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THE Beloved Disciple. DAN. 9. 22, 23. O Daniel, I am now come forth to give thee Skill and Ʋnderstanding;
THE beloved Disciple. DAN. 9. 22, 23. Oh daniel, I am now come forth to give thee Skill and Ʋnderstanding;
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at the beginning of thy Supplications the commandement came forth, and I am come to shew thee, For thou art Greatly beloved.
At the beginning of thy Supplications the Commandment Come forth, and I am come to show thee, For thou art Greatly Beloved.
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WE have march'd all this day in Sable Posture, (I pray, we may all walk in white one day with Jesus Christ) This present Scene of sorrow becomes us:
WE have marched all this day in Sable Posture, (I pray, we may all walk in white one day with jesus christ) This present Scene of sorrow becomes us:
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As the Aire receives severall Impressions from the superiour bodies, she looks lightsome when the Heavens shine,
As the Air receives several Impressions from the superior bodies, she looks lightsome when the Heavens shine,
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and sad again, when they look black again upon her;
and sad again, when they look black again upon her;
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so when the Celestiall providence shall change her countenance upon us, 'tis our duty to change our aspects. Our losse is very great;
so when the Celestial providence shall change her countenance upon us, it's our duty to change our aspects. Our loss is very great;
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We have lost a Chiefe Man, one that was a Common and Publick Good, The Sun of this Country is Set; We have lost a Chief Man, one that was a Common and Public Good, The Sun of this Country is Set;
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Sir Robert Harley gave a great light to these parts: We are wont to say of fair weather, tis pitty it should doe any hurt,Sir Robert Harley gave a great Light to these parts: We Are wont to say of fair weather, this pity it should do any hurt,
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because we are loth it should ever leave us:
Because we Are loath it should ever leave us:
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I am sure, I may say, tis pitty that Good men should due and leave us, that Brave Sir Robert Harley should ever be missed among us:
I am sure, I may say, this pity that Good men should due and leave us, that Brave Sir Robert Harley should ever be missed among us:
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He was as choyce a Piece as our Age hath known, A man that was the Rariety of men, A Man whom his descent had elevated above the rate of ordinary men,
He was as choice a Piece as our Age hath known, A man that was the Rarity of men, A Man whom his descent had elevated above the rate of ordinary men,
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and a man whose veins Free Grace had filled with nobler blood:
and a man whose Veins Free Grace had filled with Nobler blood:
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A man of whom I may say in the words of my Text, Thou art greatly Beloved.
A man of whom I may say in the words of my Text, Thou art greatly beloved.
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These Great words in my Text are spoken literally of Daniel, of him I must speak a while, that he may lead me into the bosom of my discourse, O Daniel thou art Greatly Beloved.
These Great words in my Text Are spoken literally of daniel, of him I must speak a while, that he may led me into the bosom of my discourse, Oh daniel thou art Greatly beloved.
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First, Daniel was a Choyce Flower, which the hand of Captivity transplanted out of his native Garden into Babylon to grow there:
First, daniel was a Choice Flower, which the hand of Captivity transplanted out of his native Garden into Babylon to grow there:
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in the Reign of Jehojakin when Jerusalem was taken, Daniel was one of those who were brought to Babylon; The Precious Children of God are Commoners with the wicked in Publick woes and Calamities.
in the Reign of Jehoiachin when Jerusalem was taken, daniel was one of those who were brought to Babylon; The Precious Children of God Are Commoners with the wicked in Public woes and Calamities.
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Secondly, The strange soyle where He was Transplanted, did not (as it doth some Trees) kill his Growth, this gallant plant (though in Babylon ) shoots up into length of parts and Graces, of learning and lovelinesse;
Secondly, The strange soil where He was Transplanted, did not (as it does Some Trees) kill his Growth, this gallant plant (though in Babylon) shoots up into length of parts and Graces, of learning and loveliness;
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Trueborn Grace will thrive any where: as a vehement flame makes fuell of whatsoever it meets; trueborn Grace will thrive any where: as a vehement flame makes fuel of whatsoever it meets;
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so divine Grace makes all things its nutriment, it turns banishment and adversity into Rich food: Every Condition is its Pasture.
so divine Grace makes all things its nutriment, it turns banishment and adversity into Rich food: Every Condition is its Pasture.
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Thirdly, But the wonder is, that Daniel and his brave Companions being snatcht from the means of Grace, should yet excell so much in Grace:
Thirdly, But the wonder is, that daniel and his brave Sodales being snatched from the means of Grace, should yet excel so much in Grace:
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but when God takes his beloved ones from under the ordinary showers of his Ordinances, He wets them with extraordinary dewes:
but when God Takes his Beloved ones from under the ordinary showers of his Ordinances, He wets them with extraordinary dews:
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when he deprives them of the breasts, he nurseth them with the hand:
when he deprives them of the breasts, he Nurses them with the hand:
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tis our Prudence to prize the means of Grace, but if Providence shall bring us into a wildernesse, 'Twill feed us with Manna from Heaven.
this our Prudence to prize the means of Grace, but if Providence shall bring us into a Wilderness, It'll feed us with Manna from Heaven.
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Fourthly, Daniel was of Royall Extraction, at least of noble Derivation:
Fourthly, daniel was of Royal Extraction, At least of noble Derivation:
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Some say, He was a Sprig of the Royall Tree, the family of the Kings of Judah; if not, he was a Ray of the splendent Nobility, that did shine about the throne, he was of the one or th'other,
some say, He was a Sprig of the Royal Tree, the family of the Kings of Judah; if not, he was a Ray of the splendent Nobilt, that did shine about the throne, he was of the one or The other,
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for 'tis said in the first chapter at the third verse, that the King spake unto the Master of the Eunuchs, that he should bring Certaine of the Children of Israel, and of the Kings Seed, and of the Princes;
for it's said in the First chapter At the third verse, that the King spoke unto the Master of the Eunuchs, that he should bring Certain of the Children of Israel, and of the Kings Seed, and of the Princes;
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and among these were Daniel, Hananiah, Mishael, and Azariah: Grace is Sometimes grafted into Greatnesse: Noble Persons many times are Illustrious Saints. Fifthly, Daniel was but young;
and among these were daniel, Hananiah, Mishael, and Azariah: Grace is Sometime grafted into Greatness: Noble Persons many times Are Illustrious Saints. Fifthly, daniel was but young;
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some date him but of ten years, others raise his age up to twenty years, when He was carried into Babylon: it seems Grace did espouse him in his Youth:
Some date him but of ten Years, Others raise his age up to twenty Years, when He was carried into Babylon: it seems Grace did espouse him in his Youth:
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We find him strong and strenuous in Grace as soon as he was in Babylon, in that he would not eat of the Kings meat,
We find him strong and strenuous in Grace as soon as he was in Babylon, in that he would not eat of the Kings meat,
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nor tast of the Kings wine, least He should defile himselfe: He was able to encounter an high temptation with a magnanimous spirit:
nor taste of the Kings wine, lest He should defile himself: He was able to encounter an high temptation with a magnanimous Spirit:
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if his Grace was then of so large a Volume, surely the first Edition of it was long before:
if his Grace was then of so large a Volume, surely the First Edition of it was long before:
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if the fruit was then so big, I question not but it began to blossome betimes:
if the fruit was then so big, I question not but it began to blossom betimes:
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Grace did espouse him in his youth:
Grace did espouse him in his youth:
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Oh! how should this shame and shake old men and women not yet converted? whose Sun is almost setting,
Oh! how should this shame and shake old men and women not yet converted? whose Sun is almost setting,
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but no Grace at all in them as yet rising? It is a Huge advantage to Consecrate our Selves to God in our First years:
but no Grace At all in them as yet rising? It is a Huge advantage to Consecrate our Selves to God in our First Years:
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Sweet Daniel, his youth was wiser than others age; his dawning was brighter than their noontide, his Spring Exceeded their Autumn, oh!
Sweet daniel, his youth was Wiser than Others age; his dawning was Brighter than their noontide, his Spring Exceeded their Autumn, o!
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Tis an Heaven to set out toward Heaven betimes: The finest Travelling is in the morning, Aurora musis amica. This an Heaven to Set out towards Heaven betimes: The Finest Traveling is in the morning, Aurora Musis amica.
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Sixthly, Daniel was a great Student, he did wade in the Rivers of Humane Learning,
Sixthly, daniel was a great Student, he did wade in the rivers of Humane Learning,
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and Court the Sciences with such diligence, that within a short time He did espouse them:
and Court the Sciences with such diligence, that within a short time He did espouse them:
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tis said in Dan. 1. 4. that the King took order that He and the others with him should be taught the learning and the tongue of the Caldeans, and at v. 17. God gave them Skill in all learning and wisdome;
this said in Dan. 1. 4. that the King took order that He and the Others with him should be taught the learning and the tongue of the Chaldaeans, and At v. 17. God gave them Skill in all learning and Wisdom;
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that is, they followed their Studies hard, and God Crowned their Endeavours with an Extraordinary blessing:
that is, they followed their Studies hard, and God Crowned their Endeavours with an Extraordinary blessing:
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For all Arts are from God, who is the Alpha, the first Cause of every Good thing, the Inventer of all liberall Sciences:
For all Arts Are from God, who is the Alpha, the First Cause of every Good thing, the Inventer of all liberal Sciences:
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This is a Pattern For Young Gentlemen, oh!This is a Pattern For Young Gentlemen, o!
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that they would write after this Gallant Copy, Give up themselves to the Study of Generous Arts,
that they would write After this Gallant Copy, Give up themselves to the Study of Generous Arts,
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and to the Power of Godlinesse;
and to the Power of Godliness;
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I say, that they would cast of idlenesse, and vanity, and prophannesse, and give themselves up to noble Studies,
I say, that they would cast of idleness, and vanity, and profaneness, and give themselves up to noble Studies,
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and to Godlinesse into the bargain. This noble Daniel he studied and prayed, he prayed and studied;
and to Godliness into the bargain. This noble daniel he studied and prayed, he prayed and studied;
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he was learned and holy, and he was holy as well as learned:
he was learned and holy, and he was holy as well as learned:
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his Graces made him sit to serve a God, his learning and Parts made him fit to serve a King:
his Graces made him fit to serve a God, his learning and Parts made him fit to serve a King:
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For his Parts the King often convers'd with him; For his Graces, he often convers'd with God, and God in Visions with him;
For his Parts the King often conversed with him; For his Graces, he often conversed with God, and God in Visions with him;
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•hen Learning and Religion meet in a Great Person, they Render Him Ʋsefull and Honourable. Quest.•hen Learning and Religion meet in a Great Person, they Render Him Ʋsefull and Honourable. Quest.
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But how durst Daniel live in a Heathenish Court the Center of all Temptations? How could he dispence with himself to walk among the snares of sin and Idolatry? But how durst daniel live in a Heathenish Court the Centre of all Temptations? How could he dispense with himself to walk among the snares of since and Idolatry?
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Answ. 1. He was cast thither by Providence; It was not the place of his choy•; but his Captivity. Answer 1. He was cast thither by Providence; It was not the place of his choy•; but his Captivity.
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2. God that call'd him thither, Crowned him there with Extraordinary strength: When God calls Hee'il Strengthen:
2. God that called him thither, Crowned him there with Extraordinary strength: When God calls Hee'il Strengthen:
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He was able to own God in the open face of the Court, he feared not the Snares his Enemies laid for him:
He was able to own God in the open face of the Court, he feared not the Snares his Enemies laid for him:
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He prayes, and opens his casement •oward Jerusalem, he will not omit that Circumstance, though with imminent perill of his life:
He prays, and Opens his casement •oward Jerusalem, he will not omit that Circumstance, though with imminent peril of his life:
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He had more then a Lyons Spirit that •eared not the Den of Lyons. He had more then a Lyons Spirit that •eared not the Den of Lyons.
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3. God set Daniel there in the Court to Negotiate with the King, for the Good of his Church and people:
3. God Set daniel there in the Court to Negotiate with the King, for the Good of his Church and people:
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Tis propable, that he was a Great Instrument to obtain of Cyrus the Jewes liberty to Return out of captivity:
This propable, that he was a Great Instrument to obtain of Cyrus the Jews liberty to Return out of captivity:
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Some say, that Daniel liv'd and dyed in Babylon: when the Jewes return'd with Ezra to their Land, Daniel would not;
some say, that daniel lived and died in Babylon: when the Jews returned with Ezra to their Land, daniel would not;
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he stayed to promote the welfare and safety of the Jewes with Cyrus.
he stayed to promote the welfare and safety of the Jews with Cyrus.
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In my Text an Angell is sent by God from Heaven to tell him, Thou art greatly beloved, we may stile him Daniel the greatly beloved, the greatly beloved of God.
In my Text an Angel is sent by God from Heaven to tell him, Thou art greatly Beloved, we may style him daniel the greatly Beloved, the greatly Beloved of God.
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If you ask why he should wear this stile Greatly beloved above many others. you must know,
If you ask why he should wear this style Greatly Beloved above many Others. you must know,
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First, That Daniel was a man raised to a transcendent height of Grace above others. Secondly, He was deeply devoted to prayer and fasting.
First, That daniel was a man raised to a transcendent height of Grace above Others. Secondly, He was deeply devoted to prayer and fasting.
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Thirdly, He was emptied out of himselfe into a Sea of love to the Church of God:
Thirdly, He was emptied out of himself into a Sea of love to the Church of God:
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for he was wasting himselfe in fasting and wrastling with God in prayer for Jerusalem, when the Angell courts him with this salutation, O Daniel thou art Greatly Beloved.
for he was wasting himself in fasting and wrestling with God in prayer for Jerusalem, when the Angel Courts him with this salutation, Oh daniel thou art Greatly beloved.
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The words in the Originall are NONLATINALPHABET For thou art Desires, or Delights:
The words in the Original Are For thou art Desires, or Delights:
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in Scripture the Abstract is with Excellent Emphasis and Energy put for the Concret, or the Substantive for the Adjective, in Ezek. 35. 15. Thou shalt be desolate, O mount Seir, the word is NONLATINALPHABET Thou shalt b• Desolation, that is, most desolate:
in Scripture the Abstract is with Excellent Emphasis and Energy put for the Concrete, or the Substantive for the Adjective, in Ezekiel 35. 15. Thou shalt be desolate, Oh mount Seir, the word is Thou shalt b• Desolation, that is, most desolate:
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In Prov. 14. 1. Folly, is put for a woman of Folly, or a foolish woman, Every wise woman buildeth her House, but Folly [ i. the foolish woman ] plucketh it down with her Hands:
In Curae 14. 1. Folly, is put for a woman of Folly, or a foolish woman, Every wise woman builds her House, but Folly [ i. the foolish woman ] plucketh it down with her Hands:
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In Gen. 3. 6. The woman saw that the Tree was good for food, and that it was Pleasant to the eyes, NONLATINALPHABET A Desire to the eyes, that is, Desideratissima, most desirable: so Strength, for strong men,
In Gen. 3. 6. The woman saw that the Tree was good for food, and that it was Pleasant to the eyes, A Desire to the eyes, that is, Desideratissima, most desirable: so Strength, for strong men,
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or men of Strength; and Pride, for proud men, or men of Pride, Let not the foot of Pride, [ i. of proud men ] come against me, the Abstract shews that they were very Proud men indeed:
or men of Strength; and Pride, for proud men, or men of Pride, Let not the foot of Pride, [ i. of proud men ] come against me, the Abstract shows that they were very Proud men indeed:
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So here in the Text, Thou art Desires, or Delights, Gods delight, the man of his delights, very much delighted in:
So Here in the Text, Thou art Desires, or Delights, God's delight, the man of his delights, very much delighted in:
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and so should that Text (for ought I know) be expound•d in James 2. 13. He shall have judgement without mercy that hath shewed no mercy,
and so should that Text (for ought I know) be expound•d in James 2. 13. He shall have judgement without mercy that hath showed no mercy,
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and mercy rejoyceth against judgement, that is, Mercifull men, or men of mercy shall rejoyce against Judgement, that is, in an Evangelicall sence they shall not fear the judgement of God:and mercy Rejoiceth against judgement, that is, Merciful men, or men of mercy shall rejoice against Judgement, that is, in an Evangelical sense they shall not Fear the judgement of God:
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So here in the Text, thou art Desires or Delights, that is, thou art a man of Desires or Delights: and so it is fully Expressed in Chap. 10. at v. 11, 19. there tis NONLATINALPHABET man of Desires, that is, Desirable man, Thou Gallant man, more lovely, and more loved than others.
So Here in the Text, thou art Desires or Delights, that is, thou art a man of Desires or Delights: and so it is Fully Expressed in Chap. 10. At v. 11, 19. there this man of Desires, that is, Desirable man, Thou Gallant man, more lovely, and more loved than Others.
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Let me add, these Abstracts in a Plurall form, enhance the Notion of the word to a superlative degree;
Let me add, these Abstracts in a Plural from, enhance the Notion of the word to a superlative degree;
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a man of Ʋnderstanding holdeth his peace;
a man of Ʋnderstanding holds his peace;
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'tis of the Plurall number, a man of Ʋnderstandings, for, a man of Very Great Ʋnderstanding: so Solomon speaking of Jesus Christ, saith he, Wisdome cryeth out, Wisdome hath builded her house;
it's of the Plural number, a man of Ʋnderstandings, for, a man of Very Great Ʋnderstanding: so Solomon speaking of jesus christ, Says he, Wisdom Cries out, Wisdom hath built her house;
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Wisdome is one of Christs Names, but the word is Wisdomes, that is, the greatest and chiefest Wisdome: Wisdom is one of Christ Names, but the word is Wisdoms, that is, the greatest and chiefest Wisdom:
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Jesus Christ is called Wisdomes, for Honours sake, as if he had said, the Wisdome of wisdomes: So here Daniel is called in the Plurall number Desires or Delights, that is, One most dearly Desired, or Delighted in;
jesus christ is called Wisdoms, for Honours sake, as if he had said, the Wisdom of wisdoms: So Here daniel is called in the Plural number Desires or Delights, that is, One most dearly Desired, or Delighted in;
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that is, as we render it, Greatly Beloved.
that is, as we render it, Greatly beloved.
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When Daniel is stiled a man of Desires, some would understand it actively, that is, a man that was full of desires after the Churches Good, the Jewes deliverance, and Gods glory:
When daniel is styled a man of Desires, Some would understand it actively, that is, a man that was full of Desires After the Churches Good, the Jews deliverance, and God's glory:
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I remember Gerhard on 1 Pet. 1. 10. [ of which salvation the Prophets have enquired and searched diligently ] saith, Daniel was called a man of Desires, because he desired so much the knowledge of the coming of the Messiah our Lord Jesus Christ,
I Remember Gerhard on 1 Pet. 1. 10. [ of which salvation the prophets have inquired and searched diligently ] Says, daniel was called a man of Desires, Because he desired so much the knowledge of the coming of the Messiah our Lord jesus christ,
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and therefore for his desires, the Period of Time wherein Christ should come, was manifested by the Angell to him:
and Therefore for his Desires, the Period of Time wherein christ should come, was manifested by the Angel to him:
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but I rather apprehend it otherwise, and understand it Passively, He is called a man of Desires, because he was so much Desirable, or,
but I rather apprehend it otherwise, and understand it Passively, He is called a man of Desires, Because he was so much Desirable, or,
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as we translat• it, Greatly Beloved: For 'tis frequent in Scripture in this sence;
as we translat• it, Greatly beloved: For it's frequent in Scripture in this sense;
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what is more Excellent, and more prized than others, is so stiled, in Dan. 10. 3. I ate no NONLATINALPHABET bread of Desires, that is, no dainty food, which mens palates delight in above other:
what is more Excellent, and more prized than Others, is so styled, in Dan. 10. 3. I ate no bred of Desires, that is, no dainty food, which men's palates delight in above other:
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in Ezek. 26. 12. NONLATINALPHABET Thy Pleasant houses, Houses of thy Desire, that is, stately Houses which you count your paradises:
in Ezekiel 26. 12. Thy Pleasant houses, Houses of thy Desire, that is, stately Houses which you count your paradises:
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so in Gen. 27. 15. Rebekah took Goodly raiment of her eldest son Esau, NONLATINALPHABET Rayment of Desires, that is, Costly Rayment, which we desire to put on rather than others:
so in Gen. 27. 15. Rebekah took Goodly raiment of her eldest son Esau, Raiment of Desires, that is, Costly Raiment, which we desire to put on rather than Others:
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So here, Thou man of Desires, that is, Desired or Beloved of God above others, his deliciae, his delicate one, his darling. 'Tis usuall, you see, in the Jewes language to call such things desired, as were had in greater Esteem among them:
So Here, Thou man of Desires, that is, Desired or beloved of God above Others, his Deliciae, his delicate one, his darling. It's usual, you see, in the Jews language to call such things desired, as were had in greater Esteem among them:
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such a one was Daniel in the eye of God, O Daniel, thou art greatly beloved;
such a one was daniel in the eye of God, Oh daniel, thou art greatly Beloved;
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Whence I take up this Observation. 1. Some Saints are greatly Beloved: Some Saints are higher in Gods Esteem, than others are.
Whence I take up this Observation. 1. some Saints Are greatly beloved: some Saints Are higher in God's Esteem, than Others Are.
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Again, from the Time, when the Angell came to Daniel from God with this High Salutation, which was while Daniel was fasting and praying, I observe, that
Again, from the Time, when the Angel Come to daniel from God with this High Salutation, which was while daniel was fasting and praying, I observe, that
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2. Prayer is the Valley of Visions, the mount of Heavenly Raptures.
2. Prayer is the Valley of Visions, the mount of Heavenly Raptures.
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There God feasts his Saints with divine appearances: if ever you would be ravish'd with hints of love,
There God feasts his Saints with divine appearances: if ever you would be ravished with hints of love,
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or special discoveries, then it is when you are at prayer.
or special discoveries, then it is when you Are At prayer.
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It is to be observ'd concerning Christ himself, that he had the brightest sunshines of his Fathers discoveries upon him,It is to be observed Concerning christ himself, that he had the Brightest sunshines of his Father's discoveries upon him,
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when he was moving in the Orbe of prayer:
when he was moving in the Orb of prayer:
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In Mat. 3. 'tis said that Jesus when he was baptized, the Heavens were opened, and the Spirit of God ▪ descended like a Dove upon him,
In Mathew 3. it's said that jesus when he was baptised, the Heavens were opened, and the Spirit of God ▪ descended like a Dove upon him,
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And lo, a voyce from Heaven, saying, This is my beloved Son in whom I am well pleased;
And lo, a voice from Heaven, saying, This is my Beloved Son in whom I am well pleased;
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Luke adds, that Jesus being baptized, and praying, the Heaven was opened: Lycia adds, that jesus being baptised, and praying, the Heaven was opened:
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The Holy Dove came upon Christ from Heaven, while Christ was soaring up to Heaven upon the wing of Prayer: The Holy Dove Come upon christ from Heaven, while christ was soaring up to Heaven upon the wing of Prayer:
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in the same Evangelist, 'tis said, that Jesus Christ went up into a mountain to pray,
in the same Evangelist, it's said, that jesus christ went up into a mountain to pray,
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and as he prayed, the fashion of his countenance was altered, and his reyment was white and glistering; and as he prayed, the fashion of his countenance was altered, and his reyment was white and glistering;
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See, prayer is a Glorifying Ordinance: The Son of God, as he prayed, did shine as the Sun;
See, prayer is a Glorifying Ordinance: The Son of God, as he prayed, did shine as the Sun;
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Prayer drew Glory down out of Heaven upon him:
Prayer drew Glory down out of Heaven upon him:
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Would ye meet with Glorious transfigurations upon your souls? Go up then to Mount Tabor, and pray.
Would you meet with Glorious transfigurations upon your Souls? Go up then to Mount Tabor, and pray.
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But the Doctrine I shall speak to, is Doct. Some Saints are Greatly Beloved: All the Saints are beloved, but some Saints are Greatly Beloved.
But the Doctrine I shall speak to, is Doct. some Saints Are Greatly beloved: All the Saints Are Beloved, but Some Saints Are Greatly beloved.
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Some Saints are more in Gods than others are, his desire and delight runs out in a fuller Tyde on some than it doth on others;
some Saints Are more in God's than Others Are, his desire and delight runs out in a fuller Tide on Some than it does on Others;
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His love is tender to all, but 'tis higher to some:
His love is tender to all, but it's higher to Some:
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The more grace one Saint hath above another, the more God loves that Saint above another ▪
The more grace one Saint hath above Another, the more God loves that Saint above Another ▪
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To explain this we must take notice that Gods love hath severall objects. 1. There is his love, whereby he loves himselfe.
To explain this we must take notice that God's love hath several objects. 1. There is his love, whereby he loves himself.
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2. And his love whereby he loves Res extra se positas, things out out of himselfe.
2. And his love whereby he loves Rest extra se positas, things out out of himself.
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First, He loves himselfe, as the greatest good: God loves himselfe first and best: every thing that hath sence and understanding loves it self,
First, He loves himself, as the greatest good: God loves himself First and best: every thing that hath sense and understanding loves it self,
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and God who knows himselfe to be the Best Good, cannot but love himself Best; and therefore 'tis said, the Lord made All things for himselfe.
and God who knows himself to be the Best Good, cannot but love himself Best; and Therefore it's said, the Lord made All things for himself.
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1. The Creation of all things is the Birth of his love to himselfe; which he made as mirrours to reflect his own Excellencies:
1. The Creation of all things is the Birth of his love to himself; which he made as mirrors to reflect his own Excellencies:
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when he made those Beauteous Paires of Heaven and Earth, he did it to glorifie himself, being the Glasses to behold his own wisdome and all mighty Power.
when he made those Beauteous Pairs of Heaven and Earth, he did it to Glorify himself, being the Glasses to behold his own Wisdom and all mighty Power.
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2. And when God destroyed the old world, 'twas out of love to himselfe; for therein he glorified himselfe:
2. And when God destroyed the old world, 'twas out of love to himself; for therein he glorified himself:
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in those waters he saw the Image of his Justice;
in those waters he saw the Image of his justice;
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They were the looking Glasse of That Attribute, and therefore God is said To laugh at and Rejoyce in the destruction of a Sinner, because he is pleased with the Oeconomy of his own Laws,
They were the looking Glass of That Attribute, and Therefore God is said To laugh At and Rejoice in the destruction of a Sinner, Because he is pleased with the Oeconomy of his own Laws,
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and the Excellent proportions He makes of his Judgements to their sins: Thus when he destroyed Pharaoh he did it out of a supream love to himselfe, and his own great Name;
and the Excellent proportions He makes of his Judgments to their Sins: Thus when he destroyed Pharaoh he did it out of a supreme love to himself, and his own great Name;
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And in very deed for this cause I raised thee up for to shew in thee my Power, And in very deed for this cause I raised thee up for to show in thee my Power,
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and that my Name may be declared throughout all the Earth: and that my Name may be declared throughout all the Earth:
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Sinner, Take heed and put a stop to thy Race in sin, if thou goest on a little further, it may be, God cannot spare thee for his Names sake: He must punish for the Honour of his Name, he cannot but love himselfe,
Sinner, Take heed and put a stop to thy Raze in since, if thou goest on a little further, it may be, God cannot spare thee for his Names sake: He must Punish for the Honour of his Name, he cannot but love himself,
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and therefore cannot but punish Sinners out of Respect unto his Name: He is Engaged to punish,
and Therefore cannot but Punish Sinners out of Respect unto his Name: He is Engaged to Punish,
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because he is Engaged to himselfe. 3. So he Acts all his works of mercy chiefly out of love to himselfe:Because he is Engaged to himself. 3. So he Acts all his works of mercy chiefly out of love to himself:
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He loves his people, but he loves them for the love he b•ars to himselfe,
He loves his people, but he loves them for the love he b•ars to himself,
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and delivers them for the love he bears to his own name, His Name being put upon them:
and delivers them for the love he bears to his own name, His Name being put upon them:
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They in themselves are not worth his deliverances, and when their sins plead against their deliverance, his own name intercedes for them, But I had pity for my holy Name, which the House of Israel had prophaned among the Heathen whither they went, &c. that is, You are worthy no pity,
They in themselves Are not worth his Deliverances, and when their Sins plead against their deliverance, his own name intercedes for them, But I had pity for my holy Name, which the House of Israel had Profaned among the Heathen whither they went, etc. that is, You Are worthy no pity,
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yet I will have pity for my holy Name; That he might free his Name from Base aspersions and Imputations.
yet I will have pity for my holy Name; That he might free his Name from Base Aspersions and Imputations.
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Secondly, God hath love which flows out of him upon the creature, I say, God hath love for himselfe,
Secondly, God hath love which flows out of him upon the creature, I say, God hath love for himself,
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and he hath love to bestow upon the creature too; for the Creature is the Work of his hands:
and he hath love to bestow upon the creature too; for the Creature is the Work of his hands:
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'Tis naturall to all men to love their own works, and what they have curionsly form'd, to spend many a pleasing fight upon it:
It's natural to all men to love their own works, and what they have curiously formed, to spend many a pleasing fight upon it:
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An Artist when he hath made an Excellent and comely piece, is in love with it,
an Artist when he hath made an Excellent and comely piece, is in love with it,
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because it is the Elaborate product of his own conception, and hath stampt the Image of his Rich Idaea and fancy on it:
Because it is the Elaborate product of his own conception, and hath stamped the Image of his Rich Idaea and fancy on it:
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and thus the Scripture brings in God, viewing and feasting his eye with a delightfull Complacency upon all his works that he had made;
and thus the Scripture brings in God, viewing and feasting his eye with a delightful Complacency upon all his works that he had made;
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and God saw every thing that he had made, and behold it was very good;
and God saw every thing that he had made, and behold it was very good;
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He looks and loves, he loves and looks upon every thing that he had made, not onely man,
He looks and loves, he loves and looks upon every thing that he had made, not only man,
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but Every thing that he had made: He looks upon man, and loves his morall goodnesse that he had carved in him;
but Every thing that he had made: He looks upon man, and loves his moral Goodness that he had carved in him;
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he looks upon every thing, and loves the naturall goodnesse he had stampt upon them.
he looks upon every thing, and loves the natural Goodness he had stamped upon them.
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This large love of God comprehends all the Creatures in it, not onely the Rationall but the Inanimate Creatures in the Bosome of it, I say, his love, whereby he will'd their being, and still preserves their being; This large love of God comprehends all the Creatures in it, not only the Rational but the Inanimate Creatures in the Bosom of it, I say, his love, whereby he willed their being, and still preserves their being;
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and whatever Prints and Characters of himselfe they have, takes pleasure in them, as an Artist doth in his Rare Composures.
and whatever Prints and Characters of himself they have, Takes pleasure in them, as an Artist does in his Rare Composures.
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But there is a Speciall love of God, his choyce love, which Elevates and lifts some persons up to a supernaturall state in Jesus Christ; But there is a Special love of God, his choice love, which Elevates and lifts Some Persons up to a supernatural state in jesus christ;
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this is that love we are speaking of.
this is that love we Are speaking of.
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God beholding the lump of fallen man as a vast Dunghill or Heap of Dirt, saw no difference of Persons in it,
God beholding the lump of fallen man as a vast Dunghill or Heap of Dirt, saw no difference of Persons in it,
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but all Equally loathsome and filthy;
but all Equally loathsome and filthy;
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how could it be otherwise? for one piece of dung is not sweeter than another, one dram of dirt is not cleaner than another:
how could it be otherwise? for one piece of dung is not Sweeten than Another, one dram of dirt is not cleaner than Another:
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I say, God casting his Eye upon that Noysome and unsavoury Mixon, his wise and good Pleasure thinks meet to have benign thoughts towards some, he takes these up into his Divine purpose,
I say, God casting his Eye upon that Noisome and unsavoury Mixon, his wise and good Pleasure thinks meet to have benign thoughts towards Some, he Takes these up into his Divine purpose,
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and in time takes them out of their sordid state, with Curious artifice he refines them from their filth,
and in time Takes them out of their sordid state, with Curious artifice he refines them from their filth,
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and sets up a Fragrant work of Grace in them; he writes them his Sons and Daughters, and gives them an Estate of Eternall Glory, and all in Jesus Christ.
and sets up a Fragrant work of Grace in them; he writes them his Sons and Daughters, and gives them an Estate of Eternal Glory, and all in jesus christ.
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This is his speciall Love, which we must distinguish into his love of Good will, and his love of Complacency.
This is his special Love, which we must distinguish into his love of Good will, and his love of Complacency.
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There is observ'd a difference between these. First, His love of good will precedes the work of Grace, and goes before it:
There is observed a difference between these. First, His love of good will precedes the work of Grace, and Goes before it:
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This love finds us Sinners, and makes us Saints: This love of God is not founded upon Reasons in the Object:
This love finds us Sinners, and makes us Saints: This love of God is not founded upon Reasons in the Object:
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with this love he loved us first, before we being Justified by his Grace could love him:
with this love he loved us First, before we being Justified by his Grace could love him:
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This love finds nothing in us for which he ought to love us:
This love finds nothing in us for which he ought to love us:
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This love gives us Grace, as the Apostle saith, God for his great love wherewith he loved us, even when we were dead, hath quickned us together with Christ:
This love gives us Grace, as the Apostle Says, God for his great love wherewith he loved us, even when we were dead, hath quickened us together with christ:
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This love can have ro Cause but it selfe.
This love can have ro Cause but it self.
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Secondly, This love is free, Nullis meritis, nisi bonitate amantis excitatus, not stirr'd up by any objective Goodnesse in us,
Secondly, This love is free, Nullis Meritis, nisi bonitate Amantis excitatus, not stirred up by any objective goodness in us,
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but onely the self-moving Goodnesse of him that loved us;
but only the self-moving goodness of him that loved us;
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it sees no loadstone in us to draw it out, nay, it finds sin and sordidnesse upon us, and yet he loves us:
it sees no Loadstone in us to draw it out, nay, it finds since and sordidness upon us, and yet he loves us:
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He loves us without Necessity, without Attractive, and without Engagement; nay, let me say, if there were any motive in us why he loved us, it was because we were miserable and Ʋnworthy his love: But the truth is, nothing did encline and dispose his heart to us, but his own will:
He loves us without Necessity, without Attractive, and without Engagement; nay, let me say, if there were any motive in us why he loved us, it was Because we were miserable and Ʋnworthy his love: But the truth is, nothing did incline and dispose his heart to us, but his own will:
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Of his own will begat he us, and the same will that begat us, passed by others: Of his own will begat he us, and the same will that begat us, passed by Others:
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Gods love to himselfe, is Naturall and Necessary;
God's love to himself, is Natural and Necessary;
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But his love to his Creatures is not, he hath mercy on whom he will have mercy:
But his love to his Creatures is not, he hath mercy on whom he will have mercy:
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It is a free love and a free mercy, He hath mercy on whom he will have mercy:It is a free love and a free mercy, He hath mercy on whom he will have mercy:
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O! wonder at God, all ye his Saints, and beloved ones, in his mercy to you;
OH! wonder At God, all you his Saints, and Beloved ones, in his mercy to you;
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let it cast you into an high Trance of holy admiration.
let it cast you into an high Trance of holy admiration.
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Thirdly, This Love of God, The love of his good will, is equall to all his Saints, in many Respects.
Thirdly, This Love of God, The love of his good will, is equal to all his Saints, in many Respects.
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1. In respect of the act of his will, (as the Schoolmen say:) God Equally wills Good to all his Saints,
1. In respect of the act of his will, (as the Schoolmen say:) God Equally wills Good to all his Saints,
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though he doth not will Equall Good to all his Saints:
though he does not will Equal Good to all his Saints:
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He doth not more will Good to one than to another, though he wills more good to some than to others;
He does not more will Good to one than to Another, though he wills more good to Some than to Others;
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There are no degrees in his will, though there are degrees in the things willed.
There Are no Degrees in his will, though there Are Degrees in the things willed.
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2. So Election doth equally passe upon them all, and not upon one more than another:
2. So Election does equally pass upon them all, and not upon one more than Another:
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God cannot be said to chuse one, more than another, of them whom he hath Chosen;
God cannot be said to choose one, more than Another, of them whom he hath Chosen;
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and therefore they are called under one word [ the Election ] The Election hath obtained it, because they are all equally Elected.
and Therefore they Are called under one word [ the Election ] The Election hath obtained it, Because they Are all equally Elected.
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3. In respect of the common benefits of salvation by Jesus Christ, they are all Equally favoured and accepted.
3. In respect of the Common benefits of salvation by jesus christ, they Are all Equally favoured and accepted.
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1. They are all Equally Redeemed by Jesus Christ;
1. They Are all Equally Redeemed by jesus christ;
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The Lord Christ did die Equally for all those his Father gave him, none can say, he intended me in his death more than another,
The Lord christ did die Equally for all those his Father gave him, none can say, he intended me in his death more than Another,
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neither did One of us Cost him more than Another.
neither did One of us Cost him more than another.
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2. In Gods Gracious act of vocation or calling them to Jesus Christ, they are Equally looked upon.
2. In God's Gracious act of vocation or calling them to jesus christ, they Are Equally looked upon.
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3. They are Equall in Justification:
3. They Are Equal in Justification:
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it may be one is more justified than another Extensively, but not Intensively; that is, one hath more Sins forgiven than another,
it may be one is more justified than Another Extensively, but not Intensively; that is, one hath more Sins forgiven than Another,
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but Intensively, as our Justification consists in Gods gracious Repute or acceptation of us as just and righteous, so they are all Equall.
but Intensively, as our Justification consists in God's gracious Repute or acceptation of us as just and righteous, so they Are all Equal.
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Again, in respect of the Applicaion of Christs Righteousnesse, so there is a graduall difference:
Again, in respect of the Application of Christ Righteousness, so there is a gradual difference:
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Some receive it with a stronger faith than others, and apply it according to their necessity and indigence,
some receive it with a Stronger faith than Others, and apply it according to their necessity and indigence,
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therefore we may say, some partake of it more than oothers;
Therefore we may say, Some partake of it more than Others;
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yet because Justification is an act of God pardoning believers, whom he pardons, he pardons equally,
yet Because Justification is an act of God pardoning believers, whom he Pardons, he Pardons equally,
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though all that are pardoned are not equall sinners. Again, in respect of Righteousnesse imputed, all believers are equally just:
though all that Are pardoned Are not equal Sinners. Again, in respect of Righteousness imputed, all believers Are equally just:
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for as they are justified, they stand just before God in the most perfect Righteousnesse of Jesus Christ;
for as they Are justified, they stand just before God in the most perfect Righteousness of jesus christ;
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and by it the weak Christian is justified, as well as the strong:
and by it the weak Christian is justified, as well as the strong:
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upon this account the faith of the Saints (though unequall in degrees) is yet said to be Alike or Equally precious. The merit of Christ is Equally imputed to all that believe:
upon this account the faith of the Saints (though unequal in Degrees) is yet said to be Alike or Equally precious. The merit of christ is Equally imputed to all that believe:
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And the Reward of his merit in respect of of substance (which is Eternall life) is equally given to all that believe. 4. Their adoption is equall;
And the Reward of his merit in respect of of substance (which is Eternal life) is equally given to all that believe. 4. Their adoption is equal;
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They are all equally the Sons of God, God is not more Father to one than to another, they have an equall Right to the Inheritance.
They Are all equally the Sons of God, God is not more Father to one than to Another, they have an equal Right to the Inheritance.
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5. Again, all the Promises of the Covenant of Grace that concern the Essentialls of Salvation, are equall to them all,
5. Again, all the Promises of the Covenant of Grace that concern the Essentials of Salvation, Are equal to them all,
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and are fulfilled in one believer as well as another:
and Are fulfilled in one believer as well as Another:
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to give an instance, the Promise of perseverance is to every Saint as well as to any:
to give an instance, the Promise of perseverance is to every Saint as well as to any:
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as the least Star is as firmly six't in its Orb, as the glorious Sun;
as the least Star is as firmly six't in its Orb, as the glorious Sun;
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and there is no more danger of the falling of the one than of the other:
and there is no more danger of the falling of the one than of the other:
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so the weakest Saints are as sure to be kept in the sphaere of Perseverance unto salvation,
so the Weakest Saints Are as sure to be kept in the sphere of Perseverance unto salvation,
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as the Saints of the first magnitude:
as the Saints of the First magnitude:
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'tis not strength of Grace, but Gods love and constant influence that preservs the strongest Saints,
it's not strength of Grace, but God's love and constant influence that preservs the Strongest Saints,
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and the same attends the weakest. Thus far his Love of Good will is Equall.
and the same attends the Weakest. Thus Far his Love of Good will is Equal.
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Yet (let me add my thoughts) in respect of some special Flowers in the Garland of salvation, this love of God, His love of Good will is not Equall to all the Saints.
Yet (let me add my thoughts) in respect of Some special Flowers in the Garland of salvation, this love of God, His love of Good will is not Equal to all the Saints.
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God gives higher Measures of Grace to some than he doth to others;
God gives higher Measures of Grace to Some than he does to Others;
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and what are the Graces of his Spirit but the Golden Signalls of his love? 'tis a Rule in the Schools ▪ To love another is to will Good to another, and [ Si amare sit bona velle alteri, cum majora bona velle sit magis amare ] if to will Good to another be to love them,
and what Are the Graces of his Spirit but the Golden Signals of his love? it's a Rule in the Schools ▪ To love Another is to will Good to Another, and [ Si amare sit Bona velle Alteri, cum marjoram Bona velle sit magis amare ] if to will Good to Another be to love them,
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then to will greater Good is greater love;
then to will greater Good is greater love;
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and therefore (saith Zanchius ) we must hold this proposition, where there are Greater and more gifts of God, there God is said to love more,
and Therefore (Says Zanchius) we must hold this proposition, where there Are Greater and more Gifts of God, there God is said to love more,
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because the gifts of God are the love-tokens of his benevolence or Good will. And as God gives different degrees of Grace, so he gives different degrees of Glory;
Because the Gifts of God Are the love-tokens of his benevolence or Good will. And as God gives different Degrees of Grace, so he gives different Degrees of Glory;
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he Crowns his greater Graces with greater Glory:
he Crowns his greater Graces with greater Glory:
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For as all that believe in Christ are Equally justified, but not all Equally Endued with Grace;
For as all that believe in christ Are Equally justified, but not all Equally Endued with Grace;
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so all believers shall be Equally saved, but not all Equally Glorified; but of this in its right place afterwards.
so all believers shall be Equally saved, but not all Equally Glorified; but of this in its right place afterwards.
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Fourthly, This love of God, His love of Good will is always uniform and like it selfe;
Fourthly, This love of God, His love of Good will is always uniform and like it self;
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it hath no risings nor fallings, it knows no Ebbings and flowings, this immanent love is a permanent love;
it hath no risings nor fallings, it knows no Ebbings and flowings, this immanent love is a permanent love;
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incapable of any Intension, or Remission, Augmentation, and Diminution, or any Alteration; it is always at full tide:
incapable of any Intention, or Remission, Augmentation, and Diminution, or any Alteration; it is always At full tide:
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The sins of the Saints weaken not this love; it loves them always at the same Rate;
The Sins of the Saints weaken not this love; it loves them always At the same Rate;
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when he casts them down, this love bears them up;
when he Cast them down, this love bears them up;
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when his anger doth condense and thicken like a Cloud upon them, this love, His love of Good will, sits in the upper region of serenity looking with the same aspect of kindnesse still upon them;
when his anger does condense and thicken like a Cloud upon them, this love, His love of Good will, sits in the upper region of serenity looking with the same aspect of kindness still upon them;
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when he banisheth them from his presence, this love goeth with them and keeps them company;
when he banisheth them from his presence, this love Goes with them and keeps them company;
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when his corrective justice gives them up to sin to humble them, this love sanctifies their sins and Falls to them, it turns their sins to their greater Good, it refines them by their pollutions, it makes their Poyson a Sanative Cure to them:
when his corrective Justice gives them up to since to humble them, this love Sanctifies their Sins and Falls to them, it turns their Sins to their greater Good, it refines them by their pollutions, it makes their Poison a Sanative Cure to them:
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In a word, in all Gods desertions of his Saints, this love of Good-will forsakes them not, in respect of this love they are never deserted.
In a word, in all God's desertions of his Saints, this love of Goodwill forsakes them not, in respect of this love they Are never deserted.
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Secondly, But of this speciall love of God to his People there is another fragrant Sprig, which is called his Love of Complacency, or his Love of Friendship; whereby he takes pleasure in them as sutable to him;
Secondly, But of this special love of God to his People there is Another fragrant Sprig, which is called his Love of Complacency, or his Love of Friendship; whereby he Takes pleasure in them as suitable to him;
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is pleased with something in them, that is pleasing to him:
is pleased with something in them, that is pleasing to him:
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Thus he cannot take pleasure, no not in his vessells of Election, not as yet sanctified,
Thus he cannot take pleasure, no not in his vessels of Election, not as yet sanctified,
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because they have nothing in them as yet pleasing to him:
Because they have nothing in them as yet pleasing to him:
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It is one thing for God to wish or will the Creature well, another thing for the Creature to please and delight his will:
It is one thing for God to wish or will the Creature well, Another thing for the Creature to please and delight his will:
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God wills Nothing but what, is Pleasing to him, yet you must not gather thence, that wicked men are therefore Pleasing to God, because God them well;
God wills Nothing but what, is Pleasing to him, yet you must not gather thence, that wicked men Are Therefore Pleasing to God, Because God them well;
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For Bene Velle & Bene Facere.
For Bene Velle & Bene Facere.
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To will Sinners well, and to doe Sinners Good, is in truth a thing Pleasing to God (because 'tis agreeable to his mercy) and yet sinners are not therefore Pleasing to him.
To will Sinners well, and to do Sinners Good, is in truth a thing Pleasing to God (Because it's agreeable to his mercy) and yet Sinners Are not Therefore Pleasing to him.
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By his love of Complacency, he considers something in men that doth Please him:
By his love of Complacency, he considers something in men that does Please him:
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In this sence ' Paul saith, Without Faith 'tis impossible to Please God, or be Pleasing to him; and they that are in the flesh cannot Please God.
In this sense ' Paul Says, Without Faith it's impossible to Please God, or be Pleasing to him; and they that Are in the Flesh cannot Please God.
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God by his love of Good will doth good to creatures miserable, lost, and no way lovely;
God by his love of Good will does good to creatures miserable, lost, and no Way lovely;
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This is amor collationis, His love whereby he confers beauties on them, which afterwards render him amiable in his Eye, and capable to please him.
This is amor collationis, His love whereby he confers beauty's on them, which afterwards render him amiable in his Eye, and capable to please him.
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Gods love of Good will falls upon Naked Persons; Gods love of Complacency falls not upon Naked Persons, but upon Persons Cloathed and deckt with Grace:
God's love of Good will falls upon Naked Persons; God's love of Complacency falls not upon Naked Persons, but upon Persons Clothed and decked with Grace:
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The object of Gods love of Complacency is not [ Bonum Physicum & Entitatirum ] The Entitative Good or Being of the Creature,
The Object of God's love of Complacency is not [ Bonum Physicum & Entitatirum ] The Entitative Good or Being of the Creature,
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but [ Bonum ethicum & morale ] The morall Being or Gracious Goodnesse of the creature:
but [ Bonum Ethicum & morale ] The moral Being or Gracious goodness of the creature:
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Thus as there is in men more or lesse which pleaseth God according to the degrees and Fruits of Grace in them,
Thus as there is in men more or less which Pleases God according to the Degrees and Fruits of Grace in them,
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so he loves them more or lesse, with his love of Friendship and Complacency. First, This love of God follows the work of Grace in the Creature:
so he loves them more or less, with his love of Friendship and Complacency. First, This love of God follows the work of Grace in the Creature:
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They must have Grace stampt upon them, before he can take Complacency or delight in them, Such as are upright in their way are his delight: In Respect of his love of Good will, 'tis said, We love him because he first loved us:
They must have Grace stamped upon them, before he can take Complacency or delight in them, Such as Are upright in their Way Are his delight: In Respect of his love of Good will, it's said, We love him Because he First loved us:
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In respect of his love of delight, 'tis said, He that loveth me shall be loved of my Father. In respect of his love of Good will, 'tis said, God so loved the world that he gave his onely begotten Son, that whosoever believes in him shall not perish but have Everlasting life; In respect of his love of delight, it's said, He that loves me shall be loved of my Father. In respect of his love of Good will, it's said, God so loved the world that he gave his only begotten Son, that whosoever believes in him shall not perish but have Everlasting life;
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In respect of his love of Complacency, 'tis said, The Father himselfe loveth you because ye have loved me,
In respect of his love of Complacency, it's said, The Father himself loves you Because you have loved me,
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and have believed that I came out from God. and have believed that I Come out from God.
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His love of good will is his preventing love, whereby he loved us, before we desired it.
His love of good will is his preventing love, whereby he loved us, before we desired it.
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His love of friendship is his consequent love, which follows not onely his former love to us,
His love of friendship is his consequent love, which follows not only his former love to us,
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but also our love to him:
but also our love to him:
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and therefore saith Christ, He that loveth me shall be loved of my Father, and I will love him:
and Therefore Says christ, He that loves me shall be loved of my Father, and I will love him:
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as the Father and the Son by their first love provoke ours, so by their second love they reward ours;
as the Father and the Son by their First love provoke ours, so by their second love they reward ours;
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Gods love of good will makes men love God; by his love of good will he makes them righteous;
God's love of good will makes men love God; by his love of good will he makes them righteous;
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with his love of Complacency he loves them being righteous;
with his love of Complacency he loves them being righteous;
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in respect of the love of his Good will they are the effects of his love;
in respect of the love of his Good will they Are the effects of his love;
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in respect of his love of Complacency they are the objects of his love;
in respect of his love of Complacency they Are the objects of his love;
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If any man (saith Christ) love me, he shall be loved of my Father. If any man (Says christ) love me, he shall be loved of my Father.
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But How can any man by nature love Christ, or love God? Therefore I say, Gods love of good will [ facit homines Dei amantes ] makes men lovers of him.
But How can any man by nature love christ, or love God? Therefore I say, God's love of good will [ facit homines Dei amantes ] makes men lovers of him.
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His love of good will is the fountain and spring of our love to him; it begets our love to him, as the image of his love to us:
His love of good will is the fountain and spring of our love to him; it begets our love to him, as the image of his love to us:
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To Love God, is the gift of God, our active love whereby we love him,To Love God, is the gift of God, our active love whereby we love him,
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and our passive love whereby we are beloved of him, are both the gifts of God,
and our passive love whereby we Are Beloved of him, Are both the Gifts of God,
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and the gifts of his free and first love.
and the Gifts of his free and First love.
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Yet there is a love of God whereby he loves us not, till we love him;
Yet there is a love of God whereby he loves us not, till we love him;
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He cannot love thee with delight till thou art Lovely: He cannot love thee with delight till thou art Lovely:
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Gods love of good will makes the object, his love of Friendship doth presuppose the object;
God's love of good will makes the Object, his love of Friendship does presuppose the Object;
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he cannot love thee as his Friend till thou art his Friend; There is no Friendship without mutuall love;
he cannot love thee as his Friend till thou art his Friend; There is no Friendship without mutual love;
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he cannot love thee as his child, till thou art his child; he doth not love thee as thy Husband, till thou art his Spouse:
he cannot love thee as his child, till thou art his child; he does not love thee as thy Husband, till thou art his Spouse:
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I say, he cannot love as an Husband, till he is thy Husband; and he is not thy Husband, till thou take him to be thy Husband.
I say, he cannot love as an Husband, till he is thy Husband; and he is not thy Husband, till thou take him to be thy Husband.
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But doth not Gods love begin to me? Doth not he love sinners first? and make suit to them as a lover,
But does not God's love begin to me? Does not he love Sinners First? and make suit to them as a lover,
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before they love him? yes, with the love of Good will:
before they love him? yes, with the love of Good will:
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He bears good will to thee, and therefore he breaks his mind to thee in the Gnspell,
He bears good will to thee, and Therefore he breaks his mind to thee in the Gnspell,
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and wooes thee (it may be long) before thou lovest him;
and Woes thee (it may be long) before thou Lovest him;
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but he doth not love thee with the love of Espousalls, till the Nuptiall day, till thou canst find in thy heart to have him,
but he does not love thee with the love of Espousals, till the Nuptial day, till thou Canst find in thy heart to have him,
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and the marriage-knot be tyed up, and thou take him for thine Husband: He cannot love thee with this Relationlove, till thou come under this Relation-bond.
and the Marriage knot be tied up, and thou take him for thine Husband: He cannot love thee with this Relationlove, till thou come under this Relation-bond.
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Secondly, This love of God, his Love of Complacency is a necessary love: His love of Good will is free;
Secondly, This love of God, his Love of Complacency is a necessary love: His love of Good will is free;
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his love of Complacency is necessary: ah dear God! he loves us freely, that he may love us necessarily:
his love of Complacency is necessary: ah dear God! he loves us freely, that he may love us necessarily:
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As 'twas free to God (at first) to make man, but if he would make him, he must of necessity make him Righteous, and love him so made;
As 'twas free to God (At First) to make man, but if he would make him, he must of necessity make him Righteous, and love him so made;
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so when man was fallen, 'twas free to God whether he would shew him any good will or no,
so when man was fallen, 'twas free to God whither he would show him any good will or no,
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whether he would repaire his Image again in him or no, but if it be his Pleasure to Restore him, he cannot but love his own design;
whither he would repair his Image again in him or no, but if it be his Pleasure to Restore him, he cannot but love his own Design;
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if it be his pleasure to set up a new Creation, he cannot but love his new Creation.
if it be his pleasure to Set up a new Creation, he cannot but love his new Creation.
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His love of Good will is (as I may say) his Rectorall love, his love of Friendship is his Foederall love: his love of Good will is his love of Dominion, whereby he loves whom and where he pleases to love;
His love of Good will is (as I may say) his Rectorall love, his love of Friendship is his Foederall love: his love of Good will is his love of Dominion, whereby he loves whom and where he Pleases to love;
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his love of Friendship is his love of Communion, whereby he is engaged by Covenant to love his Friends, to love those that love him.
his love of Friendship is his love of Communion, whereby he is engaged by Covenant to love his Friends, to love those that love him.
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Thirdly, This love of God, his love of Complacency, admits varieties of weather, and looks with severall faces upon his Saints:
Thirdly, This love of God, his love of Complacency, admits varieties of weather, and looks with several faces upon his Saints:
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It hath its Spring and its Fall, it hath its summer and hath its winter, it riseth as our obedience riseth,
It hath its Spring and its Fallen, it hath its summer and hath its winter, it Riseth as our Obedience Riseth,
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and falls as our obedience falleth;
and falls as our Obedience falls;
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it grows hot and cold according to the vicissitude of his peoples tempers, as they are hot or cold in their affections:
it grows hight and cold according to the vicissitude of his peoples tempers, as they Are hight or cold in their affections:
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according to his love of Complacency and Friendship he is said sometimes to smile, and sometimes to frown upon us:
according to his love of Complacency and Friendship he is said sometime to smile, and sometime to frown upon us:
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as long as David walkt close with God, his love did shine upon him, but when David sinned in the matter of Ʋriah, his love of Complacency did retire,
as long as David walked close with God, his love did shine upon him, but when David sinned in the matter of Ʋriah, his love of Complacency did retire,
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and draw in its beams from him:
and draw in its beams from him:
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In respect of this love, God is said to forsake and desert his Children, his Desertion of them is the departure of this his love in some degree from them:
In respect of this love, God is said to forsake and desert his Children, his Desertion of them is the departure of this his love in Some degree from them:
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as the Phylosophers say, There is a lux, and lumen, light inherent in the Sun, and light fluent from the Sun, that is ever Perfect and Permanent;
as the Philosophers say, There is a lux, and lumen, Light inherent in the Sun, and Light fluent from the Sun, that is ever Perfect and Permanent;
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but this may suffer changes, and be obscured:
but this may suffer changes, and be obscured:
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so Gods love of Friendship, our sins may lessen it, and our recoveries make it rise brighter on us: Look then to your walkings.
so God's love of Friendship, our Sins may lessen it, and our Recoveries make it rise Brighter on us: Look then to your walkings.
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Lastly, This love of God, his love of Complacency and Friendship, is unequall to his Saints;
Lastly, This love of God, his love of Complacency and Friendship, is unequal to his Saints;
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its higher to some, its lower to others;
its higher to Some, its lower to Others;
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its more to some, and lesser to others, according to the measure and proportion of their Graces:
its more to Some, and lesser to Others, according to the measure and proportion of their Graces:
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Some are Greatly Beloved, and some are Not so Greatly Beloved with this love; as the Sun shines hotter upon some Climates, than it doth upon others;
some Are Greatly beloved, and Some Are Not so Greatly beloved with this love; as the Sun shines hotter upon Some Climates, than it does upon Others;
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and the water overflows some Pastures more than others: The Sweeter Rose a Saint is, the more deliciously God wears him in his Bosome;
and the water overflows Some Pastures more than Others: The Sweeten Rose a Saint is, the more deliciously God wears him in his Bosom;
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He doth Enlarge his graces in them, and then Enlarge his heart towards them.
He does Enlarge his graces in them, and then Enlarge his heart towards them.
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To conclude, John the Evangelist was One whom Christ loved marvellously, he was the Delight of Jesus Christ, his Benjamin, therefore he is called, the Disciple whom Christ loved:
To conclude, John the Evangelist was One whom christ loved marvellously, he was the Delight of jesus christ, his Benjamin, Therefore he is called, the Disciple whom christ loved:
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and as Christ loved him above others, so he loved Christ more than others did;
and as christ loved him above Others, so he loved christ more than Others did;
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for he stood by the Crosse when all the other left him, and fled away for fear.
for he stood by the Cross when all the other left him, and fled away for Fear.
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And now having given light of Explanation to the poynt, I am next to make proof of it.And now having given Light of Explanation to the point, I am next to make proof of it.
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First, In Isa. 41. 8. God speaks with high and honourable Respects of Abraham, Abraham my Friend, a huge Favour and Princely title from Gods mouth:
First, In Isaiah 41. 8. God speaks with high and honourable Respects of Abraham, Abraham my Friend, a huge Favour and Princely title from God's Mouth:
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But are not all the Saints the friends of God? yes, but Abraham was his friend NONLATINALPHABET, by way of eminency, God admitted him into nearer Communion, he lay deeper in Gods bosome than others did:But Are not all the Saints the Friends of God? yes, but Abraham was his friend, by Way of eminency, God admitted him into nearer Communion, he lay Deeper in God's bosom than Others did:
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All the holy Saints of God are his friends and dear ones, but Abraham was (as it were) the crown and cream of all his friends,
All the holy Saints of God Are his Friends and dear ones, but Abraham was (as it were) the crown and cream of all his Friends,
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and therefore saith he, Abraham my friend.
and Therefore Says he, Abraham my friend.
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'Tis observed by some, that among the Jewes their King had one whom he loved and conversed with above the rest,
It's observed by Some, that among the Jews their King had one whom he loved and conversed with above the rest,
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and him they called the Kings friend: The King had more friends than one, all that were of his Council,
and him they called the Kings friend: The King had more Friends than one, all that were of his Council,
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and his Officers were called his friends, because he committed his great affaires to their hands,
and his Officers were called his Friends, Because he committed his great affairs to their hands,
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& steared all his designs by their advice, yet among them all the King had some one Courtier called the Kings friend by a specialty:
& steered all his designs by their Advice, yet among them all the King had Some one Courtier called the Kings friend by a specialty:
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as Hushai is called Davids friend, & 'tis said of Solomon, that Zabud the son of Nathan was his Principall Officer,
as Hushai is called Davids friend, & it's said of Solomon, that Zabud the son of Nathan was his Principal Officer,
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and the Kings Friend, that is, his singular and darling friend (that had the quintessence of the Kings friendship) the Cabinet of his most retired communications:
and the Kings Friend, that is, his singular and darling friend (that had the quintessence of the Kings friendship) the Cabinet of his most retired communications:
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and in this sence is Abraham stiled the friend of God;
and in this sense is Abraham styled the friend of God;
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God carried his heart upon his lips to Abraham, Shall I hide from Abraham that thing which I doe? Abraham was Of Gods Privy Councell; all w•re not, and all are not:
God carried his heart upon his lips to Abraham, Shall I hide from Abraham that thing which I do? Abraham was Of God's Privy Council; all w•re not, and all Are not:
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surely then God bears more Respects to some Saints than he doth to others.
surely then God bears more Respects to Some Saints than he does to Others.
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Secondly, God associates himselfe more familiarly with some Saints than with others, which is a signe of more entire love:
Secondly, God associates himself more familiarly with Some Saints than with Others, which is a Signen of more entire love:
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Thus he did with Moses, And there arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face:
Thus he did with Moses, And there arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face:
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And when Aaron and Miriam swelling with Envy, burst out into mutiny against Moses, see how God doth interpose for him,
And when Aaron and Miriam swelling with Envy, burst out into mutiny against Moses, see how God does interpose for him,
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and highly magnifie him, And he said, hear now my words, if there be a Prophet among you, I the Lord will make my selfe known unto him in a Vision,
and highly magnify him, And he said, hear now my words, if there be a Prophet among you, I the Lord will make my self known unto him in a Vision,
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and will speak unto him in a Dream: My servant Moses is not so, who is faithfull in all mine house;
and will speak unto him in a Dream: My servant Moses is not so, who is faithful in all mine house;
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with him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold:
with him will I speak Mouth to Mouth, even apparently, and not in dark Speeches, and the similitude of the Lord shall he behold:
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wherefore then were ye not afraid to speak against my servant Moses? They eclipse and diminish Moses, God advanceth him:Wherefore then were you not afraid to speak against my servant Moses? They eclipse and diminish Moses, God Advanceth him:
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They equall themselves to Moses, God prefers him to them:
They equal themselves to Moses, God prefers him to them:
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Their Plea was that God had spoken by them, as well as by Moses Gods Reply is that he had in a more affectionate and sociable correspondence spoken to Moses than to them, with him will I speak mouth to mouth:
Their Plea was that God had spoken by them, as well as by Moses God's Reply is that he had in a more affectionate and sociable correspondence spoken to Moses than to them, with him will I speak Mouth to Mouth:
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God spake to the best of them, but either in a Dream, or Vision, but to Moses he spake with more lively Representation, The similitude of the Lord shall he behold, God would have them know, that he puts a great difference between them and Moses; he professeth that he hath,
God spoke to the best of them, but either in a Dream, or Vision, but to Moses he spoke with more lively Representation, The similitude of the Lord shall he behold, God would have them know, that he puts a great difference between them and Moses; he Professes that he hath,
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and will shew more respects to Moses, than to them.
and will show more respects to Moses, than to them.
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Chytraeus saith, 'tis very likely and probable, that the Son of God did with the same face,Chytraeus Says, it's very likely and probable, that the Son of God did with the same face,
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and form of humane nature which he afterward assumed, shew himselfe friendly and familiarly to Moses, and our first Parents:
and from of humane nature which he afterwards assumed, show himself friendly and familiarly to Moses, and our First Parents:
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and to that speech, wherein 'twas said, that there arose not a Prophet since in Israel like unto Moses, some observe that Moses surpassed all the other Prophets, not onely in sublimity of Prophecies,
and to that speech, wherein 'twas said, that there arose not a Prophet since in Israel like unto Moses, Some observe that Moses surpassed all the other prophets, not only in sublimity of Prophecies,
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but also in Excellency and number of Miracles;
but also in Excellency and number of Miracles;
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for Moses within one age onely, wrought seventy six Miracles, when the rest from the beginning of the world quite down to the ruine of the first Temple, wrought onely seventy four,
for Moses within one age only, wrought seventy six Miracles, when the rest from the beginning of the world quite down to the ruin of the First Temple, wrought only seventy four,
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as Manasseh Ben Israel reckons them:
as Manasses Ben Israel reckons them:
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besides, Moses (they say) had one hundred and seventy three conferences with God, which none of the Prophets had.
beside, Moses (they say) had one hundred and seventy three conferences with God, which none of the prophets had.
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Thirdly, God Preferres some Saints above others:
Thirdly, God Prefers Some Saints above Others:
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Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousnesse, saith the Lord God: Though these three men, Noah, daniel, and Job, were in it, they should deliver but their own Souls by their righteousness, Says the Lord God:
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and again, Though Moses & Samuel stood before me, yet my mind could not be toward this People.
and again, Though Moses & Samuel stood before me, yet my mind could not be towards this People.
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Now the Lord doth instance in these, as those that could doe more with him, than any others, and upon whom his heart was set upon above others;
Now the Lord does instance in these, as those that could do more with him, than any Others, and upon whom his heart was Set upon above Others;
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as if he should say, though my dearest friends that sit at the stern of my heart, and could move me which way they please, should come and Plead, yet I would not yeeld:
as if he should say, though my dearest Friends that fit At the stern of my heart, and could move me which Way they please, should come and Plead, yet I would not yield:
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as if God had said, if any could perswade me, they were the men that should doe it.
as if God had said, if any could persuade me, they were the men that should do it.
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Fourthly, God doth Glory in some Saints and servants, more than others:
Fourthly, God does Glory in Some Saints and Servants, more than Others:
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Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evill? Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that fears God and escheweth evil?
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1. Hast thou considered my servant Job? it is (saith one) as if you should say to a man come down from the City into the Country, were you at Court? did you see the King? because he is the most Eminent and considerable Person;
1. Hast thou considered my servant Job? it is (Says one) as if you should say to a man come down from the city into the Country, were you At Court? did you see the King? Because he is the most Eminent and considerable Person;
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so doth God speak here of Job.
so does God speak Here of Job.
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2. Again, My Servant Job: when God saith, My Servant, he doth (as it were) glory in his Servant, God speaks of him,
2. Again, My Servant Job: when God Says, My Servant, he does (as it were) glory in his Servant, God speaks of him,
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as a man doth of that which he glorieth in:
as a man does of that which he Glorieth in:
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As the Saints glory in God, when they say, My God, and My Christ, this is a kind of glorying and triumphing in God;
As the Saints glory in God, when they say, My God, and My christ, this is a kind of glorying and triumphing in God;
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so this Expression of God carryeth such a sence in it, My Servant Job, as if it were his honour to have such a servant, one that I am proud of.
so this Expression of God Carrieth such a sense in it, My Servant Job, as if it were his honour to have such a servant, one that I am proud of.
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3. But God hath not done yet glorying in Job, he adds another grain, That ther's none like him in the Earth:
3. But God hath not done yet glorying in Job, he adds Another grain, That ther's none like him in the Earth:
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God speaks not this high Praise of Job in Reference to the wicked, as if none of them were like him, thats too low,
God speaks not this high Praise of Job in Referente to the wicked, as if none of them were like him, thats too low,
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but in Reference to all the Saints, that were then upon the Earth, among those there was not such a man as Job, none of them all like him, they were not equall to him in this or that or the other Grace, Job was a man above them all, thus God glorieth in him:
but in Referente to all the Saints, that were then upon the Earth, among those there was not such a man as Job, none of them all like him, they were not equal to him in this or that or the other Grace, Job was a man above them all, thus God Glorieth in him:
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I say, God doth glory in some Saints more than in others. Fifthly, God shews some Saints Extraordinary favours:
I say, God does glory in Some Saints more than in Others. Fifthly, God shows Some Saints Extraordinary favours:
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He Exempts them from the common condition of all the Saints, they are Exceptions from the generall rule:
He Exempts them from the Common condition of all the Saints, they Are Exceptions from the general Rule:
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and surely, Extraordinary favours doe not flow from ordinary love: The Apostle saith, that ' Tis Appointed unto men once to die:
and surely, Extraordinary favours do not flow from ordinary love: The Apostle Says, that ' This Appointed unto men once to die:
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but Enoch must not die, he must not go the common rode of man kind, the Text saith, He was translated that he should not see death, he soared up to Heaven (as if Adam had been taken out of Paradise before he sinned) upon the wing of immortality:
but Enoch must not die, he must not go the Common road of man kind, the Text Says, He was translated that he should not see death, he soared up to Heaven (as if Adam had been taken out of Paradise before he sinned) upon the wing of immortality:
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so, Elijah must receive an unparalel'd Honour, die like other men he must not, but God sends for him in state, he Rides in his Glittering Coach drawn by Angells to the Gates of Glory:
so, Elijah must receive an unparalleled Honour, die like other men he must not, but God sends for him in state, he Rides in his Glittering Coach drawn by Angels to the Gates of Glory:
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Surely these were Gods Greatly beloved. Surely these were God's Greatly Beloved.
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Sixthly, God would have us love those Saints most, to whom he hath given most Grace:
Sixthly, God would have us love those Saints most, to whom he hath given most Grace:
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and when we love those more that are Gracious, we are the more like to God.
and when we love those more that Are Gracious, we Are the more like to God.
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Seventhly, God, for ought I know (though some learned Heads speak the contrary) gives some Saints more Glory in Heaven than he gives to others.
Seventhly, God, for ought I know (though Some learned Heads speak the contrary) gives Some Saints more Glory in Heaven than he gives to Others.
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Their objective beatitude will be one and the same, which is God himselfe, One God among them all.
Their objective beatitude will be one and the same, which is God himself, One God among them all.
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Their Receptive Beatitude, that is, their Participation of God will be Equall and the same too in the Essentialls of it, the Beatificall vision shall be communicated to them all, they shall all have the fruition and possession of God, but they shall not all drink the same measures:
Their Receptive Beatitude, that is, their Participation of God will be Equal and the same too in the Essentials of it, the Beatifical vision shall be communicated to them all, they shall all have the fruition and possession of God, but they shall not all drink the same measures:
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Or, if you will, more Plainly thus, Life eternall in the substance of it, is one and the same, equally given to all that are saved:
Or, if you will, more Plainly thus, Life Eternal in the substance of it, is one and the same, equally given to all that Are saved:
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as by Christs Righteousnesse we are Equally justified, so by his merits we are equally saved,
as by Christ Righteousness we Are Equally justified, so by his merits we Are equally saved,
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and equally made partakers of the Inheritance:
and equally made partakers of the Inheritance:
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but in the Degrees of Glory, so it is unequally distributed, to some more, to some lesse:
but in the Degrees of Glory, so it is unequally distributed, to Some more, to Some less:
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Different degrees of glory answering the Different degrees of grace (bestowed upon his Saints) in this life,
Different Degrees of glory answering the Different Degrees of grace (bestowed upon his Saints) in this life,
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and proportioned to the different degrees of labor and service they have gone through for him:
and proportioned to the different Degrees of labour and service they have gone through for him:
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and this is that which Ambrose saith, God gives to all that are saved aequalem mercedem vitae, non gloriae, an equall reward of life, not of glory.
and this is that which Ambrose Says, God gives to all that Are saved aequalem mercedem vitae, non Glory, an equal reward of life, not of glory.
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1. And this appears by that Expression, in 1 Cor. 3. 8. Now he that planteth and he that watereth are One,
1. And this appears by that Expression, in 1 Cor. 3. 8. Now he that plants and he that Waters Are One,
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and every man shall receive his own reward according to his own labour: a different reward according to their different labour:and every man shall receive his own reward according to his own labour: a different reward according to their different labour:
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he speaks of the Faithfull Servants of Jesus Christ, he names himselfe and Apollo in particular, himselfe as Planting,
he speaks of the Faithful Servants of jesus christ, he names himself and Apollo in particular, himself as Planting,
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and Apollo as Watering, and each of them shall receive NONLATINALPHABET, their proper reward acc•rding to their proper labour.
and Apollo as Watering, and each of them shall receive, their proper reward acc•rding to their proper labour.
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2. Again in 2 Cor. 9. 6. Paul tells us, He which soweth sparingly shall reap sparingly,
2. Again in 2 Cor. 9. 6. Paul tells us, He which Soweth sparingly shall reap sparingly,
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and he that soweth bountifully shall reap bountifully: and he that Soweth bountifully shall reap bountifully:
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Here is a sparing reward to a sparing liberality, and a bounteous reward to a bounteous liberality:
Here is a sparing reward to a sparing liberality, and a bounteous reward to a bounteous liberality:
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The Harvest answers the measure of seed, he that soweth but little, shall reap but little;
The Harvest answers the measure of seed, he that Soweth but little, shall reap but little;
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and he that soweth much, shall reap more:
and he that Soweth much, shall reap more:
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and this Harvest Paul in another place refers to the life to come, Gal. 6. 6, 7, 8. The present time is the time of sowing, the future time is the time of reaping, the Harvest is the End of the World.
and this Harvest Paul in Another place refers to the life to come, Gal. 6. 6, 7, 8. The present time is the time of sowing, the future time is the time of reaping, the Harvest is the End of the World.
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3. In 1 Cor. 3. 11, 15. There are Teachers that build Gold, Silver, Precious stones upon the Foundation;
3. In 1 Cor. 3. 11, 15. There Are Teachers that built Gold, Silver, Precious stones upon the Foundation;
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and there are other Teachers that build wood, hay and stubble upon the Foundation:
and there Are other Teachers that built wood, hay and stubble upon the Foundation:
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The work or Doctrine of the One will abide the fire (saith the Apostle, v. 14.) and he shall receive a Reward;
The work or Doctrine of the One will abide the fire (Says the Apostle, v. 14.) and he shall receive a Reward;
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but those Teachers that lay wood, hay, stubble, upon the Foundation, yet (if their Errours be not damnable) they shall be saved (saith the Text) yet their work shall be burnt,
but those Teachers that lay wood, hay, stubble, upon the Foundation, yet (if their Errors be not damnable) they shall be saved (Says the Text) yet their work shall be burned,
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and they shall suffer losse, that is, they shall be deprived of much of that reward they should have had,
and they shall suffer loss, that is, they shall be deprived of much of that reward they should have had,
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and which the other shall have who build gold, silver, and precious stones upon the foundation, Jesus Christ.
and which the other shall have who built gold, silver, and precious stones upon the Foundation, jesus christ.
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4. Lastly, I would fain understand that Text in Luke 16. 22. where 'tis said, that Lazarus was carried up by the Angells into Abrahams bosome: The Expression is taken from the custome of the Jewes at their Feasts,
4. Lastly, I would fain understand that Text in Lycia 16. 22. where it's said, that Lazarus was carried up by the Angels into Abrahams bosom: The Expression is taken from the custom of the Jews At their Feasts,
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as John at supper lay in Christs bosome:
as John At supper lay in Christ bosom:
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Therefore Abraham sits above Lazarus at the Royall Feast of Glory, Abraham hath a Diguiority there beyond Lazarus.
Therefore Abraham sits above Lazarus At the Royal Feast of Glory, Abraham hath a Diguiority there beyond Lazarus.
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I must now give you the Reasons. Reas. 1. And first, they that have more Grace, are more like him than others;
I must now give you the Reasons. Reas. 1. And First, they that have more Grace, Are more like him than Others;
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They bear his Image in a Greater Print: Parents ▪ though they love all their Children well,
They bear his Image in a Greater Print: Parents ▪ though they love all their Children well,
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yet they love them most, that resemble them most, the Parent loves that Child most, that hath most of the Parent In it:
yet they love them most, that resemble them most, the Parent loves that Child most, that hath most of the Parent In it:
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as God is the Father, so he is the Idaea of the Saints:
as God is the Father, so he is the Idaea of the Saints:
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God is the Idaea of the Saints, and the Saints are his Reflections: I conceive therefore that God cannot but love them most, that have most of himself in them:
God is the Idaea of the Saints, and the Saints Are his Reflections: I conceive Therefore that God cannot but love them most, that have most of himself in them:
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He doth by an holy Necessity of nature love them most, that have most Grace: For God is holy not by will, but by Nature:
He does by an holy Necessity of nature love them most, that have most Grace: For God is holy not by will, but by Nature:
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His will is not antecedent to his holinesse, 'tis naturall to him to hate sin,
His will is not antecedent to his holiness, it's natural to him to hate since,
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and 'tis naturall to him to love Grace, and therefore to love more grace with more love.
and it's natural to him to love Grace, and Therefore to love more grace with more love.
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Reas. 2. Some of the Saints love God more than others doe:Reas. 2. some of the Saints love God more than Others doe:
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as some Herbes are hot in the fourth degree, and other• hot but in the second or third degree;
as Some Herbs Are hight in the fourth degree, and other• hight but in the second or third degree;
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such are the graduall inequalities of love in the severall Saints of God: some are Warme in love, others are Hot in love to him:
such Are the gradual inequalities of love in the several Saints of God: Some Are Warm in love, Others Are Hight in love to him:
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All love him unfaignedly, some love him Flamingly: All are serious in love, but some are scorcht with love to him;
All love him unfeignedly, Some love him Flamingly: All Are serious in love, but Some Are scorched with love to him;
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as David, My zeale (saith he) hath consumed me, because mine enemies have forgotten thy word: His love to God was so Extream Hot, that it did even Exhaust and dry up his Moysture; My zeale hath consumed me:
as David, My zeal (Says he) hath consumed me, Because mine enemies have forgotten thy word: His love to God was so Extreme Hight, that it did even Exhaust and dry up his Moisture; My zeal hath consumed me:
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Holy affections are able to work upon the body no lesse than naturall affections; Tell him that I am sick of love:
Holy affections Are able to work upon the body no less than natural affections; Tell him that I am sick of love:
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Now Love is the curious and quaint Grace of the Soule:
Now Love is the curious and quaint Grace of the Soul:
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The Queen Grace of the Soule, that transports God himselfe (as it were) into amorous Passions;The Queen Grace of the Soul, that transports God himself (as it were) into Amoros Passion;
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when God doth but hear once that a soule is fallen in love with him, his heart is wounded presently,
when God does but hear once that a soul is fallen in love with him, his heart is wounded presently,
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and bleeds Enamoured streams of desire after her, I love them that love me: Love delights and dwells with love;
and bleeds Enamoured streams of desire After her, I love them that love me: Love delights and dwells with love;
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and they that love most, in them God dwells most;
and they that love most, in them God dwells most;
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they have most of his company, and are Ravished most with the Heaven of his presence.
they have most of his company, and Are Ravished most with the Heaven of his presence.
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Reas. 3. Some of the Sains seek Gods Glory with most ardent and Hyperbolicall strains of zeale above others, the Rest of the Saints cannot come near them:Reas. 3. some of the Sains seek God's Glory with most Ardent and Hyperbolical strains of zeal above Others, the Rest of the Saints cannot come near them:
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In Rom. 9. 3. There saith Paul, I could wish that my selfe were accursed from Christ,
In Rom. 9. 3. There Says Paul, I could wish that my self were accursed from christ,
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for my Brethren, my Kinsmen according to the Flesh: Pauls deep Desire of Gods Glory, drowns the desire of his own Felicity:for my Brothers, my Kinsmen according to the Flesh: Paul's deep Desire of God's Glory, drowns the desire of his own Felicity:
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This Text doth crucifie the most learned Interpreters, they know not how to understand it;
This Text does crucify the most learned Interpreters, they know not how to understand it;
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I shall onely take up a word of Chrysostome concerning it, he saith, We are so far from Pauls love that therefore we cannot understand his saying, we reach not Pauls meaning because we have not his Affection:
I shall only take up a word of Chrysostom Concerning it, he Says, We Are so Far from Paul's love that Therefore we cannot understand his saying, we reach not Paul's meaning Because we have not his Affection:
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and Origen saith, What wonder, seeing the Lord was made a Curse for his servants, that his servant would become accursed for his brethren? Now surely, those that so highly prize Gods glory above others, are beloved above others.
and Origen Says, What wonder, seeing the Lord was made a Curse for his Servants, that his servant would become accursed for his brothers? Now surely, those that so highly prize God's glory above Others, Are Beloved above Others.
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And now we are arrived at the Application. And now we Are arrived At the Application.
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Ʋse 1. Oh! what shall I say to sinners? or what will sinners say to this Poynt? I tremble, when I think of them:Ʋse 1. Oh! what shall I say to Sinners? or what will Sinners say to this Point? I tremble, when I think of them:
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yet I can tell you what they will say;
yet I can tell you what they will say;
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their judgement is, at least their report and language is, that God loves them as well as the best:
their judgement is, At lest their report and language is, that God loves them as well as the best:
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Poor soules, how are ye mistaken! for,
Poor Souls, how Are you mistaken! for,
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First, Sinners are in the dark, and therefore cannot see who are their Friends, or who are their Foes:
First, Sinners Are in the dark, and Therefore cannot see who Are their Friends, or who Are their Foes:
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They cannot see whether God loves them, or God hates them; and because they passe safely, they think that all are Friends, God is their Friend,
They cannot see whither God loves them, or God hates them; and Because they pass safely, they think that all Are Friends, God is their Friend,
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and Christ is their Friend, they think that Gods naked Patience is his love, and that Gods meer longsuffering is his dear love;
and christ is their Friend, they think that God's naked Patience is his love, and that God's mere long-suffering is his dear love;
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they cannot distinguish, they are in the Dark: A man cannot read letters or manuscripts in the dark;
they cannot distinguish, they Are in the Dark: A man cannot read letters or manuscripts in the dark;
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now sinners are in the dark, how then can you read Gods speciall love to you? Gods speciall love is written in a small print, in a Spirituall Character;
now Sinners Are in the dark, how then can you read God's special love to you? God's special love is written in a small print, in a Spiritual Character;
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you cannot read the prints of Spirituall love with a carnall Eye: you think, God loves you, because you thrive in the world;you cannot read the prints of Spiritual love with a carnal Eye: you think, God loves you, Because you thrive in the world;
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you think, he loves you, because he doth not smite you: Alas! alas! you are in the dark; For oh!
you think, he loves you, Because he does not smite you: Alas! alas! you Are in the dark; For o!
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what a difference is there between the wrath of God and the wrath of man? for men punish when they are Angry,
what a difference is there between the wrath of God and the wrath of man? for men Punish when they Are Angry,
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but God forbears to punish when he is angry: God is more displeased when he dissembleth a fault, than when he doth presently punish;
but God forbears to Punish when he is angry: God is more displeased when he dissembleth a fault, than when he does presently Punish;
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There is no Greater punishment, than not to be punished, nor yet a sharper Scourge than not to be scourged: Sirs!There is no Greater punishment, than not to be punished, nor yet a sharper Scourge than not to be scourged: Sirs!
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God is very Angry when he defers punishment unto Hell. Secondly, Again, Sinners Anticipate:
God is very Angry when he defers punishment unto Hell. Secondly, Again, Sinners Anticipate:
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It is the boldnesse and presumption of sinners, to take unto themselves divine Priviledges, before they should:
It is the boldness and presumption of Sinners, to take unto themselves divine Privileges, before they should:
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They say, God loves us, though they go on in their sins; whereas they cannot know that God loves them, till they come out of their sins; they deceive themselves by Anticipation:
They say, God loves us, though they go on in their Sins; whereas they cannot know that God loves them, till they come out of their Sins; they deceive themselves by Anticipation:
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Oh! saith a sinner, Christ dyed for me, though he be not yet converted; whereas he cannot possibly know that Christ dyed for him till he be converted:
Oh! Says a sinner, christ died for me, though he be not yet converted; whereas he cannot possibly know that christ died for him till he be converted:
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Thus he rests in his Condition, and damns his soule, because he Anticipates Gods love; he takes it for his own before his time. Thirdly, Love assimilates the object:
Thus he rests in his Condition, and damns his soul, Because he Anticipates God's love; he Takes it for his own before his time. Thirdly, Love assimilates the Object:
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divine Love begets after its own likenesse; whom God loves, he stamps his image and qualities upon them:
divine Love begets After its own likeness; whom God loves, he stamps his image and qualities upon them:
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As many as I love I rebuke and chasten, why so? to refine them from their drosse, As many as I love I rebuke and chasten, why so? to refine them from their dross,
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and make them more splendid and bright, like himselfe:
and make them more splendid and bright, like himself:
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Yee were darknesse, but now ye are light in the Lord; why so? because God is light, and therefore he takes away the contrariety, that they may be like to him: Ye were darkness, but now you Are Light in the Lord; why so? Because God is Light, and Therefore he Takes away the contrariety, that they may be like to him:
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It is the Nature of Agents to make their passives like themselves;
It is the Nature of Agents to make their passives like themselves;
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Iron is a dark and opacous body, but put it into the fire, and the fire will make Iron shine, like it selfe;
Iron is a dark and opacous body, but put it into the fire, and the fire will make Iron shine, like it self;
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Sinner, God doth so, if God love thee, he'll Gild thee with his own Rays upon thee,
Sinner, God does so, if God love thee, he'll Gild thee with his own Rays upon thee,
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and make thee shine like himselfe; The coldest water, fire makes it warm like its selfe;
and make thee shine like himself; The Coldest water, fire makes it warm like its self;
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God acts thus; where he loves, he makes the worst sinner in the world like himselfe;God acts thus; where he loves, he makes the worst sinner in the world like himself;
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Amicitia pares aut recipit aut facit. Fourthly, Again, Gods love runs paralell with his word; his love is of the same dimensions with his word;Amicitia pares Or recipit Or facit. Fourthly, Again, God's love runs parallel with his word; his love is of the same dimensions with his word;
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whom his word condemns, his love doth not acquit; whom his word Excludes, his love will not admit;
whom his word condemns, his love does not acquit; whom his word Excludes, his love will not admit;
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if his word make thee not a passe to Heaven, his love will give thee no allowance: Now sinner!
if his word make thee not a pass to Heaven, his love will give thee no allowance: Now sinner!
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the word is against thee, Be not deceived, (saith the word) Know ye not that the unrighteous shall not inherit the kingdome of God?
the word is against thee, Be not deceived, (Says the word) Know you not that the unrighteous shall not inherit the Kingdom of God?
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Sinners! let me then turn this Use into Exhortation: Doth God love his Saints? Sinner, let this principle make thee long to be a Saint.Sinners! let me then turn this Use into Exhortation: Does God love his Saints? Sinner, let this principle make thee long to be a Saint.
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First, Mourn over all that time, wherein thou hast lived out of the Beams of Gods love;
First, Mourn over all that time, wherein thou hast lived out of the Beams of God's love;
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Thou hast lived in a Cold Climate all this while: Thou hast lived in a Cold Climate all this while:
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some of you are warm with wealth, and warm with riches, but you have lived all this while out of Gods blessing in the warm Sun;
Some of you Are warm with wealth, and warm with riches, but you have lived all this while out of God's blessing in the warm Sun;
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I say, Though you have lived all this while in the warm Sun, yet you have lived all this while out of Gods Blessing:
I say, Though you have lived all this while in the warm Sun, yet you have lived all this while out of God's Blessing:
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Doe ye think, God can love you in your drunkennesse, or love you in your oaths,
Do you think, God can love you in your Drunkenness, or love you in your Oaths,
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and in your impurities? is it possible that God who is light, should take pleasure in works of darknesse? No, no, East and West are inconsistent, Antipathies will not incorporate;
and in your Impurities? is it possible that God who is Light, should take pleasure in works of darkness? No, no, East and West Are inconsistent, Antipathies will not incorporate;
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as soon may light and darknesse be Espous'd together, and midnight be married to the noon day,
as soon may Light and darkness be Espoused together, and midnight be married to the noon day,
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as God Embrace a wicked soule in the Nuptiall bed of love: Away, away, then from under the dark side of this prodigious Cloud.
as God Embrace a wicked soul in the Nuptial Bed of love: Away, away, then from under the dark side of this prodigious Cloud.
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Vita non est nisi iis, quibus lux est, God is life to none, but them to whom he is light:Vita non est nisi iis, quibus lux est, God is life to none, but them to whom he is Light:
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'Tis likenesse that breeds liking, he cannot like you till he sees his likenesse on you: It's likeness that breeds liking, he cannot like you till he sees his likeness on you:
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God and sinners are opposite, God is Good, Sin is Evill, God and Sin Good and Evill are Summa Opposita, the Great and Grand Opponents of the world;
God and Sinners Are opposite, God is Good, since is Evil, God and since Good and Evil Are Summa Opposita, the Great and Grand Opponents of the world;
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God is the chiefest good, Sin is the chiefest Evill, now that opposits may be made friends, there must be a change somewhere, either on Gods part, or on our part;
God is the chiefest good, since is the chiefest Evil, now that opposites may be made Friends, there must be a change somewhere, either on God's part, or on our part;
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God cannot change, with him there is no variablenesse nor shadow of change, God will not change, there is no reason he should, he is holinesse and goodnes it self, his perfection stands in an indivisible point;God cannot change, with him there is no variableness nor shadow of change, God will not change, there is no reason he should, he is holiness and Goodness it self, his perfection Stands in an indivisible point;
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he must not alter a whit, and therefore sinners, you must be changed, or you must be damned;
he must not altar a whit, and Therefore Sinners, you must be changed, or you must be damned;
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of necessity there must be a change, and the change must be on our part:
of necessity there must be a change, and the change must be on our part:
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as we see in an Instrument, those strings that are out of tune, are brought to them that are in;
as we see in an Instrument, those strings that Are out of tune, Are brought to them that Are in;
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so it is we, that must change and alter, and not God:
so it is we, that must change and altar, and not God:
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Go then, and mourn over all that time, wherein you have lived out of the Beams of Gods love.
Go then, and mourn over all that time, wherein you have lived out of the Beams of God's love.
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Secondly, Let this make you long to be Saints; if you would be the Saints of God, you should be the friends of God;
Secondly, Let this make you long to be Saints; if you would be the Saints of God, you should be the Friends of God;
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if you would un love your sins, God would love you too:
if you would un love your Sins, God would love you too:
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You that are Great sinners, come and be Great Saints, and you also shall be Greatly Beloved.
You that Are Great Sinners, come and be Great Saints, and you also shall be Greatly beloved.
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There are two things that would make you Saints. 1. Believe the Transcendent Glories and Ravishing Joyes to come.
There Are two things that would make you Saints. 1. Believe the Transcendent Glories and Ravishing Joys to come.
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2. Make no question but they may be yours.
2. Make no question but they may be yours.
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First, Believe the Transcendent Glories and shining Joyes to come, laid up for the Saints of God;
First, Believe the Transcendent Glories and shining Joys to come, laid up for the Saints of God;
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I say, believe them, and your hearts cannot but be taken with them;
I say, believe them, and your hearts cannot but be taken with them;
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It is impossible that any man who believes those infinite and un-imaginable joyes, should not desire them, he cannot but use the meanes to obtain them:
It is impossible that any man who believes those infinite and unimaginable Joys, should not desire them, he cannot but use the means to obtain them:
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It is not directly in the Nature of man to neglect so great a Good, if he throughly believes the Greatnesse and Goodnesse of it;
It is not directly in the Nature of man to neglect so great a Good, if he thoroughly believes the Greatness and goodness of it;
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he cannot easily choose any thing else, who believes the worth of it:
he cannot Easily choose any thing Else, who believes the worth of it:
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I say, Faith is a beliefe of things that are infinite, things so great, that if they be so true as great, no man that hath his reason,
I say, Faith is a belief of things that Are infinite, things so great, that if they be so true as great, no man that hath his reason,
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and can discourse, that can think, and choose, that can desire and work towards an End, can possibly neglect them;
and can discourse, that can think, and choose, that can desire and work towards an End, can possibly neglect them;
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such infinite joyes would make you leave your finite joys;
such infinite Joys would make you leave your finite Joys;
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such unlimited pleasures would make you scorn these poor and narrow pleasures of sin that are but for a season:
such unlimited pleasures would make you scorn these poor and narrow pleasures of since that Are but for a season:
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This is one thing that would make you Saints presently. Secondly, And then make no question but they may be yours:
This is one thing that would make you Saints presently. Secondly, And then make no question but they may be yours:
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They may be all your own, if you will, you may have them as well as any one that already hath them, You may be saved as well as any thats already saved, God onely stayes and waits your Consent; They may be all your own, if you will, you may have them as well as any one that already hath them, You may be saved as well as any thats already saved, God only stays and waits your Consent;
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wilt thou not give thy Consent to match with Christ, and be saved? shall sin hinder thy so much happinesse? why doth God Offer you Heaven,
wilt thou not give thy Consent to match with christ, and be saved? shall since hinder thy so much happiness? why does God Offer you Heaven,
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but for you to make choyce of Heaven? Make Choyce of Heaven, and have Heaven:
but for you to make choice of Heaven? Make Choice of Heaven, and have Heaven:
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why doth God open his shop, and set all his Glorious Wares and Treasures before you,
why does God open his shop, and Set all his Glorious Wares and Treasures before you,
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but that he would have You to be his Chapmen? Sinners!
but that he would have You to be his Chapmen? Sinners!
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God sends his Ministers to tender all these Glories to you, and his Majesty himselfe stands waiting your Leasure, his patience bears, his justice forbears, his mercy intreats you,God sends his Ministers to tender all these Glories to you, and his Majesty himself Stands waiting your Leisure, his patience bears, his Justice forbears, his mercy intreats you,
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and his Spirit strives with you to perswade you, and will you make any Question then but Heaven may be Yours? why did the Lord of Glory come down from Heaven,
and his Spirit strives with you to persuade you, and will you make any Question then but Heaven may be Yours? why did the Lord of Glory come down from Heaven,
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but that sinners might go up to Heaven? Sinners! a way is made for You to Heaven through the sides of Jesus Christ.
but that Sinners might go up to Heaven? Sinners! a Way is made for You to Heaven through the sides of jesus christ.
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Ʋse 2. Saints, how should this stir ye up to Excell in Grace? Doth God love them most, that are Crowned with most Grace? Saints!Ʋse 2. Saints, how should this stir you up to Excel in Grace? Does God love them most, that Are Crowned with most Grace? Saints!
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this should wing ye with an holy Ambition to be Eminent in Grace; not to be Ordinary in Grace, but Eminent in Grace;
this should wing you with an holy Ambition to be Eminent in Grace; not to be Ordinary in Grace, but Eminent in Grace;
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not onely to Get Grace, but to Grow in Grace: oh!
not only to Get Grace, but to Grow in Grace: o!
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what a sin is it to sit down under Ordinary Grace, I say, to sit down under so little Grace,
what a since is it to fit down under Ordinary Grace, I say, to fit down under so little Grace,
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when they that have much Grace are much beloved? and they that have more Grace are the more beloved? they that are great in Grace are greatly beloved? O Daniel, thou art Greatly Beloved:
when they that have much Grace Are much Beloved? and they that have more Grace Are the more Beloved? they that Are great in Grace Are greatly Beloved? Oh daniel, thou art Greatly beloved:
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Filiall and ingenuous natures strive after the highest degrees of their Fathers love.
Filial and ingenuous nature's strive After the highest Degrees of their Father's love.
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In 1 Pet. 2. 20. The Apostle Exhorting Christian Servants to suffer wrongs with Patience, saith he, What Glory is it, if when ye be buffeted for your Faults ye shall take it Patiently? but if when ye doe well and suffer for it, ye take it patiently, this is acceptable to God:
In 1 Pet. 2. 20. The Apostle Exhorting Christian Servants to suffer wrongs with Patience, Says he, What Glory is it, if when you be buffeted for your Faults you shall take it Patiently? but if when you do well and suffer for it, you take it patiently, this is acceptable to God:
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But it is some Glory to suffer Patiently even then when we suffer for our Faults: But it is Some Glory to suffer Patiently even then when we suffer for our Faults:
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Patience under deserved punishments hath its praise and glory also:
Patience under deserved punishments hath its praise and glory also:
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It is some glory to suffer patiently, when we suffer meritoriously, and to die patiently when we die worthy of death, Patience under the Punishments we deserve is a Vertue:
It is Some glory to suffer patiently, when we suffer meritoriously, and to die patiently when we die worthy of death, Patience under the Punishments we deserve is a Virtue:
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How then doth the Apostle say, What Glory is it, if when ye be buffeted for your Faults, ye shall take it Patiently? I answer, The Apopostle speaks Comparatively; 'tis true, to suffer with patience,
How then does the Apostle say, What Glory is it, if when you be buffeted for your Faults, you shall take it Patiently? I answer, The Apostle speaks Comparatively; it's true, to suffer with patience,
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when we suffer for our deserts, is some glory and commendation, but 'tis no Glory at all in comparison, I say, compared with that Noble patience, whereby we suffer meekly when we suffer unjustly;
when we suffer for our deserts, is Some glory and commendation, but it's no Glory At all in comparison, I say, compared with that Noble patience, whereby we suffer meekly when we suffer unjustly;
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There's no glory at all in the other, in comparison of this, this, oh this (saith the Apostle) is acceptable with God: This is an Eminent Patience,
There's no glory At all in the other, in comparison of this, this, o this (Says the Apostle) is acceptable with God: This is an Eminent Patience,
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and shall have Eminent Acceptance with God. Sirs, God would have his Saints to step up unto an Eminency in in Grace;
and shall have Eminent Acceptance with God. Sirs, God would have his Saints to step up unto an Eminency in in Grace;
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he would have them suffer most patiently, when they suffer most wrongfully;
he would have them suffer most patiently, when they suffer most wrongfully;
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whatever is more Choyce and Excellent in Grace than other, he would have his Saints soar up thither:
whatever is more Choice and Excellent in Grace than other, he would have his Saints soar up thither:
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And Sirs, methinks this one thing were enough to blow you up into a flame of desires, I say this, The more Grace you have, the more Dear you are to God;
And Sirs, methinks this one thing were enough to blow you up into a flame of Desires, I say this, The more Grace you have, the more Dear you Are to God;
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They that are Greater in Grace are Greatly Beloved: The more Grace you lay up in you, the more love doth God lay out upon you. Saints!
They that Are Greater in Grace Are Greatly beloved: The more Grace you lay up in you, the more love does God lay out upon you. Saints!
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what say you? shall not this awake you? The more Grace is in thee, the more would God love thee:
what say you? shall not this awake you? The more Grace is in thee, the more would God love thee:
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The more holy thou art above others, the more would God love thee above others.
The more holy thou art above Others, the more would God love thee above Others.
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Secondly, Nay, the more Grace thou hast, the more God loves thee above thy former selfe;
Secondly, Nay, the more Grace thou hast, the more God loves thee above thy former self;
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he would not onely love thee more than others, but love thee more than thy former selfe; as thy Graces increase in thee, his love would increase towards thee;
he would not only love thee more than Others, but love thee more than thy former self; as thy Graces increase in thee, his love would increase towards thee;
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as thou growest better, he would love thee better. Luke 2. 40. 'tis there said of Jesus Christ himselfe, The Child grew and waxed strong in Spirit, and 'tis added at v. 52. That as he Increased in wisdome and stature, he increased in favour with God and man:
as thou Growest better, he would love thee better. Luke 2. 40. it's there said of jesus christ himself, The Child grew and waxed strong in Spirit, and it's added At v. 52. That as he Increased in Wisdom and stature, he increased in favour with God and man:
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Doe thou (saith Luther ) understand the word of the Evangelist most plainly without any Glosse, that our Lord received increases dayly,
Do thou (Says Luther) understand the word of the Evangelist most plainly without any Gloss, that our Lord received increases daily,
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as in body, so in spirit, as other men are wont to doe:
as in body, so in Spirit, as other men Are wont to do:
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I say, Jesus Christ in respect of his humane nature did grow and improve in soule and body;
I say, jesus christ in respect of his humane nature did grow and improve in soul and body;
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His soule improv'd in wisdome, his body in stature, and thus increas•d in favour with God and man.
His soul improved in Wisdom, his body in stature, and thus increas•d in favour with God and man.
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This phrase is taken out of 1 Sam. 2. 26. And the Child Samuel grew NONLATINALPHABET and was in favour both with the Lord and also with men:
This phrase is taken out of 1 Sam. 2. 26. And the Child Samuel grew and was in favour both with the Lord and also with men:
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I say, the Evangelist seems to fetch his expression from this Text, to shew that Jesus Christ put himselfe into the same condition with other the sons of men;
I say, the Evangelist seems to fetch his expression from this Text, to show that jesus christ put himself into the same condition with other the Sons of men;
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as Samuel grew in Grace and favour with God, so did Christ:
as Samuel grew in Grace and favour with God, so did christ:
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The more Illustrious the Image of God is in the Creature, the more is God delighted in the Creature.
The more Illustrious the Image of God is in the Creature, the more is God delighted in the Creature.
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Now the Image of God was more Radiant and shining in Christ a man, than in Christ a Child;
Now the Image of God was more Radiant and shining in christ a man, than in christ a Child;
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and therefore Christ is said to increase in Favour:
and Therefore christ is said to increase in Favour:
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Neither doth this derogate from the Honour of Christ, (for this was done by the wise disposure of God so ordering it for our sake) for upon the same account, you might say that 'twas unworthy of Christ to be a Child:
Neither does this derogate from the Honour of christ, (for this was done by the wise disposure of God so ordering it for our sake) for upon the same account, you might say that 'twas unworthy of christ to be a Child:
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but Jesus Christ did Empty himselfe for our sake, His descent was our ascent, his Emptying of himselfe was the Fulnesse, or Filling of us;
but jesus christ did Empty himself for our sake, His descent was our ascent, his Emptying of himself was the Fullness, or Filling of us;
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he came so low as to grow in Spirit, and as he grew in spirit, he grew in favour with God:
he Come so low as to grow in Spirit, and as he grew in Spirit, he grew in favour with God:
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This knocks aloud at your doors, and bids you rise out of your beds of slumber and security.
This knocks aloud At your doors, and bids you rise out of your Beds of slumber and security.
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Saints, why doe ye not put on for more Grace? are ye not ambitious every day to be lov'd more and more of God? to advance into his favour further to day than you were yesterday? to get up higher still into his heart? Then Act your Graces,
Saints, why do you not put on for more Grace? Are you not ambitious every day to be loved more and more of God? to advance into his favour further to day than you were yesterday? to get up higher still into his heart? Then Act your Graces,
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and increase your Graces, The more Grace thou bast, the more will God love thee above thy former selfe.
and increase your Graces, The more Grace thou baste, the more will God love thee above thy former self.
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Thirdly, He will give more Grace to thee, the more thou hast the more hee'l give thee:
Thirdly, He will give more Grace to thee, the more thou hast the more he'll give thee:
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at first, God gives Grace where there's none;
At First, God gives Grace where there's none;
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and then (because he loves his own work) where he hath given the Blossomes of Grace, he gives additions of Grace,
and then (Because he loves his own work) where he hath given the Blossoms of Grace, he gives additions of Grace,
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and the more Grace thou hast, the more he will still give thee:
and the more Grace thou hast, the more he will still give thee:
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It hosoever hath to him shall be given, and he shall have more abundance: God gives Grace for Grace, to Grace Improved he makes New and Fresh additions of more Grace: It hosoever hath to him shall be given, and he shall have more abundance: God gives Grace for Grace, to Grace Improved he makes New and Fresh additions of more Grace:
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as a Father gives his Son at first a stock to set up with, and seeing him to be a good Husband,
as a Father gives his Son At First a stock to Set up with, and seeing him to be a good Husband,
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and thrive upon it, then he layes out more upon him, the sons care is the fathers encouragement to give him more;
and thrive upon it, then he lays out more upon him, the Sons care is the Father's encouragement to give him more;
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so doth the Lord Jesus Christ, He delights to give where his gifts doe thrive, and to disburse most, where his Graces flourish best:
so does the Lord jesus christ, He delights to give where his Gifts do thrive, and to disburse most, where his Graces flourish best:
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Every branch that beareth fruit he purgeth it, that it may bring forth more fruit.
Every branch that bears fruit he Purgeth it, that it may bring forth more fruit.
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Fourthly, He will manifest himselfe more to thee, than to others; he will converse with thee more than he will with others, thou shalt know more of his mind,
Fourthly, He will manifest himself more to thee, than to Others; he will converse with thee more than he will with Others, thou shalt know more of his mind,
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and drink in larger depths of his discoveries:
and drink in larger depths of his discoveries:
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Paul was a great Saint, and the more Grace he had the more Revelations he had; oh! Paul was a great Saint, and the more Grace he had the more Revelations he had; o!
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what a Revelation had he, when he was caught up into Paradise, into the third Heaven,
what a Revelation had he, when he was caught up into Paradise, into the third Heaven,
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and heard unspeakable words, which it is not lawfull [ or possible ] for a man to utter?
and herd unspeakable words, which it is not lawful [ or possible ] for a man to utter?
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Fifthly, He will love thy services more than others; he would love to hear thee pray, and thee repent:
Fifthly, He will love thy services more than Others; he would love to hear thee pray, and thee Repent:
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the more Grace thou hast in thee, the lesse of the Flesh there is in all thy duties;
the more Grace thou hast in thee, the less of the Flesh there is in all thy duties;
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the more Heavenly and Holy thou art, the more of God and the lesse of man is in every service.
the more Heavenly and Holy thou art, the more of God and the less of man is in every service.
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Sixthly, The more Grace, the more Masculine and Heroick hearts you'll have for God:
Sixthly, The more Grace, the more Masculine and Heroic hearts You'll have for God:
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Grace Ennobles the heart, and the Higher it reseth in the heart, the higher it raiseth up the heart:
Grace Ennobles the heart, and the Higher it reseth in the heart, the higher it Raiseth up the heart:
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you would propose high things to your selves, you would dwell nearer God, and soar up nearer the ultimate end;
you would propose high things to your selves, you would dwell nearer God, and soar up nearer the ultimate end;
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you would be able to scorn sin, and the world, you would not onely resist sin,
you would be able to scorn since, and the world, you would not only resist since,
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but you would be able to scorn sin and the world, you would trample upon temptations with the foot of disdaine, you would have brave spirits in a good cause, you would estimate publick good beyond all private reflections and selfe interests, you would open your hands liberally for God,
but you would be able to scorn since and the world, you would trample upon temptations with the foot of disdain, you would have brave spirits in a good cause, you would estimate public good beyond all private reflections and self interests, you would open your hands liberally for God,
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and the Gospell, you would embrace sufferings chearfully, and look upon death with fresh blood in your cheeks.
and the Gospel, you would embrace sufferings cheerfully, and look upon death with fresh blood in your cheeks.
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To Heroick Grace all services are more facil and easie, than to those that have but ordinary Grace:
To Heroic Grace all services Are more Facil and easy, than to those that have but ordinary Grace:
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Heroick Grace differs from ordinary Grace [ Non specie sed tantum Gradu ] not in kind, but onely in degree;
Heroic Grace differs from ordinary Grace [ Non specie sed Tantum Grade ] not in kind, but only in degree;
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as heat in the fourth degree differs from heat in the first or second, and therefore adde new degrees still unto your Grace and then 'twill come to be Heroick Grace:
as heat in the fourth degree differs from heat in the First or second, and Therefore add new Degrees still unto your Grace and then it'll come to be Heroic Grace:
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It is a part of Badnesse not to grow better. It is a part of Badness not to grow better.
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Ʋse 3. In the next place I must lay down an Use of Caution, as an Antidote against some Emergent thoughts and surmizes that may arise from this poynt.Ʋse 3. In the next place I must lay down an Use of Caution, as an Antidote against Some Emergent thoughts and Surmises that may arise from this point.
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First, Afflicted Saints have not lesse of God, love than others:
First, Afflicted Saints have not less of God, love than Others:
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They that are more afflicted are not lesse beloved, and yet the afflicted children think not so, they conceive their Father loves them lesse than others,
They that Are more afflicted Are not less Beloved, and yet the afflicted children think not so, they conceive their Father loves them less than Others,
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because he Afflicts them more than others, They interpret his love by his Rod:
Because he Afflicts them more than Others, They interpret his love by his Rod:
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It is true, There is a great similitude between a Curse and a Crosse, and oftentimes the children are deceived by it;
It is true, There is a great similitude between a Curse and a Cross, and oftentimes the children Are deceived by it;
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but I pray, mistake not your selves, sometimes, They are in deepest Sufferings that are his dearest Darlings:
but I pray, mistake not your selves, sometime, They Are in Deepest Sufferings that Are his dearest Darlings:
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Jesus Christ, the best beloved, was put to the worst Sufferings, Jesus Christ was NONLATINALPHABET He was greatly beloved, and yet greatly afflicted; jesus christ, the best Beloved, was put to the worst Sufferings, jesus christ was He was greatly Beloved, and yet greatly afflicted;
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Jesus Christ was the King of sufferings, The King of Saints was the King of Sufferings, and the Gospell is directly a Covenant of sufferings and sorrows:
jesus christ was the King of sufferings, The King of Saints was the King of Sufferings, and the Gospel is directly a Covenant of sufferings and sorrows:
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The old Law was built much upon Promises of Temporall prosperity, the Gospell is founded in Temporall adversity:
The old Law was built much upon Promises of Temporal Prosperity, the Gospel is founded in Temporal adversity:
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The Heirs of God are Heirs of Sufferiugs: The Heirs of God Are Heirs of Sufferiugs:
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Jesus Christ was a Pattern of sufferings, and the Gospell of Christ is a Covenant of sufferings; jesus christ was a Pattern of sufferings, and the Gospel of christ is a Covenant of sufferings;
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and the Saints must be followers of Christ in this Covenant of sufferings: as men doe well and suffer ill, so they are dear to God;
and the Saints must be followers of christ in this Covenant of sufferings: as men do well and suffer ill, so they Are dear to God;
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whom he loves most, he afflicts most, and doth this with a designe of the greatest mercy in the world.
whom he loves most, he afflicts most, and does this with a Design of the greatest mercy in the world.
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Secondly, God doth not love them more than others, that have more gifts than others, but that have more grace than others:
Secondly, God does not love them more than Others, that have more Gifts than Others, but that have more grace than Others:
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for gifts qualifie, but graces sanctifie;
for Gifts qualify, but graces sanctify;
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gifts may make thee an able man, but 'tis grace that makes thee an amiable man.
Gifts may make thee an able man, but it's grace that makes thee an amiable man.
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Thirdly, God doth not always love them more than others, that do him more service than others;
Thirdly, God does not always love them more than Others, that do him more service than Others;
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for he that hath lesse grace, may doe God more outward service, because he hath more outward power and estate:
for he that hath less grace, may do God more outward service, Because he hath more outward power and estate:
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a man that hath lesse Grace may have more Purse than a better Saint, and such a one may give more to the Gospell,
a man that hath less Grace may have more Purse than a better Saint, and such a one may give more to the Gospel,
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and pour forth more Acts of Charity, than a better Saint that hath more grace and lesse means can doe:
and pour forth more Acts of Charity, than a better Saint that hath more grace and less means can do:
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Nay a man that hath no grace at all (moving in an Orbe of Power and greatnesse) may doe God more service in some things than many private Saints can doe.
Nay a man that hath no grace At all (moving in an Orb of Power and greatness) may do God more service in Some things than many private Saints can do.
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Jehu in rooting out Ahabs family, and Baals Idolatry, did more for God in that case,Jehu in rooting out Ahabs family, and Baal's Idolatry, did more for God in that case,
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than all the Saints in that Kingdome could have done: oh then look to your graces, God loves grace and your services for your graces.
than all the Saints in that Kingdom could have done: o then look to your graces, God loves grace and your services for your graces.
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Whom then doth God love more than others?
Whom then does God love more than Others?
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First, Great Persons match'd with graces suitable, are Gods greatly beloved; Those that are more Noble in Family,
First, Great Persons matched with graces suitable, Are God's greatly Beloved; Those that Are more Noble in Family,
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and more Noble in Grace too, are greatly beloved: for this is a Rule in nature, those Creatures are most Honourable, which have the greatest power, and doe the greatest good:
and more Noble in Grace too, Are greatly Beloved: for this is a Rule in nature, those Creatures Are most Honourable, which have the greatest power, and do the greatest good:
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Greatnesse is a brave subject for Grace, Gracious Great men are Great Stars, stars of the first Magnitude, they give more light than a Constellation of lesser stars and meaner Christians;
Greatness is a brave Subject for Grace, Gracious Great men Are Great Stars, Stars of the First Magnitude, they give more Light than a Constellation of lesser Stars and meaner Christians;
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How doth their light shine before men, and our Father glorisied in Heaven? and as they shine brighter than others in the lower Heaven,
How does their Light shine before men, and our Father Glorified in Heaven? and as they shine Brighter than Others in the lower Heaven,
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so I doubt not but they shall shine brighter than others in the upper Heaven:
so I doubt not but they shall shine Brighter than Others in the upper Heaven:
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How Exemplary are their Examples? How convincing and compelling is their Golinesse? How powerfull on others is the power of Godlinesse in them? If for their Greatnesse They are stiled Gods. How near are they to God when they Act God in their Greatnesse?
How Exemplary Are their Examples? How convincing and compelling is their Golinesse? How powerful on Others is the power of Godliness in them? If for their Greatness They Are styled God's How near Are they to God when they Act God in their Greatness?
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Secondly, Men of great parts adorned with Graces proportionable are Gods greatly beloved: Thus Christs Apostles were his greatly beloved,
Secondly, Men of great parts adorned with Graces proportionable Are God's greatly Beloved: Thus Christ Apostles were his greatly Beloved,
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and after them his Ministers are his chiefest favourites above others:
and After them his Ministers Are his chiefest favourites above Others:
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These are Gods great Love-tokens to his Church and people, they are Gods Incarnate Angells to his Church,
These Are God's great Love-tokens to his Church and people, they Are God's Incarnate Angels to his Church,
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so they are stiled, The Angells of the Churches: Now Angells are not onely Holy Creatures, but Intelligent Creatures;
so they Are styled, The Angels of the Churches: Now Angels Are not only Holy Creatures, but Intelligent Creatures;
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as they are Gracious, so they are Gifted Creatures.
as they Are Gracious, so they Are Gifted Creatures.
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Thirdly, God loves those more than others, that believe more than others, because Faith gives most glory to God:
Thirdly, God loves those more than Others, that believe more than Others, Because Faith gives most glory to God:
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I think none will deny, but tha• Grace which ascribes most glory to God, is the darling-grace, most tenderly beloved; and such is Faith:
I think none will deny, but tha• Grace which ascribes most glory to God, is the darling-grace, most tenderly Beloved; and such is Faith:
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Faith Honours God, and Humbles the Creature; it greatens God, and annihilates the Creature. 1. Faith advanceth free grace in our justification:
Faith Honours God, and Humbles the Creature; it greatens God, and annihilates the Creature. 1. Faith Advanceth free grace in our justification:
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Here she layes man in the dust, and lifts free grace upon the throne, ascribing all to mercy, nothing to merit, admiring free love, having the least thoughts of selfe-worth:
Here she lays man in the dust, and lifts free grace upon the throne, ascribing all to mercy, nothing to merit, admiring free love, having the least thoughts of selfe-worth:
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Faith decks Christ alone with the golden feathers of a saving righteousnesse, and deplumes the Creature of all gay and proud Imaginations, amidst all her graces she relies onely on free grace.
Faith decks christ alone with the golden Feathers of a Saving righteousness, and deplumes the Creature of all gay and proud Imaginations, amid all her graces she relies only on free grace.
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2. Faith (in respect of grace and sanctification) lives onely as a receiver, thats her Name in Scripture, As many as received him:
2. Faith (in respect of grace and sanctification) lives only as a receiver, thats her Name in Scripture, As many as received him:
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and What hast thou which thou hast not received? Faith comes to Gods door, and knocks there, as a meer beggar:
and What hast thou which thou hast not received? Faith comes to God's door, and knocks there, as a mere beggar:
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she confesseth that her selfe is the gift of God, and that all Grace is the gift of God;
she Confesses that her self is the gift of God, and that all Grace is the gift of God;
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she waits as a beggar at Gods gate for every Grace.
she waits as a beggar At God's gate for every Grace.
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3. So when she hath the principle of Grace, she depends wholly upon divine Influence and assistance for the acting of Grace;
3. So when she hath the principle of Grace, she depends wholly upon divine Influence and assistance for the acting of Grace;
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the new Creature cannot move without the breathings of the Spirit upon it:
the new Creature cannot move without the breathings of the Spirit upon it:
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The Spirit must plant graces in the soule, and then must dwell there and be with them still, to keep them in being, and keep them in action.
The Spirit must plant graces in the soul, and then must dwell there and be with them still, to keep them in being, and keep them in actium.
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4. Faith sets up the strength of God:
4. Faith sets up the strength of God:
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A believer hath no opinion of his own strength, when he prevailes with God, it is with a power which he hath from God, I can doe all things through Christ that strengthens me. 5. Faith pleaseth God:
A believer hath no opinion of his own strength, when he prevails with God, it is with a power which he hath from God, I can do all things through christ that strengthens me. 5. Faith Pleases God:
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wicked men may serve God, and some wicked men doe him eminent service, they who are evill, may doe that which is good for the matter of it:
wicked men may serve God, and Some wicked men do him eminent service, they who Are evil, may do that which is good for the matter of it:
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but tho it be possible to serve God without faith, yet it is impossible to please God without faith;
but though it be possible to serve God without faith, yet it is impossible to please God without faith;
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tho God may be pleased with a work, which is done without faith, yet he is never pleased with the Person doing any work without faith.
though God may be pleased with a work, which is done without faith, yet he is never pleased with the Person doing any work without faith.
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Fourthly, God loves them more, that are more humble:
Fourthly, God loves them more, that Are more humble:
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I dwell with him that is of a contrite and humble spirit: thou desirest not sacrafice, thou delightest not in burnt offering; what is it then, God takes such delight in? The sacrafices of God are a broken spirit: I dwell with him that is of a contrite and humble Spirit: thou Desirest not sacrifice, thou delightest not in burned offering; what is it then, God Takes such delight in? The sacrafices of God Are a broken Spirit:
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Let Gods love Exalt you, but let his gifts and graces humble you: and surely the more solid and ponderous Grace is, the more it humbleth;
Let God's love Exalt you, but let his Gifts and graces humble you: and surely the more solid and ponderous Grace is, the more it Humbleth;
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the weightier a piece of Gold is, the more it presseth down the scale:
the Weightier a piece of Gold is, the more it Presseth down the scale:
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Have ye learning and parts? let me tell ye, the modest opinion of our knowledge, is better than knowledge: Humility in Excellency Excelleth Excellency it selfe; I could wish, every one that hath gifts and parts, that like Moses, he saw not the beams of his own face.
Have you learning and parts? let me tell you, the modest opinion of our knowledge, is better than knowledge: Humility in Excellency Excels Excellency it self; I could wish, every one that hath Gifts and parts, that like Moses, he saw not the beams of his own face.
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Fifthly, God loves them more that are more selfe-denying; that are not selfe-seekers, but seek his glory more than others: The upright are his delight.
Fifthly, God loves them more that Are more self-denying; that Are not self-seekers, but seek his glory more than Others: The upright Are his delight.
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Sixthly, God loves them more, that love him more: Love is the loadstone of love;
Sixthly, God loves them more, that love him more: Love is the Loadstone of love;
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Love hath an attractive vertue, it draws God down from his throne into the soule, He dwells with love: What a great drawing power then hath a great love? This is the divine language of Lovers, I live, yet not I, it is my beloved that lives in me: I love my selfe not with my own love,
Love hath an Attractive virtue, it draws God down from his throne into the soul, He dwells with love: What a great drawing power then hath a great love? This is the divine language of Lovers, I live, yet not I, it is my Beloved that lives in me: I love my self not with my own love,
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but with the love of my beloved, that loves me:
but with the love of my Beloved, that loves me:
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I love not my selfe in my selfe, but my selfe in him, and him in me. I love not my self in my self, but my self in him, and him in me.
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Lastly, God loves them more, that are more Active for him: Idle Christians, and idle Professours, God nauseates:
Lastly, God loves them more, that Are more Active for him: Idle Christians, and idle Professors, God nauseates:
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what is a thing that is of no Use? It is a Nothing: so saith Job to his miserable comforters, his friendlesse friends, For now ye are nothing:
what is a thing that is of no Use? It is a Nothing: so Says Job to his miserable Comforters, his friendless Friends, For now you Are nothing:
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Ye are nothing for ye contribute nothing of comfort to me; They that speak not to purpose, speak nothing. You Are nothing for you contribute nothing of Comfort to me; They that speak not to purpose, speak nothing.
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What is Idlenesse, but a privation of diligence, or absence of Action? and privations are nothings: lazy Professours are but so many privatives, they are not workers, they are not Agents, they professe and doe nothing; They believe in Jesus Christ,
What is Idleness, but a privation of diligence, or absence of Actium? and privations Are nothings: lazy Professors Are but so many privatives, they Are not workers, they Are not Agents, they profess and do nothing; They believe in jesus christ,
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and yet doe nothing for Jesus Christ:
and yet do nothing for jesus christ:
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The Phylosophers say that in Nature there is no Vacuum, I could wish it were so in Christianity.
The Philosophers say that in Nature there is no Vacuum, I could wish it were so in Christianity.
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But I have done with this Use.
But I have done with this Use.
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Ʋse 4. Yet this speaks Comfort to weak Saints; to Saints of more infirmities, and lesser Graces than others:Ʋse 4. Yet this speaks Comfort to weak Saints; to Saints of more infirmities, and lesser Graces than Others:
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You will presently object and say, then the Lord cares not much for me; hee'l scarce look upon me, I have so little grace;You will presently Object and say, then the Lord Cares not much for me; he'll scarce look upon me, I have so little grace;
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if he loves according to grace, I shall have love little Enough, for I am sure, I have grace little enough;
if he loves according to grace, I shall have love little Enough, for I am sure, I have grace little enough;
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such and such Saints shall go away with all his love. But be Comforted, you that are young Christians, and weak Christians, for First, God loves you too;
such and such Saints shall go away with all his love. But be Comforted, you that Are young Christians, and weak Christians, for First, God loves you too;
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nay God loves his weak Saints with more love of Compassion, though he loves great Saints with more love of Communication: as we love our young, as well as our strong; nay, we love our babes and young ones with more tendernesse, than we doe our strong ones. Aristotle observes it a speciall instinct of nature, whereby Parents are most tender of the youngest Children, because they can least help themselves:
nay God loves his weak Saints with more love of Compassion, though he loves great Saints with more love of Communication: as we love our young, as well as our strong; nay, we love our babes and young ones with more tenderness, than we do our strong ones. Aristotle observes it a special instinct of nature, whereby Parents Are most tender of the youngest Children, Because they can least help themselves:
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so the weakest Saints have the most kisses from God, the Parent kisseth the babe and little child,
so the Weakest Saints have the most Kisses from God, the Parent Kisses the babe and little child,
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when the elder child is not kissed;
when the elder child is not kissed;
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For, saith he, this is but a little child: And so, when the Prodigall comes home, the Father falls upon his neck,
For, Says he, this is but a little child: And so, when the Prodigal comes home, the Father falls upon his neck,
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and kisses him, why? but because upon his first Return, he is a Babe in Christ.
and Kisses him, why? but Because upon his First Return, he is a Babe in christ.
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Secondly, Because thou hast but little grace in thee, doe not say, that Gods love is but little,
Secondly, Because thou hast but little grace in thee, do not say, that God's love is but little,
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for a little grace is the gift of great love, 'twas great love in God, to give thee any grace:
for a little grace is the gift of great love, 'twas great love in God, to give thee any grace:
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little grace is of a great price, as a Pearl of small size, is of huge worth;little grace is of a great price, as a Pearl of small size, is of huge worth;
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God gives himselfe to thee in the least grace: little grace shall have infinite glory; and therefore little grace was the gift of infinite love.
God gives himself to thee in the least grace: little grace shall have infinite glory; and Therefore little grace was the gift of infinite love.
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Thirdly, Thy time is coming, wherein God will love thee as much, as greater Saints; it may be, more:
Thirdly, Thy time is coming, wherein God will love thee as much, as greater Saints; it may be, more:
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for as thou growest up to more grace, God will love thee with more love.
for as thou Growest up to more grace, God will love thee with more love.
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Sometimes one that is but a child, (when another is a man) groweth taller by far than the other:
Sometime one that is but a child, (when Another is a man) grows Taller by Far than the other:
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so though thou art now but a child in grace to a greater Saint, yet thou mayst be taller in grace one day than he is;
so though thou art now but a child in grace to a greater Saint, yet thou Mayest be Taller in grace one day than he is;
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and then Gods love will be higher to thee than to him.
and then God's love will be higher to thee than to him.
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Fourthly, Some Saints Excell in one grace, and some in another: Though some Saints over-match thee in this or that grace,
Fourthly, some Saints Excel in one grace, and Some in Another: Though Some Saints overmatch thee in this or that grace,
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yet (it may be) thou dost out-bid them in some other graces.
yet (it may be) thou dost outbid them in Some other graces.
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Thus doe some reconcile those two Scriptures, in 2 Kings 18. 5. there 'tis said of Hezekiah, that after him there was none like him among all the Kings of Judah:
Thus do Some reconcile those two Scriptures, in 2 Kings 18. 5. there it's said of Hezekiah, that After him there was none like him among all the Kings of Judah:
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and in 2 Kings 23. 25. there 'tis said of Josiah, that like unto him there was no King before him, that turned to the Lord with all his heart:
and in 2 Kings 23. 25. there it's said of Josiah, that like unto him there was no King before him, that turned to the Lord with all his heart:
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It is said of Hezekiah, that after him there was no King like him, yet 'tis said of Josiah, that before him there was no King like him:
It is said of Hezekiah, that After him there was no King like him, yet it's said of Josiah, that before him there was no King like him:
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How can truth stand in both these? When 'tis said of Hezekiah, that after him there was no King like him, 'tis to be understood of some particular Grace especially wherein he Excelled, that is, his trusting in the Lord;
How can truth stand in both these? When it's said of Hezekiah, that After him there was no King like him, it's to be understood of Some particular Grace especially wherein he Excelled, that is, his trusting in the Lord;
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as 'tis said, He trusted in the Lord, so that after him there was none like him, they explain it thus, He brake in pieces the Brazen serpent, that Moses had made,
as it's said, He trusted in the Lord, so that After him there was none like him, they explain it thus, He brake in Pieces the Brazen serpent, that Moses had made,
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and in this and other acts of Reformation, he met with strong opposition, his Princes and great ones (some of them) did not like what he did,
and in this and other acts of Reformation, he met with strong opposition, his Princes and great ones (Some of them) did not like what he did,
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and ('tis probable) they discourage him, and tell him, if you doe those things,
and (it's probable) they discourage him, and tell him, if you do those things,
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if you change these things, if you change these ancient customes, you will bring a world of trouble upon your selfe and the Kingdome, you will make your people mutiny, the Brazen serpent, which you go about to stamp to powder, it was of God;
if you change these things, if you change these ancient customs, you will bring a world of trouble upon your self and the Kingdom, you will make your people mutiny, the Brazen serpent, which you go about to stamp to powder, it was of God;
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yet (saith he) I care not for all you say, I will doe my duty,
yet (Says he) I care not for all you say, I will do my duty,
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and trust God with the Issue:
and trust God with the Issue:
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Thus of all the Kings that were after him, there was none like him in trusting in the Lord. And as for Josiah, of all the Kings that were before him, there was none like him in another particular, his zeale for the Lord.
Thus of all the Kings that were After him, there was none like him in trusting in the Lord. And as for Josiah, of all the Kings that were before him, there was none like him in Another particular, his zeal for the Lord.
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Thus some Saints Excell in one Grace and some in another.
Thus Some Saints Excel in one Grace and Some in Another.
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Fisthly, If thou canst not attain Greatnesse in Grace, yet be sure to have uprightnesse in Grace:
Firstly, If thou Canst not attain Greatness in Grace, yet be sure to have uprightness in Grace:
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An upright Saint loves God by himselfe, abstracted from the world;an upright Saint loves God by himself, abstracted from the world;
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It is to be doubted, that many of us love not God abstracted from the comforts, liberties,
It is to be doubted, that many of us love not God abstracted from the comforts, Liberties,
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and enjoyments we have with him:
and enjoyments we have with him:
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many of us (I fear) would count our profission our punishment, were we to suffer reproach, and poverty, for our profession:
many of us (I Fear) would count our profession our punishment, were we to suffer reproach, and poverty, for our profession:
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as one that loves a woman in her fine cloaths and apparell that sets her out;
as one that loves a woman in her fine clothes and apparel that sets her out;
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so doe many love God whilst he is dressed up in Rich Roabs of liberality and bounty to them, these set him out to their carnall Eye:
so do many love God while he is dressed up in Rich Robes of liberality and bounty to them, these Set him out to their carnal Eye:
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but an upright Saint loves God abstracted from the world, when he is disrobed of all Gifts and Bounties to them.
but an upright Saint loves God abstracted from the world, when he is disrobed of all Gifts and Bounties to them.
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And this leads me now into the Discourse of this great man, and great Saint, whose Funeralls we at this time Celebrate; He was a Great Man by birth, he was a Great Saint by Grace,And this leads me now into the Discourse of this great man, and great Saint, whose Funerals we At this time Celebrate; He was a Great Man by birth, he was a Great Saint by Grace,
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and therefore Greatly beloved: I shall not speak the Greatnesse and Antiquity of his Honourable Family, although these shining Adjuncts set him out in brightnesse and splendour to the Eye of the world,
and Therefore Greatly Beloved: I shall not speak the Greatness and Antiquity of his Honourable Family, although these shining Adjuncts Set him out in brightness and splendour to the Eye of the world,
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yet because they make not a man Greatly beloved in the Eye of God, I shall rather speak of those Titles of Honour that are not written in Dust, those things that did Greaten his Greatnesse.
yet Because they make not a man Greatly Beloved in the Eye of God, I shall rather speak of those Titles of Honour that Are not written in Dust, those things that did Greaten his Greatness.
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I know he had his Humanities, for we are all but men, till we are Glorisied Saints, and then our infirmi - <2^PAGES^MISSING> Parts:
I know he had his Humanities, for we Are all but men, till we Are Glorified Saints, and then our infirmi - <2^PAGES^MISSING> Parts:
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This Country lay under a Vaile of darknesse till he began to shine.
This Country lay under a Veil of darkness till he began to shine.
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He set his first choyce upon that Transcendent Holy man, Mr. Peacock in Oxford, but God took him to Heaven, which prevented his coming to Brampton: Then Providence led him to the knowledge of that nowblessed servant of God, Mr. Peirson, whose Exemplary Graces and Ministery shed a rich Influence abroad the Country.
He Set his First choice upon that Transcendent Holy man, Mr. Peacock in Oxford, but God took him to Heaven, which prevented his coming to Brampton: Then Providence led him to the knowledge of that nowblessed servant of God, Mr. Peirson, whose Exemplary Graces and Ministry shed a rich Influence abroad the Country.
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And as God removed godly Ministers by Death, he continued still a succession of them to you, not onely Brampton-Brian, but Ye also of Wigmore, and Ye of Leyntwardine, owe your very souls to Sir Robert Harley, who maintained your Ministers upon his own cost, that they might seed you with the Gospell of Jesus Christ.
And as God removed godly Ministers by Death, he continued still a succession of them to you, not only Brampton-Brian, but You also of Wigmore, and You of Leyntwardine, owe your very Souls to Sir Robert Harley, who maintained your Ministers upon his own cost, that they might seed you with the Gospel of jesus christ.
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3. He was the Pillar of Religion among Us:
3. He was the Pillar of Religion among Us:
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How would he countenance Godlinesse? his Greatnesse Professing Christ brought Profession into Credit, and cast a lustre on it, Profession began to grow and spread it selfe under his shade.
How would he countenance Godliness? his Greatness Professing christ brought Profession into Credit, and cast a lustre on it, Profession began to grow and spread it self under his shade.
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4. His Planting of godly Ministers, and then Backing them with his Authority, made Religion famous in this little corner of the world.
4. His Planting of godly Ministers, and then Backing them with his authority, made Religion famous in this little corner of the world.
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Oh! what comfortable Times had we (through Gods mercy) before the wars! how did our Publick meetings shine with his Exemplary Presence in the midst of them!
Oh! what comfortable Times had we (through God's mercy) before the wars! how did our Public meetings shine with his Exemplary Presence in the midst of them!
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5. He would feed heartily upon the Ordinances: He came with hunger to them, and did afterward digest them into reall Nutriment;
5. He would feed heartily upon the Ordinances: He Come with hunger to them, and did afterwards digest them into real Nutriment;
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How would his heart melt under the word, and dissolve into liquid Tears! I have seen him thaw and distill, as the weeping Trees under the winter-Sun beams.
How would his heart melt under the word, and dissolve into liquid Tears! I have seen him thaw and distil, as the weeping Trees under the winter-Sun beams.
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6. He did deal much in Prayer:
6. He did deal much in Prayer:
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He would Embark no undertaking till he had fought God, he would frait his Vessell, hoyse up the mast,
He would Embark no undertaking till he had fought God, he would frait his Vessel, hoist up the mast,
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and spread the sailes, (he would not neglect the means) yet he would by Prayer beg the winds,
and spread the sails, (he would not neglect the means) yet he would by Prayer beg the winds,
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and wait the Gales of Providence to set his ship a going. 7. His house was an house of Prayer:
and wait the Gales of Providence to Set his ship a going. 7. His house was an house of Prayer:
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'twas the Center where the Saints met to seek God. 8. He was noble in his liberality to the Saints in their wants: Their Necessity was his Opportunity.
'twas the Centre where the Saints met to seek God. 8. He was noble in his liberality to the Saints in their Wants: Their Necessity was his Opportunity.
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9. He was spirited with a keen hatred of sin and prophannesse:
9. He was spirited with a keen hatred of since and profaneness:
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He would not, I may say, he could not brook it in any under his Roof;
He would not, I may say, he could not brook it in any under his Roof;
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he would often say, He cared not for the service of one that feared not God.
he would often say, He cared not for the service of one that feared not God.
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10. He was a friend to Gods friends:
10. He was a friend to God's Friends:
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They that did love God, had his love, Gods people were his darlings, they had the Cream of his affections;
They that did love God, had his love, God's people were his darlings, they had the Cream of his affections;
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if any poor Christian were Crush'd by malice or wrong, whither would they fly but to Sir Robert Harley?
if any poor Christian were Crushed by malice or wrong, whither would they fly but to Sir Robert Harley?
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11. Againe, if at any time he had been Angry, he would quickly desire to be Reconciled, saying, We must take heed least the Devill come between.
11. Again, if At any time he had been Angry, he would quickly desire to be Reconciled, saying, We must take heed lest the devil come between.
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12. He loved his Children most tenderly, I think, no man in the world carried more of a Fathers dearnesse in him, than he did;
12. He loved his Children most tenderly, I think, no man in the world carried more of a Father's dearness in him, than he did;
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yet he would never bear with any Evill in any of his Children:
yet he would never bear with any Evil in any of his Children:
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he would often say to them, I desire nothing of you but your love, and that you keep from Sin.
he would often say to them, I desire nothing of you but your love, and that you keep from Sin.
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13. The soule of his Religion was sincerity: he knew no End but to serve God, and to be saved.
13. The soul of his Religion was sincerity: he knew no End but to serve God, and to be saved.
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I shall in this place bring in a notable speech of his about a year and halfe since;
I shall in this place bring in a notable speech of his about a year and half since;
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when a most Eminent Minister of the Land came to visit him, and ask't him, what comfortable Evidences he had of his salvation? he answered, He had nothing to rely upon but Jesus Christ,
when a most Eminent Minister of the Land Come to visit him, and asked him, what comfortable Evidences he had of his salvation? he answered, He had nothing to rely upon but jesus christ,
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and he knew no Religion but sincerity. and he knew no Religion but sincerity.
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14. He was a great honourer of Godly Ministers: he carried them in his bosome, of all men in the world they sate next his heart, he did hug them in his dearest Embraces;
14. He was a great honourer of Godly Ministers: he carried them in his bosom, of all men in the world they sat next his heart, he did hug them in his dearest Embraces;
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I must tell you he was their Sanctuary in Evill Times:
I must tell you he was their Sanctuary in Evil Times:
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How oft hath he interposed between them and dangers? when sinfull Greatnesse did frown upon them, this great man would shew himselfe upon the stage for them.
How oft hath he interposed between them and dangers? when sinful Greatness did frown upon them, this great man would show himself upon the stage for them.
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When Mr. Pierson was questioned before the Bishop, Sir Robert Harley was not afraid to appear constantly in his defence;
When Mr. Pierson was questioned before the Bishop, Sir Robert Harley was not afraid to appear constantly in his defence;
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I could tell you, that he felt the frowns and displeasures of a near Relation, rather than he would desert that Servant of Jesus Christ:
I could tell you, that he felt the frowns and displeasures of a near Relation, rather than he would desert that Servant of jesus christ:
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When Dr. Stoughton and Mr. Workman were in trouble, Sir Robert Harley accompanied them to the High Commission, which made the Archbishop dart frowns upon him.
When Dr. Stoughton and Mr. Workman were in trouble, Sir Robert Harley accompanied them to the High Commission, which made the Archbishop dart frowns upon him.
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15. He was also a Magistrate, and herein (I must tell you) he was animated with a most nimble Soul of Zeale against Sin:
15. He was also a Magistrate, and herein (I must tell you) he was animated with a most nimble Soul of Zeal against since:
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He was full of spirits against all dishonours done to God, he was a Terrour to Evill works, he knew no Respect of Persons in a businesse wherein God was wronged:
He was full of spirits against all dishonours done to God, he was a Terror to Evil works, he knew no Respect of Persons in a business wherein God was wronged:
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among other things, how would he Vindicate the Sabbath from tempt? Prophannesse durst not appear upon the face of it, by this means the Congregations were frequented on the Lords dayes,
among other things, how would he Vindicate the Sabbath from tempt? Profaneness durst not appear upon the face of it, by this means the Congregations were frequented on the lords days,
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and many thousand soules prevented from their sinfull sports, sate under the droppings of the word.
and many thousand Souls prevented from their sinful sports, sat under the droppings of the word.
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16. He paid a dear devotion of love to the Lords day ( that Pearle of the week ) when the licentious sinfulnesse of times cryed it down,
16. He paid a dear devotion of love to the lords day (that Pearl of the Week) when the licentious sinfulness of times cried it down,
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how often have I heard him plead it up with Excellency of Arguments?
how often have I herd him plead it up with Excellency of Arguments?
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And in his own Practice he rose alwayes Earlier upon the Lords day (and dayes of Humiliation) even to the times of his extream weaknesse:
And in his own Practice he rose always Earlier upon the lords day (and days of Humiliation) even to the times of his extreme weakness:
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He rejoyced still when the Sabbath came, and was usually more chearfull that day, than others, even in his sicknesse:He rejoiced still when the Sabbath Come, and was usually more cheerful that day, than Others, even in his sickness:
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He wept much, when his servants suffered him to sleep on the Lords day later than he used,
He wept much, when his Servants suffered him to sleep on the lords day later than he used,
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although he had not rested all that night. 17. He was one that did Swim deep in the Tide of Fasting and Humiliation;
although he had not rested all that night. 17. He was one that did Swim deep in the Tide of Fasting and Humiliation;
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I have seldome seen an heart broken upon such a day as his was wont to be:
I have seldom seen an heart broken upon such a day as his was wont to be:
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He was one that did stand in the Gap, that did sigh and cry for the Abominations done in the Land,
He was one that did stand in the Gap, that did sighs and cry for the Abominations done in the Land,
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and for it God set a mark upon his forehead:
and for it God Set a mark upon his forehead:
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Though his Castle was ruined, yet God set a Mark upon him, when the naked Sword that Messenger of death walkt the Land and lookt keen upon you:
Though his Castle was ruined, yet God Set a Mark upon him, when the naked Sword that Messenger of death walked the Land and looked keen upon you:
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And God set his seal of safety ▪ upon his dear Lady, That Noble Lady and Phaenix of Women dyed in Peace,
And God Set his seal of safety ▪ upon his dear Lady, That Noble Lady and Phoenix of Women died in Peace,
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though surrounded with Drums and noyse of War, yet she took her leave in Peace;
though surrounded with Drums and noise of War, yet she took her leave in Peace;
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The sword had no force against her, as long as God preserved her, he preserved the Place where she was.
The sword had no force against her, as long as God preserved her, he preserved the Place where she was.
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And the man cloath'd with linnen set a Mark also upon the forehead of his Children,
And the man clothed with linen Set a Mark also upon the forehead of his Children,
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for when they with the Castle were surrendred up, God made their Enemies to treat them gently, he had his Jewells sent safely to him by the hand of Providence.
for when they with the Castle were surrendered up, God made their Enemies to Treat them gently, he had his Jewels sent safely to him by the hand of Providence.
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18. He was (I know not how oft) chosen by his Country to the High Senate and Court of Parliament:
18. He was (I know not how oft) chosen by his Country to the High Senate and Court of Parliament:
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and there (that I may speak within my knowledge) He was a bright and glorious Star in that shining Constellation;
and there (that I may speak within my knowledge) He was a bright and glorious Star in that shining Constellation;
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as some Stars are more Excellent than others, so was he there:
as Some Stars Are more Excellent than Others, so was he there:
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He was a Man of fixed Principles, Religion and solid Reformation was all the white he shot at;
He was a Man of fixed Principles, Religion and solid Reformation was all the white he shot At;
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He appeared all along for a Setled Ministery, and the liberall Maintenance thereof:
He appeared all along for a Settled Ministry, and the liberal Maintenance thereof:
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He procured the Ordinance for setling the Ministers at Hereford: His Compasse without Trepidation or Variation stood Constantly Right to that Pole, the Good of his Country and Gospell, which he kept ever in his Eye.
He procured the Ordinance for settling the Ministers At Hereford: His Compass without Trepidation or Variation stood Constantly Right to that Pole, the Good of his Country and Gospel, which he kept ever in his Eye.
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And though his losse were Vast in those Destroying times, yet he labour'd not for Recompence of his private losses,
And though his loss were Vast in those Destroying times, yet he laboured not for Recompense of his private losses,
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nor receiv'd any in the world.
nor received any in the world.
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He was very Zealous against Superstition and Heresie: and for Church Government; when one of the Parliament said to him, Sir Robert Harley, why are you thus Earnest for Presbytery? you see it is so opposed, that it is in vain to seek to settle it:
He was very Zealous against Superstition and Heresy: and for Church Government; when one of the Parliament said to him, Sir Robert Harley, why Are you thus Earnest for Presbytery? you see it is so opposed, that it is in vain to seek to settle it:
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he Replyed, Let us so much rather be Earnest for it, though we gain it by Inches ▪ what we obtain now with much difficulty and opposition, shall be of use one day, when there shall not be heard so much as the sound of a Hammer.
he Replied, Let us so much rather be Earnest for it, though we gain it by Inches ▪ what we obtain now with much difficulty and opposition, shall be of use one day, when there shall not be herd so much as the found of a Hammer.
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19. He could (when he was put to it) live by Faith:
19. He could (when he was put to it) live by Faith:
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In the Wars, when the stream of his Estate (which should have maintain'd and watred him and his Family) was diverted wholly from them, he would say often, Dear Children, it may be God will bring us to want Bread, some say, it is base to live from hand to mouth,
In the Wars, when the stream of his Estate (which should have maintained and watered him and his Family) was diverted wholly from them, he would say often, Dear Children, it may be God will bring us to want Bred, Some say, it is base to live from hand to Mouth,
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but I am of another mind, I finde it the best way of living:
but I am of Another mind, I find it the best Way of living:
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and (which was an high Expression) Who can be afraid of Gods Providence? welcome what the Lord sends, if it go well with the Church it is no matter.
and (which was an high Expression) Who can be afraid of God's Providence? welcome what the Lord sends, if it go well with the Church it is no matter.
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20. His soul was Paved with humble submission to God in hardest dispensations:
20. His soul was Paved with humble submission to God in Hardest dispensations:
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When after the Wars he return'd into the Country, and came to see with what face Brampton look't, he rode toward his Castle Gate, and seeing the Ruines, put off his hat,
When After the Wars he returned into the Country, and Come to see with what face Brampton looked, he road towards his Castle Gate, and seeing the Ruins, put off his hat,
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and said, God hath brought Great Desolation upon this Place since I saw it;
and said, God hath brought Great Desolation upon this Place since I saw it;
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I desire to say, The Lord hath given, and the Lord hath taken, and blessed be the name of the Lord, in his good time he will raise it up again;I desire to say, The Lord hath given, and the Lord hath taken, and blessed be the name of the Lord, in his good time he will raise it up again;
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when his House is built, God (I trust) will build mine:when his House is built, God (I trust) will built mine:
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and observe, that he took Care to build this House or Place of worship, and let his own lie buried stil in its Woefull Ruines.
and observe, that he took Care to built this House or Place of worship, and let his own lie buried still in its Woeful Ruins.
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You have had the faire and sumptuous Prospect of his Life, which stood alost like a beautious City upon an Hill. You have had the fair and sumptuous Prospect of his Life, which stood alost like a beauteous city upon an Hill.
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Let us now follow him to his Sicknesse, which (you know) confined him some years to his Chamber: And here I see the seaven stars, or seaven Celestiall signes appear in the night of his Sicknesse.
Let us now follow him to his Sickness, which (you know) confined him Some Years to his Chamber: And Here I see the seaven Stars, or seaven Celestial Signs appear in the night of his Sickness.
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First, The greatest trouble of his sicknesse to him was, that it disabled him from Enjoying the Publick Ordinances: He dearly loved the solemn Assemblies, one day in Gods Court was better to him than a thousand:
First, The greatest trouble of his sickness to him was, that it disabled him from Enjoying the Public Ordinances: He dearly loved the solemn Assemblies, one day in God's Court was better to him than a thousand:
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The want of the Publick Ordinances was the sicknesse of his sicknesse.
The want of the Public Ordinances was the sickness of his sickness.
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Secondly, His divine employment: Most of his time (both day and night) whilst he was detained in his Chamber, was spent in hearing some good Book or the Scriptures read to him:
Secondly, His divine employment: Most of his time (both day and night) while he was detained in his Chamber, was spent in hearing Some good Book or the Scriptures read to him:
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he used very often to hear the 17 Chapter of St. John, and the 8 to the Romans read to him;
he used very often to hear the 17 Chapter of Saint John, and the 8 to the Romans read to him;
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and those two Golden Texts in the 8 to the Romans, All things work together for Good to them that love God:
and those two Golden Texts in the 8 to the Roman, All things work together for Good to them that love God:
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and, He that spared not his own Son, but delivered him up for us all,
and, He that spared not his own Son, but Delivered him up for us all,
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how shall he not with him also freely give us all things? He would repeat often, saying, He knew no such Cordialls. how shall he not with him also freely give us all things? He would repeat often, saying, He knew no such Cordials.
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Thirdly, His Victory over Sathan: It pleased God about two years since to permit Satan to buffet him severall times;
Thirdly, His Victory over Sathan: It pleased God about two Years since to permit Satan to buffet him several times;
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once he lay all night, and slept not, and he was heard to say often, Lord rebuke the Tempter, Lord give Victory, Lord be Gracious, with these Expressions he spent five or six hours:
once he lay all night, and slept not, and he was herd to say often, Lord rebuke the Tempter, Lord give Victory, Lord be Gracious, with these Expressions he spent five or six hours:
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in the morning he spake very chearfully, and said, he would be laid to sleep;
in the morning he spoke very cheerfully, and said, he would be laid to sleep;
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and having taken quiet Rest he awaked, and said, that all the sins of his life had been laid before him that night,
and having taken quiet Rest he awaked, and said, that all the Sins of his life had been laid before him that night,
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and those things ( he said ) that he had long forgotten, he then Remembred:
and those things (he said) that he had long forgotten, he then Remembered:
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He said, the Tempter had been very busie, but blessed be God, I did not sleep untill I had made my peace with God, through Jesus Christ:He said, the Tempter had been very busy, but blessed be God, I did not sleep until I had made my peace with God, through jesus christ:
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Then he chearfully said a little while after, God may let Satan buffet us for a time, but he shall never prevaile;
Then he cheerfully said a little while After, God may let Satan buffet us for a time, but he shall never prevail;
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after this, his chearfulnesse continued without interruption.
After this, his cheerfulness continued without interruption.
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Fourthly, His willingnesse to die: He was wont to say, Many wish to live over their lives againe, that they might mend what had been amisse;
Fourthly, His willingness to die: He was wont to say, Many wish to live over their lives again, that they might mend what had been amiss;
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I would not be to live over my life again, least I should make it worse, I would not for all the world be young again,I would not be to live over my life again, lest I should make it Worse, I would not for all the world be young again,
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because I would not be so far from Heaven: And he would say to his Children,
Because I would not be so Far from Heaven: And he would say to his Children,
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when he had them about him, I have taught you how to live, and I hope I shall teach you how to die.
when he had them about him, I have taught you how to live, and I hope I shall teach you how to die.
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Fifthly, His patience under his sharp sufferings: His disease was Stone and Palsie: and they that know these, must look for Tortures;
Fifthly, His patience under his sharp sufferings: His disease was Stone and Palsy: and they that know these, must look for Tortures;
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yet in his sharpest Pains and Torments, he would mollifie them with this consideration, That is Best which God cloth;
yet in his Sharpest Pains and Torments, he would mollify them with this consideration, That is Best which God cloth;
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He would often say, The will of the Lord be done, above all, and in all, for that is best of all:
He would often say, The will of the Lord be done, above all, and in all, for that is best of all:
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and he would support himselfe under his sharp pains with this Meditation, Heaven will make amends for all:
and he would support himself under his sharp pains with this Meditation, Heaven will make amends for all:
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and sometimes, when asked how he did, he would answer, Poor, but going to Heaven as fast as I can:
and sometime, when asked how he did, he would answer, Poor, but going to Heaven as fast as I can:
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his lips (like an honey combe) would drop such sweet Expressions as these, If the Lord see it best for me, that the stone in the Bladder should be the way to bring me to Heaven, his will be done, It is better to die of the stone in the Bladder,
his lips (like an honey comb) would drop such sweet Expressions as these, If the Lord see it best for me, that the stone in the Bladder should be the Way to bring me to Heaven, his will be done, It is better to die of the stone in the Bladder,
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than of the stone in the heart:
than of the stone in the heart:
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Thus (if you observe) he fed his Patience, under the divine hand, with divine arguments:
Thus (if you observe) he fed his Patience, under the divine hand, with divine Arguments:
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That place of Scripture, I Cor. 10. 13. There hath no temptation taken you, but such as is common to man, That place of Scripture, I Cor. 10. 13. There hath no temptation taken you, but such as is Common to man,
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but God is faithfull, who will not suffer you to be tempted above that you are able, He did often mention with joy, saying, it was the first place, whereby God gave him Comfort:but God is faithful, who will not suffer you to be tempted above that you Are able, He did often mention with joy, saying, it was the First place, whereby God gave him Comfort:
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and some few days before his death, when he was in much pain, he said, Blessed be God who brings this place with comfort to me, whereby I had received first joy,
and Some few days before his death, when he was in much pain, he said, Blessed be God who brings this place with Comfort to me, whereby I had received First joy,
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and so repeated those words, There is no Temptation, &c. adding further, Blessed be God, Blessed be what comes in the the name of the Lord, Lord be gracious.
and so repeated those words, There is no Temptation, etc. adding further, Blessed be God, Blessed be what comes in the the name of the Lord, Lord be gracious.
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Thus you see his Admirable Patience. Sixthly, His love to the Glory of God, and the Church of God:
Thus you see his Admirable Patience. Sixthly, His love to the Glory of God, and the Church of God:
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To joy under great afflictions is a hard matter:
To joy under great afflictions is a hard matter:
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water quencheth fire, yet his joy in that which concern'd God his affliction could not extinguish:
water quenches fire, yet his joy in that which concerned God his affliction could not extinguish:
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he was wont to pray constantly since the ruines and desolations of Brampton, that God would restore the Gospel hither, and two days before his death he rejoyced exceedingly,
he was wont to pray constantly since the ruins and desolations of Brampton, that God would restore the Gospel hither, and two days before his death he rejoiced exceedingly,
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when he was told that this Place of Publick worship was finished.
when he was told that this Place of Public worship was finished.
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About three days before his Death, when he arose and went to prayer (as he constantly used to do) though not able to Enlarge in Prayer,About three days before his Death, when he arose and went to prayer (as he constantly used to do) though not able to Enlarge in Prayer,
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because of weaknesse, he Prayed for the Ruine of Antichrist, for the Churcher of God beyond Sea, naming Savoy, Switzerland, Germany.
Because of weakness, he Prayed for the Ruin of Antichrist, for the Churcher of God beyond Sea, naming Savoy, Switzerland, Germany.
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Upon the Fifth of November, though very weak, and under great pains, yet he blessed God for the Great mercy of that Day to the Church, and the Nation, and to himself, who was of the Parliament, when the Powder Plot was intended,Upon the Fifth of November, though very weak, and under great pains, yet he blessed God for the Great mercy of that Day to the Church, and the nation, and to himself, who was of the Parliament, when the Powder Plot was intended,
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& for the many Mercies God had vouchsafed him to see, since that time in the Church, and in his own Family, for his Lady the mother of his children, who (he said) was gon to Heaven before him,
& for the many mercies God had vouchsafed him to see, since that time in the Church, and in his own Family, for his Lady the mother of his children, who (he said) was gone to Heaven before him,
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and for his Childrens Children, and for his Hearing, which being lost, God restored him perfectly:
and for his Children's Children, and for his Hearing, which being lost, God restored him perfectly:
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Thus the day before he dyed he kept A day of Thanksgiving to God for all his former mercies: oh!
Thus the day before he died he kept A day of Thanksgiving to God for all his former Mercies: o!
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what spiritual and Angelical Elevation of heart was this? his soul was Musical, like the Swan he sang before his death;
what spiritual and Angelical Elevation of heart was this? his soul was Musical, like the Swan he sang before his death;
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which leads me to another Branch,
which leads me to Another Branch,
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Seventhly, his faith & assurance: a godly Minister speaking to him concerning his dissolution, he said what matter is it, if my poor cottage be falling here below? I am sure of a fair house upon the Top of yonder hill.
Seventhly, his faith & assurance: a godly Minister speaking to him Concerning his dissolution, he said what matter is it, if my poor cottage be falling Here below? I am sure of a fair house upon the Top of yonder hill.
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A day or two before his Death, the 5 of Job being read to him in course, he said, he that hath been with me in six troubles, will not leave me in the seventh.
A day or two before his Death, the 5 of Job being read to him in course, he said, he that hath been with me in six Troubles, will not leave me in the seventh.
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And lastly, having ( like good old Jacob ) given his blessing to all his Children that were then at home,
And lastly, having (like good old Jacob) given his blessing to all his Children that were then At home,
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and to his Grandchildren, desiring the Lord to blesse and sanctifie them particularly, I say, having don this about an hour before his death,
and to his Grandchildren, desiring the Lord to bless and sanctify them particularly, I say, having dONE this about an hour before his death,
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though under Extream Pain, he said, Blessed be God for this quiet Peace:
though under Extreme Pain, he said, Blessed be God for this quiet Peace:
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Thus his Peace with God shined like a Candle in his heart, till his lamp of life went out with these last words, I die, Lord be Gracious;
Thus his Peace with God shined like a Candle in his heart, till his lamp of life went out with these last words, I die, Lord be Gracious;
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In the flame of these words his soule (like the Angell of God that appeared to Manoah ) ascended and went up to Heaven:
In the flame of these words his soul (like the Angel of God that appeared to Manoah) ascended and went up to Heaven:
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Thus this Glorious Saint went up to Glory. Thus this Glorious Saint went up to Glory.
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In the best times there were few or none better, in these declining times he hath left almost none like him among us, I pray God to double the Spirit of deceased Elijah upon his surviving Elisha: The Lord repair the Ruines of this Castle,
In the best times there were few or none better, in these declining times he hath left almost none like him among us, I pray God to double the Spirit of deceased Elijah upon his surviving Elisha: The Lord repair the Ruins of this Castle,
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and build up this Great Family for the Glory of his Name in these Parts.
and built up this Great Family for the Glory of his Name in these Parts.
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Before I leave, I cannot but tell you, how God hath taken Three brave men of late from us;Before I leave, I cannot but tell you, how God hath taken Three brave men of late from us;
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The First upon whom the lot fell was Mr. Richard More of Linley, the next was Mr. Humphrey Walcot of •alcot, and now it hath fallen upon Renowned Sir Rubert Harley: I mention them here together,
The First upon whom the lot fell was Mr. Richard More of Linley, the next was Mr. Humphrey Walcot of •alcot, and now it hath fallen upon Renowned Sir Rubert Harley: I mention them Here together,
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because these Three were the Triangles of our Country;
Because these Three were the Triangles of our Country;
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and whilst they lived were special friends, and of one heart for God in the concernments of his Gopell.
and while they lived were special Friends, and of one heart for God in the concernments of his Gospel.
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And now I have done, onely to put you in mind a little of your selves, you see, you are dying creatures, oh then! Consider your later End:And now I have done, only to put you in mind a little of your selves, you see, you Are dying creatures, o then! Consider your later End:
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The consideration of our last End, should be the Exercise of our First thoughts; The consideration of our last End, should be the Exercise of our First thoughts;
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to consider our end, would be the end of our sins, and the Resurrection of our Repentance:
to Consider our end, would be the end of our Sins, and the Resurrection of our Repentance:
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Ashes keep fire alive, so this consideration, that we are Dust and Ashes will keep our Graces alive. FINIS.
Ashes keep fire alive, so this consideration, that we Are Dust and Ashes will keep our Graces alive. FINIS.
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