profession, and a more Masculine expression of Devotion, Lamen. 3.41. let us lift up our hearts with our hands to God in the Heavens.
as Tertullian Phraseth it, bona conscientia eructat ad superficiem, he lifts up his Soul, Psal. 143.8. and Body too to God, as they lifted up the Mincah, or Heav-Offering, and waved it before the Lord;
as Tertullian Phraseth it, Bona conscientia Eructate ad superficiem, he lifts up his Soul, Psalm 143.8. and Body too to God, as they lifted up the Minchah, or Heav-Offering, and waved it before the Lord;
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as Christ his Prayer in his Agony did, Luke 22.44. will certainly make us open our Lips. Out of the abundance of the Heart, the Mouth speaks, Luke. 6.46. 4. This Vocal Amen, is as it were the Epitome and summ of all our Petitions and Praises to God, 'tis the Center which all those Lines are drawn towards.
as christ his Prayer in his Agony did, Lycia 22.44. will Certainly make us open our Lips. Out of the abundance of the Heart, the Mouth speaks, Lycia. 6.46. 4. This Vocal Amen, is as it were the Epitome and sum of all our Petitions and Praises to God, it's the Centre which all those Lines Are drawn towards.
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whereby the whole heart is darted up to God. It is a stirring up our selves to take hold of God, Isa. 64.7. It is taking aim, and directing our Prayer to him, and looking up; Psal. 5.3. as if they would hand up Gods Praises to him, and stand ready to receive his Mercies with open Hands and Mouths.
whereby the Whole heart is darted up to God. It is a stirring up our selves to take hold of God, Isaiah 64.7. It is taking aim, and directing our Prayer to him, and looking up; Psalm 5.3. as if they would hand up God's Praises to him, and stand ready to receive his mercies with open Hands and Mouths.
So that there are two Declarations made by this Amen. 1. That God is firm and immutably true in himself and his word. 2. That we will not only beleive his Truth,
So that there Are two Declarations made by this Amen. 1. That God is firm and immutably true in himself and his word. 2. That we will not only believe his Truth,
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but trust to his veracity, and build upon it; as the Prophet doth both, Jer. 11.5. this is a laying hold on Gods Strength, Isa. 27.5. as we see Abraham, Gen. 15.6. he beleived God, NONLATINALPHABET Vehermen, Gods Truth is beleived, his veracity trusted to.
but trust to his veracity, and built upon it; as the Prophet does both, Jer. 11.5. this is a laying hold on God's Strength, Isaiah 27.5. as we see Abraham, Gen. 15.6. he believed God, Vehermen, God's Truth is believed, his veracity trusted to.
and we have deserved Gods displeasure, we beg pardon of them, and so beleive God hath promised Pardon to the Penitent, we trust our selves with God in Christ,
and we have deserved God's displeasure, we beg pardon of them, and so believe God hath promised Pardon to the Penitent, we trust our selves with God in christ,
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So as the Soul comes off with Luther 's Vicimus, we have prevailed, Mark 11.24. what things soever ye desire when you Pray, beleive that ye receive them, and ye shall have them; nay, 1 John 5.15. If we know that he heareth us, whatsoever we ask, we know that we have the Petitions we desired of him.
So as the Soul comes off with Luther is Vicimus, we have prevailed, Mark 11.24. what things soever you desire when you Pray, believe that you receive them, and you shall have them; nay, 1 John 5.15. If we know that he hears us, whatsoever we ask, we know that we have the Petitions we desired of him.
We ought to beleive we shall have them, either in kind or value, and infinite Wisdom and Goodness, must be Judge in that Case alone, Matth. 18.19. if two of you agree on Earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven.
We ought to believe we shall have them, either in kind or valve, and infinite Wisdom and goodness, must be Judge in that Case alone, Matthew 18.19. if two of you agree on Earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven.
how much more, when the whole Congregation is in Harmony, and unanimously cries, Amen, when the whole Congregation meets as one Man, Ezra 3.1. and the multitude of Beleivers are of one Heart and Soul, Acts 4.32. God will say Amen to such Amens. They are as it were a bath col, the Eccho and Voice of God from the Mercy-Seat.
how much more, when the Whole Congregation is in Harmony, and unanimously cries, Amen, when the Whole Congregation meets as one Man, Ezra 3.1. and the multitude of Believers Are of one Heart and Soul, Acts 4.32. God will say Amen to such Amens. They Are as it were a bath col, the Echo and Voice of God from the Mercy-Seat.
When the Romans had Conquered Philip and the Grecians, and Flaminius caused Peace to be proclaimed to the Grecians; there was such a Shout, says Plutarch, that the very Crows and other Birds, fell down to the ground, the Air was so rent and shaken.
When the Romans had Conquered Philip and the Greeks, and Flaminius caused Peace to be proclaimed to the Greeks; there was such a Shout, Says Plutarch, that the very Crows and other Birds, fell down to the ground, the Air was so rend and shaken.
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And when the Church of God, Terrible as an Army with Banners, gives her unanimous Voices of Amens; not only Satan falls like lightning from Heaven, Luke 10.18.
And when the Church of God, Terrible as an Army with Banners, gives her unanimous Voices of Amens; not only Satan falls like lightning from Heaven, Lycia 10.18.
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And Socrates tells us, that upon Theodosius his Prayers, and his Armies, the Barbarians Captain, was smitten with a Thunderbolt, and his Soldiers by Fire.
And Socrates tells us, that upon Theodosius his Prayers, and his Armies, the Barbarians Captain, was smitten with a Thunderbolt, and his Soldiers by Fire.
As the Turks Mined the Eastern Empire of the Romans by Fire, Smoke and Brimston, i, e. by Guns and Gun-powder, Rev. 9.17. when the Church is united in hearty Amens, it is like the Shout that the Israelites gave when God and his Ark came into the Camp, which was such a great sound that the Earth rang. 1 Sam. 4.5. for then God is gone up with a Shout, Psal. 47.5. to answer the Prayers made for the Salvation of his People.
As the Turks Mined the Eastern Empire of the Romans by Fire, Smoke and Brimstone, i, e. by Guns and Gunpowder, Rev. 9.17. when the Church is united in hearty Amens, it is like the Shout that the Israelites gave when God and his Ark Come into the Camp, which was such a great found that the Earth rang. 1 Sam. 4.5. for then God is gone up with a Shout, Psalm 47.5. to answer the Prayers made for the Salvation of his People.
but they must be Fired by preparations of the Heart, and warm affections, they must be Discharged and Shot off with the utmost valde of the Soul, and fervency of the Spirit:
but they must be Fired by preparations of the Heart, and warm affections, they must be Discharged and Shot off with the utmost Valde of the Soul, and fervency of the Spirit:
that God would bow the Heavens and come down, &c. & Ps. 1.8, 9. he did bow the Heavens and come down, & verse 13. the Lord Thundred in Heaven, the highest gave his Voice, Hailstones, and coals of Fire.
that God would bow the Heavens and come down, etc. & Ps. 1.8, 9. he did bow the Heavens and come down, & verse 13. the Lord Thundered in Heaven, the highest gave his Voice, Hailstones, and coals of Fire.
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Use. The First Inference then, is of Reproof for our deep silence, and too much neglect of this hearty Amen, which proceeds from these Four ill Causes.
Use. The First Inference then, is of Reproof for our deep silence, and too much neglect of this hearty Amen, which proceeds from these Four ill Causes.
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and so they devolved all their Devotions, on a pack of idle Monks and Friers, whom they called Religious Omers, who should serve God supererogate, and merit for them;
and so they devolved all their Devotions, on a pack of idle Monks and Friars, whom they called Religious Omers, who should serve God supererogate, and merit for them;
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one for Prophesying, another for Interpreting, the Apostle gives two Rules to oppose this and Womens talking in the Church, let all things be done distinctly,
one for Prophesying, Another for Interpreting, the Apostle gives two Rules to oppose this and Women's talking in the Church, let all things be done distinctly,
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In our days, some have such Schismatical Phrases, Notions, and Doctrines in Preaching, Praying, and Praising, that a sober Christian cannot say Amen. Some so zealous for Forms, that nothing else must be a Prayer but the Lords Prayer;
In our days, Some have such Schismatical Phrases, Notions, and Doctrines in Preaching, Praying, and Praising, that a Sobrium Christian cannot say Amen. some so zealous for Forms, that nothing Else must be a Prayer but the lords Prayer;
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therefore we ought to speak to him, Psal. 16.9. the Tongue is Mans Glory as it differenceth us from Beasts, so it make us Priests to God, Rev. 1.6. to offer up our own, and the dumb Creatures Sacrifices of Praise to God, to him be Glory and Dominion for ever, Amen.
Therefore we ought to speak to him, Psalm 16.9. the Tongue is men Glory as it differenceth us from Beasts, so it make us Priests to God, Rev. 1.6. to offer up our own, and the dumb Creatures Sacrifices of Praise to God, to him be Glory and Dominion for ever, Amen.
For these, as all Bodies contracted defilements both in Ministers and People. Formality hath over-run that Zeal, Piety and Charity, which formerly burned among them.
For these, as all Bodies contracted defilements both in Ministers and People. Formality hath overrun that Zeal, Piety and Charity, which formerly burned among them.
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and many Congregations full of such ignorance and prophaness, that the Arches and Vaults in the Building, give as good an Eccho as their dead Amens. One comes in his Drink, another pipeing hot out of their Wordly Businesses, a Third in huffing Finery and Bravery, to be gazed on;
and many Congregations full of such ignorance and profaneness, that the Arches and Vaults in the Building, give as good an Echo as their dead Amens. One comes in his Drink, Another piping hight out of their Wordly Businesses, a Third in huffing Finery and Bravery, to be gazed on;
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and so they had a fervent hearty love for one another, which made them not only seal their Prayers with warm Amens, but they sealed one another also with an holy kiss, not knowing whether they should ever see one anothers Faces again in the Flesh or no, they fell on one anothers Necks,
and so they had a fervent hearty love for one Another, which made them not only seal their Prayers with warm Amens, but they sealed one Another also with an holy kiss, not knowing whither they should ever see one another's Faces again in the Flesh or no, they fell on one another's Necks,
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and kissed at parting, Rom. 16.16. another expression springing naturally from strong affection, truly Christian, in those times, which if practised in this dirty Age, would be perhaps proved as well as judged, a piece of wretched carnality.
and kissed At parting, Rom. 16.16. Another expression springing naturally from strong affection, truly Christian, in those times, which if practised in this dirty Age, would be perhaps proved as well as judged, a piece of wretched carnality.
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and Humiliation in Sack-cloth and Ashes, and so Amen is the same in all Languages, that all Nations might have the same Intelligible Language, in their Devotions especially.
and Humiliation in sackcloth and Ashes, and so Amen is the same in all Languages, that all nations might have the same Intelligible Language, in their Devotions especially.
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But it is a strange humility and fervency to pass for a Grace, which is not an Act of an intelligent Man, 'tis so far from Divine and Meritorious, that it is not an humane Act. Cajetan, more to the plain truth, tells us, that Organs which are a distraction to the intelligent Worshippers, were yet retained to promote the unlearned Mens Devotions;
But it is a strange humility and fervency to pass for a Grace, which is not an Act of an intelligent Man, it's so Far from Divine and Meritorious, that it is not an humane Act. Cajetan, more to the plain truth, tells us, that Organs which Are a distraction to the intelligent Worshippers, were yet retained to promote the unlearned Men's Devotions;
and Charms though not understood, yet have power over Serpents and Devils, so that Prayers and Praises in an unknown Language are with them, Enchantments upon the only wise God,
and Charms though not understood, yet have power over Serpents and Devils, so that Prayers and Praises in an unknown Language Are with them, Enchantments upon the only wise God,
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Any unintelligible or doubtful expressions, do but lay a Stumbling-block in the way, to hinder the hearers giving readily their Amen. Therefore we must not only Pray with our own Spirits,
Any unintelligible or doubtful expressions, do but lay a Stumbling-block in the Way, to hinder the hearers giving readily their Amen. Therefore we must not only Pray with our own Spirits,
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our Seal must be, and can be only set to Gods Covenant, his trust goes before our Amen. So God promiseth to give his People Pastors after his own heart, which shall feed them with knowledge and understanding, without which our Sacrifices are but the offering up of Swines Flesh,
our Seal must be, and can be only Set to God's Covenant, his trust Goes before our Amen. So God promises to give his People Pastors After his own heart, which shall feed them with knowledge and understanding, without which our Sacrifices Are but the offering up of Swine Flesh,
3. All the Congregation must be unanimous, of one Heart, Sence, and Soul, or else they can never meet and center in one Amen, but are in separation when they are together.
3. All the Congregation must be unanimous, of one Heart, Sense, and Soul, or Else they can never meet and centre in one Amen, but Are in separation when they Are together.
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But the true Jerusalem is a City at unity with it self, Psal. 122.3. one Lord, one Baptism, one Bread, one Body, one Soul, one Spirit, one Heart, one Faith,
But the true Jerusalem is a city At unity with it self, Psalm 122.3. one Lord, one Baptism, one Bred, one Body, one Soul, one Spirit, one Heart, one Faith,
Which will be when God shall give his People one heart, and one way, that they may fear him for ever, Jer. 32.39. then there shall be as many Taches as Loops, and Sockets as Tenons, and all the Tabernacle be one, Ex. 36.13. as the Jews when they Sacrificed, they compassed the Altar round, so when they feasted they sate round, 1 Sam. 16.11. this Symphony and Harmony, when it obtains, will make one Amen, when Gods Praises and the Saints Prayers shall be all one, which will be when Christs Prayer shall be answered, John 17.11. Let them be one, as thou and I am one;
Which will be when God shall give his People one heart, and one Way, that they may Fear him for ever, Jer. 32.39. then there shall be as many Taches as Loops, and Sockets as Tenons, and all the Tabernacle be one, Ex. 36.13. as the jews when they Sacrificed, they compassed the Altar round, so when they feasted they sat round, 1 Sam. 16.11. this Symphony and Harmony, when it obtains, will make one Amen, when God's Praises and the Saints Prayers shall be all one, which will be when Christ Prayer shall be answered, John 17.11. Let them be one, as thou and I am one;
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all heart-burnings shall cease, when all our Fire shall be only upon Gods Altar, and unite in one pyramedal Flame aspiring and terminating in the pure Love of God.
all heartburnings shall cease, when all our Fire shall be only upon God's Altar, and unite in one pyramedal Flame aspiring and terminating in the pure Love of God.
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The Fourth Toletan Counsel that made a Canon against any using Hallelujah in Lent, might have forbidden Amens also in publick Congregations, considering that Jejune attention and intention of mind, which accompanies the Devotions of the generality.
The Fourth Toledan Counsel that made a Canon against any using Hallelujah in Lent, might have forbidden Amens also in public Congregations, considering that Jejune attention and intention of mind, which Accompanies the Devotions of the generality.
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But when all Societies shall be intelligent, unanimous, intent and affectionate, they may ought, and will say Amens, with Hallelujahs too, though Lenten-Cannon, forbid both.
But when all Societies shall be intelligent, unanimous, intent and affectionate, they may ought, and will say Amens, with Hallelujahs too, though Lenten-Cannon, forbid both.
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and he that cannot have Charity to forgive them that trespass against him, while he Prays God to forgive his trespasses, he doth interpretatively Pray that God would not forgive his Sins.
and he that cannot have Charity to forgive them that trespass against him, while he Prays God to forgive his Trespasses, he does interpretatively Pray that God would not forgive his Sins.
but stifle our Prayers, 1 Cor. 7.38. the Apostle would have them NONLATINALPHABET without cares, that they might serve the Lord without distraction, NONLATINALPHABET.
but stifle our Prayers, 1 Cor. 7.38. the Apostle would have them without Cares, that they might serve the Lord without distraction,.
By these convulsive motions of distracting thoughts, which pull us first on one hand, then on the other, the face of the Duty and the Soul is very distorted, ill-favoured, of an ill Scheme and Fashion;
By these convulsive motions of distracting thoughts, which pull us First on one hand, then on the other, the face of the Duty and the Soul is very distorted, ill-favoured, of an ill Scheme and Fashion;
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3. Beware of a lazy posture of the Body, for the Soul is drawn into consent and sympathy with it, verse 5. here the Jews stood up to shew their reverence and attention to the word of God.
3. Beware of a lazy posture of the Body, for the Soul is drawn into consent and Sympathy with it, verse 5. Here the jews stood up to show their Reverence and attention to the word of God.
Irreligiosissimum est sedere nisi quod deo exprobamus quod oratio nos fatigaverit, as Tertul. de Or. do. says, 'Tis most indecent, (without a good Reason) to sit at Prayer,
Irreligiosissimum est Sedere nisi quod God exprobamus quod oratio nos fatigaverit, as Tertulian de Or. do. Says, It's most indecent, (without a good Reason) to fit At Prayer,
Rehoboam and most of the Kings of Israel, and their People also, Sin'd in this, That they prepared not themselves to set their Hearts to seek the Lord, 2 Chron. 12.14. he fitted not his Heart, as the Hebrew Word imports;
Rehoboam and most of the Kings of Israel, and their People also, Sinned in this, That they prepared not themselves to Set their Hearts to seek the Lord, 2 Chronicles 12.14. he fitted not his Heart, as the Hebrew Word imports;
Ʋzzah was smitten, though he touched the Ark out of a good intention, but in an undue manner, 1 Chron. 15.13. He did it not in Judgment, nor according to Gods Order and Appointment.
Ʋzzah was smitten, though he touched the Ark out of a good intention, but in an undue manner, 1 Chronicles 15.13. He did it not in Judgement, nor according to God's Order and Appointment.
2. We must watch unto Prayer, Matth. 26.41. for the Devil is there, as to catch away the good Seed, so to catch us away by every wandring Thought, 1 Pet. 4.7. Peter and John were at Christs Transfiguration in the Mount, Luke 9.32. but were sadly heavy with Sleep.
2. We must watch unto Prayer, Matthew 26.41. for the devil is there, as to catch away the good Seed, so to catch us away by every wandering Thought, 1 Pet. 4.7. Peter and John were At Christ Transfiguration in the Mount, Lycia 9.32. but were sadly heavy with Sleep.
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Grief might make them heavy in the Garden, and yet Christ his Propassion, and Sweating Drops of Blood, was enough to have put them into an Agony of Compassion.
Grief might make them heavy in the Garden, and yet christ his Propassion, and Sweating Drops of Blood, was enough to have put them into an Agony of Compassion.
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3. Our Intention cannot last long, our Actions depending on the Body, and those Spirits, the finer Particles of the Blood, separated from it, by the Alembick of the Brain.
3. Our Intention cannot last long, our Actions depending on the Body, and those Spirits, the finer Particles of the Blood, separated from it, by the Alembic of the Brain.
but to labour for strength, rather then length, thick and short, as Davids Panting, and Daniels Praying, Chap. 9.19. Oh Lord hear, Oh Lord forgive, Oh Lord hearken and do, defer not, &c. When weighty Petitions are sent up for th• whole Church, they draw Universal Consent.
but to labour for strength, rather then length, thick and short, as Davids Panting, and Daniel's Praying, Chap. 9.19. O Lord hear, O Lord forgive, O Lord harken and do, defer not, etc. When weighty Petitions Are sent up for th• Whole Church, they draw Universal Consent.
And he bad them work, for his Spirit was with them, Hag. 2.4. And should remain among them, when they Built the Temple, Luke 24.49. Christ bad his Disciples tarry at Jerusalem, till they were Endued with Power from on High, there was no Preaching or Praying without this Spirit of Grace and Supplication, Zech. 12.10.
And he bade them work, for his Spirit was with them, Hag. 2.4. And should remain among them, when they Built the Temple, Lycia 24.49. christ bade his Disciples tarry At Jerusalem, till they were Endued with Power from on High, there was no Preaching or Praying without this Spirit of Grace and Supplication, Zechariah 12.10.
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unless this Spirt of God fill them, and blow them up. He must, NONLATINALPHABET, Philip. 1.19. tune the Praise, and form the Prayer, in us; he must NONLATINALPHABET, James 5.16.
unless this Spirt of God fill them, and blow them up. He must,, Philip. 1.19. tune the Praise, and from the Prayer, in us; he must, James 5.16.
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as well as set us in, and enable us to drive all our Petitions home and through, to a fervent Amen. Deus solus docere potest ut velis se orari, as Tertul. says, None but God can teach us how to Pray t• God.
as well as Set us in, and enable us to drive all our Petitions home and through, to a fervent Amen. Deus solus docere potest ut velis se orari, as Tertulian Says, None but God can teach us how to Pray t• God.
Nihil in hac vita dulcius sentitur, nil ita mentem ab amore mundi seperat, nil sic animam contra tentationes roborat, nil hominem ita ad omne bonum opus excitat quam Gratia contemplationis. Bern.
Nihil in hac vita Dulcet sentitur, nil ita mentem ab amore mundi separate, nil sic animam contra temptations roborat, nil hominem ita ad omne bonum opus excitat quam Gratia contemplationis. Bern.
Ʋt acerbis illis contentionibus, quibus, & verbis rixati sunt inter se Theoligi, & scriptis: & ejusmodi disputationibus silentio tandem finis imponatur, ut Christianae charitas, et animorum fraterna conjunctio revocetur. Mandat. Hen. Reg. Navar. Jacobo Siguria Legato suo, &c. Apud Goldastum.
Ʋt acerbis illis contentionibus, quibus, & verbis rixati sunt inter se Theoligi, & Scriptis: & ejusmodi disputationibus silentio tandem finis imponatur, ut Christian charitas, et animorum fraterna Conjunction revocetur. Mandat. Hen. Reg. Navarre. Jacob Siguria Legato Sue, etc. Apud Goldastum.
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NONLATINALPHABET Joh. 3.8. Deum odisse, in sacris literis peculiariter illi dicuntur, qui falsos deos colunt. Maimon. Which love me, and keep my Commandments. Illa praecipuè quae ad arcendas pravas superstitiones pertinent. Grot. Hinc NONLATINALPHABET & NONLATINALPHABET pij dicti sunt. Ezek. 16.33, 36, 37. chap. 23.5. Jer. 2.2. I remember the love of the Espousals.
John 3.8. God Odyssey, in sacris literis peculiariter illi dicuntur, qui falsos Gods colunt. Maimon. Which love me, and keep my commandments. Illa praecipuè Quae ad arcendas pravas superstitiones pertinent. Grot. Hinc & pij dicti sunt. Ezekiel 16.33, 36, 37. chap. 23.5. Jer. 2.2. I Remember the love of the Espousals.
God in his highest acts of jealousie was inraged against his Idolatrous people. Psal. 78.59. They kissed their Idols, giving them all the tokens of Love and Homage. 1 King. 19.18. Job 31.27. They burnt their Children to them as the costlyest Sacrifice: as Abraham would his Isaac in Love to God: but God only tryed him by it. Mark 7.7. Colos. 2.22. Mat. 15.2, 3, 6. Rev. 17.4, 5.
God in his highest acts of jealousy was enraged against his Idolatrous people. Psalm 78.59. They kissed their Idols, giving them all the tokens of Love and Homage. 1 King. 19.18. Job 31.27. They burned their Children to them as the Costliest Sacrifice: as Abraham would his Isaac in Love to God: but God only tried him by it. Mark 7.7. Colos 2.22. Mathew 15.2, 3, 6. Rev. 17.4, 5.
Qui in amore Dei se custodiunt suaviter habitant instar apum in alvearibus in favis meilis; ut Sponsa in finu Sponsi. Cant. 1.2, 3. cap. 2.4, 5, 6, 12, 13.
Qui in amore Dei se custodiunt Suaviter habitant instar apum in alvearibus in favis meilis; ut Sponsa in finu Sponsi. Cant 1.2, 3. cap. 2.4, 5, 6, 12, 13.
Quod si divina quaedam res sit veritas ex qua cenfonte Diis pariter ac hominibus omnia bona preficiscuntur, videndum ne adulator Diis omnibus sit hostis, &c. Ex Plutarcho Lud. Gran.
Quod si Divine quaedam Rest sit veritas ex qua cenfonte Dis pariter ac hominibus omnia Bona preficiscuntur, videndum ne adulator Dis omnibus sit hostis, etc. Ex Plutarcho Lud. Gran.
Mali sunt int•rp•••es qui in argu••s speculationibus multum consumunt oper•, cum Apostolus totam hanc do •rinam ad pia• ex••rtationes accommod•t. Ca vin ad loc.
Mali sunt int•rp•••es qui in argu••s speculationibus multum consumunt oper•, cum Apostles Whole hanc doe •rinam ad pia• ex••rtationes accommod•t. Circa vin ad loc.
Necessarium est credere & confiteri articulum, de divinitate Christi; quem ubi Arrius negavit necesse fuit etiam negare articulum R•demptionis: vincere enim peccatum mundi mortem maledictionem, & iram lei in semetipso, •on est ullius •reaturae, sed •ivinae potentiae opus. Quare negantes divinitatem Christi amittunt tandem totum Christianismum, fiunt { que } prorsus Gentiles Luther. Tom. 4. p. 92. b.
necessary est Believe & Confession Articulum, de divinitate Christ; Whom ubi Arius negavit Necessary fuit etiam negare Articulum R•demptionis: vincere enim peccatum mundi mortem maledictionem, & iram lei in semetipso, •on est ullius •reaturae, sed •ivinae potentiae opus. Quare negantes divinitatem Christ amittunt tandem totum Christianismum, Fluent { que } prorsus Gentiles Luther. Tom. 4. p. 92. b.
Videtur Diabolus ipse autori Alcorani suggessisse, quod id o Daemones facti essent ex bonis Angelis, quia noluerint Adamum adorare. Hoc suum peccatum non potuit celare Satan. Luther. Tom. 3. p. 82. b.
Videtur Diabolus ipse autori Alcorani suggessisse, quod id o Daemons facti essent ex bonis Angels, quia noluerint Adamum adorare. Hoc suum peccatum non Potuit celare Satan. Luther. Tom. 3. p. 82. b.
Extra Christum oculos & aures claudatis. Ʋbi Iesus est ibi est totus Deus seu tota divinitas, ibi Pater & Spiritus. Extra hunc Christum Deus nusquam invenitur. Deus in car•e illa sic apparet ut extra hanc carnem coll & cognosci non possit. Luther. Tam. 4. p. 491. a.
Extra Christ Eyes & aures claudatis. Ʋbi Iesus est There est totus Deus seu tota divinitas, There Pater & Spiritus. Extra hunc Christ Deus nusquam Invenitur. Deus in car•e illa sic Appears ut extra hanc Carnem coll & Cognosci non possit. Luther. Tam. 4. p. 491. a.
Cur insane Sophista ass•ris dilection•m spem, & alias virtutes? scio has esse insignia Dei dona divinitus mandata per Spiritum sanctum in nostris cordibus excitari & ali. Scio fidem sine his donis non •xistere. Sed nunc nobis quaestio •st quid cujusque proprium sit. Tenes manu varia semina, non autem quaero quae cum quibus conjuncta sint Sed quae cujusque propria virtus. Hic aperte dic quid faciat sola fides, non cum quibus virtutibus sit conjuncta. Sola fides apprehendit promissionem, credit promittenti deo, deo porrigenti admovet manum, et accipit, hoc proprium soliu• fidei opus est. Charitas, spes, & patientia habent alias materias circaquas v•rsantur, habent alios limites intra quos consistunt, non en•m complectuntur promissionem sed mandata exequuntur. Luther. Tom. 2. in Gen. p. 57. a.
Cur insane Sophista ass•ris dilection•m spem, & alias Virtues? scio has esse insignia Dei dona Divinely Commandments per Spiritum sanctum in nostris cordibus excitari & ali. Scio fidem sine his donis non •xistere. Said nunc nobis Question •st quid cujusque proprium sit. Tenes manu Varia semina, non autem Quaero Quae cum quibus Conjuncta sint said Quae cujusque propria virtus. Hic aperte Die quid Faciat sola fides, non cum quibus virtutibus sit Conjuncta. Sola fides apprehendit promissionem, credit promittenti God, God porrigenti admovet manum, et accipit, hoc proprium soliu• fidei opus est. Charitas, spes, & patientia habent alias materias circaquas v•rsantur, habent Alioth Limits intra quos consistunt, non en•m complectuntur promissionem sed Commandments exequuntur. Luther. Tom. 2. in Gen. p. 57. a.
Conarer in animos summâ vi inserere infigere, infulcire amorem: amorem autem? imo vero ardorem potius literarum verè Sacrarum. Conarer ad legendum illas extimulare, ad perscrutandum animare, ad medirandum, nocturrâ versandum manu, versandum diurnâ; ad insenescendum; a• immoriendum denique quanta maximâ possem v•••mentiâ inflammare. Mart. Dorpiu• De laud. Pauli p. 6.
Conarer in Animos summâ vi inserere infigere, infulcire amorem: amorem autem? imo vero ardorem potius Literarum verè Sacrarum. Conarer ad Legendum Illas extimulare, ad perscrutandum animare, ad medirandum, nocturrâ versandum manu, versandum diurnâ; ad insenescendum; a• immoriendum denique quanta maximâ possem v•••mentiâ inflammare. Mart. Dorpiu• De laud. Pauli p. 6.
Apparet Christus humilis ad superbos. Est enim superbia non magnitudo sed tumor: quod autem tumes videtur mag•••sed non est sa• num. Augustin. Serm. 27. de Temp.
Appears Christus Humilis ad Superbos. Est enim superbia non magnitudo sed tumor: quod autem tumes videtur mag•••sed non est sa• num. Augustin. Sermon 27. de Temp.
Hoc ben•ficium Christo acceptum ferre convenit, quia sine ipso hostile potius Angelis nobiscum di•cidium est quam familiaris juvandi nostri cura. Ideo super ipsum ascendere & descendere dicuntur, non quod illi soli ministrent: sed quod ejus respectu & in ejus honorem complectantur sua cura totum Ecclesiae corpus Calvin in Johan. c. 1.
Hoc ben•ficium Christ acceptum Far convenit, quia sine ipso hostile potius Angels nobiscum di•cidium est quam familiaris juvandi Our Cure. Ideo super ipsum ascendere & descendere dicuntur, non quod illi soli ministrent: sed quod His respectu & in His Honor complectantur sua Cure totum Ecclesiae corpus calvin in John. c. 1.
Memoria est animus, dicimus enim, vide ut illud in animo habeas, & cum obliviscimur, dicimus non fuit in animo, Aug. Confes. l. 10. c. 14. Non est in Homine memoria distincta ab intellectu, Cajet.
Memoria est animus, dicimus enim, vide ut illud in animo habeas, & cum obliviscimur, dicimus non fuit in animo, Aug. Confess l. 10. c. 14. Non est in Homine memoria distincta ab intellectu, Cajetan.
Quorum certè recordamur eorum est memoria; quicum penitùs obliti sumus, eorum oblivio, quorum partim meminimus, partim obliti sumus, eorum est reminis. centia, Zanch. tom. 3. l. 2. c. 5.
Quorum certè recordamur Their est memoria; quicum penitùs obliti sumus, Their oblivio, quorum Partim meminimus, Partim obliti sumus, Their est reminis. centia, Zanchius tom. 3. l. 2. c. 5.
Zanch. Memoria nobis est surdorum auditio & visio caecorum, Plut. Omnium rerum thesaurus & custos est memoria nec enarrari potest, tam grandis est ejus perplexitas & anima ipsa est. Aug. de Epic. & anim. Plin. Hist. l. 7. cap. 24. Casc. Rhodig. l. 2. cap. 10. Tantum scimus quantum memoria tenemus. Erasm.
Zanchius Memoria nobis est surdorum auditio & visio caecorum, Plutarch Omnium rerum thesaurus & custos est memoria nec enarrari potest, tam grandis est His perplexitas & anima ipsa est. Aug. de Epic. & anim. Pliny Hist. l. 7. cap. 24. Casc. Rhodig. l. 2. cap. 10. Tantum scimus quantum memoria tenemus. Erasmus
I have seen a large Common Place-Book of famous Mr. Bru•n filled with choice sentences out of good Authors; and digested under fit heads for his own use being a private Gentleman.
I have seen a large Common Place-Book of famous Mr. Bru•n filled with choice sentences out of good Authors; and digested under fit Heads for his own use being a private Gentleman.
Such enemies have they (Christians) had in all Ages; and in these our days the same is practised, and will be to the world's end. Perkins on the Creed.
Such enemies have they (Christians) had in all Ages; and in these our days the same is practised, and will be to the world's end. Perkins on the Creed.
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NONLATINALPHABET, Hebraica phrasis, pro bene precamini vel beneficio afficite, alioquin NONLATINALPHABET idem valet quod NONLATINALPHABET, laudare, Beza. Gen. 1.3. Gen. 27.33. Heb. 11.20.
, Hebraica Phrase, Pro bene precamini vel Benefit afficite, Alioquin idem valet quod, Praise, Beza. Gen. 1.3. Gen. 27.33. Hebrew 11.20.
Rom. 12.20. Juris periti, cui victus testamento legatus est, ei intelligunt vestitum, habitationem, lectum, medicinus, & alia similia legata esse, P. Martyr.
Rom. 12.20. Juris Periti, cui victus Testament legatus est, ei Intelligunt vestitum, habitationem, lectum, medicinus, & Alias Similar legata esse, P. Martyr.
Deliberata imprecatio mali sub ratione mali contra homines, quae est formalis maledictio, non potest non esse mala, Ames. Cas. lib. 4. Augustine de ser. D. in monte.
Deliberata Imprecation mali sub ratione mali contra homines, Quae est Formalis Malediction, non potest non esse mala, Ames. Case. lib. 4. Augustine de ser. D. in monte.
Est illa diabolica opinio, quae invasit mentes omnium ferè qui se generosis somniant, nimirum, non posse se salvosue honore & nominis sui existimatione ferre vel verbum contumeliosum, sed teneri ad ultionem quaerendam etiam duello, Davenantius in Col. 3.
Est illa Diabolica opinio, Quae invasit mentes omnium ferè qui se Generosis somniant, Nimirum, non posse se salvosue honore & Nominis sui existimatione Far vel verbum contumeliosum, sed teneri ad ultionem quaerendam etiam duello, Davenant in Col. 3.
Haec illa virtus est, qua primitiva ecclesia excelluit, accrevit ferendo, non resistendo, ad hanc quia redditi sumus inhabiles res Christianismi in deterius ruunt in dies, Aretius. 2 Cor. 13.11.
Haec illa virtus est, qua Primitiva Church excelluit, accrevit ferendo, non resistendo, ad hanc quia redditi sumus inhabiles Rest Christianism in Deterius ruunt in dies, Aretius. 2 Cor. 13.11.
Ductus spiritus quo Filij Dei aguntur, non est Generalis Dei Actus, quo omnia moventur; sed est specialis Gratia, quâ Filii Dei Sanctificantur, in viâ salutis diriguntur ad Deum. Pareus. Observare convenit esse multiplicem Spiritus Actionem. Est enim Ʋniversalis, quâ omnes Creaturae sustinentur ac moventur; sunt & peculiares in Hominibus, & illae quidem variae; sed hic sanctificationem intelligit, quâ non nisi Electos suos Dominus dignatur, dum eos sibi in Filios segregat. Calv. in loc.
Ductus spiritus quo Filij Dei aguntur, non est Generalis Dei Actus, quo omnia moventur; sed est Specialis Gratia, quâ Sons Dei Sanctificantur, in viâ Salutis diriguntur ad God. Pareus. Observare convenit esse multiplicem Spiritus Actionem. Est enim Ʋniversalis, quâ omnes Creaturae sustinentur ac moventur; sunt & peculiares in Hominibus, & Those quidem Variae; sed hic sanctificationem intelligit, quâ non nisi Electos suos Dominus Dignatur, dum eos sibi in Sons segregat. Calvin in loc.
NONLATINALPHABET Chrys. (Whom Oecumenius and Theophylact follow.) Ideo non dicit, Qui spiritum Dei acceperunt, sed qui spiritu Dei aguntur; i. e. qui illius actui obtemperant. Musc.
Chrys. (Whom Oecumenius and Theophylact follow.) Ideo non dicit, Qui spiritum Dei acceperunt, sed qui spiritu Dei aguntur; i. e. qui Illius actui obtemperant. Music
Quid est duci spirieu Dei? Est a spiritu sancto, soris Verbo, intus Illuminatione, doceri de Dei voluntate; nec non efficaciter flecti ac Regi, ad volendum & faciendum ea quae Deo placent. Par.
Quid est Duci spirieu Dei? Est a spiritu sancto, soris Verbo, intus Illumination, doceri de Dei voluntate; nec non efficaciter flecti ac King, ad volendum & faciendum ea Quae God placent. Par.
Dicet mihi aliquis, ergo agimur non agimus. Respondeo, imò & agis & ageris; & tunc benè agis, si a bono ageris. Spiritus enim Dei qui te agit ▪ agentibus adjutor est. Ipse nomen adjutoris praescribit tibi quia & tu ipse aliquid agis. Serm. 13. de Verbis Ap.
Dicet mihi aliquis, ergo agimur non agimus. Respondeo, imò & Agis & ageris; & tunc benè Agis, si a Bono ageris. Spiritus enim Dei qui te agit ▪ agentibus adjutor est. Ipse Nome adjutoris praescribit tibi quia & tu ipse Aliquid Agis. Sermon 13. de Verbis Apostle
Ductus spiritus, non est impulsus violentus, quo rapimur inviti ut stipites; sed est efficax persuasio, quâ ex nolentibus efficimur volentes. Par. (with many others.)
Ductus spiritus, non est Impulse Violentus, quo rapimur inviti ut stipites; sed est Effective persuasio, quâ ex nolentibus efficimur volentes. Par. (with many Others.)
NONLATINALPHABET (b) that is, disquieted within me NONLATINALPHABET 70. tumultueris adversum me Targ. conturbas me v. 6. Syr. Ar. stupidus es, & personas in me ut ali•.
(b) that is, disquieted within me 70. tumultueris adversum me Targum conturbas me v. 6. Syr. Ar. stupidus es, & personas in me ut ali•.
