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SERMON, I.
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PREFACE.
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MAny and great are the Evils that lodge within the heart of man, and they come forth abundantly both by the Tongue,
MAny and great Are the Evils that lodge within the heart of man, and they come forth abundantly both by the Tongue,
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and by the Hand, yet the heart is not emptied of them; yea, the more it vent them outwardly, the more they increase within:
and by the Hand, yet the heart is not emptied of them; yea, the more it vent them outwardly, the more they increase within:
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Well might he that knew the heart so well, call it an evil Treasure: We find the Prophet Ezekiel in his 8 Chap. Led by the Lord in vision to Jerusalem, to view the sins of the Jews that remained in time of the Captivity;
Well might he that knew the heart so well, call it an evil Treasure: We find the Prophet Ezekielem in his 8 Chap. Led by the Lord in vision to Jerusalem, to view the Sins of the jews that remained in time of the Captivity;
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when he had shewed him one abomination, he caused him to dig through the Wall, to enter and discover more,
when he had showed him one abomination, he caused him to dig through the Wall, to enter and discover more,
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and so directed him several times, from one place to another, and still said I will shew thee yet greater abominations:
and so directed him several times, from one place to Another, and still said I will show thee yet greater abominations:
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Thus is it with those, whom the Lord leads into an Examination of their own hearts (for men are usually strangers to themselves) by the light of his Word and Spirit going before them, he lets them see heaps of abominations in every Room,
Thus is it with those, whom the Lord leads into an Examination of their own hearts (for men Are usually Strangers to themselves) by the Light of his Word and Spirit going before them, he lets them see heaps of abominations in every Room,
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and the vil•st in the most retired and darkest corners; and truly should he leave them there they would despair of remedy;
and the vil•st in the most retired and Darkest corners; and truly should he leave them there they would despair of remedy;
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no, he makes this discovery on purpose that they should sue to him for help.
no, he makes this discovery on purpose that they should sue to him for help.
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Do so then as many as have taken any notice of the evils of your own hearts;
Do so then as many as have taken any notice of the evils of your own hearts;
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tell the Lord they're is own works;
tell the Lord They are is own works;
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he formed the heart of man within him, and they are his own choice too, My Son give me thy heart.
he formed the heart of man within him, and they Are his own choice too, My Son give me thy heart.
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Intreat him to redress all those abuses wherewith Satan and Sin have filled it, and then, to take possession of it himself, for therein consists its happiness.
Entreat him to redress all those Abuses wherewith Satan and since have filled it, and then, to take possession of it himself, for therein consists its happiness.
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This is, or should be, a main end of our resortings to his House, and Service:
This is, or should be, a main end of our resortings to his House, and Service:
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Wrong not your selves so far as to turn these serious exercises of Religion, into an idle divertisement.
Wrong not your selves so Far as to turn these serious exercises of Religion, into an idle divertisement.
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What a happiness were it, if every time you come to his solemn worship, some of your strongest sins did receive a new wound,
What a happiness were it, if every time you come to his solemn worship, Some of your Strongest Sins did receive a new wound,
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and some of your weakest graces a new strength.
and Some of your Weakest graces a new strength.
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James III. 17. But the Wisdom that is from above, is first Pure, then Peaceable, Gentle,
James III. 17. But the Wisdom that is from above, is First Pure, then Peaceable, Gentle,
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and easie to be intreated, full of Mercy and good Fruits, without Partiality, and without Hypocrisie.
and easy to be entreated, full of Mercy and good Fruits, without Partiality, and without Hypocrisy.
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GOD doth know that in the day that ye shall eat thereof your eyes shall be opened, GOD does know that in the day that you shall eat thereof your eyes shall be opened,
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and ye shall be •s Gods knowing good and evil, was the first hissing of that old Serpent, by which he poysoned Mankind in the Root.and you shall be •s God's knowing good and evil, was the First hissing of that old Serpent, by which he poisoned Mankind in the Root.
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Man not contented with the impression of God's Image in which he was Created, lost it by catching at a shadow;
Man not contented with the impression of God's Image in which he was Created, lost it by catching At a shadow;
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climbing higher than his station he fell far below it;
climbing higher than his station he fell Far below it;
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seeking to be more than man, to become as God, he made himself less then Man, he lodged not at night in honor,
seeking to be more than man, to become as God, he made himself less then Man, he lodged not At night in honour,
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but became as the Beasts that perish; ever since Nature's best Wisdom is full of Impurity Turbulency, and Distemper:
but became as the Beasts that perish; ever since Nature's best Wisdom is full of Impurity Turbulency, and Distemper:
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Nor can any thing rectifie it, but a Wisdom from above, that both cleanseth and composeth the Soul, It is first Pure, and then Peaceable.
Nor can any thing rectify it, but a Wisdom from above, that both Cleanseth and composeth the Soul, It is First Pure, and then Peaceable.
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This Epistle, as some that follow, is called, General, both by reason of the dispersion of the parties to whom it is addrest,
This Epistle, as Some that follow, is called, General, both by reason of the dispersion of the parties to whom it is addressed,
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and the universality of the Subject which it treats:
and the universality of the Subject which it treats:
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Containing a great number (if not all) of the necessary Directions and Comforts of a Christians life, both from the Active, and Passive part of it.
Containing a great number (if not all) of the necessary Directions and Comforts of a Christians life, both from the Active, and Passive part of it.
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It's evident that the Apostles main design is, to arm the dispersed Jews against all kinds of temptations, both these of affliction, in the 1 Chap. at the 2. verse, and sinful Temptations verse 13. And having discoursed of two special means of strengthening them against both, speaking to God in Prayer,
It's evident that the Apostles main Design is, to arm the dispersed jews against all Kinds of temptations, both these of affliction, in the 1 Chap. At the 2. verse, and sinful Temptations verse 13. And having discoursed of two special means of strengthening them against both, speaking to God in Prayer,
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and hearing God speak in his Word, in the two last verses of that 1 Chap. he recommends,
and hearing God speak in his Word, in the two last Verses of that 1 Chap. he recommends,
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as chief duties of Religion, and sure evidences of integrity in Religion, first Meekness, and Moderation chiefly in their Speeches,
as chief duties of Religion, and sure evidences of integrity in Religion, First Meekness, and Moderation chiefly in their Speeches,
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and then Charity, and Purity in their Actions; insisting largely upon the latter, in the 2. Chapter, and upon the former, the ruling of the Tongue in this 3. Chap. and here towards the end of it he shews the true opposite spring of miscarriage in Speech and Action,
and then Charity, and Purity in their Actions; insisting largely upon the latter, in the 2. Chapter, and upon the former, the ruling of the Tongue in this 3. Chap. and Here towards the end of it he shows the true opposite spring of miscarriage in Speech and Actium,
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and of right ordering and regulating of both;
and of right ordering and regulating of both;
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evil Conversation, Strifes, and Envyings, are the fruits of a base Wisdom that is Earthly, Sensual, and Devilish, verse 15. But Purity, Meekness, and Mercy, are the proper effects,
evil Conversation, Strifes, and Envyings, Are the fruits of a base Wisdom that is Earthly, Sensual, and Devilish, verse 15. But Purity, Meekness, and Mercy, Are the proper effects,
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and certain signs of Heavenly Wisdom. The Wisdom that is from above, is first Pure:
and certain Signs of Heavenly Wisdom. The Wisdom that is from above, is First Pure:
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its gentleness can agree with any thing except Impurity: then its Peaceable, it offends no body, except Purity offend them:
its gentleness can agree with any thing except Impurity: then its Peaceable, it offends no body, except Purity offend them:
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It is not raging and boistrous;
It is not raging and boisterous;
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It is not only Pure, being void of that mire and dirt, which the wicked are said to cast out like the Sea, Isa. 57. 20. But peaceable likewise, not swelling,It is not only Pure, being void of that mire and dirt, which the wicked Are said to cast out like the Sea, Isaiah 57. 20. But peaceable likewise, not swelling,
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and restless like the Sea as is there said of the wicked;
and restless like the Sea as is there said of the wicked;
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nor is it only peaceable negatively, not offending, but as the word bears NONLATINALPHABET pacifique, disposed to make,
nor is it only peaceable negatively, not offending, but as the word bears pacific, disposed to make,
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and seek Peace, and as it readily offends none, so it is not easily offended; 'tis Gentle and Moderate, NONLATINALPHABET and if offended NONLATINALPHABET easily entreated to forgive;
and seek Peace, and as it readily offends none, so it is not Easily offended; it's Gentle and Moderate, and if offended Easily entreated to forgive;
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and as it easily passeth by mens offences, so it doth not pass by, but looks upon their distresses, and wants;
and as it Easily passes by men's offences, so it does not pass by, but looks upon their Distresses, and Wants;
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as full of compassion, as it is free from unruly and distemper'd passions, nor rests it in an affecting sympathy, its Mercy is helpful, full of mercy, and good fruits, and it both forgives,
as full of compassion, as it is free from unruly and distempered passion, nor rests it in an affecting Sympathy, its Mercy is helpful, full of mercy, and good fruits, and it both forgives,
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and pities, and gives without partiality, and without Hypocrisie [ NONLATINALPHABET ] The word may as well bear another sense, no less suiting both with this Wisdom, and these its other qualities:
and pities, and gives without partiality, and without Hypocrisy [ ] The word may as well bear Another sense, no less suiting both with this Wisdom, and these its other qualities:
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That is, not taking upon it a censorious discerning, and judging of others:
That is, not taking upon it a censorious discerning, and judging of Others:
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They that have most of this Wisdom, are least rigid to those that have less of it;
They that have most of this Wisdom, Are least rigid to those that have less of it;
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I know no better evidence of strength in grace, then to bear much with those that are weak in it.
I know no better evidence of strength in grace, then to bear much with those that Are weak in it.
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And lastly, as it spares the infirmities of others, so it makes not false and vain shews of its own excellencies, 'tis without Hypocrisie. This denies two things, both Dissimulation and Ostentation; the art of Dissembling or Hypocrite craft, is no part of this Wisdom;
And lastly, as it spares the infirmities of Others, so it makes not false and vain shows of its own excellencies, it's without Hypocrisy. This Denies two things, both Dissimulation and Ostentation; the art of Dissembling or Hypocrite craft, is no part of this Wisdom;
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and for the other Ostentation, surely the air of applause is too light a purchase for solid Wisdom.
and for the other Ostentation, surely the air of applause is too Light a purchase for solid Wisdom.
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The works of this Wisdom may be seen, yea they should be seen, and may possibly be now and then commended;
The works of this Wisdom may be seen, yea they should be seen, and may possibly be now and then commended;
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but they should not be done for that low end, either to be seen or to be commended;
but they should not be done for that low end, either to be seen or to be commended;
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surely no, being of so noble extraction, this having descended from Heaven, will be little careful for the estimation of those that are of the Earth,
surely no, being of so noble extraction, this having descended from Heaven, will be little careful for the estimation of those that Are of the Earth,
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and are but too often of the Earth, Earthly. The due order of handling these particulars more fully cannot well be mist:
and Are but too often of the Earth, Earthly. The due order of handling these particulars more Fully cannot well be missed:
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Doubtless the Subject, Wisdom from above, requires our first consideration, next the excellent qualities that are attributed to it,
Doubtless the Subject, Wisdom from above, requires our First consideration, next the excellent qualities that Are attributed to it,
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and lastly their order is to be considered; the rather because so clearly exprest, first Pure then Peaceable, &c. Wisdom from above ] There be two things in that:
and lastly their order is to be considered; the rather Because so clearly expressed, First Pure then Peaceable, etc. Wisdom from above ] There be two things in that:
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There's the general term of Wisdom common to diverse sorts of Wisdom, though most eminently, and truly belonging to this best Wisdom.
There's the general term of Wisdom Common to diverse sorts of Wisdom, though most eminently, and truly belonging to this best Wisdom.
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Then there is the Birth or Original of this Wisdom, serving as its difference to specifie and distinguish it from all the rest, Wisdom from above. Wisdom in the general is a very plausible word among men;
Then there is the Birth or Original of this Wisdom, serving as its difference to specify and distinguish it from all the rest, Wisdom from above. Wisdom in the general is a very plausible word among men;
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who is there that would not willingly pass for wise, yea often those that are least of all such, are most desirous to be accounted such,
who is there that would not willingly pass for wise, yea often those that Are least of all such, Are most desirous to be accounted such,
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and where this fails them, they usually make up that want in their own conceit, and strong opinion:
and where this fails them, they usually make up that want in their own conceit, and strong opinion:
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nor do men only thus love the reputation of Wisdom, but they naturally desire to be wise,
nor do men only thus love the reputation of Wisdom, but they naturally desire to be wise,
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as they do to be happy;
as they do to be happy;
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yet through corrupt Natures blindness, they do as naturally mistake and fall short both of the one and the other,
yet through corrupt Nature's blindness, they do as naturally mistake and fallen short both of the one and the other,
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and being once wrong, the more progress they make, they are further out of the way.
and being once wrong, the more progress they make, they Are further out of the Way.
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And pretending to Wisdom in a false way, they still befool themselves, as the Apostle speaks, Rom. 1. 22. NONLATINALPHABET, Professing themselves to be wise, they became fools.
And pretending to Wisdom in a false Way, they still befool themselves, as the Apostle speaks, Rom. 1. 22., Professing themselves to be wise, they became Fools.
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Our Apostle v. 15. speaking of that wicked Wisdom, that is fruitful of Wrongs, Striffes,
Our Apostle v. 15. speaking of that wicked Wisdom, that is fruitful of Wrongs, Striffes,
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and Debates, and that is only abusively to be called Wisdom, shews what kind of Wisdom it is, by three notable Characters, Earthly, Natural, and Devilish, which though they be here joyntly attributed to one and the same subject,
and Debates, and that is only abusively to be called Wisdom, shows what kind of Wisdom it is, by three notable Characters, Earthly, Natural, and Devilish, which though they be Here jointly attributed to one and the same Subject,
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yet we may make use of them to signifie some differences of false Wisdom.
yet we may make use of them to signify Some differences of false Wisdom.
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There is an Infernal, or devilish Wisdom, proper for contriving cruelties, and oppressions, or subtil shifts,
There is an Infernal, or devilish Wisdom, proper for contriving cruelties, and oppressions, or subtle shifts,
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and deceits, that make A theism a main Basis and Pillar of State policy;
and Deceits, that make A theism a main Basis and Pillar of State policy;
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Such are those that devise mischief upon their Beds, &c. Mich. 2. This is Serpentine Wisdom not joyned with,Such Are those that devise mischief upon their Beds, etc. Mich. 2. This is Serpentine Wisdom not joined with,
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but most opposite to the Dove like simplicity. There is a Earthly Wisdom that draws not so deep in impiety, as that other,
but most opposite to the Dove like simplicity. There is a Earthly Wisdom that draws not so deep in impiety, as that other,
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yet is sufficient to keep a man out of all acquaintance with God and Divine matters,
yet is sufficient to keep a man out of all acquaintance with God and Divine matters,
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and is drawing his eye perpetually downwards, employing him in the pursuit of such things as cannot fill the Soul,
and is drawing his eye perpetually downwards, employing him in the pursuit of such things as cannot fill the Soul,
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except it be with anguish and vexation, Ezek. 28. 4, 5. That dexte•ity of gathering Riches, where its not attended with the Christian art of right using them, abases mens Souls and indisposes them wholly for this Wisdom that is from above.
except it be with anguish and vexation, Ezekiel 28. 4, 5. That dexte•ity of gathering Riches, where its not attended with the Christian art of right using them, abases men's Souls and indisposes them wholly for this Wisdom that is from above.
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There is a natural Wisdom far more plausible then the other two, more harmless then that hellish Wisdom,
There is a natural Wisdom Far more plausible then the other two, more harmless then that hellish Wisdom,
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and more refined than that earthly Wisdom, yet no more able to make man holy, and happy than they;
and more refined than that earthly Wisdom, yet no more able to make man holy, and happy than they;
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Natural NONLATINALPHABET, tis the word the Apostle St. Paul useth 1 Cor. 2. NONLATINALPHABET, naming the natural man by his better part, his Soul;Natural, this the word the Apostle Saint Paul uses 1 Cor. 2., naming the natural man by his better part, his Soul;
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intimating that the Soul, even in the highest faculty of it, the Understanding, and that in the highest pitch of excellency to which Nature can raise it, is blind in spiritual objects;
intimating that the Soul, even in the highest faculty of it, the Understanding, and that in the highest pitch of excellency to which Nature can raise it, is blind in spiritual objects;
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things that are above it, cannot be known but by a Wisdom from above. Nature neither affords this Wisdom,
things that Are above it, cannot be known but by a Wisdom from above. Nature neither affords this Wisdom,
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nor can it of it self acquire it.
nor can it of it self acquire it.
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This is to advertise us, that we mistake not Morality and common Knowledge even of Divine things,
This is to advertise us, that we mistake not Morality and Common Knowledge even of Divine things,
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for the Wisdom that is from above.
for the Wisdom that is from above.
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This may raise a man high above the vulgar, as the Tops of the highest Mountains leave the Valleys below them;
This may raise a man high above the Vulgar, as the Tops of the highest Mountains leave the Valleys below them;
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yet is it still as far short of true supernatural Wisdom, as the highest Earth is of the highest Sphere.
yet is it still as Far short of true supernatural Wisdom, as the highest Earth is of the highest Sphere.
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There is one main point of the method of this Wisdom that is of most hard digestion to a natural man,
There is one main point of the method of this Wisdom that is of most hard digestion to a natural man,
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and the more natural wise he be, the worse he likes it, If any man would be Wise, let him become a Fool that he may become Wise, 1 Cor. 3. 18. There is nothing gives Nature a greater prejudice against Religion than this initial point of self denial:
and the more natural wise he be, the Worse he likes it, If any man would be Wise, let him become a Fool that he may become Wise, 1 Cor. 3. 18. There is nothing gives Nature a greater prejudice against Religion than this initial point of self denial:
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when men of eminent Learning or the strong Politicians hear, that if they will come to Christ, they must renounce their own Wisdom to be fit for his, many of them go away as sorrowful as the young Man,
when men of eminent Learning or the strong Politicians hear, that if they will come to christ, they must renounce their own Wisdom to be fit for his, many of them go away as sorrowful as the young Man,
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when he heard of selling all his Goods and giving them to the Poor.
when he herd of selling all his Goods and giving them to the Poor.
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Jesus Christ is that eternal and substantial Wisdom that came from above, to deliver men from perishing in their affected folly,
jesus christ is that Eternal and substantial Wisdom that Come from above, to deliver men from perishing in their affected folly,
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as you find it at large, Prov. 8. St. Paul in the 1 Chap. of his first Epistle to the Cor. calls him the Wisdom of God, v. 24. That shews his excellency in himself, and verse 30. He tells us that he is made of God our Wisdom.
as you find it At large, Curae 8. Saint Paul in the 1 Chap. of his First Epistle to the Cor. calls him the Wisdom of God, v. 24. That shows his excellency in himself, and verse 30. He tells us that he is made of God our Wisdom.
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That shews his usefullness to us, and by him alone is this infused Wisdom from above conveyed to us;
That shows his usefulness to us, and by him alone is this infused Wisdom from above conveyed to us;
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In him are the hid Treasures of Wisdom and Knowledge Col, 2. 3 ▪ And from his fulness (if at all) we all receive Grace for Grace; In him Are the hid Treasures of Wisdom and Knowledge Col, 2. 3 ▪ And from his fullness (if At all) we all receive Grace for Grace;
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and of all graces, first some measures of this Wisdom, without which no man can know himself, much less can he know God.
and of all graces, First Some measures of this Wisdom, without which no man can know himself, much less can he know God.
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Now this supernatural Wisdom hath in it both Speculation and Prudence. It is Contemplative, and Practical.
Now this supernatural Wisdom hath in it both Speculation and Prudence. It is Contemplative, and Practical.
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These two must not be separated, I Wisdom dwell with Prudence, Prov. 8. 12. This Wisdom in its contemplative part reads Christ much and discovers in him a new World of hidden excellencies unknown to this old World, There are Treasures of Wisdom in him Col. 2. 3. But they are Hid, and no eye sees them,
These two must not be separated, I Wisdom dwell with Prudence, Curae 8. 12. This Wisdom in its contemplative part reads christ much and discovers in him a new World of hidden excellencies unknown to this old World, There Are Treasures of Wisdom in him Col. 2. 3. But they Are Hid, and no eye sees them,
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but that which is enlightened with this Wisdom: No, its impossible, as he says, NONLATINALPHABET.
but that which is enlightened with this Wisdom: No, its impossible, as he Says,.
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But when he renewed understanding of a Christian is once initiated into this Study, it both grows daily more and more apprehensive,
But when he renewed understanding of a Christian is once initiated into this Study, it both grows daily more and more apprehensive,
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and Christ becomes more Communicative of himself, and makes the Soul acquainted with the amiable Countenance of his Father in him reconciled.
and christ becomes more Communicative of himself, and makes the Soul acquainted with the amiable Countenance of his Father in him reconciled.
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No man hath seen God at any time, the only begotten Son which is in the Bosom of the Father, he hath declared him, S. Joh. 1. 18. What wonder if the unlettered,No man hath seen God At any time, the only begotten Son which is in the Bosom of the Father, he hath declared him, S. John 1. 18. What wonder if the unlettered,
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and despised Christian know more of the mysteries of Heaven, than the Naturalist, though both Wise and Learned? Christ admits the Believer into his Bosom,
and despised Christian know more of the Mysteres of Heaven, than the Naturalist, though both Wise and Learned? christ admits the Believer into his Bosom,
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and He is in the Bosom of the Father. But withal know, that all this knowledge though speculatively high, yet descends to Practice;
and He is in the Bosom of the Father. But withal know, that all this knowledge though speculatively high, yet descends to Practice;
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as it learns what God is, so it thence teacheth Man, what he should be:
as it learns what God is, so it thence Teaches Man, what he should be:
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This Wisdom flows from Heaven, and a Heavenly Conversation flows from it, as we find it there Charactered by these practical Graces of Purity, Peace, Meekness, &c.
This Wisdom flows from Heaven, and a Heavenly Conversation flows from it, as we find it there Charactered by these practical Graces of Purity, Peace, Meekness, etc.
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This Wisdom represents to us, the Purity of God's Nature, 1 Joh. 3. 3. It gives the Soul an eye to see the Comeliness and Beauty of Purity, as the Philosopher said of Vertue, to the end it might be loved, he would wish no more but that it could be seen,
This Wisdom represents to us, the Purity of God's Nature, 1 John 3. 3. It gives the Soul an eye to see the Comeliness and Beauty of Purity, as the Philosopher said of Virtue, to the end it might be loved, he would wish no more but that it could be seen,
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and as it thus morally perswades, so by an insensible vertue it assimilates the Soul to Christ, by frequent contemplation:
and as it thus morally persuades, so by an insensible virtue it assimilates the Soul to christ, by frequent contemplation:
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It also produces all the motives to Holiness, and Obedience;
It also produces all the motives to Holiness, and obedience;
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it begets these precious qualities in the Soul, it giveth a Christian a view of the matchless Vertues that are in Christ,
it begets these precious qualities in the Soul, it gives a Christian a view of the matchless Virtues that Are in christ,
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and stirs him up to a diligent, though imperfect imitation of them;
and stirs him up to a diligent, though imperfect imitation of them;
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it sets before us Christ's spotless Purity, in whose mouth there was no guile, and so invites us to Purity; it represents the perpetual calmness of his Spirit, that no tempest could reach to disturb it;
it sets before us Christ's spotless Purity, in whose Mouth there was no guile, and so invites us to Purity; it represents the perpetual calmness of his Spirit, that no tempest could reach to disturb it;
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in his mouth there was contentious noise, his voice was not heard in the Streets, and this recommends, Peaceableness, and Gentleness, and so in the rest here mentioned.
in his Mouth there was contentious noise, his voice was not herd in the Streets, and this recommends, Peaceableness, and Gentleness, and so in the rest Here mentioned.
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Hence I conceive may be fitly learned for our Use, seeing there is a due Wisdom and Knowledge necessary for guidance,
Hence I conceive may be fitly learned for our Use, seeing there is a due Wisdom and Knowledge necessary for guidance,
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and directing in the ways of Purity and Peace.
and directing in the ways of Purity and Peace.
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'Tis evident, that gross ignorance cannot consist with the Truth of Religion, much less can it be a help, and advantage to it.
It's evident, that gross ignorance cannot consist with the Truth of Religion, much less can it be a help, and advantage to it.
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I shall never deny that a false superstitious Religion stands in need of it; not too much Scripture Wisdom for the people:
I shall never deny that a false superstitious Religion Stands in need of it; not too much Scripture Wisdom for the people:
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The pomp of that vain Religion, like Court Masks, shews best by candle light; fond Nature likes it well;
The pomp of that vain Religion, like Court Masks, shows best by candle Light; found Nature likes it well;
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the day of spiritual Wisdom would discover its imposture too clearly.
the day of spiritual Wisdom would discover its imposture too clearly.
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But to let their foul Devotion pass, (for such it must needs be, that is born of so black a Mother as ignorance) let this Wisdom at least be justified of these that pretend to be her Children.
But to let their foul Devotion pass, (for such it must needs be, that is born of so black a Mother as ignorance) let this Wisdom At least be justified of these that pretend to be her Children.
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'Tis lamentable that amongst us, where knowledge is not withheld, men should through Sloth and Love of darkness, deprive themselves of it.
It's lamentable that among us, where knowledge is not withheld, men should through Sloth and Love of darkness, deprive themselves of it.
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What abundance of almost brutish ignorance, is amongst the Commons? and thence uncleanness, and all manner of wickedness;
What abundance of almost brutish ignorance, is among the Commons? and thence uncleanness, and all manner of wickedness;
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a darkness that both hides and increaseth impurity: What's the reason of so much impiety, and iniquity in all places;
a darkness that both hides and increases impurity: What's the reason of so much impiety, and iniquity in all places;
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but the want of the knowledge of God? Hosea 2. 1, 2. and 2 Thes. 2. 9. Not knowing Jesus Christ,
but the want of the knowledge of God? Hosea 2. 1, 2. and 2 Thebes 2. 9. Not knowing jesus christ,
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and not obeying his Gospel are joyned together.
and not obeying his Gospel Are joined together.
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It will be found true, that where there is no obedience, there is no right knowledge of Christ:
It will be found true, that where there is no Obedience, there is no right knowledge of christ:
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But out of all question where there is not a competency of knowledge, there can be no obedience;
But out of all question where there is not a competency of knowledge, there can be no Obedience;
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and as these two lodge together, so observe what attends them both, ibid. He shall come in flaming fire to render vengeance on them that know not God,
and as these two lodge together, so observe what attends them both, Ibid. He shall come in flaming fire to render vengeance on them that know not God,
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and that obey not the Gospel of our Lord Jesus Christ. and that obey not the Gospel of our Lord jesus christ.
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And if there be any that think to shroud unpunished amongst the thickets of ignorance, especially amidst the means of knowledge, take notice of this,
And if there be any that think to shroud unpunished among the thickets of ignorance, especially amid the means of knowledge, take notice of this,
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though it may hide the deformity of Sin from your own sight for a time, it cannot palliate it from the piercing eye,
though it may hide the deformity of since from your own sighed for a time, it cannot palliate it from the piercing eye,
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nor cover it from the revenging hand of Divine Justice.
nor cover it from the revenging hand of Divine justice.
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As you would escape then that wrath to come, come to Wisdom's School, and how simple soever ye be as to this World,
As you would escape then that wrath to come, come to Wisdom's School, and how simple soever you be as to this World,
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if you would not perish with the World, learn to be wise unto Salvation.
if you would not perish with the World, Learn to be wise unto Salvation.
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And truly its mainly important for this effect, That the Ministers of the Gospel, be active and dexterous in imparting this Wisdom to their people.
And truly its mainly important for this Effect, That the Ministers of the Gospel, be active and dexterous in imparting this Wisdom to their people.
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If they would have their Conversation to be Holy, and Peaceable, and Fruitful, &c. The most expedient way is once to principle them well in the fundamentals of Religion,
If they would have their Conversation to be Holy, and Peaceable, and Fruitful, etc. The most expedient Way is once to principle them well in the fundamentals of Religion,
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for therein is their great defect, how can they walk evenly and regularly so long as they are in the dark;
for therein is their great defect, how can they walk evenly and regularly so long as they Are in the dark;
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one main thing is to be often pointing at the way to Christ, the Fountain of this Wisdom, you bid them be Cloathed and Cloath them not.
one main thing is to be often pointing At the Way to christ, the Fountain of this Wisdom, you bid them be Clothed and Cloth them not.
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How needful then is it that Pastors themselves be Seers indeed, as the Prophets were called of old, not only Faithful,
How needful then is it that Pastors themselves be Seers indeed, as the prophets were called of old, not only Faithful,
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but wise dispensers, as our Saviour speaks, St. Luk. 12. 42. That they be NONLATINALPHABET, able and apt to Teach.
but wise dispensers, as our Saviour speaks, Saint Luk. 12. 42. That they be, able and apt to Teach.
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1 Tim. 3. 2. Laudible is the prudence, that trys much the Churches Store houses, the Seminaries of Learning,
1 Tim. 3. 2. Laudable is the prudence, that trys much the Churches Store houses, the Seminaries of Learning,
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but withal, it is not to be forgot, that as a due Furniture of Learning is very requisite for this employment, so it is not sufficient.
but withal, it is not to be forgotten, that as a due Furniture of Learning is very requisite for this employment, so it is not sufficient.
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When one is duly enriched that way, there is yet one thing wanting that grows not in Schools:
When one is duly enriched that Way, there is yet one thing wanting that grows not in Schools:
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except this infused Wisdom from above season and sanctifie all other endowments, they remain NONLATINALPHABET, common and unholy,
except this infused Wisdom from above season and sanctify all other endowments, they remain, Common and unholy,
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and therefore unfit for the Sanctuary;
and Therefore unfit for the Sanctuary;
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amongst other weak pretences to Christs favour in the last day, This is one, We have Preached in thy name, yet says Christ, I never knew you, surely then, they knew not him, and yet they Preacht him.
among other weak pretences to Christ favour in the last day, This is one, We have Preached in thy name, yet Says christ, I never knew you, surely then, they knew not him, and yet they Preached him.
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Cold and Lifeless, (though never so fine and well contrived,) must those Discourses be, that are of an unknown Christ. Pastors are called Angels,
Cold and Lifeless, (though never so fine and well contrived,) must those Discourses be, that Are of an unknown christ. Pastors Are called Angels,
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and therefore though they use the secondary helps of knowledge they are mainly to bring their message from above from the Fountain, the head of this pure Wisdom.
and Therefore though they use the secondary helps of knowledge they Are mainly to bring their message from above from the Fountain, the head of this pure Wisdom.
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Pure ] If it come from above it must needs be pure originally, yea it is formally pure too:Pure ] If it come from above it must needs be pure originally, yea it is formally pure too:
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being a main treat of God's renewed Image in the Soul. By this Wisdom the Understanding is both resigned,
being a main Treat of God's renewed Image in the Soul. By this Wisdom the Understanding is both resigned,
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and strengthened to entertain right conceptions of God in his nature, and works.
and strengthened to entertain right conceptions of God in his nature, and works.
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And this is primarily necessary, that the mind be not infected with false opinions in Religion;
And this is primarily necessary, that the mind be not infected with false opinions in Religion;
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if the Spring-head be polluted, the Streams cannot be pure; its more important then men usually think, for a good life.
if the Springhead be polluted, the Streams cannot be pure; its more important then men usually think, for a good life.
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But that which I suppose is here chiefly intended is, that its effectively and practically pure, it purifies the heart, Act. 15. 9. said of Faith (which in some sense and acceptation differs not much from this Wisdom) and consequently the Words, and Actions that flow from the heart.
But that which I suppose is Here chiefly intended is, that its effectively and practically pure, it Purifies the heart, Act. 15. 9. said of Faith (which in Some sense and acceptation differs not much from this Wisdom) and consequently the Words, and Actions that flow from the heart.
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This Purity some render Chastity. The Wisdom from above is chaste NONLATINALPHABET.
This Purity Some render Chastity. The Wisdom from above is chaste.
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The word is indeed often so taken and includes that here, but it is too narrow a sense to restrict it to that only.
The word is indeed often so taken and includes that Here, but it is too narrow a sense to restrict it to that only.
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It is here an universal detestation of all impurity, both of Flesh and Spirit, as the Apostle speaks 2 Cor. 7. 1. Pride, Selflove, Profanness of Spirit and Irreligion,
It is Here an universal detestation of all impurity, both of Flesh and Spirit, as the Apostle speaks 2 Cor. 7. 1. Pride, Self-love, Profaneness of Spirit and Irreligion,
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though they do not so properly pollute the Body, as carnal uncleaneness;
though they do not so properly pollute the Body, as carnal uncleanness;
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yet they do less defile the Soul, and make it abominable in the sight of God.
yet they do less defile the Soul, and make it abominable in the sighed of God.
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Those Apostate Angels called unclean Spirits, are uncapable of bodily defilement (tho'indeed they tempt and inveigle Man to it) their own inherent pollutions must need be spiritual, for they are Spirits.
Those Apostate Angels called unclean Spirits, Are uncapable of bodily defilement (tho'indeed they tempt and inveigle Man to it) their own inherent pollutions must needs be spiritual, for they Are Spirits.
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Idolatry in Scripture goes often under the name of Fornication and Adultery, and indeed these Sins may mutually borrow and lend their names the one to the other;Idolatry in Scripture Goes often under the name of Fornication and Adultery, and indeed these Sins may mutually borrow and lend their names the one to the other;
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Idolatry may well be called Spiritual unchastity; and unchaste Love, carnal Idolatry; earthly mindedness likewise is an impurity of the Soul;Idolatry may well be called Spiritual unchastity; and unchaste Love, carnal Idolatry; earthly Mindedness likewise is an impurity of the Soul;
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in the Apostles phrase Covetousness is Idolatry, and so a spiritual pollution;
in the Apostles phrase Covetousness is Idolatry, and so a spiritual pollution;
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yea it may well share with Idolatry in its borrowed name, and be called Adultery too,
yea it may well share with Idolatry in its borrowed name, and be called Adultery too,
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for it misbestows the Souls prime affection upon the Creature, which by right is God's peculiar.
for it misbestow the Souls prime affection upon the Creature, which by right is God's peculiar.
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This Purity that true Wisdom works, is contrary to all pollution.
This Purity that true Wisdom works, is contrary to all pollution.
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We know then in some measure what it is, it rests to enquire where it is, and there is the difficulty;
We know then in Some measure what it is, it rests to inquire where it is, and there is the difficulty;
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it is far easier to design it in it self, then to find it among men:
it is Far Easier to Design it in it self, then to find it among men:
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Who can say I have made my heart clean? Prov. 20. 9. Look upon the greatest part of Mankind,Who can say I have made my heart clean? Curae 20. 9. Look upon the greatest part of Mankind,
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and you may know at first sight, that Purity is not to be lookt for among them, they suffer it not to come near them, much less do dwell with them and within them;
and you may know At First sighed, that Purity is not to be looked for among them, they suffer it not to come near them, much less do dwell with them and within them;
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they hate the very semblance of it in others, and themselves delight in Intemperance and all manner of Licentiousness,
they hate the very semblance of it in Others, and themselves delight in Intemperance and all manner of Licentiousness,
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like foolish Children striving who shall go furthest into the mire;
like foolish Children striving who shall go furthest into the mire;
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these cannot say they have made clean their hearts, for all their Words and Actions will bely them.
these cannot say they have made clean their hearts, for all their Words and Actions will belly them.
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If you come to the meer Moralist, the World's honest man, and ask him;
If you come to the mere Moralist, the World's honest man, and ask him;
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it may be, he will tell you he hath cleansed his heart, but believe him not.
it may be, he will tell you he hath cleansed his heart, but believe him not.
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It will appear he is not yet cleansed, because he says he has done it himself,
It will appear he is not yet cleansed, Because he Says he has done it himself,
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for (you know) there must be some other besides man at this Work. Again he rising no higher than Nature, hath none of this Heavenly Wisdom in him,
for (you know) there must be Some other beside man At this Work. Again he rising no higher than Nature, hath none of this Heavenly Wisdom in him,
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and therefore is without this Purity too.
and Therefore is without this Purity too.
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But if you chance to take notice of some well skilled Hypocrite, every thing you meet with makes you almost confident, that there is Purity;
But if you chance to take notice of Some well skilled Hypocrite, every thing you meet with makes you almost confident, that there is Purity;
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yet if he be strictly put to't, he may make some good account of the pains he hath taken to refine his Tongue and his publick Actions,
yet if he be strictly put to't, he may make Some good account of the pains he hath taken to refine his Tongue and his public Actions,
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but he dare not say he hath made claan his heart, it troubles his peace to be askt the question:
but he Dare not say he hath made claan his heart, it Troubles his peace to be asked the question:
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He never intended to banish Sin, but to retire it to his innermost and best room, that so it might ewell unseen within him,
He never intended to banish since, but to retire it to his innermost and best room, that so it might ewell unseen within him,
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and where then should it lodge but in his heart? yet possibly because what's outward is so fair;
and where then should it lodge but in his heart? yet possibly Because what's outward is so fair;
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and Man cannot look deeper to contradict him, he may embolden himself, to say he's inwardly suitable to his appearance.
and Man cannot look Deeper to contradict him, he may embolden himself, to say he's inwardly suitable to his appearance.
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But there is a day at hand that shall to his endless shame at once discover both his secret impurity and his impudence in denying it.
But there is a day At hand that shall to his endless shame At once discover both his secret impurity and his impudence in denying it.
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After these, there follows a few despised and melancholly persons (at least as to outward appearance,) who are almost always hanging down their heads,
After these, there follows a few despised and melancholy Persons (At least as to outward appearance,) who Are almost always hanging down their Heads,
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and complaining of abundant sinfulness? And sure, Purity cannot be expected in these who are so far from it, by their own confession:
and complaining of abundant sinfulness? And sure, Purity cannot be expected in these who Are so Far from it, by their own Confessi:
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Yet the Truth is, that such Purity, as is here below, will either be found to lodge among these, or no where.
Yet the Truth is, that such Purity, as is Here below, will either be found to lodge among these, or no where.
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Be not deceived, think not that they who loath, and (as they can) fly from the unholiness of the World, are therefore taken with the conceit of their own holiness,
Be not deceived, think not that they who loath, and (as they can) fly from the unholiness of the World, Are Therefore taken with the conceit of their own holiness,
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but as their perfect Purity of justification is by Christ's Imputed righteousness, so likewise they will know,
but as their perfect Purity of justification is by Christ's Imputed righteousness, so likewise they will know,
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and do always acknowledge that their inherent holiness is from above too, from the same Fountain Jesus Christ;
and do always acknowledge that their inherent holiness is from above too, from the same Fountain jesus christ;
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the Wisdom from above is Pure, this their engagement to Heaven, for it excludes vaunting and boasting.
the Wisdom from above is Pure, this their engagement to Heaven, for it excludes vaunting and boasting.
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and besides that, it is imperfect, troubled and stained with Sin, which is enough to keep them humble.
and beside that, it is imperfect, troubled and stained with since, which is enough to keep them humble.
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Their daily sad experience will not suffer them to be so mistaken; their many faults of infirmity, cannot but keep them from this presumptuous fault.
Their daily sad experience will not suffer them to be so mistaken; their many Faults of infirmity, cannot but keep them from this presumptuous fault.
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There is a Generation indeed that is Pure in their own NONLATINALPHABET, (Prov. 30. 12.) But they are such as are not washen from their filthiness, They that are washed, are still bewailing, that they again contract so much defilement.
There is a Generation indeed that is Pure in their own, (Curae 30. 12.) But they Are such as Are not washen from their filthiness, They that Are washed, Are still bewailing, that they again contract so much defilement.
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The most purified Christians are they that are most sensible of their impurity.
The most purified Christians Are they that Are most sensible of their impurity.
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Therefore I called not this, an universal freedom from pollution, but an universal detestation of it, they that are thus Pure, are daily defiled with many Sins,
Therefore I called not this, an universal freedom from pollution, but an universal detestation of it, they that Are thus Pure, Are daily defiled with many Sins,
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but they cannot be in love with any Sin at all, nor do they willingly dispence with the smallest Sins, which a natural Man either sees not to be Sin (though his dim moon light discover grosser Evils) or if he do see them,
but they cannot be in love with any since At all, nor do they willingly dispense with the Smallest Sins, which a natural Man either sees not to be since (though his dim moon Light discover grosser Evils) or if he do see them,
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yet he judges it too much niceness to choose a great Inconvenience rather then a little Sin. Again they differ in another particular, a natural Man may be so far in love with vertue after his manner,
yet he judges it too much niceness to choose a great Inconvenience rather then a little Sin. Again they differ in Another particular, a natural Man may be so Far in love with virtue After his manner,
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as to dislike his own faults and resolve to amend them, but yet he would think it a great weakness to sit down and mourn for Sin, and to afflict his Soul, as the Scripture speaks;
as to dislike his own Faults and resolve to amend them, but yet he would think it a great weakness to fit down and mourn for since, and to afflict his Soul, as the Scripture speaks;
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The Christians repentance goes not so lightly, there is a great deal more work in it, 2 Cor. 7. 11. There is not only Indignation against impurity, but it proceeds to revenge.
The Christians Repentance Goes not so lightly, there is a great deal more work in it, 2 Cor. 7. 11. There is not only Indignation against impurity, but it proceeds to revenge.
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The Saints we read of in Scripture were ashamed of their impurity, but never of their tears for it:
The Saints we read of in Scripture were ashamed of their impurity, but never of their tears for it:
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Let the World enjoy their own thoughts and account it folly, yet sure the Christian, that delights in purity, seeing he cannot be free from daily Sin,
Let the World enjoy their own thoughts and account it folly, yet sure the Christian, that delights in purity, seeing he cannot be free from daily since,
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when he retires himself at night, is then best contented when his eyes serve him most plentifully to weep out the stains of the by-past day;
when he retires himself At night, is then best contented when his eyes serve him most plentifully to weep out the stains of the bypast day;
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yet he knows withal, that it is only his Redeemers blood that takes away the guilt of them:
yet he knows withal, that it is only his Redeemer's blood that Takes away the guilt of them:
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This is the condition of those that are truely, though not yet fully cleansed from the pollutions of the World by the Spirit of Wisdom and Purity.
This is the condition of those that Are truly, though not yet Fully cleansed from the pollutions of the World by the Spirit of Wisdom and Purity.
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What mean they then, that would argue themselves out of this Number, because they find yet much dross left,
What mean they then, that would argue themselves out of this Number, Because they find yet much dross left,
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and that they are not so defecated and refined as they would wish to be? On the contrary, this hatred of pollution testifies strongly that the contrary of it, Purity, is there;
and that they Are not so defecated and refined as they would wish to be? On the contrary, this hatred of pollution Testifies strongly that the contrary of it, Purity, is there;
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And though its beginnings be small, doubt not, it shall in the end be victorious;
And though its beginnings be small, doubt not, it shall in the end be victorious;
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The smoaking of this flax shews indeed that there is gross matter there, but it witnesseth likewise that there is fire in it too;
The smoking of this flax shows indeed that there is gross matter there, but it Witnesseth likewise that there is fire in it too;
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and though it be little, we have Christ's own word for it, that it shall not be quenched;
and though it be little, we have Christ's own word for it, that it shall not be quenched;
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and if he favour it, no other Power shall be able to quench it.
and if he favour it, no other Power shall be able to quench it.
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You find not indeed absolute holiness in your persons, nor in your best performances, yet if you breath and follow after it,
You find not indeed absolute holiness in your Persons, nor in your best performances, yet if you breath and follow After it,
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if the pulse of the heart beat thus ▪ if the main current of your affection be towards Purity,
if the pulse of the heart beatrice thus ▪ if the main current of your affection be towards Purity,
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if Sin be in you as your disease and greatest grief, and not as your delight,
if since be in you as your disease and greatest grief, and not as your delight,
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then take courage, you are as pure, as Travellers can be;
then take courage, you Are as pure, as Travellers can be;
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and notwithstanding that impure Spirit, Satan; and the impurity of your own Spirits vex you daily with temptations,
and notwithstanding that impure Spirit, Satan; and the impurity of your own Spirits vex you daily with temptations,
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and often foil you, yet in despite of them all, you shall arrive safe at home where perfection dwells.
and often foil you, yet in despite of them all, you shall arrive safe At home where perfection dwells.
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Wisdom from above is Pure ] Be ashamed then of your extream folly, you that take pleasure in any kind of uncleanness, especially seeing God hath reformed and purged his House amongst us;Wisdom from above is Pure ] Be ashamed then of your extreme folly, you that take pleasure in any kind of uncleanness, especially seeing God hath reformed and purged his House among us;
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you that are, or should be his living Temples, remain not unreformed:
you that Are, or should be his living Temples, remain not unreformed:
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If you do, Church-Reformation will be so far from profiting you, that as a clearer light it will but serve to make your impurity both more visible and more unexcusable:
If you do, Church reformation will be so Far from profiting you, that as a clearer Light it will but serve to make your impurity both more visible and more unexcusable:
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If you mean that the Holy Ghost should dwell with you, entertain him, avoiding both spiritual and fleshly pollutions.
If you mean that the Holy Ghost should dwell with you, entertain him, avoiding both spiritual and fleshly pollutions.
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The word here used doth more particularly signifie Chastity, and certainly where ever this Wisdom from above is, this comely grace is one of her attendants, whatever any have been in times past let all be perswaded henceforth to mortifie all lustful and carnal affections;
The word Here used does more particularly signify Chastity, and Certainly where ever this Wisdom from above is, this comely grace is one of her attendants, whatever any have been in times passed let all be persuaded henceforth to mortify all lustful and carnal affections;
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know that there is more true and lasting pleasure in the contempt of unlawful pleasures, then in the enjoyment of them.
know that there is more true and lasting pleasure in the contempt of unlawful pleasures, then in the enjoyment of them.
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Grieve not then the good Spirit of God with Actions or Speeches, yea or with thoughts, that are impure.
Grieve not then the good Spirit of God with Actions or Speeches, yea or with thoughts, that Are impure.
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The unholy Soul, like the mystical Babylon, Apoc. 13. makes it self a Cage of unclean Birds,
The unholy Soul, like the mystical Babylon, Apocalypse 13. makes it self a Cage of unclean Birds,
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and an habitation of filthy Spirits, and if it continues to be such it must, when it dislodges, take up its habitation with cursed Spirits for ever in utter darkness.
and an habitation of filthy Spirits, and if it continues to be such it must, when it dislodges, take up its habitation with cursed Spirits for ever in utter darkness.
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But as for those that are sincerely and affectionately Pure, That is, Pure in heart, our Saviour hath pronounced their begun happiness, Blessed are they that are Pure in heart (and assured them of full happiness) for they shall see God.
But as for those that Are sincerely and affectionately Pure, That is, Pure in heart, our Saviour hath pronounced their begun happiness, Blessed Are they that Are Pure in heart (and assured them of full happiness) for they shall see God.
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This Wisdom is sent from Heaven on purpose to guide the Elect thither by the way of Purity.
This Wisdom is sent from Heaven on purpose to guide the Elect thither by the Way of Purity.
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And mark how well their Reward is suited to their Labour, their frequent contemplating and beholding of God's purity as they could,
And mark how well their Reward is suited to their Labour, their frequent contemplating and beholding of God's purity as they could,
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while they were on their Journey, and their labouring to be like him, shall bring them to sit down in Glory,
while they were on their Journey, and their labouring to be like him, shall bring them to fit down in Glory,
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and to be for ever the pure beholders of that purest object;
and to be for ever the pure beholders of that Purest Object;
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They shall see God, what this is we cannot tell you, nor can you conceive it.
They shall see God, what this is we cannot tell you, nor can you conceive it.
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But walk Heavenwards in purity, and long to be there, where you shall know what it means;
But walk Heavenwards in purity, and long to be there, where you shall know what it means;
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for you shall see him as he is. Now •o that blessed Trinity be praise for ever. for you shall see him as he is. Now •o that blessed Trinity be praise for ever.
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SERMON, II.
SERMON, II
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PREFACE.
PREFACE.
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I Will return to my place (saith the Lord by his Prophet) till they acknowledge their Offence and seek my Face.
I Will return to my place (Says the Lord by his Prophet) till they acknowledge their Offence and seek my Face.
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In their affliction they will seek me early. In their affliction they will seek me early.
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The Father of Mercies hides himself from his Children, not to lose them, but that they may seek him;
The Father of mercies hides himself from his Children, not to loose them, but that they may seek him;
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and may learn, having found him, to keep closer by him than formerly: He threatens them to keep them from punishment;
and may Learn, having found him, to keep closer by him than formerly: He threatens them to keep them from punishment;
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if his threatning work submission, its well, if not, he punishes them gently to save them from destruction.
if his threatening work submission, its well, if not, he Punishes them gently to save them from destruction.
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He seeks no more but that they acknowledge their offence, and seek his Face; wounderful Clemency!
He seeks no more but that they acknowledge their offence, and seek his Face; wondered Clemency!
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for who can forbear to confess multitudes of offences that know themselves? And who can chuse but seek thy Face that ever saw thy Face,
for who can forbear to confess Multitudes of offences that know themselves? And who can choose but seek thy Face that ever saw thy Face,
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and that know thee? In their affliction they will seek me early. He that Prays not till affliction comes and forces him to it, is very slothful:
and that know thee? In their affliction they will seek me early. He that Prays not till affliction comes and forces him to it, is very slothful:
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but he that Prays not in affliction is altogether senseless.
but he that Prays not in affliction is altogether senseless.
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Certainly they that at this time are not more than ordinary fervent in Prayer, or do not at least desire and strive to be so, cannot well think that there is any Spiritual life within them.
Certainly they that At this time Are not more than ordinary fervent in Prayer, or do not At least desire and strive to be so, cannot well think that there is any Spiritual life within them.
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Sure it is high time to stir up our selves to Prayers and Tears, all may bear arms in that kind of Service, weak Women may be strong in Prayer,
Sure it is high time to stir up our selves to Prayers and Tears, all may bear arms in that kind of Service, weak Women may be strong in Prayer,
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and those Tears wherein they usually abound upon other occasions cannot be so well spent as this way.
and those Tears wherein they usually abound upon other occasions cannot be so well spent as this Way.
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Let them not run out in howlings and impatience, but bring them, by bewailing sins, private as well as publick, to quench this publick Fire;
Let them not run out in howlings and impatience, but bring them, by bewailing Sins, private as well as public, to quench this public Fire;
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and ye Men, yea, ye Men of courage, account it no disparagement thus to weep; we read often of David 's Tears which was no stain to his valour.
and you Men, yea, you Men of courage, account it no disparagement thus to weep; we read often of David is Tears which was no stain to his valour.
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That cloud that hangs over us, which the frequent vapors of our Sins have made,
That cloud that hangs over us, which the frequent vapours of our Sins have made,
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except it dissolve and fall down again in these sweet showers of Godly Tears, is certainly reserved to be the matter of a dreadful storm;
except it dissolve and fallen down again in these sweet showers of Godly Tears, is Certainly reserved to be the matter of a dreadful storm;
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be instant every one in secret for the averting of this wrath, and let us now again unite the crys of our hearts for this purpose to our compassionate God, in the Name and Mediation of his Son, the Lord Jesus Christ.
be instant every one in secret for the averting of this wrath, and let us now again unite the cries of our hearts for this purpose to our compassionate God, in the Name and Mediation of his Son, the Lord jesus christ.
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Job XXXIV. 31, 32.
Job XXXIV. 31, 32.
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Surely it is meet to be said unto God, I have born Chastisement, I will not offend any more.
Surely it is meet to be said unto God, I have born Chastisement, I will not offend any more.
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That which I see not, Teach thou me: If I have done iniquity, I will do no more.
That which I see not, Teach thou me: If I have done iniquity, I will do no more.
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THE great Sin, and the great Misery of Man is, the forgetting of God, and the great End and Use of his Works and of his Word is, to teach us the right Remembrance and Consideration of Him, in all Estates.
THE great since, and the great Misery of Man is, the forgetting of God, and the great End and Use of his Works and of his Word is, to teach us the right Remembrance and Consideration of Him, in all Estates.
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These words do particularly instruct us in the application of our thoughts towards him in the time of Affliction.
These words do particularly instruct us in the application of our thoughts towards him in the time of Affliction.
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The shortness and the various signification of the words used in the Original gives occasion to some other Readings, and another sence of them.
The shortness and the various signification of the words used in the Original gives occasion to Some other Readings, and Another sense of them.
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But this we have in our Translation, being not only very profitable, but very congruous, both to the words of the primitive Text,
But this we have in our translation, being not only very profitable, but very congruous, both to the words of the primitive Text,
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and to the contexture of the Discourse, I shall keep to it, without dividing your thoughts by the mentioning of any other.
and to the contexture of the Discourse, I shall keep to it, without dividing your thoughts by the mentioning of any other.
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Neither will I lead you so far about, as to speak of the great dispute of this Book,
Neither will I led you so Far about, as to speak of the great dispute of this Book,
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and the question about which it is held;
and the question about which it is held;
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He that speaks here, though the youngest of the Company, yet as a wise, and calm spirited Man, closes all with a discourse of excellent Temper,
He that speaks Here, though the youngest of the Company, yet as a wise, and Cam spirited Man, closes all with a discourse of excellent Temper,
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and full of grave useful Instructions, amongst which this is one.
and full of grave useful Instructions, among which this is one.
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Surely it is meet to be said, or spoke to God ] This speaking to God,Surely it is meet to be said, or spoke to God ] This speaking to God,
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though it may be vocal, yet it is not necessarily nor chiefly so, but is always mainly,
though it may be vocal, yet it is not necessarily nor chiefly so, but is always mainly,
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and may often be, only mental, without this the words of the mouth, how well chosen,
and may often be, only mental, without this the words of the Mouth, how well chosen,
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and well exprest so ever they be, are to God of no account or signification at all.
and well expressed so ever they be, Are to God of no account or signification At all.
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But if the heart speak, even when there is not a word in the mouth, its that he hearkens to,
But if the heart speak, even when there is not a word in the Mouth, its that he hearkens to,
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and regards that speech, tho'made by a voice that none hears, but he, and is a Language that none understands but He.
and regards that speech, tho'made by a voice that none hears, but he, and is a Language that none understands but He.
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But it is a rare unfrequented thing, this Communing of the heart with God, speaking its thoughts to him concerning it self,
But it is a rare unfrequented thing, this Communing of the heart with God, speaking its thoughts to him Concerning it self,
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and concerning him, and his dealing with it, and the purposes and intentions it hath towards him, which is the speech here recommended,
and Concerning him, and his dealing with it, and the Purposes and intentions it hath towards him, which is the speech Here recommended,
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and is that Divine exercise of Meditation, and Soliloquy of the Soul with it self,
and is that Divine exercise of Meditation, and Soliloquy of the Soul with it self,
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and with God, hearkening what the Lord God speaks to us, within us, and our hearts ecchoing,
and with God, Harkening what the Lord God speaks to us, within us, and our hearts echoing,
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and resounding his words, as Ps. 27. 8, 9. And opening to him our thoughts of them,
and resounding his words, as Ps. 27. 8, 9. And opening to him our thoughts of them,
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and of our selves, though they stand open, and he sees them all, even when we tell him not of them,
and of our selves, though they stand open, and he sees them all, even when we tell him not of them,
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yet because he loves us, he loves to hear them of our own speaking Let me hear thy voice for it is sweet;
yet Because he loves us, he loves to hear them of our own speaking Let me hear thy voice for it is sweet;
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as a Father delights in the little stammering lisping Language of his beloved Child.
as a Father delights in the little stammering lisping Language of his Beloved Child.
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And if the reflex affection of Children be in us, we will love also to speak with our Father,
And if the reflex affection of Children be in us, we will love also to speak with our Father,
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and to tell him all our mind (NONLATINALPHABET) and to be often with him in the entertainments of our secret thoughts.
and to tell him all our mind () and to be often with him in the entertainments of our secret thoughts.
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But the most of Men are little within, either they wear out their hours in vain discourse with others,
But the most of Men Are little within, either they wear out their hours in vain discourse with Others,
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or possibly vainer discourses with themselves, even those that are not of the worst sort,
or possibly vainer discourses with themselves, even those that Are not of the worst sort,
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and possibly that have their times of secret Prayer, yet do not so delight to think of God and to speak with him,
and possibly that have their times of secret Prayer, yet do not so delight to think of God and to speak with him,
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as they do to be conversant in other Affairs, and Companies, and Discourses, in which there is a great deal of froth, and emptiness:
as they do to be conversant in other Affairs, and Companies, and Discourses, in which there is a great deal of froth, and emptiness:
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Men think by talking of many things, to be refresht, and yet when they have done, find that it is nothing;
Men think by talking of many things, to be refreshed, and yet when they have done, find that it is nothing;
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and that they had much better have been alone, or have said nothing.
and that they had much better have been alone, or have said nothing.
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Our Thoughts and Speeches in most things run to waste, yea are defiled, as water spilt on the Ground, is both lost, cannot be gathered up again,
Our Thoughts and Speeches in most things run to waste, yea Are defiled, as water spilled on the Ground, is both lost, cannot be gathered up again,
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and it is polluted, mingled with dust but no word spoke to God, from the serious Sense of a holy Heart is lost, he receives it,
and it is polluted, mingled with dust but no word spoke to God, from the serious Sense of a holy Heart is lost, he receives it,
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and returns it into our bosom with advantage, a Soul that delights to speak to him, will find that he also delights to speak to it.
and returns it into our bosom with advantage, a Soul that delights to speak to him, will find that he also delights to speak to it.
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And this Communication certainly is the sweetest and happiest choice, to speak little with Men,
And this Communication Certainly is the Sweetest and Happiest choice, to speak little with Men,
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and much with God. One short word, such as this here, spoke to God, in a darted thought, eases the heart more when it is afflicted,
and much with God. One short word, such as this Here, spoke to God, in a darted Thought, eases the heart more when it is afflicted,
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then the largest Discourses, and Complainings, to the greatest and powerfullest of Men; or the kindest and most friendly.
then the Largest Discourses, and Complainings, to the greatest and Powerfullest of Men; or the Kindest and most friendly.
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It gives not only ease but joy, to say to God I have sinned, yet I am thine,
It gives not only ease but joy, to say to God I have sinned, yet I am thine,
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or as here, I have born Chastisement, I will no more offend.
or as Here, I have born Chastisement, I will no more offend.
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The time of affliction is peculiarly a time of speaking to God, and such speech as this, is peculiarly befitting such a time.
The time of affliction is peculiarly a time of speaking to God, and such speech as this, is peculiarly befitting such a time.
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And this is one great recommendation of affliction, that it is a time of wiser, and more sober thoughts;
And this is one great recommendation of affliction, that it is a time of Wiser, and more Sobrium thoughts;
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a time of the returning of the mind inwards and upwards. A high place, Fullness, and Pleasure draws the mind more outwards;
a time of the returning of the mind inward and upward. A high place, Fullness, and Pleasure draws the mind more outward;
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great light, and white Colours disgregate the sight of the eye, and the very thoughts of the mind too.
great Light, and white Colours disgregate the sighed of the eye, and the very thoughts of the mind too.
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And Men find that the night is a fitter Season for deep thoughts.
And Men find that the night is a fitter Season for deep thoughts.
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Its better, says Solomon, to go to the House of Mourning, then to the House of Feasting; Its better, Says Solomon, to go to the House of Mourning, then to the House of Feasting;
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Those blacks, made the mind more serious.
Those blacks, made the mind more serious.
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'Tis a rare thing to find much Retirement unto God, much Humility, and Brokenness of Spirit, true Purity and Spiritualness of heart in the affluences and great prosperities of the World.
It's a rare thing to find much Retirement unto God, much Humility, and Brokenness of Spirit, true Purity and Spiritualness of heart in the affluences and great Prosperities of the World.
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'Tis no easie thing to carry a very full Cup even, and to digest well the fatness of a great Estate, and great Place.
It's no easy thing to carry a very full Cup even, and to digest well the fatness of a great Estate, and great Place.
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They are not to be envyed that have them; even though they be of the better sort of Men, its a thousand to one,
They Are not to be envied that have them; even though they be of the better sort of Men, its a thousand to one,
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but that they shall be losers by the gains and advancements of this World, suffering proportionably great abatements of their best advantages, by their prosperity.
but that they shall be losers by the gains and advancements of this World, suffering proportionably great abatements of their best advantages, by their Prosperity.
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The generality of Men, while they are at ease, do securely neglect God, and little mind either to speak to him,
The generality of Men, while they Are At ease, do securely neglect God, and little mind either to speak to him,
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or to hear him speak to them.
or to hear him speak to them.
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God complains thus of his own people, I spoke to them in their prosperity and they would not hear.
God complains thus of his own people, I spoke to them in their Prosperity and they would not hear.
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The noises of Coach-Wheels, of their Pleasures, and of their great Affairs so fill their ears, that the still voice, wherein God is, cannot be heard;
The noises of Coach-Wheels, of their Pleasures, and of their great Affairs so fill their ears, that the still voice, wherein God is, cannot be herd;
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I will bring her into the Wilderness, and there I wall speak to her heart, says God of his Church;I will bring her into the Wilderness, and there I wall speak to her heart, Says God of his Church;
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There the heart is more at quiet to hear God, and to speak to him, and is disposed to speak in the Stile here prescribed, humbly and repentingly.
There the heart is more At quiet to hear God, and to speak to him, and is disposed to speak in the Style Here prescribed, humbly and repentingly.
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I have born Chastisement ] The speaking thus unto God under Affliction signifies. 1. That our Affliction is from his hand,I have born Chastisement ] The speaking thus unto God under Affliction signifies. 1. That our Affliction is from his hand,
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and to the acknowledgement of this Truth, the very natural Consciences of Men do incline them.
and to the acknowledgement of this Truth, the very natural Consciences of Men do incline them.
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Though trouble be the general Lot of Mankind, yet it doth not come on him by an improvidential fatality, Though Man is born to Trouble as the sparks flie upward, Job 5. Yet it comes not out of the dust.
Though trouble be the general Lot of Mankind, yet it does not come on him by an improvidential fatality, Though Man is born to Trouble as the sparks fly upward, Job 5. Yet it comes not out of the dust.
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It is no less true, and in it self no less clear, that all the good we enjoy,
It is no less true, and in it self no less clear, that all the good we enjoy,
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and all the evil we suffer comes from the same hand;
and all the evil we suffer comes from the same hand;
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but we are naturally more sensible of evil, then of good, and therefore do more readily reflect upon the Original and Causes of it;
but we Are naturally more sensible of evil, then of good, and Therefore do more readily reflect upon the Original and Causes of it;
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our distresses lead us unto the notice of the righteous God inflicting them, and our own unrighteous ways procuring them,
our Distresses led us unto the notice of the righteous God inflicting them, and our own unrighteous ways procuring them,
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and provoking him so to do, and therefore it is meet to speak in this submissive humble Language to him.
and provoking him so to do, and Therefore it is meet to speak in this submissive humble Language to him.
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It is by all means necessary to speak to him, he is the Party we have to deal withal,
It is by all means necessary to speak to him, he is the Party we have to deal withal,
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or to speak to, even in those afflictions, whereof Men are the intervenient visible causes;
or to speak to, even in those afflictions, whereof Men Are the intervenient visible Causes;
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They are indeed but instrumental causes, the Rod and Staff in his hand that smites us;
They Are indeed but instrumental Causes, the Rod and Staff in his hand that smites us;
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therefore our business is with him, in whose supream hand alone the mitigations and increases, the continuance,
Therefore our business is with him, in whose supreme hand alone the mitigations and increases, the Continuance,
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and the ending of our troubles lie;
and the ending of our Troubles lie;
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Who gave Jacob to the spoil and Israel to the Robbers? Did not the Lord against whom we have Sinned? So Lam. 1. 14. The yoke of my Transgressions is bound on by thy hand. Who gave Jacob to the spoil and Israel to the Robbers? Did not the Lord against whom we have Sinned? So Lam. 1. 14. The yoke of my Transgressions is bound on by thy hand.
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Therefore it is altogether necessary in all afflictions to speak to him, and as its necessary to speak to him, it is meet to speak thus to him, I have born Chastisement, I will no more offend.
Therefore it is altogether necessary in all afflictions to speak to him, and as its necessary to speak to him, it is meet to speak thus to him, I have born Chastisement, I will no more offend.
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These words have in them, the true composure of real Repentance, humble Submission, and holy Resolution, I have born Chastisement, that is, I have justly born it,
These words have in them, the true composure of real Repentance, humble Submission, and holy Resolution, I have born Chastisement, that is, I have justly born it,
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and do heartily submit to it, I bear it justly, and take it well, Lord I acquit thee, and accuse my self;
and do heartily submit to it, I bear it justly, and take it well, Lord I acquit thee, and accuse my self;
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this Language becomes the innocentest person in the World in their suffering. Job knew it well, and did often acknowledge it in his precedeing Speeches;
this Language becomes the innocentest person in the World in their suffering. Job knew it well, and did often acknowledge it in his preceding Speeches;
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though sometimes in the heat of dispute, and opposure to the uncharitable, and unjust imputations of his Friends, he seems to overstrain the assertion of his own integrity, which Elihu here corrects, you know he cries out I have sinned against thee, what shall I do unto thee, O thou preserver of man!
though sometime in the heat of dispute, and opposure to the uncharitable, and unjust imputations of his Friends, he seems to overstrain the assertion of his own integrity, which Elihu Here corrects, you know he cries out I have sinned against thee, what shall I do unto thee, Oh thou preserver of man!
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and Chap. 9. If I wash my self with Snow-water, and make my hands never so clean,
and Chap. 9. If I wash my self with Snow-water, and make my hands never so clean,
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yet shalt thou plunge me in the ditch, and mine own Cloaths shall abhor me. yet shalt thou plunge me in the ditch, and mine own Clothes shall abhor me.
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Vain foolish persons fret, and foam at the miscarriage of a cause they apprehend to be righteous,
Vain foolish Persons fret, and foam At the miscarriage of a cause they apprehend to be righteous,
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but this is a great vanity and inconsiderate temerity in not observing, the great and apparent unrighteousness in the persons managing it.
but this is a great vanity and inconsiderate temerity in not observing, the great and apparent unrighteousness in the Persons managing it.
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But though both the cause and the persons were just to the greatest hight imaginable amongst men,
But though both the cause and the Persons were just to the greatest hight imaginable among men,
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yet still were it meet to speak thus unto God in the lowest acknowledgements and confessions, that righteousness belongs unto him,
yet still were it meet to speak thus unto God in the lowest acknowledgements and confessions, that righteousness belongs unto him,
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and unto us shame and confusion of face, so says the Church Lam. 3. The Lord is righteous, for I have rebelled against his Commandments. and unto us shame and confusion of face, so Says the Church Lam. 3. The Lord is righteous, for I have rebelled against his commandments.
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Though affliction is not always designedly intended as the Chastisement of some particular Sin, yet where Sin is (and that is the case of all the Sons of Adam ) affliction coming in, may safely be considered in its natural cognation and alliance with Sin,
Though affliction is not always designedly intended as the Chastisement of Some particular since, yet where since is (and that is the case of all the Sons of Adam) affliction coming in, may safely be considered in its natural cognation and alliance with since,
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and so press forth humble confessions of Sin, and resolutions against it.
and so press forth humble confessions of since, and resolutions against it.
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And thus in Lev. 26. 41. They shall except of the punishment of their iniquity, shall take it humbly and penitently and kiss the Rod.
And thus in Lev. 26. 41. They shall except of the punishment of their iniquity, shall take it humbly and penitently and kiss the Rod.
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Oh! That there were such a heart in us!
Oh! That there were such a heart in us!
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That instead of empty words that scatter themselves in the wind, our many vain discourses we hold one with another, concerning our past and present sufferings,
That instead of empty words that scatter themselves in the wind, our many vain discourses we hold one with Another, Concerning our past and present sufferings,
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and further fears, and disputing of many fruitless, and endless questions, we were more abundantly turning our Speech this way, in unto God,
and further fears, and disputing of many fruitless, and endless questions, we were more abundantly turning our Speech this Way, in unto God,
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and Saying, We desire to give thee Glory, and take Shame to our selves, and to bear our Chastisement,
and Saying, We desire to give thee Glory, and take Shame to our selves, and to bear our Chastisement,
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and to offend no more, to return each from his evil way, and to gain this by the furnace, the purging away of our dross, our many and great iniquities, our Oaths,and to offend no more, to return each from his evil Way, and to gain this by the furnace, the purging away of our dross, our many and great iniquities, our Oaths,
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and Cursings, and lying, our Deceit, and Oppressions, and Pride, and Covetousness, our base love of our selves, and hating one another;
and Cursings, and lying, our Deceit, and Oppressions, and Pride, and Covetousness, our base love of our selves, and hating one Another;
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that we may be delivered from the Tyranny of our own lusts, and passions, and in other things Let the Lord do with us as seems good in his eyes;
that we may be Delivered from the Tyranny of our own Lustiest, and passion, and in other things Let the Lord do with us as seems good in his eyes;
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speaking to God in Ephraims words, Jeremiah 31. 18, 19, 20. words not unlike these, would stir his bowels, as there.
speaking to God in Ephraim's words, Jeremiah 31. 18, 19, 20. words not unlike these, would stir his bowels, as there.
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As it is said, that one string perfectly tuned to another, being toucht, the other stirs of it self,
As it is said, that one string perfectly tuned to Another, being touched, the other stirs of it self,
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when a stubborn Child leaves strugling under the Rod, and turns to intreating, the Father then leaves striking; nothing overcomes him but that.
when a stubborn Child leaves struggling under the Rod, and turns to entreating, the Father then leaves striking; nothing overcomes him but that.
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When a man says unto God, Father I have provoked thee to this, but Pardon,
When a man Says unto God, Father I have provoked thee to this, but Pardon,
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and through thy Grace I will do so no more, Then the Rod is thrown aside,and through thy Grace I will do so no more, Then the Rod is thrown aside,
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and the Father of Mercies, and his humbled Child fall to mutual tenderness and embraces.
and the Father of mercies, and his humbled Child fallen to mutual tenderness and embraces.
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What I see not teach thou me, &c. ] The great Article of Conversion is the disengagement of the heart from the love of Sin. In that posture,What I see not teach thou me, etc. ] The great Article of Conversion is the disengagement of the heart from the love of Sin. In that posture,
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as it actually forsakes whatsoever it perceives to be amiss, so it stands in an absolute readiness to return to every duty that yet lies hidden, upon the first discovery;
as it actually forsakes whatsoever it perceives to be amiss, so it Stands in an absolute readiness to return to every duty that yet lies hidden, upon the First discovery;
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that is here the genuine voice of a repentant Sinner, What I see not teach thou me, &c.
that is Here the genuine voice of a repentant Sinner, What I see not teach thou me, etc.
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This is a very necessary suit, even for the most discerning, and clearest sighted Penitent, both in reference to the Commandment,
This is a very necessary suit, even for the most discerning, and Clearest sighted Penitent, both in Referente to the Commandment,
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and Rule for discovering the general nature, and several kinds of Sin;
and Rule for discovering the general nature, and several Kinds of since;
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and withal for the application of this general light, to the examen of a Mans own heart,
and withal for the application of this general Light, to the examen of a men own heart,
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and ways, that so he may have a more exact and particular accompt of his own Sins.
and ways, that so he may have a more exact and particular account of his own Sins.
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The former is the knowledge of the Laws of God, and Rule by which a Man is to try, and to judge himself.
The former is the knowledge of the Laws of God, and Rule by which a Man is to try, and to judge himself.
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The most knowing are not above the need of this request, yea, I am perswaded, the most knowing know best how much they need it,
The most knowing Are not above the need of this request, yea, I am persuaded, the most knowing know best how much they need it,
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and are most humbled in themselves in the conscience of their ignorance and darkness in Divine things,
and Are most humbled in themselves in the conscience of their ignorance and darkness in Divine things,
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and are most earnest, and pressing in this daily Supplication, for increases of light, and Spiritual knowledge from him who is the Fountain of it, What I see not teach thou me.
and Are most earnest, and pressing in this daily Supplication, for increases of Light, and Spiritual knowledge from him who is the Fountain of it, What I see not teach thou me.
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On the other side, the least knowing, are often the most confident, that they know all;
On the other side, the least knowing, Are often the most confident, that they know all;
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and swelled with a conceited sufficiency of their model, and determination of all things, both Dogmatical, and Practical.
and swelled with a conceited sufficiency of their model, and determination of all things, both Dogmatical, and Practical.
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And therefore are the most imperious and magisterial in their conclusions, and the most impatient of contradiction,
And Therefore Are the most imperious and magisterial in their conclusions, and the most impatient of contradiction,
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or even of the most modest dissent.
or even of the most modest dissent.
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The wisest, and holy'st persons, speak always in the humblest, and most depressing stile of their own knowledge,
The Wisest, and Holiest Persons, speak always in the Humblest, and most depressing style of their own knowledge,
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and that not with an affectation of modesty;
and that not with an affectation of modesty;
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but in the real sense of the thing as it is, and the sincere accompt they give of it,
but in the real sense of the thing as it is, and the sincere account they give of it,
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and that commonly when they are declaring themselves most solemnly, as in the sight of God,
and that commonly when they Are declaring themselves most solemnly, as in the sighed of God,
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or speaking in Supplication to him with whom they dare least of all dissemble, whosoever he was that spake these words Prov. 30. Sure he was a man of eminent Wisdom,
or speaking in Supplication to him with whom they Dare least of all dissemble, whosoever he was that spoke these words Curae 30. Sure he was a man of eminent Wisdom,
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and Piety, and yet begins thus, Surely I am more brutish then any Man, and have not the understanding of a Man, I have neither learned Wisdom,
and Piety, and yet begins thus, Surely I am more brutish then any Man, and have not the understanding of a Man, I have neither learned Wisdom,
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nor have I the knowledge of the Holy. nor have I the knowledge of the Holy.
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And tho'he was so diligent a Student, and so great a Proficient in the Law of God,
And tho'he was so diligent a Student, and so great a Proficient in the Law of God,
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yet how importunate a Petitioner is he, for the understanding of it, as if he knew nothing at all? besides the like expressions in other Psalms; in that one Psalm that being of such length hath nothing but the breathing forth of his affection to the Word,
yet how importunate a Petitioner is he, for the understanding of it, as if he knew nothing At all? beside the like expressions in other Psalms; in that one Psalm that being of such length hath nothing but the breathing forth of his affection to the Word,
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and Law of God, how often doth he in it reiterate that, Teach me thy Statutes: So often that a carnal mind is tempted to grow weary of it, as a nauseating Tautology;
and Law of God, how often does he in it reiterate that, Teach me thy Statutes: So often that a carnal mind is tempted to grow weary of it, as a nauseating Tautology;
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but he made it still new, with the freshness, and vehemency of his affection. Make me to understand the way of thy Precepts;
but he made it still new, with the freshness, and vehemency of his affection. Make me to understand the Way of thy Precepts;
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Give me understanding, and I shall keep thy Law. And Open thou mine eyes, that I may see the wonders of thy Law; Give me understanding, and I shall keep thy Law. And Open thou mine eyes, that I may see the wonders of thy Law;
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unseal mine eyes, as if still veiled and dark.
unseal mine eyes, as if still veiled and dark.
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These are the earnest and nobly ambitious desires that daily sollicite holy hearts, and stir them to sollicite the Teacher of hearts, to be admitted more into the secrets,
These Are the earnest and nobly ambitious Desires that daily solicit holy hearts, and stir them to solicit the Teacher of hearts, to be admitted more into the secrets,
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and recesses of Divine knowledge, not to those abysses that God intends should be secret still,
and Recesses of Divine knowledge, not to those Abysses that God intends should be secret still,
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and from which he hath barr'd out our curiosity, as the forbidden Tree of Knowledge, these secrets that belong to himself alone,
and from which he hath barred out our curiosity, as the forbidden Tree of Knowledge, these secrets that belong to himself alone,
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and concern us not to enquire after, and certainly to be wading in these deeps, is the way to he drown'd in them.
and concern us not to inquire After, and Certainly to be wading in these deeps, is the Way to he drowned in them.
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The Searcher of Majesty shall be opprest with Glory; The Searcher of Majesty shall be oppressed with Glory;
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yet, there is in Man a perverse preposterous desire to pore upon such things as are on purpose hidden, that we should not enquire after them;
yet, there is in Man a perverse preposterous desire to poor upon such things as Are on purpose hidden, that we should not inquire After them;
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and to seek after useless empty speculations of them, which is a luxury, and intemperance of the understanding,
and to seek After useless empty speculations of them, which is a luxury, and intemperance of the understanding,
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like unto that, and springing from that, which at first undid us in the Root.
like unto that, and springing from that, which At First undid us in the Root.
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These are times full of those empty airy Questions, and Notions in which there is no clearness,
These Are times full of those empty airy Questions, and Notions in which there is no clearness,
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nor certainty to be attained, and if it were, yet would serve to little or no purpose, not making the Man that thinks he hath found them out, one jot the better,
nor certainty to be attained, and if it were, yet would serve to little or no purpose, not making the Man that thinks he hath found them out, one jot the better,
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or hollier Man then he was before: What avails it, says that devout Author, to dispute and discourse high concerning the Trinity,
or hollier Man then he was before: What avails it, Says that devout Author, to dispute and discourse high Concerning the Trinity,
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and want humility, and so displease that Trinity. and want humility, and so displease that Trinity.
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The Light and Knowledge suted according to the intendment of this Copy, is of another nature, such as purifies the heart, and rectifies the Life.
The Light and Knowledge suited according to the intendment of this Copy, is of Another nature, such as Purifies the heart, and Rectifies the Life.
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What I see not teach thou me. What I see not teach thou me.
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That is, of such things as may serve this end, That if I have done iniquity I may do it no more, this is sound and solid knowledge, such a light as enflames the heart with the love of God,
That is, of such things as may serve this end, That if I have done iniquity I may do it no more, this is found and solid knowledge, such a Light as enflames the heart with the love of God,
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and of the beauties of holiness; and still as it grows, makes those to grow likewise.
and of the beauty's of holiness; and still as it grows, makes those to grow likewise.
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Such are still, we see, David 's multiplied Supplications in that Psalm; not to know reser••d and unuseful things, But hide not thy Commandments from me.
Such Are still, we see, David is multiplied Supplications in that Psalm; not to know reser••d and unuseful things, But hide not thy commandments from me.
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Thy hands have made me and fashioned me. Now, what is that thy Creature and Workmanship begs of thee? what is that which will compleat my being,Thy hands have made me and fashioned me. Now, what is that thy Creature and Workmanship begs of thee? what is that which will complete my being,
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and make me do honour to my Maker? This is it, Give me understanding that I may learn thy Commandments.
and make me do honour to my Maker? This is it, Give me understanding that I may Learn thy commandments.
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You that would be successful Supplicants in this request, wean your hearts from this vanity of desire, such knowledge is as the Cypress-Trees, fair and tall, but fruitless and sapless.
You that would be successful Supplicants in this request, wean your hearts from this vanity of desire, such knowledge is as the Cypress-trees, fair and tall, but fruitless and sapless.
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Apply all you know to the purging out of Sin, and intend all the further knowledge you desire, to that same end.
Apply all you know to the purging out of since, and intend all the further knowledge you desire, to that same end.
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Seek to be acquainted with higher rules of Mortification, and Self-denial, and Charity, then yet you have either practised,
Seek to be acquainted with higher rules of Mortification, and Self-denial, and Charity, then yet you have either practised,
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or possibly so much as thought on; that by these, your Affections and Actions may be advanced to greater degrees of purity,
or possibly so much as Thought on; that by these, your Affections and Actions may be advanced to greater Degrees of purity,
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and conformity with the holiness of God.
and conformity with the holiness of God.
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And for this end, beg of him to teach you what you see not in the exactness of the Law, and Rule.
And for this end, beg of him to teach you what you see not in the exactness of the Law, and Rule.
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And withal, which is the other thing in this word, that what you see not in the application of it,
And withal, which is the other thing in this word, that what you see not in the application of it,
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and search of your self, he would likewise shew you that. For in that, we are commonly as undiscerning and dimsighted, as in the other;
and search of your self, he would likewise show you that. For in that, we Are commonly as undiscerning and dimsighted, as in the other;
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even where Men have some notion of the Rule and their Duty, yet they perceive not their own,
even where Men have Some notion of the Rule and their Duty, yet they perceive not their own,
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even their gross recessions, and declinings from it: Love is a blinding thing, and above all Love, Self-love;
even their gross recessions, and declinings from it: Love is a blinding thing, and above all Love, Self-love;
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and every Man is naturally his own Flatterer, he deals not faithfully and sincerely with himself in the search of his own evils.
and every Man is naturally his own Flatterer, he deals not faithfully and sincerely with himself in the search of his own evils.
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Now this we are to intreat of God, to be led into our selves, and to be applyed to the work of self-searching, by his own hand, not only to have a right apprehension of the Law given us,
Now this we Are to entreat of God, to be led into our selves, and to be applied to the work of Self-searching, by his own hand, not only to have a right apprehension of the Law given us,
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but a true sight of our selves.
but a true sighed of our selves.
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Oh! How many hidden undiscerned, yea unsuspected impurities, and fol•ies are there in the hearts of those that are the most diligent in this inquiry, much more in the greater part,
Oh! How many hidden undiscerned, yea unsuspected Impurities, and fol•ies Are there in the hearts of those that Are the most diligent in this inquiry, much more in the greater part,
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even of such as cannot absolutely be denied the name of good men, some honest intentions,
even of such as cannot absolutely be denied the name of good men, Some honest intentions,
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and good desires there are in them;
and good Desires there Are in them;
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but they are slothful, and unwilling to go to this painful business of trying and judging themselves,
but they Are slothful, and unwilling to go to this painful business of trying and judging themselves,
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and when they set to it, many secret corners, and in those many latent inordinacies do escape their search.
and when they Set to it, many secret corners, and in those many latent inordinacies do escape their search.
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Cleanse me from secret faults, says David, that is not only those hidden from Men,Cleanse me from secret Faults, Says David, that is not only those hidden from Men,
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but even from my self, as is clearly his meaning, by the words precedeing, who knows the errors of his Life.
but even from my self, as is clearly his meaning, by the words preceding, who knows the errors of his Life.
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Therefore is it necessary that we desire light of God, The Spirit of a Man is the Candle of the Lord, says Solomon, searching the innermost parts of the Belly;
Therefore is it necessary that we desire Light of God, The Spirit of a Man is the Candle of the Lord, Says Solomon, searching the innermost parts of the Belly;
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But it is a Candle unlighted, when he does not illuminate it for that search.
But it is a Candle unlighted, when he does not illuminate it for that search.
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Oh! What a deal of Vanity and love of this World, Envy and secret Pride, lurks in many of our hearts, that we do not at all perceive, till God causeth us to see it, leading us in as he did the Prophet in the Vision, to see the Idolatry of the Jews in his very Temple, by which they had provoked him to forsake it,
Oh! What a deal of Vanity and love of this World, Envy and secret Pride, lurks in many of our hearts, that we do not At all perceive, till God Causes us to see it, leading us in as he did the Prophet in the Vision, to see the Idolatry of the jews in his very Temple, by which they had provoked him to forsake it,
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and go far from his sanctuary;
and go Far from his sanctuary;
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and having discovered one parcel, leads him in further, and makes him enter through the Wall,
and having discovered one parcel, leads him in further, and makes him enter through the Wall,
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and adds often, Son of Man hast thou seen these, I will cause thee see yet more abominations, and yet more abominations.
and adds often, Son of Man hast thou seen these, I will cause thee see yet more abominations, and yet more abominations.
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Thus is it within many of us that should be his Temples, but we have multitude of Images of Jealousie, one lying hid behind another, till he thus discover them to us.
Thus is it within many of us that should be his Temples, but we have multitude of Images of Jealousy, one lying hid behind Another, till he thus discover them to us.
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Oh! What need have we to entreat him thus, What I see not shew thou me!
Oh! What need have we to entreat him thus, What I see not show thou me!
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Now in both these, both in the knowledge of our Rule, and of our selves, though there may be some useful subserviency of the Ministry of Men;
Now in both these, both in the knowledge of our Rule, and of our selves, though there may be Some useful subserviency of the Ministry of Men;
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yet the great Teacher of the true knowledge of his Law, and of himself, and of our selves, is God.
yet the great Teacher of the true knowledge of his Law, and of himself, and of our selves, is God.
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Men may speak to the Ear, but his Chair is in Heaven, that Teaches hearts, Cathedram habet in caelo. Matchless Teacher!
Men may speak to the Ear, but his Chair is in Heaven, that Teaches hearts, Cathedram habet in caelo. Matchless Teacher!
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that Teacheth more in one hour, than Men can do in a whole Age! That can cure the invincible unteachableness of the dullest heart, Gives understanding to the simple,
that Teaches more in one hour, than Men can do in a Whole Age! That can cure the invincible Unteachableness of the dullest heart, Gives understanding to the simple,
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and opens the eyes of the Blind. and Opens the eyes of the Blind.
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So then would we be made wise, wise for Eternity, learned in real living Divinity, Let us sit down at his feet and make this our continual request.
So then would we be made wise, wise for Eternity, learned in real living Divinity, Let us fit down At his feet and make this our continual request.
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What I see not teach thou me. What I see not teach thou me.
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And if I have done, &c. ] That's any iniquity that I yet know not of, any hidden Sin, let me but once see it,And if I have done, etc. ] That's any iniquity that I yet know not of, any hidden since, let me but once see it,
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and, I hope, thou shalt see it no more within me; not willingly lodged and entertained.
and, I hope, thou shalt see it no more within me; not willingly lodged and entertained.
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This speaks an entire total giving up all Sin, and proclaming utter defiance, and enmity against it, casting out what is already found out without delay,
This speaks an entire total giving up all since, and proclaiming utter defiance, and enmity against it, casting out what is already found out without Delay,
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and resolving that still in further search, as it shall be more discovered, it shall be forthwith dislodged, without a thought of sparing or partial indulgence to any thing that is Sin,
and resolving that still in further search, as it shall be more discovered, it shall be forthwith dislodged, without a Thought of sparing or partial indulgence to any thing that is since,
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or like it, or may any way befriend it, or be an occasion and incentive of it.
or like it, or may any Way befriend it, or be an occasion and incentive of it.
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This is that absolute renouncing of Sin, and surrender of the whole Soul, and our whole selves to God:
This is that absolute renouncing of since, and surrender of the Whole Soul, and our Whole selves to God:
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which whosoever do not heartily consent to and resolve on, their Religion is in vain, and (which is here the point) their Affliction is in vain;
which whosoever do not heartily consent to and resolve on, their Religion is in vain, and (which is Here the point) their Affliction is in vain;
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whatsoever they have suffered, they have gained nothing by all their sufferings, if their hearts remain still Selfwill'd, Stubborn, Untamed, and unpliable to God.
whatsoever they have suffered, they have gained nothing by all their sufferings, if their hearts remain still Self-willed, Stubborn, Untamed, and unpliable to God.
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And this makes their miseries out of measure miserable, and their sins out of measure sinful;
And this makes their misery's out of measure miserable, and their Sins out of measure sinful;
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whereas were it thus qualify'd, and had it any operation this way towards the subjecting of their hearts unto God, Affliction were not to be called misery,
whereas were it thus qualified, and had it any operation this Way towards the subjecting of their hearts unto God, Affliction were not to be called misery,
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but would go under the Title of a blessedness: Blessed is the Man whom thou correctest and teachest him out of thy Law.
but would go under the Title of a blessedness: Blessed is the Man whom thou correctest and Teachest him out of thy Law.
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That suiting with this here desired, I have born Chastisement: What I see not teach thou me,
That suiting with this Here desired, I have born Chastisement: What I see not teach thou me,
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and if I have done iniquity, I will do it no more. and if I have done iniquity, I will do it no more.
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Oh! Were it thus with us M. B. how might we rejoyce, and insert into our Praises all that is come upon us,
Oh! Were it thus with us M. B. how might we rejoice, and insert into our Praises all that is come upon us,
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if it had wrought or advanced any thing of this kind within us, this blessed compliance with the will of God, not entertaining any thing knowingly that displeases him;
if it had wrought or advanced any thing of this kind within us, this blessed compliance with the will of God, not entertaining any thing knowingly that displeases him;
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finding a pleasure in the denial and destruction of our own most beloved pleasures at his appointment,
finding a pleasure in the denial and destruction of our own most Beloved pleasures At his appointment,
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and for his sake, whatsoever is in us, and dearest to us, that would offend us, that would draw us to offend him, were it the right hand let it be cut off,
and for his sake, whatsoever is in us, and dearest to us, that would offend us, that would draw us to offend him, were it the right hand let it be Cut off,
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or the right eye let it be pluckt out: or the right eye let it be plucked out:
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Or to make shorter work, let the whole Man die at once Crucified with Jesus, That we may be henceforth dead to Sin, dead to the World, dead to our selves, and alive only to God.
Or to make shorter work, let the Whole Man die At once crucified with jesus, That we may be henceforth dead to since, dead to the World, dead to our selves, and alive only to God.
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SERMON, III.
SERMON, III.
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PREFACE.
PREFACE.
n1.
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THere is no Exercise so delightful to those that are truly godly, as the solemn Worship of God,
THere is no Exercise so delightful to those that Are truly godly, as the solemn Worship of God,
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if they find his powerful, and sensible presence in it; and indeed, there is nothing on earth more like to Heaven than that is.
if they find his powerful, and sensible presence in it; and indeed, there is nothing on earth more like to Heaven than that is.
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But when he withdraws himself, and witholds the influence and breathings of his Spirit in his service,
But when he withdraws himself, and withholds the influence and breathings of his Spirit in his service,
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then good Souls find nothing more lifeless and uncomfortable;
then good Souls find nothing more Lifeless and uncomfortable;
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but there is this difference, even at such a time betwixt them, and those that have no Spiritual life in them at all, that they find,
but there is this difference, even At such a time betwixt them, and those that have no Spiritual life in them At all, that they find,
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and are sensible of this difference, whereas the other know not what it means.
and Are sensible of this difference, whereas the other know not what it means.
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And for the most part, the greatest number of those that meet together with a profession to Worship God,
And for the most part, the greatest number of those that meet together with a profession to Worship God,
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yet are such as do not understand this difference.
yet Are such as do not understand this difference.
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Custom and formality draws many to the ordinary places of publick Worship, and fills too much of the Room.
Custom and formality draws many to the ordinary places of public Worship, and fills too much of the Room.
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And somtimes Novelty and Curiosity to places not ordinary, has a large share.
And sometimes Novelty and Curiosity to places not ordinary, has a large share.
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But how few are there that come on purpose to meet with God in his Worship,
But how few Are there that come on purpose to meet with God in his Worship,
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and to find his power in it strengthning their weak Faith, and weakning their strong Corruptious;
and to find his power in it strengthening their weak Faith, and weakening their strong Corruptious;
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affording them provision of Spiritual strength, and comfort against times of trial:
affording them provision of Spiritual strength, and Comfort against times of trial:
vvg pno32 n1 pp-f j n1, cc vvi p-acp n2 pp-f n1:
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And, in a word, advancing them some steps forward in their Journey towards Heaven, where Happiness and Perfection dwells? Certainly these sweet effects are to be found in these Ordinances,
And, in a word, advancing them Some steps forward in their Journey towards Heaven, where Happiness and Perfection dwells? Certainly these sweet effects Are to be found in these Ordinances,
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if we would look after them;
if we would look After them;
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let it grieve us then, that we have so often lost our labour in the Worship of God, through our own neglect,
let it grieve us then, that we have so often lost our labour in the Worship of God, through our own neglect,
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and intreat the Lord, that at this time, he would not send us away empty,
and entreat the Lord, that At this time, he would not send us away empty,
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for how weak so ever the means be, if he put his strength, the work shall be done, in some measure, to his Glory, and our Edification.
for how weak so ever the means be, if he put his strength, the work shall be done, in Some measure, to his Glory, and our Edification.
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Now that he may be pleased to do so, to leave ablessing behind him, let us Pray, &c.
Now that he may be pleased to do so, to leave ablessing behind him, let us Pray, etc.
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Isaiah XXVIII. 5, 6. In that day shall the Lord of hosts be for a Crown of Glory,
Isaiah XXVIII. 5, 6. In that day shall the Lord of hosts be for a Crown of Glory,
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and for a diadem of beauty unto the residue of his People:
and for a diadem of beauty unto the residue of his People:
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And for a spirit of judgment to him that sittest in judgment, and for strength to them that turn the battel to the gate.
And for a Spirit of judgement to him that Sittest in judgement, and for strength to them that turn the battle to the gate.
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ALL the Works of Divine Providence are full of Wisdom and Justice, even every one severally considered;
ALL the Works of Divine Providence Are full of Wisdom and justice, even every one severally considered;
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yet we observe them best to be such, when we take notice of their order,
yet we observe them best to be such, when we take notice of their order,
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and mutual aspect one to another, whether in the succession of times, or such passages as are contemporary,
and mutual aspect one to Another, whither in the succession of times, or such passages as Are contemporary,
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and fall in together, at one and the same time.
and fallen in together, At one and the same time.
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As when the Lord brings notable Judgments upon the •roud Workers of Iniquity, and at the same time confers special Mercies on his own People, who is there that may not perceive Justice and Mercy illustrating,
As when the Lord brings notable Judgments upon the •roud Workers of Iniquity, and At the same time confers special mercies on his own People, who is there that may not perceive justice and Mercy illustrating,
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and beautifying one another? It is true, the full reward, and perfect rest of the Godly, is not here below, they would be sorry if it were;
and beautifying one Another? It is true, the full reward, and perfect rest of the Godly, is not Here below, they would be sorry if it were;
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nor is this the place of Plenary punishment for the ungodly.
nor is this the place of Plenary punishment for the ungodly.
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Men may look for a Judgment too, yet the Lord is pleased at sometimes to give some resemblances,
Men may look for a Judgement too, yet the Lord is pleased At sometime to give Some resemblances,
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and pledges, as it were, of that great and last Judgment, in remarkable passages of Justice and Mercy, at one and the same time;
and pledges, as it were, of that great and last Judgement, in remarkable passages of justice and Mercy, At one and the same time;
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and such a time it is, that the Prophet foretells in this his Sermon, which concerns the two Sister Kingdoms of Israel and Judah. Having denounced a heavy Calamity to come upon Israel, under the name of Ephraim, he comforts those of Judah, under the name of the residue of his People.
and such a time it is, that the Prophet foretells in this his Sermon, which concerns the two Sister Kingdoms of Israel and Judah. Having denounced a heavy Calamity to come upon Israel, under the name of Ephraim, he comforts those of Judah, under the name of the residue of his People.
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They not being so grosly corrupted as the other were, he stays them with this promise:
They not being so grossly corrupted as the other were, he stays them with this promise:
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In that day, saith be, when the other shall be overwhelmed, as with a Deluge, The Lord of hosts shall be for a crown of glory,
In that day, Says be, when the other shall be overwhelmed, as with a Deluge, The Lord of hosts shall be for a crown of glory,
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and for a diadem of beauty unto the residue of his people. The promise is made up of three benefits, yet the three are but one;and for a diadem of beauty unto the residue of his people. The promise is made up of three benefits, yet the three Are but one;
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or rather, one is all the three to them.
or rather, one is all the three to them.
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The Lord of hosts; it is he, that shall be their Honour, Wisdom and Strength. He shall be a crown, &c. But first, a word of the Circumstance of time, In that day. The Lord of hosts; it is he, that shall be their Honour, Wisdom and Strength. He shall be a crown, etc. But First, a word of the Circumstance of time, In that day.
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That Sovereign Lord, who at first set up the Lights of Heaven to distinguish times and seasons, by their constant motion,
That Sovereign Lord, who At First Set up the Lights of Heaven to distinguish times and seasons, by their constant motion,
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and likewise, by his Supream Providence, ruling the World, hath fixed the periods of States and Kingdoms,
and likewise, by his Supreme Providence, ruling the World, hath fixed the periods of States and Kingdoms,
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and decreed their Revolutions, their rising, ascending, and their height, with their decline and setting; hath by a special Providence determined those changes and vicissitudes that befall his Church.
and decreed their Revolutions, their rising, ascending, and their height, with their decline and setting; hath by a special Providence determined those changes and vicissitudes that befall his Church.
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That which the Psalmist speaks, in his own particular, Psal. 31. 15. holds of each Believer,
That which the Psalmist speaks, in his own particular, Psalm 31. 15. holds of each Believer,
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and of the Church, which they make up in all ages and places: I said thou art my God, my times are in thy hand;
and of the Church, which they make up in all ages and places: I said thou art my God, my times Are in thy hand;
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a sure and steady hand indeed, and therefore he builds his confidence upon it. ver. 13. They took counsel against me, but I trusted in thee.
a sure and steady hand indeed, and Therefore he builds his confidence upon it. ver. 13. They took counsel against me, but I trusted in thee.
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And upon this, he prays in faith That the face of God may shine upon him,
And upon this, he prays in faith That the face of God may shine upon him,
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and the Wicked may be ashamed.
and the Wicked may be ashamed.
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Thus then, as many as are looking after a day of Mercy, to the Church of God, Pray and Believe upon this ground, That the time of it is neither in the frail hands of those that favour and seek it,
Thus then, as many as Are looking After a day of Mercy, to the Church of God, Pray and Believe upon this ground, That the time of it is neither in the frail hands of those that favour and seek it,
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nor in the hands of those that oppose it, how strong and subtile soever they be,
nor in the hands of those that oppose it, how strong and subtle soever they be,
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but in that Almighty Hand, that doth in Heaven and Earth what pleaseth him.
but in that Almighty Hand, that does in Heaven and Earth what Pleases him.
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If he have said, now, and here, will I give a day of refreshment to my people that have long groaned for it, a day of the purity, and power of Religion.
If he have said, now, and Here, will I give a day of refreshment to my people that have long groaned for it, a day of the purity, and power of Religion.
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If, I say, this be his purpose, they must have somewhat more than Omnipotence that can hinder it,
If, I say, this be his purpose, they must have somewhat more than Omnipotence that can hinder it,
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when his appointed time comes, to make a day of deliverance dawn upon his Church, after their long Night, either of affliction, or of defection, or both;
when his appointed time comes, to make a day of deliverance dawn upon his Church, After their long Night, either of affliction, or of defection, or both;
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they that contrive against that day-spring, are as vain, as if they would sit down to Plot how to hinder the Sun from rising in the Morning:
they that contrive against that dayspring, Are as vain, as if they would fit down to Plot how to hinder the Sun from rising in the Morning:
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And they that let go their hopes of it, because of great apparent difficulties, that interpose betwixt their eye,
And they that let go their hope's of it, Because of great apparent difficulties, that interpose betwixt their eye,
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and the accomplishment of that work, they are as weak as if they should imagine,
and the accomplishment of that work, they Are as weak as if they should imagine,
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when mists and thick vapours appear about the Horizon in the morning, that these could hinder the rising of the Sun, which is so far out of their reach,
when mists and thick vapours appear about the Horizon in the morning, that these could hinder the rising of the Sun, which is so Far out of their reach,
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and comes forth as a bridegroom, and rejoyces as a mighty man to run his race, says David. Those mists may, indeed, hinder his clear appearance,
and comes forth as a bridegroom, and rejoices as a mighty man to run his raze, Says David. Those mists may, indeed, hinder his clear appearance,
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and keep it from the eye for a time; but Reason tells us, even then, that they cannot stop his course.
and keep it from the eye for a time; but Reason tells us, even then, that they cannot stop his course.
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And Faith assures us no less in the other, That no difficulties can hold back God's day,
And Faith assures us no less in the other, That no difficulties can hold back God's day,
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and work of mercy, to his people.
and work of mercy, to his people.
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But you'll say, All the difficulty is to know whether the appointed time be near or not:
But You'll say, All the difficulty is to know whither the appointed time be near or not:
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'Tis true, we have no particular Prophecies to assure us, but certainly when God awakes his Children,
It's true, we have no particular Prophecies to assure us, but Certainly when God awakes his Children,
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and makes them rise, this is a probable sign that it is near day:
and makes them rise, this is a probable Signen that it is near day:
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I mean, when he stirs them up to more than usual Hopes, and Prayers, and Endeavours, it is very likely that he intends them some special good;
I mean, when he stirs them up to more than usual Hope's, and Prayers, and Endeavours, it is very likely that he intends them Some special good;
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but yet more when he himself is arisen (as it pleaseth him to speak) that is,
but yet more when he himself is arisen (as it Pleases him to speak) that is,
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when he is begun to appear, in a more than ordinary manner, of working by singular and wonderful footsteps of Providence.
when he is begun to appear, in a more than ordinary manner, of working by singular and wondered footsteps of Providence.
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This is, no doubt, a sign that he will go on to shew remarkable mercy to Sion, and that the time to favour her,
This is, no doubt, a Signen that he will go on to show remarkable mercy to Sion, and that the time to favour her,
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yea, the set time is come, Ps. 102. 13.
yea, the Set time is come, Ps. 102. 13.
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Howsoever then, let the wonderful workings of the Lord move those of you, that have any power and opportunity, to be now (if ever) activ•• for the greatest good, both of the present Age, and of Posterity;
Howsoever then, let the wondered workings of the Lord move those of you, that have any power and opportunity, to be now (if ever) activ•• for the greatest good, both of the present Age, and of Posterity;
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and you that can be no other way useful, yet you shall be no small helpers if you be much in Prayer;
and you that can be no other Way useful, yet you shall be no small helpers if you be much in Prayer;
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let both your hopes and your fears serve to sharpen your Prayers ▪ Be not too much dejected with any discouragement,
let both your hope's and your fears serve to sharpen your Prayers ▪ Be not too much dejected with any discouragement,
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neither be ye carnally lift up with outward oppearances, for the heart of him that is lifted up, is not upright in him, Hab. 2. 3. But live, as the just do, by your faith, and if the deferring of your hopes should sicken your hearts (as Solomon speaks) yet stay and comfort them with the Cordial of the Promises.
neither be the carnally lift up with outward oppearances, for the heart of him that is lifted up, is not upright in him, Hab. 2. 3. But live, as the just doe, by your faith, and if the deferring of your hope's should sicken your hearts (as Solomon speaks) yet stay and Comfort them with the Cordial of the Promises.
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This you are sure of, you have God's own word engaged for it, that in those latter days Babylon shall be brought to the dust, and the true Church of Christ shall flourish and increase;
This you Are sure of, you have God's own word engaged for it, that in those latter days Babylon shall be brought to the dust, and the true Church of christ shall flourish and increase;
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and this Vision is for appointed time (as Habak. says of his) at the end it shall speak, and not lie;
and this Vision is for appointed time (as Habak. Says of his) At the end it shall speak, and not lie;
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though it tarry, wait for it, it will surely come, it will not tarry.
though it tarry, wait for it, it will surely come, it will not tarry.
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In that day ] In the day of Ephraims or Israels Calamity, denounced in the former verses;In that day ] In the day of Ephraim's or Israel's Calamity, denounced in the former Verses;
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which, as most do conceive, was when the Assyrian opprest them, and in the end, led them Captive, in the Reign of Hosea, as you have the History of it, 2 Kings, 17. At which time Hezekiah was King of Judah, as you find in the following Chapter;
which, as most do conceive, was when the assyrian oppressed them, and in the end, led them Captive, in the Reign of Hosea, as you have the History of it, 2 Kings, 17. At which time Hezekiah was King of Judah, as you find in the following Chapter;
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and in that notable Reformation wrought by him, with those blessings that followed upon it, is found the accomplishment of this promise to Judah, In that day, &c. The parallel of God's different dealing with these two Kingdoms, at the time there specified ( in that day ) does afford divers Lessons, which might be here not impertinently taken notice of. Only this,
and in that notable Reformation wrought by him, with those blessings that followed upon it, is found the accomplishment of this promise to Judah, In that day, etc. The parallel of God's different dealing with these two Kingdoms, At the time there specified (in that day) does afford diverse Lessons, which might be Here not impertinently taken notice of. Only this,
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Though Judah also had its own corruptions, when Hezekiah came to the Crown, yet it pleased the Lord to spare them,
Though Judah also had its own corruptions, when Hezekiah Come to the Crown, yet it pleased the Lord to spare them,
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and work a peaceable Reformation, making Israels punishment their warning.
and work a peaceable Reformation, making Israel's punishment their warning.
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Truly, that Nation with whom the Lord deals thus graciously, is vilely ingrate if they observe it not with much humility and thankfulness, and with profit too.
Truly, that nation with whom the Lord deals thus graciously, is vilely ingrate if they observe it not with much humility and thankfulness, and with profit too.
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If the Lord should answer your desires and hopes with a Reformation, in a peaceable way,
If the Lord should answer your Desires and hope's with a Reformation, in a peaceable Way,
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and should yet lengthen out your long continued peace, and should make this little past shaking of it, cause it to take root the faster;
and should yet lengthen out your long continued peace, and should make this little past shaking of it, cause it to take root the faster;
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if he should ▪ I say, do this, where would ye find fit praises for such a wonder of Mercy, especially considering, that in the mean while, he hath made other Reformed-Churches Fields of Blood,
if he should ▪ I say, do this, where would you find fit praises for such a wonder of Mercy, especially considering, that in the mean while, he hath made other Reformed-Churches Fields of Blood,
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and made, as it were, the sound of their stripes preach Repentance to us? But certainly,
and made, as it were, the found of their stripes preach Repentance to us? But Certainly,
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if the hearing the voice of the Rod prevail not, we shall feel the smart of it,
if the hearing the voice of the Rod prevail not, we shall feel the smart of it,
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as this people of Judah did afterwards, because they were not so wise as to become wiser and better by Israels Folly and Calamity.
as this people of Judah did afterwards, Because they were not so wise as to become Wiser and better by Israel's Folly and Calamity.
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We are expecting great things at our Lord's hands, and our provocations and sins against him are great;
We Are expecting great things At our Lord's hands, and our provocations and Sins against him Are great;
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yet there is none of them all puts us in so much danger of disappointment,
yet there is none of them all puts us in so much danger of disappointment,
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as Impenitency, Were there more Repentance, and personal Reformation amongst us, we might take it as a hopeful fore-runner of that publick Reformation which so many seem now to desire.
as Impenitency, Were there more Repentance, and personal Reformation among us, we might take it as a hopeful forerunner of that public Reformation which so many seem now to desire.
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The Lord of hosts ] This stile of his, you know is frequent in the Prophets, in their Predictions of Mercy and Judgment, intimating both his Greatness and Majesty,The Lord of hosts ] This style of his, you know is frequent in the prophets, in their Predictions of Mercy and Judgement, intimating both his Greatness and Majesty,
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and his Supream Power, for accomplishing his Word. No created Power can resist him; yea, all must serve him.
and his Supreme Power, for accomplishing his Word. No created Power can resist him; yea, all must serve him.
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The most excellent Creatures can have no greater honour: The greatest are not exempted, nor the meanest excluded from serving him.
The most excellent Creatures can have no greater honour: The greatest Are not exempted, nor the Meanest excluded from serving him.
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In the 12. of the Acts, 23. you find one of the noblest Creatures, and a number of the Vilest, made use of at the same time, in the same service.
In the 12. of the Acts, 23. you find one of the Noblest Creatures, and a number of the Vilest, made use of At the same time, in the same service.
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Because Herod did accept of the Sacriledge of the People, and gave not back to this Lord of Hosts his own glory;
Because Herod did accept of the Sacrilege of the People, and gave not back to this Lord of Hosts his own glory;
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The Angel of the Lord smote him, and the Vermine devoured him.The Angel of the Lord smote him, and the Vermin devoured him.
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And in Egypt, you know, the employing of the destroying Angel, and what variety of Hosts, this Lord of Hosts, did employ to plague them.
And in Egypt, you know, the employing of the destroying Angel, and what variety of Hosts, this Lord of Hosts, did employ to plague them.
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What madness then is it, to oppose and encounter this great General;
What madness then is it, to oppose and encounter this great General;
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even in doubtful cases, to run on blindly, without examining, lest peradventure a Man should be found a fighter against God? And on the other side, it's great weakness to admit any fear under his Banner.
even in doubtful cases, to run on blindly, without examining, lest Peradventure a Man should be found a fighter against God? And on the other side, it's great weakness to admit any Fear under his Banner.
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If a Man could say, when he was told of the multitude of the Ships the Enemy had, against how many do you reckon me, how much more justly may we reckon, this Lord of Hosts, against multitudes of Enemies,
If a Man could say, when he was told of the multitude of the Ships the Enemy had, against how many do you reckon me, how much more justly may we reckon, this Lord of Hosts, against Multitudes of Enemies,
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how great soever? They are to him as the drop of a bucket, and the smallest dust of the ballance;
how great soever? They Are to him as the drop of a bucket, and the Smallest dust of the balance;
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'tis ignorance and mean thoughts, of this mighty Lord, that makes his enemies so confident;
it's ignorance and mean thoughts, of this mighty Lord, that makes his enemies so confident;
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and it is the same evil, in some degree, or at the best, forgetfulness of his Power, that causeth diffidence in his followers, Isa. 51. 12, 13. Now the same Lord of Hosts, you know, is likewise called the God of Peace;
and it is the same evil, in Some degree, or At the best, forgetfulness of his Power, that Causes diffidence in his followers, Isaiah 51. 12, 13. Now the same Lord of Hosts, you know, is likewise called the God of Peace;
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he is, indeed, & pace & bello insignis. The blessing of Peace, and the success of War, are both from him;
he is, indeed, & pace & bello insignis. The blessing of Peace, and the success of War, Are both from him;
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and to him alone is due the praise of both.
and to him alone is due the praise of both.
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Shall be a Crown, &c. ] He shall dignifie and adorn them by his special presence;Shall be a Crown, etc. ] He shall dignify and adorn them by his special presence;
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to wit, In the purity of his Ordinances, and Religion, amongst them; the profession, and flourishing of that, shall be their special glory and beauty.
to wit, In the purity of his Ordinances, and Religion, among them; the profession, and flourishing of that, shall be their special glory and beauty.
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For as the other two benefits concern their civil good, Justice flourishing within, and Wealth,
For as the other two benefits concern their civil good, justice flourishing within, and Wealth,
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and Opulency from without, so doubtless, this first, this glory and beauty, is Religion ▪ as the chiefest of the three,
and Opulency from without, so doubtless, this First, this glory and beauty, is Religion ▪ as the chiefest of the three,
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and the other two are its attendants.
and the other two Are its attendants.
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In the 26 Ps. ver. 8. The Sanctuary, the place of their solemn Worship, is called The place where God's honour dwelleth, or the Tabernacle of his honour.
In the 26 Ps. ver. 8. The Sanctuary, the place of their solemn Worship, is called The place where God's honour dwells, or the Tabernacle of his honour.
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And Psalm 96. 9. The glorious Sanctuary, or the beauty of holiness. And the Ark of God, you know, was called the glory. The glory is departed from Israel, (said the Wife of Phineas ) for the ark of God is taken.
And Psalm 96. 9. The glorious Sanctuary, or the beauty of holiness. And the Ark of God, you know, was called the glory. The glory is departed from Israel, (said the Wife of Phinehas) for the Ark of God is taken.
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Pure Religion, and a pure Worship, is the glory of God amongst his People, and consequently, their glory.
Pure Religion, and a pure Worship, is the glory of God among his People, and consequently, their glory.
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Now referring this Prophesie to Hezekiah 's time, the accomplishment of it is evident, in that work of Reformation, whereof you have the full History, 2 Chron. 29. 30, 31, &c.
Now referring this Prophesy to Hezekiah is time, the accomplishment of it is evident, in that work of Reformation, whereof you have the full History, 2 Chronicles 29. 30, 31, etc.
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If it be thus, that the purity of Religion, and Worship, is the Crown and Glory of a People;
If it be thus, that the purity of Religion, and Worship, is the Crown and Glory of a People;
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and therefore, on the other side, that their deepest stain of Dishonour and Vileness, is the vitiating of Religion with humane Devices;
and Therefore, on the other side, that their Deepest stain of Dishonour and Vileness, is the vitiating of Religion with humane Devices;
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then to contend for the Preservation, or the Reformation of it, is noble, and worthy of a Christian.
then to contend for the Preservation, or the Reformation of it, is noble, and worthy of a Christian.
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'Tis for the Crown of Jesus Christ, which is likewise a Crown of Glory, and Diadem of Beauty to them, he being their Head;
It's for the Crown of jesus christ, which is likewise a Crown of Glory, and Diadem of Beauty to them, he being their Head;
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it is indeed, the true glory both of Kings and their Kingdoms. Labour then for constancy in this work;
it is indeed, the true glory both of Kings and their Kingdoms. Labour then for constancy in this work;
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let no man take your Crown from you;
let no man take your Crown from you;
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you know how busie the Emissaries of the Church of Rome have been to take it from us,
you know how busy the Emissaries of the Church of Room have been to take it from us,
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or, at least, to pick the Diamonds out of it, and put in false counterfeit ones in their places, I mean, they stole away the power of Religion,
or, At least, to pick the Diamonds out of it, and put in false counterfeit ones in their places, I mean, they stole away the power of Religion,
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and fill'd up the room with shadows and fopperies of their own devising.
and filled up the room with shadows and fopperies of their own devising.
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'Tis the Vanity of that Church, to think they adorn the Worship of God when they dress it up with splendor in her service, which some magnifie so much,
It's the Vanity of that Church, to think they adorn the Worship of God when they dress it up with splendour in her service, which Some magnify so much,
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yet may most truly be called a glistering Slavery and Captivity.
yet may most truly be called a glistering Slavery and Captivity.
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Then is she truly free, and wears her Crown, when the Ordinances of God are conformable to his own appointment.
Then is she truly free, and wears her Crown, when the Ordinances of God Are conformable to his own appointment.
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It is Vanity in Man, I say, when they dress it up with multitude of gaudy Ceremonies,
It is Vanity in Man, I say, when they dress it up with multitude of gaudy Ceremonies,
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and make it the smallest part of it self, whereas, indeed, its true glory consists not in pomp, but in purity and simplici•y.
and make it the Smallest part of it self, whereas, indeed, its true glory consists not in pomp, but in purity and simplici•y.
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Apoc. 12. We find the Church, under the name of a Woman, richly attired indeed,Apocalypse 12. We find the Church, under the name of a Woman, richly attired indeed,
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but her ornaments be all heavenly, the Sun her cloathing, and her Crown of twelve Stars;
but her Ornament be all heavenly, the Sun her clothing, and her Crown of twelve Stars;
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needs she then borrow sublunary glory? No, she treads upon it, the Moon is under her feet.
needs she then borrow sublunary glory? No, she treads upon it, the Moon is under her feet.
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There is another Woman, indeed, in that same Book, arrayed in Purple and Scarlet, deckt with Gold and precious Stones,
There is Another Woman, indeed, in that same Book, arrayed in Purple and Scarlet, decked with Gold and precious Stones,
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and having a Golden Cup in her Hand, but that Golden Cup is full of Abominations and Filthiness,
and having a Golden Cup in her Hand, but that Golden Cup is full of Abominations and Filthiness,
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and she her self the Mother of Abominations, Apoc. 17. 4. The Natural Man judges according to his reach,
and she her self the Mother of Abominations, Apocalypse 17. 4. The Natural Man judges according to his reach,
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but to a Spiritual Eye there is a most genuine beauty in the Service of God,
but to a Spiritual Eye there is a most genuine beauty in the Service of God,
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and Government of his House, and when they are nearest to the Rule, the Word of God,
and Government of his House, and when they Are nearest to the Rule, the Word of God,
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then is it, that the Lord himself is the Crown and Diadem of his Church.
then is it, that the Lord himself is the Crown and Diadem of his Church.
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A Crown, &c. ] Again we consider this personally, as belonging in particular to every Believer.A Crown, etc. ] Again we Consider this personally, as belonging in particular to every Believer.
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They are all made Kings and Priests unto God the Father, Revel 1. 6. They are a chosen generation, a royal priesthood, 1 Pet. 2. 9. how despicable soever to the World. This is their dignity:
They Are all made Kings and Priests unto God the Father, Revel 1. 6. They Are a chosen generation, a royal priesthood, 1 Pet. 2. 9. how despicable soever to the World. This is their dignity:
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The Lord is their crown and diadem; The Lord is their crown and diadem;
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he subdues their Lust, and makes them Kings over their own Affections, and more than •onquerors over all Troubles and Persecutions,
he subdues their Lust, and makes them Kings over their own Affections, and more than •onquerors over all Troubles and Persecutions,
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whereas carnal Men are continually hurried like Slaves, unto base employments, still kept toyling in the ignoble service of their own Lusts. They think, indeed, it is their Liberty,
whereas carnal Men Are continually hurried like Slaves, unto base employments, still kept toiling in the ignoble service of their own Lusts. They think, indeed, it is their Liberty,
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but that's a baseness of Spirit, that complies so well with so Vile and Servile a condition.
but that's a baseness of Spirit, that complies so well with so Vile and Servile a condition.
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And whereas they judge the godly to be the refuse and dross of the Earth,
And whereas they judge the godly to be the refuse and dross of the Earth,
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and the proper objects of Contempt, this is because this their Crown, though most glorious, is invisible to the Eye of Nature. The Lord is a Crown:
and the proper objects of Contempt, this is Because this their Crown, though most glorious, is invisible to the Eye of Nature. The Lord is a Crown:
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If they knew what this is, they would see enough in it to countervail their outward meanness,
If they knew what this is, they would see enough in it to countervail their outward meanness,
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and the reproaches the World casts on them, as the Apostle St. Peter hath it, 1 Ep. cap. 4. 14. If ye be reproached for the name of Christ, happy are ye,
and the Reproaches the World Cast on them, as the Apostle Saint Peter hath it, 1 Epistle cap. 4. 14. If you be reproached for the name of christ, happy Are you,
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for the spirit of Glory and of God resteth on you: He is their Crown. for the Spirit of Glory and of God rests on you: He is their Crown.
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And observe, how this Crown is opposed to that blasted glory, and fading Crown of pride, spoken of in the former verses.
And observe, how this Crown is opposed to that blasted glory, and fading Crown of pride, spoken of in the former Verses.
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Who is there that sees not, in daily Experience, the Vanity and Inconstancy of worldly glory,
Who is there that sees not, in daily Experience, the Vanity and Inconstancy of worldly glory,
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and yet how few are there that wean themselves from it, and learn to disdain it? Still men dote upon that which is not, upon a shadow, a nothing.
and yet how few Are there that wean themselves from it, and Learn to disdain it? Still men dote upon that which is not, upon a shadow, a nothing.
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But would you have a Glory that fadeth not, a Garland that cannot wither, make the Lord your Crown and your Glory, and if he be so, glory in him and in nothing else;
But would you have a Glory that fades not, a Garland that cannot wither, make the Lord your Crown and your Glory, and if he be so, glory in him and in nothing Else;
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Let not the wise man glory, &c. but let, &c. Jer. 9. 23. You that are Noble aspire to this Crown, as being so far above your perishing Honours and bounded Powers;Let not the wise man glory, etc. but let, etc. Jer. 9. 23. You that Are Noble aspire to this Crown, as being so Far above your perishing Honours and bounded Powers;
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and you that are outwardly meaner and lower, see how little cause you have to complain of your condition, seeing you are not debarred from this best and greatest honour.
and you that Are outwardly meaner and lower, see how little cause you have to complain of your condition, seeing you Are not debarred from this best and greatest honour.
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And that you may discern it aright what it is, know that it consists in the renovation of God's Image within you, which is in Holiness and Righteousness:
And that you may discern it aright what it is, know that it consists in the renovation of God's Image within you, which is in Holiness and Righteousness:
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So the Lord becomes your Crown in the Kingdom of Grace, and by this you may discover whether or no you have attained it,
So the Lord becomes your Crown in the Kingdom of Grace, and by this you may discover whither or no you have attained it,
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if you can yet delight to wallow in the puddle and pleasures of Sin, you are far from this royal condition;
if you can yet delight to wallow in the puddle and pleasures of since, you Are Far from this royal condition;
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but if you find your Soul possessed with the love of Holiness, and that you are trampling upon prophane delights, this may perswade you that God hath enabled you,
but if you find your Soul possessed with the love of Holiness, and that you Are trampling upon profane delights, this may persuade you that God hath enabled you,
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and crowned you with his Grace, and will crown you with Glory. Again, try it by this;
and crowned you with his Grace, and will crown you with Glory. Again, try it by this;
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if the Lord is become your Crown and your Glory, you will glory in him, and in nothing else.
if the Lord is become your Crown and your Glory, you will glory in him, and in nothing Else.
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Though you be Wise, you will not glory in your Wisdom, nor in Strength, nor in Riches,
Though you be Wise, you will not glory in your Wisdom, nor in Strength, nor in Riches,
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nor Honours, though you had them all; but if you glory, you will glory; in the Lord.
nor Honours, though you had them all; but if you glory, you will glory; in the Lord.
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And withal, your highest joy will be to see the advancement of his Glory; and, if you can, to be any way serviceable to the advancing of it.
And withal, your highest joy will be to see the advancement of his Glory; and, if you can, to be any Way serviceable to the advancing of it.
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And a spirit of Judgment, &c. ] Both to these that sit in Judgment, and to the People,And a Spirit of Judgement, etc. ] Both to these that fit in Judgement, and to the People,
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for Justice is the strongest Base and Establishment of Authority;
for justice is the Strongest Base and Establishment of authority;
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and withal, the influence of it is most sweet and comfortable to these that are under Authority,
and withal, the influence of it is most sweet and comfortable to these that Are under authority,
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and where it is wanting, that order and relation of Superiours and Inferiours, which God hath appointed, in the Societies of Men,
and where it is wanting, that order and Relation of Superiors and Inferiors, which God hath appointed, in the Societies of Men,
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for their good, tends exceedingly to the damage of both.
for their good, tends exceedingly to the damage of both.
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And therefore, where God intendeth to continue the Peace and Welfare of a People, he is liberal in pouring out much of this Spirit of Judgment, on these that sit in Judgment.
And Therefore, where God intends to continue the Peace and Welfare of a People, he is liberal in pouring out much of this Spirit of Judgement, on these that fit in Judgement.
cc av, c-crq np1 vvz pc-acp vvi dt n1 cc n1 pp-f dt n1, pns31 vbz j p-acp vvg av d pp-f d n1 pp-f n1, p-acp d cst vvb p-acp n1.
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On the contrary, it is for a heavy punishment when he withdraws his Spirit from Rulers,
On the contrary, it is for a heavy punishment when he withdraws his Spirit from Rulers,
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and leaves them wholly to the Corruption and Vanity of their own Spirits.
and leaves them wholly to the Corruption and Vanity of their own Spirits.
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That sit in Judgment ] To all that are in place of Authority and Judicature, from the Supream to the lowest Magistrate;That fit in Judgement ] To all that Are in place of authority and Judicature, from the Supreme to the lowest Magistrate;
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for this concerns them all, for they be all raised in their Subordination, and several places above the people,
for this concerns them all, for they be all raised in their Subordination, and several places above the people,
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for the benefit and good of the people as the Stars, that be set so high,
for the benefit and good of the people as the Stars, that be Set so high,
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yet are placed there to be useful and beneficial to the Inferiour World.
yet Are placed there to be useful and beneficial to the Inferior World.
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Now this Spirit of Judgment comprehends in it, both due Wisdom and Prudence, for the trial and right judging of affairs,
Now this Spirit of Judgement comprehends in it, both due Wisdom and Prudence, for the trial and right judging of affairs,
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and for the discerning betwixt sound and perverse Counsel;
and for the discerning betwixt found and perverse Counsel;
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and withal a judgment practically good, that cannot be byass'd from the straight line of Equity and Justice by any sinister respect.
and withal a judgement practically good, that cannot be biased from the straight line of Equity and justice by any sinister respect.
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Now seeing the Spirit of Judgment is from the Lord, yea, he is this Spirit; it ought to perswade those that sit in Judgment, to entreat and pray for this,
Now seeing the Spirit of Judgement is from the Lord, yea, he is this Spirit; it ought to persuade those that fit in Judgement, to entreat and pray for this,
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and to depend upon it, and beware of Self-confidence. Trust in the Lord, saith Solomon, and lean not to thine own understanding;
and to depend upon it, and beware of Self-confidence. Trust in the Lord, Says Solomon, and lean not to thine own understanding;
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if you do, it will prove but a broken Reed.
if you do, it will prove but a broken Reed.
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And as they that sit in Judgment, should intreat his Spirit by Prayer, so generally, all must share with them in this duty,
And as they that fit in Judgement, should entreat his Spirit by Prayer, so generally, all must share with them in this duty,
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and make supplication for all that are in Authority over them, especially in extraordinary times.
and make supplication for all that Are in authority over them, especially in extraordinary times.
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Truly, we have matter of thankfulness, that the Lord hath in some measure inclined the Royal Heart of our Sovereign to the desires of his People,
Truly, we have matter of thankfulness, that the Lord hath in Some measure inclined the Royal Heart of our Sovereign to the Desires of his People,
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and ought still to pray, That the Lord would give the King his Judgments.
and ought still to pray, That the Lord would give the King his Judgments.
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And then, as the Psalmist adds, The Mountains shall bring peace to the people, and the little Hills, by righteousness, Psal. 72. 3. And for this end, let all that wish the publick,
And then, as the Psalmist adds, The Mountains shall bring peace to the people, and the little Hills, by righteousness, Psalm 72. 3. And for this end, let all that wish the public,
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yea, their own good, pray much for abundance of this Spirit of Judgment to be conferred on them;
yea, their own good, pray much for abundance of this Spirit of Judgement to be conferred on them;
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your eyes and expectations are upon them. If you would enjoy the Lamp, you must pour in Oyl.
your eyes and Expectations Are upon them. If you would enjoy the Lamp, you must pour in Oil.
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This Spirit, indeed, you cannot pour upon them, but if you pour out many Prayers, you may draw it from above, he will give it, who here promises to be a Spirit of Judgment.
This Spirit, indeed, you cannot pour upon them, but if you pour out many Prayers, you may draw it from above, he will give it, who Here promises to be a Spirit of Judgement.
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And strength ] Observe, the way to be powerful and successful against Foreign Enemies, is, To have Religion and Justice flourishing at home;And strength ] Observe, the Way to be powerful and successful against Foreign Enemies, is, To have Religion and justice flourishing At home;
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and truly, if it please our God, to answer the desires of his People, at this time, it may so unite the affection and strength of the two Kingdoms, (the Lord of Hosts being their strength) as to make them a Terror to their Enemies,
and truly, if it please our God, to answer the Desires of his People, At this time, it may so unite the affection and strength of the two Kingdoms, (the Lord of Hosts being their strength) as to make them a Terror to their Enemies,
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whereas they were become a scorn and derision to them.
whereas they were become a scorn and derision to them.
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For your particular, Labour to make the Lord your Glory, to have Christ made unto you,
For your particular, Labour to make the Lord your Glory, to have christ made unto you,
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as the Apostle speaks, both wisdom, and righteousness, and sanctification, which are the glory and beauty of the Soul,
as the Apostle speaks, both Wisdom, and righteousness, and sanctification, which Are the glory and beauty of the Soul,
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and redemption from your Spiritual Enemies;
and redemption from your Spiritual Enemies;
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draw strength from him, to fight and prevail against them, till after the short Combat of this life, you obtain the Crown,
draw strength from him, to fight and prevail against them, till After the short Combat of this life, you obtain the Crown,
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and dwell in his presence, where you shall fear no more assaults, neither of Sin nor Affliction,
and dwell in his presence, where you shall Fear no more assaults, neither of since nor Affliction,
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but shall be for ever happy in the blessed Vision of his Face. To him, be glory, Amen.
but shall be for ever happy in the blessed Vision of his Face. To him, be glory, Amen.
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SERMON, IV.
SERMON, IV.
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PREFACE.
PREFACE.
n1.
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EXternal worship doth openly acknowledge a Deity, but want of inward sense in Worship secretly denieth it;
EXternal worship does openly acknowledge a Deity, but want of inward sense in Worship secretly Denieth it;
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The Fool hath said in his heart there is no God. The Fool hath said in his heart there is no God.
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'Tis strange to hear so much noise of Religigon in the World, and to find so little Piety.
It's strange to hear so much noise of Religigon in the World, and to find so little Piety.
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To present the living God with a carcass of lifeless Worship, is to pay him with shells of Services, and so to mock him.
To present the living God with a carcase of Lifeless Worship, is to pay him with shells of Services, and so to mock him.
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And it is a more admirable long-suffering in him to defer the punishment of such Devotion,
And it is a more admirable long-suffering in him to defer the punishment of such Devotion,
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then all the other Sins in the World.
then all the other Sins in the World.
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The Egyptian Temples were rich and stately Fabricks. A Stranger, who had lookt upon them without, would have imagined some great Deity within;
The Egyptian Temples were rich and stately Fabrics. A Stranger, who had looked upon them without, would have imagined Some great Deity within;
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But if they entered (as Lucian says laughing at them) nothing was to be seen,
But if they entered (as Lucian Says laughing At them) nothing was to be seen,
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but only some Ape, or Cat, or py'd Bull, or some other fine God like those.
but only Some Ape, or Cat, or Pied Bull, or Some other fine God like those.
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To behold our fair semblance of Religion that frequent this house, it would appear that we were all the Temples of the Holy Ghost.
To behold our fair semblance of Religion that frequent this house, it would appear that we were all the Temples of the Holy Ghost.
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But who so could look within us, would find in many of our hearts, Lust, Pride, Avarice,
But who so could look within us, would find in many of our hearts, Lust, Pride, Avarice,
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or some such like secret Vice adored as a God;
or Some such like secret Vice adored as a God;
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and these are they that while our Bodies sit here, do alienate our Souls from the Service of the Eternal God:
and these Are they that while our Bodies fit Here, do alienate our Souls from the Service of the Eternal God:
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So that we are either altogether senseless and dead before him, or if any fit of Spiritual motion rise within us, we find it here,
So that we Are either altogether senseless and dead before him, or if any fit of Spiritual motion rise within us, we find it Here,
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and here we leave it, as if it were sacriledge to take it home with us;
and Here we leave it, as if it were sacrilege to take it home with us;
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But did once that Spirit of grace breath savingly upon our Souls, we should straight renounce and abhor those base Idols,
But did once that Spirit of grace breath savingly upon our Souls, we should straight renounce and abhor those base Idols,
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and then all the current of our affection would run more in this Channel;
and then all the current of our affection would run more in this Channel;
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our Services would then be spiritual, and it would be our Heaven upon Earth to view God in his Sanctuary;
our Services would then be spiritual, and it would be our Heaven upon Earth to view God in his Sanctuary;
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and the obtaining of the change is and should be one main end of this our meeting,
and the obtaining of the change is and should be one main end of this our meeting,
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and that it may be the happy effect of it our recourse must be to the Throne of Grace by humble Prayer, In the Name of our Mediator Jesus Christ the Righteous.
and that it may be the happy Effect of it our recourse must be to the Throne of Grace by humble Prayer, In the Name of our Mediator jesus christ the Righteous.
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Isaiah. LX. 1. Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.
Isaiah. LX. 1. Arise, shine, for thy Light is come, and the glory of the Lord is risen upon thee.
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ADmirable is the worth, and depth of Divine Providence; this either we know not, or at least seldom remember;
ADmirable is the worth, and depth of Divine Providence; this either we know not, or At least seldom Remember;
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while we forget the wonders of Providence, we direct our thoughts to baser objects, and think not on it;
while we forget the wonders of Providence, we Direct our thoughts to baser objects, and think not on it;
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and while we forget the depth of Providence (if at any time we look towards it) we judge rashly and think amiss of it.
and while we forget the depth of Providence (if At any time we look towards it) we judge rashly and think amiss of it.
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If this be true of that general Providence whereby God rules the World, 'tis more true of his special Providence towards his Church.
If this be true of that general Providence whereby God rules the World, it's more true of his special Providence towards his Church.
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This is both the most excellent piece of it, and therefore best worth the reading, and also the hardest piece, and therefore it requires sobriety in judging;
This is both the most excellent piece of it, and Therefore best worth the reading, and also the Hardest piece, and Therefore it requires sobriety in judging;
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above all other things he that suddenly judges in this, makes haste to err;
above all other things he that suddenly judges in this, makes haste to err;
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To have a right view of it, it must be taken altogether, and not by parcels:
To have a right view of it, it must be taken altogether, and not by parcels:
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Pieces of rarest Artifice, while they are a making, seem little worth, especially to an unskilful eye, which being compleated, command admiration.
Pieces of Rarest Artifice, while they Are a making, seem little worth, especially to an unskilful eye, which being completed, command admiration.
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P. Martyr says well, De operibus Dei. Antequam actum, non est judicandum. P. Martyr Says well, De operibus Dei. Antequam Acts, non est judicandum.
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There is a time when the Daughters of Sion embrace the dunghil, and sit desolate in the Streets,
There is a time when the Daughters of Sion embrace the dunghill, and fit desolate in the Streets,
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as Jeremiah hath it in the 4th. of his Lam. verse 5. And at that same time the voice of Babylon is, I sit as a Queen,
as Jeremiah hath it in the 4th. of his Lam. verse 5. And At that same time the voice of Babylon is, I fit as a Queen,
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688
and shall see no sorrow, Isa. 47. All is out of order here.and shall see no sorrow, Isaiah 47. All is out of order Here.
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689
But if we stay a while we shall see Sion and Babylon appointed to change seats, by the great Master of the World;
But if we stay a while we shall see Sion and Babylon appointed to change seats, by the great Master of the World;
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690
Come down (says he) Daughter of Babylon, and sit in the dust, Isa. 47. 2. And here to Zion; Arise, shine, Come down (Says he) Daughter of Babylon, and fit in the dust, Isaiah 47. 2. And Here to Zion; Arise, shine,
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for thy light is come, and the Glory of the Lord is risen upon thee. for thy Light is come, and the Glory of the Lord is risen upon thee.
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692
It is an entire Catastrophe, both Parties find a notable alteration together, That same hand that exalts the one, ruins the other.
It is an entire Catastrophe, both Parties find a notable alteration together, That same hand that exalts the one, ruins the other.
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693
When the Sun rises upon the Church, her Antipodes must needs be covered with darkness.
When the Sun rises upon the Church, her Antipodes must needs be covered with darkness.
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694
As we find it in the next verse to the Text. Darkness shall cover the Earth,
As we find it in the next verse to the Text. Darkness shall cover the Earth,
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and gross Darkness the People, but the Lord shall arise upon thee, and his Glory shall be seen upon thee. and gross Darkness the People, but the Lord shall arise upon thee, and his Glory shall be seen upon thee.
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696
The Prophet elevated by the Spirit of God to a view of after Ages, as clear as if present, seems here to find his people sitting under the dark mantle of a sad and tedious night,
The Prophet elevated by the Spirit of God to a view of After Ages, as clear as if present, seems Here to find his people sitting under the dark mantle of a sad and tedious night,
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697
and having long expected the Suns return in vain, before its time, they give over expectation when its near them,
and having long expected the Suns return in vain, before its time, they give over expectation when its near them,
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698
and desperately sold themselves to lie perpetually in the dark. Now the Prophet, as it were standing awake upon some Mountain, perceives the day approaching,
and desperately sold themselves to lie perpetually in the dark. Now the Prophet, as it were standing awake upon Some Mountain, perceives the day approaching,
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699
and the golden Chariots of the Morning of deliverance hasting forward, and seems to come speedily with these glad news, to a Captive People,
and the golden Chariots of the Morning of deliverance hasting forward, and seems to come speedily with these glad news, to a Captive People,
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700
and sounds this Trumpet in their Ears, Arise, shine, for thy light is come, &c. The very manner of expression is sudden,
and sounds this Trumpet in their Ears, Arise, shine, for thy Light is come, etc. The very manner of expression is sudden,
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701
and rouzing without a copulative, Not arise and shine; But arise, shine, &c. The words have in them, a clear stamp of relation to a low posture, and obscure condition;
and Rousing without a copulative, Not arise and shine; But arise, shine, etc. The words have in them, a clear stamp of Relation to a low posture, and Obscure condition;
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702
They suppose a people lying, or sitting without light; deep distress is that dark soil that best sets off the lustre of marvellous deliverances;
They suppose a people lying, or sitting without Light; deep distress is that dark soil that best sets off the lustre of marvellous Deliverances;
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703
and among many other reasons of the Churches vicissitudes, why may not this be one:
and among many other Reasons of the Churches vicissitudes, why may not this be one:
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704
The Lord is more illustrious in the World by that deep Wisdom and great Power that shines when he raises and restores her from desperate Afflictions,
The Lord is more illustrious in the World by that deep Wisdom and great Power that shines when he raises and restores her from desperate Afflictions,
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705
then if he had still preserved her in constant ease, he seems sometimes careless of her condition, and regardless of her groanes;
then if he had still preserved her in constant ease, he seems sometime careless of her condition, and regardless of her groans;
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706
but even then, is he waiting the most fit time to be gracious, as our Prophet speaks:
but even then, is he waiting the most fit time to be gracious, as our Prophet speaks:
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707
And when it is time, out of the basest Estate he brings her forth more fresh, strong, and beautiful than before.
And when it is time, out of the Basest Estate he brings her forth more fresh, strong, and beautiful than before.
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708
Though you have lyen among the Pots, ye shall be as the Wings of a Dove covered with Silver, Though you have lyen among the Pots, you shall be as the Wings of a Dove covered with Silver,
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709
and her Feathers with yellow Gold, Psal. 68. 13. Do with the Church what you will, she shall come through,and her Feathers with yellow Gold, Psalm 68. 13. Do with the Church what you will, she shall come through,
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710
and that with advantage, Merg•s profundo pulchrior exilit, as one says of Rome, Keep the Church seventy years Captive,
and that with advantage, Merg•s profundo pulchrior exilit, as one Says of Room, Keep the Church seventy Years Captive,
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711
yet after that, she shall arise and shine more glorious then ever. But surely the strain of this Evangelick Prophesie rises higher than any temporal deliverance.
yet After that, she shall arise and shine more glorious then ever. But surely the strain of this Evangelic Prophesy rises higher than any temporal deliverance.
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712
Therefore we must rise to some more spiritual sense of it, not excluding the former.
Therefore we must rise to Some more spiritual sense of it, not excluding the former.
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713
And that which some call divers senses of the same Scripture, is indeed, but divers parts of one full sense.
And that which Some call diverse Senses of the same Scripture, is indeed, but diverse parts of one full sense.
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714
This prophecy is out of question, a most rich description of the Kingdom of Christ under the Gospel.
This prophecy is out of question, a most rich description of the Kingdom of christ under the Gospel.
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715
And in this sense, this invitation to Arise and Shine is mainly addrest to mystical Jerusalem, yet not without some priviledge to literal Jerusalem beyond other people.
And in this sense, this invitation to Arise and Shine is mainly addressed to mystical Jerusalem, yet not without Some privilege to literal Jerusalem beyond other people.
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716
They are first invited to Arise, and shine, because this Sun arose first in their Horizon. Christ came of the Jews, and came first to them.
They Are First invited to Arise, and shine, Because this Sun arose First in their Horizon. christ Come of the jews, and Come First to them.
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717
The Redeemer shall come to Zion, says our Prophet, in the former Chapter, but miserable Jerusalem knew not the day of her Visitation,The Redeemer shall come to Zion, Says our Prophet, in the former Chapter, but miserable Jerusalem knew not the day of her Visitation,
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718
nor the things that concerned her peace, and therefore are they now hid from her eyes:
nor the things that concerned her peace, and Therefore Are they now hid from her eyes:
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719
She delighted to deceive her self with fancies of (I know not what) imaginary grandeur,
She delighted to deceive her self with fancies of (I know not what) imaginary grandeur,
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720
and outward glory, to which the promised Messiah should exalt her, and did, in that kind, particularly, abuse this very Prophesie;
and outward glory, to which the promised Messiah should exalt her, and did, in that kind, particularly, abuse this very Prophesy;
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721
so doteing upon a sense grosly literal, she forfeited the enjoyment of those Spiritual Blessings that are here described.
so doting upon a sense grossly literal, she forfeited the enjoyment of those Spiritual Blessings that Are Here described.
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722
But undoubtedly, that people of the Jews, shall once more be commanded to arise and shine,
But undoubtedly, that people of the jews, shall once more be commanded to arise and shine,
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723
and their return shall be the riches of the Gentiles; and that shall be a more glorious time than ever the Church of God did yet behold.
and their return shall be the riches of the Gentiles; and that shall be a more glorious time than ever the Church of God did yet behold.
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724
Nor is there any inconvenience, if we think that the high expressions of this Prophesie have some spiritual reference to that time,
Nor is there any inconvenience, if we think that the high expressions of this Prophesy have Some spiritual Referente to that time,
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725
since the great Doctor of the Gentiles, applies some words of the former Chapter to that purpose, Rom. 11. 29. They forget a main point of the Churches glory, that pray not daily for the Jews Conversion.
since the great Doctor of the Gentiles, Applies Some words of the former Chapter to that purpose, Rom. 11. 29. They forget a main point of the Churches glory, that pray not daily for the jews Conversion.
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726
But to pass that, and insist on the Spiritual sense of these words, as directed to the whole Church of Christ.
But to pass that, and insist on the Spiritual sense of these words, as directed to the Whole Church of christ.
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727
They contain a powerful incitement to a twofold act, inforc'd (as I conceive) by one reason, under a twofold expression,
They contain a powerful incitement to a twofold act, enforced (as I conceive) by one reason, under a twofold expression,
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728
neither of them superfluous, but each giving light to other, and suiting very aptly with the two words of command:
neither of them superfluous, but each giving Light to other, and suiting very aptly with the two words of command:
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729
Arise, for the glory of the Lord is risen, and shine, for thy light is come. Arise, for the glory of the Lord is risen, and shine, for thy Light is come.
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730
I will not now subdivide these parts again, and cut them smaller, but will rather unite them again into this one Proposition:
I will not now subdivide these parts again, and Cut them smaller, but will rather unite them again into this one Proposition:
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731
The coming and presence of Christ, ingages all to whom he comes, to arise and shine. The coming and presence of christ, engages all to whom he comes, to arise and shine.
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732
In this proposition, may be considered the nature of the duties, the universality of the subject,
In this proposition, may be considered the nature of the duties, the universality of the Subject,
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733
and the force of the reason. First, the nature of the duties, what it is to arise and shine.
and the force of the reason. First, the nature of the duties, what it is to arise and shine.
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734
Arising hath either reference to a fall, or to some contrary posture of sitting, or lying;
Arising hath either Referente to a fallen, or to Some contrary posture of sitting, or lying;
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735
or to one of these two conditions, that are so like one another, Sleep, or Death;
or to one of these two conditions, that Are so like one Another, Sleep, or Death;
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736
and to all these, Spiritually understood, may it here be referr'd.
and to all these, Spiritually understood, may it Here be referred.
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737
This is the voice of the Gospel to the Sons of Adam, Arise, for in him they all fell. The first sin of that first Man, was the great Fall of Mankind;
This is the voice of the Gospel to the Sons of Adam, Arise, for in him they all fell. The First since of that First Man, was the great Fallen of Mankind;
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738
it could not but undo us, it was from so high a Station.
it could not but undo us, it was from so high a Station.
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739
Our daily sins are our daily falls, and they are the fruits of that great one.
Our daily Sins Are our daily falls, and they Are the fruits of that great one.
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740
Thou hast fallen by thine iniquity, says the Lord to his people, Hosea 14. 1. for these postures of sitting and lying, the Scripture makes use of them both, to signifie the state of sin.Thou hast fallen by thine iniquity, Says the Lord to his people, Hosea 14. 1. for these postures of sitting and lying, the Scripture makes use of them both, to signify the state of since.
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741
Says not St. John, The world lies in wickedness, 1 Joh. 5. 19? Are not the people said to sit in darkness, mentioned Matth. 4. 16? which is directly opposite to Arise and Shine. In the darkness of Egypt, it is said, the people sate still, none arose from their places.
Says not Saint John, The world lies in wickedness, 1 John 5. 19? are not the people said to fit in darkness, mentioned Matthew 4. 16? which is directly opposite to Arise and Shine. In the darkness of Egypt, it is said, the people sat still, none arose from their places.
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742
In the gross mist of Corrupt Nature, Man cannot bestir himself to any Spiritual action, but when this light is come, then he may, and should arise. Now for Sleep and Death.
In the gross missed of Corrupt Nature, Man cannot Bestir himself to any Spiritual actium, but when this Light is come, then he may, and should arise. Now for Sleep and Death.
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743
Sin is most frequently represented, in Holy Writ, under their black Vizors.
since is most frequently represented, in Holy Writ, under their black Vizors.
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744
To forbear places where they are severally so used, we shall find them jointly in one, Eph. 5. 14. Arise thou that sleepest, and stand up from the dead;
To forbear places where they Are severally so used, we shall find them jointly in one, Ephesians 5. 14. Arise thou that Sleepest, and stand up from the dead;
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745
which place seems to have special allusion to this very Text. The impenitent Sinner is as one buried in sleep;
which place seems to have special allusion to this very Text. The impenitent Sinner is as one buried in sleep;
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746
his Soul is in darkness, fit for sleep, and loves to be so.
his Soul is in darkness, fit for sleep, and loves to be so.
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747
That he may sleeep the sounder, he shuts all the passages of light, as enemies to his rest;
That he may sleeep the sounder, he shuts all the passages of Light, as enemies to his rest;
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748
and so, by close Windows and Curtains, makes an artificial Night to himself within;
and so, by close Windows and Curtains, makes an artificial Night to himself within;
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749
not a beam appears there, though without, the clear day of the Gospel shines round about him.
not a beam appears there, though without, the clear day of the Gospel shines round about him.
xx dt n1 vvz a-acp, cs p-acp, dt j n1 pp-f dt n1 vvz av-j p-acp pno31.
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The senses of his Soul, as we may call them, are all bound up, and are not exercised to discern good and evil,
The Senses of his Soul, as we may call them, Are all bound up, and Are not exercised to discern good and evil,
dt n2 pp-f po31 n1, c-acp pns12 vmb vvi pno32, vbr d vvn a-acp, cc vbr xx vvn pc-acp vvi j cc j-jn,
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as the Apostle speaks, Heb. 5. 14. And his leading faculty, his understanding, is surcharged with sleepy Vapors, that arise incessantly from the inferiour part of his Soul, his perverse affections,
as the Apostle speaks, Hebrew 5. 14. And his leading faculty, his understanding, is surcharged with sleepy Vapours, that arise incessantly from the inferior part of his Soul, his perverse affections,
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nor hath his mind any other exercise, in this sleepy condition, but the vain business of dreaming;
nor hath his mind any other exercise, in this sleepy condition, but the vain business of dreaming;
ccx vhz po31 n1 d j-jn n1, p-acp d j n1, cc-acp dt j n1 pp-f vvg;
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753
his most refined, and wisest thoughts, are but meer extravagancies from Man's due end, and his greatest contentments nothing but Golden Dreams,
his most refined, and Wisest thoughts, Are but mere extravagancies from Man's due end, and his greatest contentment's nothing but Golden Dreams,
po31 av-ds j-vvn, cc js n2, vbr cc-acp j n2 p-acp ng1 j-jn n1, cc po31 js n2 pix cc-acp j n2,
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yet he is serious in them, and no wonder, for who can discern the folly of his own Dream till he is awake? He that Dreams he eateth,
yet he is serious in them, and no wonder, for who can discern the folly of his own Dream till he is awake? He that Dreams he Eateth,
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when he awakes finds his Soul empty, and not till then, Isa. 29. 8. Now while he thus sleeps, his great business lyes by,
when he awakes finds his Soul empty, and not till then, Isaiah 29. 8. Now while he thus sleeps, his great business lies by,
c-crq pns31 vvz vvz po31 n1 j, cc xx c-acp av, np1 crd crd av cs pns31 av vvz, po31 j n1 vvz p-acp,
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yet spends he his hand-breadth of time as fast, while he is fast asleep, as if he were in continual employment;
yet spends he his handbreadth of time as fast, while he is fast asleep, as if he were in continual employment;
av vvz pns31 po31 n1 pp-f n1 c-acp av-j, cs pns31 vbz av-j j, c-acp cs pns31 vbdr p-acp j n1;
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judge then if it b• not needful to bid this Man Arise. Lastly, This voice may import that Man is Spiritually Dead.
judge then if it b• not needful to bid this Man Arise. Lastly, This voice may import that Man is Spiritually Dead.
vvb av cs pn31 n1 xx j pc-acp vvi d n1 vvb. ord, d n1 vmb vvi d n1 vbz av-j j.
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God is the life of the Soul, as it is of the Body;
God is the life of the Soul, as it is of the Body;
np1 vbz dt n1 pp-f dt n1, c-acp pn31 vbz pp-f dt n1;
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while he dwells there, its both comely and active, but once destitute of his presence, becomes a Carcass, where, besides privation of life and motion, there is a positive filthiness, a putrefaction in the Soul, unspeakably worse than that of dead Bodies, Corruptio optimi pessima. And as dead Bodies are removed from the sight of Mon, dead Souls are cast out from the favourable sight of God, till Christ's saying Arise, revive them.
while he dwells there, its both comely and active, but once destitute of his presence, becomes a Carcase, where, beside privation of life and motion, there is a positive filthiness, a putrefaction in the Soul, unspeakably Worse than that of dead Bodies, corruption Optimi pessima. And as dead Bodies Are removed from the sighed of Mon, dead Souls Are cast out from the favourable sighed of God, till Christ's saying Arise, revive them.
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The Ministers of the Word are appointed to cry, Arise, indifferently to all that hear them;
The Ministers of the Word Are appointed to cry, Arise, indifferently to all that hear them;
dt n2 pp-f dt n1 vbr vvn pc-acp vvi, vvb, av-j p-acp d cst vvb pno32;
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761
and Christ hath reserved this priviledge and liberty, to joyn his effective voice, when, and to whom he pleases.
and christ hath reserved this privilege and liberty, to join his effective voice, when, and to whom he Pleases.
cc np1 vhz vvn d n1 cc n1, pc-acp vvi po31 j n1, c-crq, cc p-acp ro-crq pns31 vvz.
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A carnal Man may shew his Teeth at this, but who is he that can, by any solid reason, charge absurdity upon this way of dispensing outward and inward Vocation? I will not here mention their idle Cavils, the Scripture is undeniably clear in these, That Man is naturally dead in Sin. The Gospel bids him Arise, and it is Christ that is his life, and that raises him.
A carnal Man may show his Teeth At this, but who is he that can, by any solid reason, charge absurdity upon this Way of dispensing outward and inward Vocation? I will not Here mention their idle Cavils, the Scripture is undeniably clear in these, That Man is naturally dead in Sin. The Gospel bids him Arise, and it is christ that is his life, and that raises him.
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Thus we see, in some measure, what it is for Men to Arise. Now being risen they must Shine, and that two ways, jointly and publickly,
Thus we see, in Some measure, what it is for Men to Arise. Now being risen they must Shine, and that two ways, jointly and publicly,
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as they make up visible Churches; and likewise personally, in their particular Conversation.
as they make up visible Churches; and likewise personally, in their particular Conversation.
c-acp pns32 vvb a-acp j n2; cc av av-j, p-acp po32 j n1.
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765
First then, What is the shining of the true Church? Doth not a Church then shine,
First then, What is the shining of the true Church? Does not a Church then shine,
np1 av, q-crq vbz dt j-vvg pp-f dt j n1? vdz xx dt n1 av vvi,
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when Church Service is raised from a decent and primitive Simplicity, and decored with Pompous Ceremonies, with rich Furniture,
when Church Service is raised from a decent and primitive Simplicity, and decored with Pompous Ceremonies, with rich Furniture,
c-crq n1 n1 vbz vvn p-acp dt j cc j n1, cc vvn p-acp j n2, p-acp j n1,
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767
and gaudy Vestments? Is not the Church then Beautiful? Yes, indeed, but all the question is whether this be the proper genuine beauty or no;
and gaudy Vestments? Is not the Church then Beautiful? Yes, indeed, but all the question is whither this be the proper genuine beauty or no;
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768
whether this be not strange fire, as the fire that Aarons Sons used which became vain,
whither this be not strange fire, as the fire that Aaron's Sons used which became vain,
cs d vbb xx j n1, c-acp dt n1 cst npg1 n2 vvd r-crq vvd j,
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and was taken as strange fire.
and was taken as strange fire.
cc vbds vvn p-acp j n1.
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770
Methinks it cannot be better decided, then to refer it to St. John in his Book of the Revelations. We find there the Descriptions of two several Women, the one riding in State, arrayed in Purple, deckt with Gold and precious Stones and Pearl, Rev. 17. 3. The other in rich attire too,
Methinks it cannot be better decided, then to refer it to Saint John in his Book of the Revelations. We find there the Descriptions of two several Women, the one riding in State, arrayed in Purple, decked with Gold and precious Stones and Pearl, Rev. 17. 3. The other in rich attire too,
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771
but of another kind, Cloathed with the Sun, and a Crown of twelve Stars on her head;
but of Another kind, Clothed with the Sun, and a Crown of twelve Stars on her head;
cc-acp pp-f j-jn n1, vvn p-acp dt n1, cc dt n1 pp-f crd n2 p-acp po31 n1;
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the others decorement was all Earthly, this Womans is all celestial; what need she borrow Light and Beauty, from precious Stones that's Cloathed with the Sun, and Crowned with Stars;
the Others decorement was all Earthly, this Woman's is all celestial; what need she borrow Light and Beauty, from precious Stones that's Clothed with the Sun, and Crowned with Stars;
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773
she wears no sublunary Ornaments, but, which is more noble, she treads upon them, the Moon is under her Feet;
she wears no sublunary Ornament, but, which is more noble, she treads upon them, the Moon is under her Feet;
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now if you know (as you do all without doubt) which of these two is the Spouse of Christ, you can easily resolve the question.
now if you know (as you do all without doubt) which of these two is the Spouse of christ, you can Easily resolve the question.
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775
The truth is, those things seem to deck Religion, but they undo it.
The truth is, those things seem to deck Religion, but they undo it.
dt n1 vbz, d n2 vvb pc-acp vvi n1, cc-acp pns32 vvb pn31.
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Observe where they are most used, and we shall find little or no substance of Devotion under them,
Observe where they Are most used, and we shall find little or no substance of Devotion under them,
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as we see in that Apostate Church of Rome. This Painting is dishonourable for Christ's Spo•se,
as we see in that Apostate Church of Room. This Painting is dishonourable for Christ's Spo•se,
c-acp pns12 vvb p-acp d n1 n1 pp-f vvi. d vvg vbz j p-acp npg1 n1,
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and besides, it spoils her natural Complexion.
and beside, it spoils her natural Complexion.
cc a-acp, pn31 vvz po31 j n1.
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779
The superstitious use of Torches and Lights in the Church by day, is a kind of shining, but surely not commanded here.
The superstitious use of Torches and Lights in the Church by day, is a kind of shining, but surely not commanded Here.
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No it is an affront done both to the Sun in the Heaven, and to the Sun of Righteousness in the Church.
No it is an affront done both to the Sun in the Heaven, and to the Sun of Righteousness in the Church.
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What is meant then when the Church is Commanded to shine or be enlightened. These two readings give the entire sense of the word;
What is meant then when the Church is Commanded to shine or be enlightened. These two readings give the entire sense of the word;
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first for having no light of her self, she must receive light, and then shew it, be enlightened and then shine;
First for having no Light of her self, she must receive Light, and then show it, be enlightened and then shine;
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she is enlightened by Christ the Sun of Righteousness, shining in the Sphere of the Gospel.
she is enlightened by christ the Sun of Righteousness, shining in the Sphere of the Gospel.
pns31 vbz vvn p-acp np1 dt n1 pp-f n1, vvg p-acp dt n1 pp-f dt n1.
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This is that Light that comes to her, and the Glory of the Lord that arises upon her; This is that Light that comes to her, and the Glory of the Lord that arises upon her;
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hence she receives her Laws and Form of Government, and her shining is briefly the pure exercise of those, and conformity to them.
hence she receives her Laws and From of Government, and her shining is briefly the pure exercise of those, and conformity to them.
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And the personal shining of the several Members of a Church, is a comely congruity with pure worship and discipline,
And the personal shining of the several Members of a Church, is a comely congruity with pure worship and discipline,
cc dt j j-vvg pp-f dt j n2 pp-f dt n1, vbz dt j n1 p-acp j n1 cc n1,
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and it is that which now is most needful to be urged, every Christian Soul is personally engaged first to be enlightened and then to shine,
and it is that which now is most needful to be urged, every Christian Soul is personally engaged First to be enlightened and then to shine,
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and we must draw our Light for our selves, from that same source that furnishes the Church with her publick Light.
and we must draw our Light for our selves, from that same source that furnishes the Church with her public Light.
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There is a word in the Civil Law, Uxor fulget radiis mariti, the Wife shines by the rays of her Husbands Light.
There is a word in the Civil Law, Uxor Fulget radiis Mariti, the Wife shines by the rays of her Husbands Light.
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790
Now every faithful Soul is espoused to Christ and therefore may well shine, seeing the Sun himself is their Husband;
Now every faithful Soul is espoused to christ and Therefore may well shine, seeing the Sun himself is their Husband;
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791
he adorns them with a double Beauty of Justification and Sanctification: By that, they shine more especially to God, by this to Men;
he adorns them with a double Beauty of Justification and Sanctification: By that, they shine more especially to God, by this to Men;
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792
And may not these two be signified by a double Character given to the Spouse in the Cant. 6. 20. She is fair as the Moon, and clear as the Sun;
And may not these two be signified by a double Character given to the Spouse in the Cant 6. 20. She is fair as the Moon, and clear as the Sun;
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793
The lesser Light is that of Sanctification, Fair as the Moon; That of Justification the greater, by which, She is as clear as the Sun:
The lesser Light is that of Sanctification, Fair as the Moon; That of Justification the greater, by which, She is as clear as the Sun:
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794
The Sun is perfectly Luminous, but the Moon is but half enlightened;
The Sun is perfectly Luminous, but the Moon is but half enlightened;
dt n1 vbz av-j j, cc-acp dt n1 vbz p-acp n-jn vvn;
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so the Believer is perfectly justified but sanctified only in part, his one half, his flesh, is dark,
so the Believer is perfectly justified but sanctified only in part, his one half, his Flesh, is dark,
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796
and as the partial illumination is the reason of so many changes in the Moon to which changes the Sun is not subject at all,
and as the partial illumination is the reason of so many changes in the Moon to which changes the Sun is not Subject At all,
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797
so the imperfection of a Christians holiness, is the cause of so many waxings, and waneings,
so the imperfection of a Christians holiness, is the cause of so many waxings, and waneings,
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798
and great inequality in his performances, whereas in the mean while his Justification remains constantly like it self. This is imputed, that inherent.
and great inequality in his performances, whereas in the mean while his Justification remains constantly like it self. This is imputed, that inherent.
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799
The Light of Sanctification, must begin in the understanding and from thence, be transfused to the affection, the inferiour parts of the Soul,
The Light of Sanctification, must begin in the understanding and from thence, be transfused to the affection, the inferior parts of the Soul,
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800
and from thence break forth and shine into Action. This is then the nature of the Duties, Arise and Shine.
and from thence break forth and shine into Actium. This is then the nature of the Duties, Arise and Shine.
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801
The Universality of the subject which was the second head, is this. That every Man that knows Christ, is here engaged to shine too;
The Universality of the Subject which was the second head, is this. That every Man that knows christ, is Here engaged to shine too;
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802
neither grandeur exempts from the duty of shining, nor doth meanness exclude from the priviledge of shining;
neither grandeur exempts from the duty of shining, nor does meanness exclude from the privilege of shining;
dx n1 vvz p-acp dt n1 pp-f vvg, ccx vdz n1 vvi p-acp dt n1 pp-f vvg;
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803
Men of low condition in this World need not despair of it, for it is a spiritual Act, great Men need not despise it for it is a noble Act to shine by Christ's Light.
Men of low condition in this World need not despair of it, for it is a spiritual Act, great Men need not despise it for it is a noble Act to shine by Christ's Light.
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804
In the 3 verse of this Chap. it is said to the Church. Kings shall come to the brightness of thy rising.
In the 3 verse of this Chap. it is said to the Church. Kings shall come to the brightness of thy rising.
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805
To what end, but to partake of her Light, and shine with her.
To what end, but to partake of her Light, and shine with her.
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806
And indeed the regal attire of Christ's Righteousness, and the white Robes of Holiness, will exceeding well become Kings and Princes.
And indeed the regal attire of Christ's Righteousness, and the white Robes of Holiness, will exceeding well become Kings and Princes.
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807
Give the King thy Judgements, O Lord, and thy Righteousness to the King's Son. Give the King thy Judgments, Oh Lord, and thy Righteousness to the King's Son.
vvb dt n1 po21 n2, uh n1, cc po21 n1 p-acp dt ng1 n1
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808
The Third, and Last thing propounded was, the force of the reason, that Christ's presence engages to Arise and shine, wherein it is supposed that Christ declared in the Gospel, is the Light which is said here to come,
The Third, and Last thing propounded was, the force of the reason, that Christ's presence engages to Arise and shine, wherein it is supposed that christ declared in the Gospel, is the Light which is said Here to come,
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and the Glory of the Lord which is said to be risen;
and the Glory of the Lord which is said to be risen;
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so that now, it should be more amply cleared, how Christ is Light, and the Glory of the Lord,
so that now, it should be more amply cleared, how christ is Light, and the Glory of the Lord,
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and what his coming and rising is, but of these afterwards. I shall close now with a word of exhortation.
and what his coming and rising is, but of these afterwards. I shall close now with a word of exhortation.
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Arise then, for the Glory of the Lord is risen, The day of the Gospel is too precious, that any of it should be spent in sleep or idleness, or worthless business;Arise then, for the Glory of the Lord is risen, The day of the Gospel is too precious, that any of it should be spent in sleep or idleness, or worthless business;
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worthless business detains many of us;
worthless business detains many of us;
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Arise immortal Souls from moyling in the dust, and working in the Clay like Egyptian captives.Arise immortal Souls from moiling in the dust, and working in the Clay like Egyptian captives.
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Address your selves to more noble work;
Address your selves to more noble work;
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there is a Redeemer come, that will pay your ransome, and rescue you from such vile service, for more excellent employment.
there is a Redeemer come, that will pay your ransom, and rescue you from such vile service, for more excellent employment.
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It is strange, how the Souls of Christians, can so much forget their first original from Heaven,
It is strange, how the Souls of Christians, can so much forget their First original from Heaven,
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818
and their new hopes of returning thither, and the Rich price of their Redemption, and forgetting all these, dwell so low,
and their new hope's of returning thither, and the Rich price of their Redemption, and forgetting all these, dwell so low,
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and dote so much upon triffles, how is it that they hear not their well beloved's voice crying, Arise my love, my fair one,
and dote so much upon trifles, how is it that they hear not their well beloved's voice crying, Arise my love, my fair one,
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and come away? Though the eyes of true Believers are so inlightened, that they shall not sleep unto death,and come away? Though the eyes of true Believers Are so enlightened, that they shall not sleep unto death,
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yet their spirits are often seized with a kind of drowsiness, and slumber, and sometimes even then,
yet their spirits Are often seized with a kind of drowsiness, and slumber, and sometime even then,
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when they should be of most activity.
when they should be of most activity.
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The time of Christ's check to his three Disciples made it very sharp, tho'the words are mild, What? could you not watch with me one hour? Shake off, believing Souls, that heavy humour.
The time of Christ's check to his three Disciples made it very sharp, tho'the words Are mild, What? could you not watch with me one hour? Shake off, believing Souls, that heavy humour.
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Arise, and satiate the eye of faith with the contemplation of Christ's Beauty and follow after him, till you attain the place of full enjoyment.
Arise, and satiate the eye of faith with the contemplation of Christ's Beauty and follow After him, till you attain the place of full enjoyment.
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And you others that never yet saw him, Arise, and admire his matchless excellency. The things you esteem great, are but so through ignorance of his greatness;
And you Others that never yet saw him, Arise, and admire his matchless excellency. The things you esteem great, Are but so through ignorance of his greatness;
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his brightness, if you saw it, would obscure to you the greatest splendor of the World,
his brightness, if you saw it, would Obscure to you the greatest splendour of the World,
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as all those Stars that go never down upon us, yet they are swallowed up in the surpassing light of the Sun when it arises;
as all those Stars that go never down upon us, yet they Are swallowed up in the surpassing Light of the Sun when it arises;
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Stand up from the dead, and he shall give you light? Arise and work while it is Day, Stand up from the dead, and he shall give you Light? Arise and work while it is Day,
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for the Night shall come wherein none can work, says our Saviour himself:for the Night shall come wherein none can work, Says our Saviour himself:
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Happy are they that arise early in the Morning of their youth, for the day of Life is very short,
Happy Are they that arise early in the Morning of their youth, for the day of Life is very short,
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and the art of Christianity long and difficult, is it not a grievous thing, that Men never consider why they came into the World, till they be upon the point of going out again? Nor think how to live, till they be summoned to die.
and the art of Christianity long and difficult, is it not a grievous thing, that Men never Consider why they Come into the World, till they be upon the point of going out again? Nor think how to live, till they be summoned to die.
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But most of all unhappy he, that never wakens out of that pleasing dream of false happiness, till he fall into Eternal misery, Arise then betimes, and prevent this sad awakening.
But most of all unhappy he, that never wakens out of that pleasing dream of false happiness, till he fallen into Eternal misery, Arise then betimes, and prevent this sad awakening.
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And being risen, put on your beautiful Garments Isaiah 52. 1. Draw towards you with the hand of Faith, the rich Mantle of Christ's Righteousness.
And being risen, put on your beautiful Garments Isaiah 52. 1. Draw towards you with the hand of Faith, the rich Mantle of Christ's Righteousness.
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'Tis time to awake, says the Apostle, Rom. 13. 11. v. And presently after, Put ye on the Lord Jesus Christ.
It's time to awake, Says the Apostle, Rom. 13. 11. v. And presently After, Put you on the Lord jesus christ.
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And it is a wonder, how a Sinner can rest, while he is out of this Garment,
And it is a wonder, how a Sinner can rest, while he is out of this Garment,
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for there is no other in Heaven, nor Earth can make him shine to God, and so shelter him from the stroke of Justice;
for there is no other in Heaven, nor Earth can make him shine to God, and so shelter him from the stroke of justice;
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put him on then, and so shine; being thus Cloathed, thou shalt shine in Justificatication, and likewise in Sanctity;
put him on then, and so shine; being thus Clothed, thou shalt shine in Justificatication, and likewise in Sanctity;
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What a priviledge is it to be like God;
What a privilege is it to be like God;
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A sanctified conscience, what can be said against it? And first have an enlightned understanding,
A sanctified conscience, what can be said against it? And First have an enlightened understanding,
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for that is the proper seat of Light, that ignorant zeal that Rome commends, exposes Religion to scorn and contempt;
for that is the proper seat of Light, that ignorant zeal that Room commends, exposes Religion to scorn and contempt;
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Heat without Light, is the Character of the fire of Hell, I know all are not tied to a like degree of knowledge,
Heat without Light, is the Character of the fire of Hell, I know all Are not tied to a like degree of knowledge,
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but certainly all are obliged to have a competency, and diligence for increase; aspire then to be intelligent Christians, and to know well what you believe;
but Certainly all Are obliged to have a competency, and diligence for increase; aspire then to be intelligent Christians, and to know well what you believe;
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Let your minds be filled with knowledge, as the Apostle speaks.
Let your minds be filled with knowledge, as the Apostle speaks.
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But let it not stop there, it must have influence into the will, Lux est vehiculum caloris, true Light conveys heat.
But let it not stop there, it must have influence into the will, Lux est vehiculum caloris, true Light conveys heat.
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All the knowledge that the natural Man hath of Christ, not warming his affection to Christ, is but ignis fatuus, a vain Light, it shall never lead him to happiness.
All the knowledge that the natural Man hath of christ, not warming his affection to christ, is but ignis fatuus, a vain Light, it shall never led him to happiness.
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Saving Light produces love, and by that acts. Faith works by Love, says the Apostle. That breaks forth and shines in the Life, in Godliness, Righteousness, and Sobriety.
Saving Light produces love, and by that acts. Faith works by Love, Says the Apostle. That breaks forth and shines in the Life, in Godliness, Righteousness, and Sobriety.
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Shine then in all these, first in Piety towards God, for this is the reflection of these rays of Light back toward their source.
Shine then in all these, First in Piety towards God, for this is the reflection of these rays of Light back towards their source.
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And this will command the other two; No Man that shines in Godliness, will wallow in injustice, and intemperance;
And this will command the other two; No Man that shines in Godliness, will wallow in injustice, and intemperance;
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Guile and Wrong cannot indure the Light; they that are unjust cannot shine;
Guile and Wrong cannot endure the Light; they that Are unjust cannot shine;
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and let them never offer to shine among Christians that are not sober, but stained with Riot and Uncleanness.
and let them never offer to shine among Christians that Are not Sobrium, but stained with Riot and Uncleanness.
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These foul enormities lay waste the Conscience, and put out the Light, how can any seed of Grace subsist undrowned, that are exposed to a daily deludge of Cups? How can that pure Spirit, that chose the likeness of a chast Dove, dwell,
These foul enormities lay waste the Conscience, and put out the Light, how can any seed of Grace subsist undrowned, that Are exposed to a daily deluge of Cups? How can that pure Spirit, that chosen the likeness of a chaste Dove, dwell,
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and give Light in that Soul that is a Nest of impure and filthy lusts? No, There can be no fellowship betwixt this celestial Light, whereby we should shine,
and give Light in that Soul that is a Nest of impure and filthy Lustiest? No, There can be no fellowship betwixt this celestial Light, whereby we should shine,
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and those infernal works of darkness.
and those infernal works of darkness.
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Let prophane Men hold it a chief strain of wit to scoffe at purity, but you that pretend Heaven ward in good earnest,
Let profane Men hold it a chief strain of wit to scoff At purity, but you that pretend Heaven ward in good earnest,
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and mean to shine in glory, shine here in holiness; For without holiness no Man shall see God.
and mean to shine in glory, shine Here in holiness; For without holiness no Man shall see God.
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And do it with those qualifications (1) Constantly in every estate, let not this Divine Light go out neither by day, in prosperity, nor by night in Adversity;
And do it with those qualifications (1) Constantly in every estate, let not this Divine Light go out neither by day, in Prosperity, nor by night in Adversity;
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in every place do not shine clear, and be dark in your Chamber. They that do thus, have their reward:
in every place do not shine clear, and be dark in your Chamber. They that do thus, have their reward:
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that's a sad word if rightly understood, beware of Hypocrisie.
that's a sad word if rightly understood, beware of Hypocrisy.
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Again shine progressively, gaining still more and more victory over darkness, till you attain unmixt and perfect Light.
Again shine progressively, gaining still more and more victory over darkness, till you attain unmix and perfect Light.
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The way of the just, says Solomon, Is like the shining Light, that shineth more and more unto the perfect Day, Prov. 4. 18. Lastly, Shine humbly to his glory, whose Light you borrow, not to shew forth your own excellencies,
The Way of the just, Says Solomon, Is like the shining Light, that shines more and more unto the perfect Day, Curae 4. 18. Lastly, Shine humbly to his glory, whose Light you borrow, not to show forth your own excellencies,
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but his, Who hath called you from Darkness to his marvellous Light, 1. Pet. 2. 9. If we be Children of Light, our brightness must praise the Father of Lights:
but his, Who hath called you from Darkness to his marvellous Light, 1. Pet. 2. 9. If we be Children of Light, our brightness must praise the Father of Lights:
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Let your Light so shine before Men, that they seeing your good works, not your selves if you can be hid; (as the Sun affords its Light and will scarce suffer us to look upon it self) may glorifie ( not you but ) your Heavenly Father, Math. 5. 6. To conclude.Let your Light so shine before Men, that they seeing your good works, not your selves if you can be hid; (as the Sun affords its Light and will scarce suffer us to look upon it self) may Glorify (not you but) your Heavenly Father, Math. 5. 6. To conclude.
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The pure Light of the Church is revived, and the glory of the Lord is risen upon you,
The pure Light of the Church is revived, and the glory of the Lord is risen upon you,
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and upon this glory there shall be a defence:
and upon this glory there shall be a defence:
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If God be your glory in the midst of you, he will be likewise a wall of fire round about you.
If God be your glory in the midst of you, he will be likewise a wall of fire round about you.
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All the danger is, if we fall short in the duty of shining, but as you desire that this glory should abide and dwell amongst you, let all Estates of Men provoke one another to shine bright in holiness;
All the danger is, if we fallen short in the duty of shining, but as you desire that this glory should abide and dwell among you, let all Estates of Men provoke one Another to shine bright in holiness;
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you who either by Birth or Office, are in eminent station, know that you were set there to be eminent and exemplary in shining,
you who either by Birth or Office, Are in eminent station, know that you were Set there to be eminent and exemplary in shining,
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as Stars of more notable magnitude;
as Stars of more notable magnitude;
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you who are Ministers of this Light, know that you are the Light of the World,
you who Are Ministers of this Light, know that you Are the Light of the World,
pn22 r-crq vbr n2 pp-f d n1, vvb cst pn22 vbr dt n1 pp-f dt n1,
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and if the very Light become darkness, how great will that darkness be? you that are of a lower order know that you must shine too:
and if the very Light become darkness, how great will that darkness be? you that Are of a lower order know that you must shine too:
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871
For it is a common duty.
For it is a Common duty.
c-acp pn31 vbz dt j n1.
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872
There is a certain company of small Stars in the Firmament, which though they cannot be each one severally seen,
There is a certain company of small Stars in the Firmament, which though they cannot be each one severally seen,
pc-acp vbz dt j n1 pp-f j n2 p-acp dt n1, r-crq cs pns32 vmbx vbi d crd av-j vvn,
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873
yet being many, their united Light makes a conspicuous brightness in the Heaven, which is called the milky way;
yet being many, their united Light makes a conspicuous brightness in the Heaven, which is called the milky Way;
av vbg d, po32 j-vvn n1 vvz dt j n1 p-acp dt n1, r-crq vbz vvn dt j n1;
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so though the shining of every private Christian is not so much severally remarkable, yet the concourse and meeting of their Light together, will make a bright path of holiness shine in the Church.
so though the shining of every private Christian is not so much severally remarkable, yet the concourse and meeting of their Light together, will make a bright path of holiness shine in the Church.
av cs dt j-vvg pp-f d j np1 vbz xx av av-d av-j j, av dt n1 cc n1 pp-f po32 n1 av, vmb vvi dt j n1 pp-f n1 vvi p-acp dt n1.
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875
Now to the end we may each one shine in our measure, we must learn to turn our selves often towards him from whom our Light is derived;
Now to the end we may each one shine in our measure, we must Learn to turn our selves often towards him from whom our Light is derived;
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Conversing with him, will make us more and more like him. There is a secret unknown vertue for this purpose in secret Prayer and Meditation;
Conversing with him, will make us more and more like him. There is a secret unknown virtue for this purpose in secret Prayer and Meditation;
vvg p-acp pno31, vmb vvi pno12 av-dc cc av-dc av-j pno31. pc-acp vbz dt j-jn j n1 p-acp d n1 p-acp j-jn n1 cc n1;
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877
were we more in the Mount with God, our faces would shine more with Men, let us then rescue from the World all the time we can, to resort frequently thither till such time as the Soul, which is now often pulled down again by the Flesh, shall let that Mantle fall and come down no more:
were we more in the Mount with God, our faces would shine more with Men, let us then rescue from the World all the time we can, to resort frequently thither till such time as the Soul, which is now often pulled down again by the Flesh, shall let that Mantle fallen and come down no more:
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878
But shine there without spot, and be for ever satisfied with her makers Image. But shine there without spot, and be for ever satisfied with her makers Image.
cc-acp vvi a-acp p-acp n1, cc vbi c-acp av vvn p-acp po31 ng1 n1.
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879
SERMON, V.
SERMON, V.
n1, n1
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PREFACE.
PREFACE.
n1.
(17) preface (DIV2)
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881
ART imitates Nature, and the nearer it comes to Nature in its effects, it is the more Excellent.
ART imitates Nature, and the nearer it comes to Nature in its effects, it is the more Excellent.
n1 vvz n1, cc dt jc pn31 vvz p-acp n1 p-acp po31 n2, pn31 vbz dt av-dc j.
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882
Grace is the new Nature of a Christian, and Hypocrisie that Art that counterfeits it, and the more exquisite it is in Imitation, it is the more plausible to Men,
Grace is the new Nature of a Christian, and Hypocrisy that Art that counterfeits it, and the more exquisite it is in Imitation, it is the more plausible to Men,
n1 vbz dt j n1 pp-f dt njp, cc n1 cst n1 cst vvz pn31, cc dt av-dc j pn31 vbz p-acp n1, pn31 vbz dt av-dc j p-acp n2,
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883
but the more abominable to God;
but the more abominable to God;
cc-acp dt av-dc j p-acp np1;
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884
it may frame a Spiritual Man in Image so to the life, that not only others,
it may frame a Spiritual Man in Image so to the life, that not only Others,
pn31 vmb vvi dt j n1 p-acp n1 av p-acp dt n1, cst xx av-j n2-jn,
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885
but even the Hypocrite himself may admire it, and favouring his own Artifice, may be deceived so far,
but even the Hypocrite himself may admire it, and favouring his own Artifice, may be deceived so Far,
cc-acp av dt n1 px31 vmb vvi pn31, cc vvg po31 d n1, vmb vbi vvn av av-j,
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886
as to say, and to think, it lives, and fall in love with it, but he is no less abhorred, by the Searcher of hearts, than pleasing to himself.
as to say, and to think, it lives, and fallen in love with it, but he is no less abhorred, by the Searcher of hearts, than pleasing to himself.
c-acp pc-acp vvi, cc pc-acp vvi, pn31 vvz, cc vvi p-acp n1 p-acp pn31, cc-acp pns31 vbz av-dx av-dc j-vvn, p-acp dt n1 pp-f n2, cs vvg p-acp px31.
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887
Surely this mischief of Hypocrisie can never be enough inveighed against.
Surely this mischief of Hypocrisy can never be enough inveighed against.
np1 d n1 pp-f n1 vmb av-x vbi d vvd p-acp.
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888
When Religion is in request, its the chief malady of the Church, and numbers dye of it,
When Religion is in request, its the chief malady of the Church, and numbers die of it,
c-crq n1 vbz p-acp n1, pn31|vbz dt j-jn n1 pp-f dt n1, cc n2 vvb pp-f pn31,
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889
though because its a subtile and inward Evil it be little perceived.
though Because its a subtle and inward Evil it be little perceived.
c-acp c-acp pn31|vbz dt j cc j n-jn pn31 vbb av-j vvn.
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890
Its to be feared, there are many sick of it that look well and comely in God's outward Worship,
Its to be feared, there Are many sick of it that look well and comely in God's outward Worship,
pn31|vbz pc-acp vbi vvn, pc-acp vbr d j pp-f pn31 d n1 av cc j p-acp npg1 j n1,
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891
and they may pass well in good Weather, in times of Peace, but days of Adversity are days of Trial. The prosperous Estate of the Church makes Hypocrites,
and they may pass well in good Weather, in times of Peace, but days of Adversity Are days of Trial. The prosperous Estate of the Church makes Hypocrites,
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892
and her Distress discovers them, but if they escape such trial, there is one inevitable day coming, wherein all secret things shall be made manifest.
and her Distress discovers them, but if they escape such trial, there is one inevitable day coming, wherein all secret things shall be made manifest.
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893
Men shall be turn'd inside out, and amongst all Sinners that shall then be brought before that Judgment Seat, the deformedst sight shall be an unmasked Hypocrite,
Men shall be turned inside out, and among all Sinners that shall then be brought before that Judgement Seat, the deformedest sighed shall be an unmasked Hypocrite,
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894
and the heaviest sentence shall be his Portion.
and the Heaviest sentence shall be his Portion.
cc dt js n1 vmb vbi po31 n1.
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895
Oh! That the consideration of this would scare us out of that false disguise in time,
Oh! That the consideration of this would scare us out of that false disguise in time,
uh cst dt n1 pp-f d vmd vvi pno12 av pp-f d j n1 p-acp n1,
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896
and set us all upon the study of Sincerity;
and Set us all upon the study of Sincerity;
cc vvb pno12 d p-acp dt n1 pp-f n1;
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897
precious is that Grace in God's esteem, a little of it will weigh down Mountains of formal Religion, in the Ballance of the Sanctuary.
precious is that Grace in God's esteem, a little of it will weigh down Mountains of formal Religion, in the Balance of the Sanctuary.
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898
Which of us have not now brought Hypocrisie, more or less, into this House of God? Oh! that it were not with intention to nourish it,
Which of us have not now brought Hypocrisy, more or less, into this House of God? Oh! that it were not with intention to nourish it,
r-crq pp-f pno12 vhb xx av vvn n1, av-dc cc av-dc, p-acp d n1 pp-f np1? uh cst pn31 vbdr xx p-acp n1 pc-acp vvi pn31,
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899
but with desire to be here cured of it, for, he alone, that hates it so much, can cure it;
but with desire to be Here cured of it, for, he alone, that hates it so much, can cure it;
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he alone can confer upon us that sincerity, wherein he mainly delights.
he alone can confer upon us that sincerity, wherein he mainly delights.
pns31 av-j vmb vvi p-acp pno12 d n1, c-crq pns31 av-j vvz.
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901
If we have a mind, indeed, to be indued with it, it is no where else to be had, we must intreat it of God by humble Prayer, in the name of his Well beloved Son, by the assistance of his Holy Spirit.
If we have a mind, indeed, to be endued with it, it is no where Else to be had, we must entreat it of God by humble Prayer, in the name of his Well Beloved Son, by the assistance of his Holy Spirit.
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902
Isaiah LX. 1. Second Sermon.
Isaiah LX. 1. Second Sermon.
np1 crd. crd np1 n1.
(18) text (DIV2)
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903
Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.
Arise, shine, for thy Light is come, and the glory of the Lord is risen upon thee.
vvb, vvb, p-acp po21 n1 vbz vvn, cc dt n1 pp-f dt n1 vbz vvn p-acp pno21.
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904
TRuly, light is sweet, and it is a pleasing thing to behold the Sun, says the Preacher, Eccles. 11. 7. But the interchange of Night with Day, adds to its beauty,TRuly, Light is sweet, and it is a pleasing thing to behold the Sun, Says the Preacher, Eccles. 11. 7. But the interchange of Night with Day, adds to its beauty,
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905
and the longest Night makes Day the welcomest, as that People well knows, whose scituation in the World gives them a five or six months Night all of one piece.
and the longest Night makes Day the welcomest, as that People well knows, whose situation in the World gives them a five or six months Night all of one piece.
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906
It is reported of some of them, That when they conceive their Night draws towards an end, they put on their richest Apparel,
It is reported of Some of them, That when they conceive their Night draws towards an end, they put on their Richest Apparel,
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907
and climb up to the highest Mountains, with emulation, who shall first discover the returning light, which,
and climb up to the highest Mountains, with emulation, who shall First discover the returning Light, which,
cc vvi a-acp p-acp dt js n2, p-acp n1, r-crq vmb ord vvi dt vvg n1, r-crq,
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908
so soon as it appears, they Salute, with Acclamations of Joy, and welcom it with solemn Feasting,
so soon as it appears, they Salute, with Acclamations of Joy, and welcome it with solemn Feasting,
av av c-acp pn31 vvz, pns32 vvb, p-acp n2 pp-f n1, cc vvi pn31 p-acp j vvg,
(18) text (DIV2)
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909
and all other Testimonies of exceeding gladness.
and all other Testimonies of exceeding gladness.
cc d j-jn n2 pp-f j-vvg n1.
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910
But such is the Lethargy of sinful Man, that he stirs not to meet his Spiritual Light,
But such is the Lethargy of sinful Man, that he stirs not to meet his Spiritual Light,
p-acp d vbz dt n1 pp-f j n1, cst pns31 vvz xx pc-acp vvi po31 j n1,
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911
and which is worse, when it comes upon him, it finds him in love with Darkness;
and which is Worse, when it comes upon him, it finds him in love with Darkness;
cc r-crq vbz av-jc, c-crq pn31 vvz p-acp pno31, pn31 vvz pno31 p-acp n1 p-acp n1;
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912
instead of his shouts of Joy for this Light, many a cry must be sounded in his Ears, to awaken him,
instead of his shouts of Joy for this Light, many a cry must be sounded in his Ears, to awaken him,
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913
and it is well too, if at length, he hear and obey this Voice, Arise, shine, for thy light is come, &c. It is clear that the words contain a Command, and the Reason of it:
and it is well too, if At length, he hear and obey this Voice, Arise, shine, for thy Light is come, etc. It is clear that the words contain a Command, and the Reason of it:
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(18) text (DIV2)
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914
The Command to a twofold act, The Reason under two Expressions, proportionately different. Good reason the Church should arise, when the Lord's Glory is risen upon her;
The Command to a twofold act, The Reason under two Expressions, proportionately different. Good reason the Church should arise, when the Lord's Glory is risen upon her;
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915
and it is very congruous, she should be enlightned and shine when her light is come.
and it is very congruous, she should be enlightened and shine when her Light is come.
cc pn31 vbz av j, pns31 vmd vbi vvn cc vvb c-crq po31 n1 vbz vvn.
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916
Of those two Acts or Duties, somewhat was formerly spoken, and the reason, likewise, was made use of so far,
Of those two Acts or Duties, somewhat was formerly spoken, and the reason, likewise, was made use of so Far,
pp-f d crd n2 cc n2, av vbds av-j vvn, cc dt n1, av, vbds vvn n1 pp-f av av-j,
(18) text (DIV2)
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917
as relative to those Duties, and tending to their inforcement.
as relative to those Duties, and tending to their enforcement.
c-acp j p-acp d n2, cc vvg p-acp po32 n1.
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918
But the meaning of the Phrases, in which the Reason is exprest, was rather, at that time, supposed,
But the meaning of the Phrases, in which the Reason is expressed, was rather, At that time, supposed,
p-acp dt n1 pp-f dt n2, p-acp r-crq dt n1 vbz vvn, vbds av-c, p-acp d n1, vvn,
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919
then either duly proved or ••lustrated, so that it will be now expedient to consider, simply in themselves, these latter words: Thy light is come, &c.
then either duly proved or ••lustrated, so that it will be now expedient to Consider, simply in themselves, these latter words: Thy Light is come, etc.
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920
So far as this Prophesie hath respect to the reduction of the Jews, from the Babylonish Captivity;
So Far as this Prophesy hath respect to the reduction of the jews, from the Babylonish Captivity;
av av-j c-acp d vvb vhz n1 p-acp dt n1 pp-f dt np2, p-acp dt np1 n1;
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921
that Temporal Deliverance, and ensuing Peace and Prosperity, was their Light, and that Divine Power by which it was effected, was this Glory of the Lord.
that Temporal Deliverance, and ensuing Peace and Prosperity, was their Light, and that Divine Power by which it was effected, was this Glory of the Lord.
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922
And indeed, both these expressions are frequently used, in such a sense in Holy Writ:
And indeed, both these expressions Are frequently used, in such a sense in Holy Writ:
cc av, d d n2 vbr av-j vvn, p-acp d dt n1 p-acp j vvn:
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923
When I waited for light there came darkness, says Job, in his 30 Chapter, 26 ver.When I waited for Light there Come darkness, Says Job, in his 30 Chapter, 26 ver.
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924
So Isaiah 58. 20, and many other places.
So Isaiah 58. 20, and many other places.
np1 np1 crd crd, cc d j-jn n2.
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925
And the Glory of the Lord, for a singular effect of his Power, Joh. 11. 40. Isa. 60. 18. and elsewhere.
And the Glory of the Lord, for a singular Effect of his Power, John 11. 40. Isaiah 60. 18. and elsewhere.
cc dt n1 pp-f dt n1, p-acp dt j n1 pp-f po31 n1, np1 crd crd np1 crd crd cc av.
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926
But this literal sense is but a step to elevate the Prophet to a sight of Christ's Spiritual Kingdom, which is usual with him,
But this literal sense is but a step to elevate the Prophet to a sighed of Christ's Spiritual Kingdom, which is usual with him,
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927
as our Saviour himself testifies, of another of his Prophesies.
as our Saviour himself Testifies, of Another of his prophecies.
c-acp po12 n1 px31 vvz, pp-f j-jn pp-f po31 n2.
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928
These things, said Esaias, when he saw his Glory, and spoke of him, Joh. 12. 41. It was a sight of that same Glory, that makes him say, Thy light was true, &c. In these words, there are three things, concerning Christ, represented to the Churches view.
These things, said Isaiah, when he saw his Glory, and spoke of him, John 12. 41. It was a sighed of that same Glory, that makes him say, Thy Light was true, etc. In these words, there Are three things, Concerning christ, represented to the Churches view.
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929
First, His Beauty and Excellency, in that he is called light, and the glory of the Lord.
First, His Beauty and Excellency, in that he is called Light, and the glory of the Lord.
ord, po31 n1 cc n1, p-acp cst pns31 vbz vvn n1, cc dt n1 pp-f dt n1.
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930
Secondly, The Churches Propriety and Interest in him, Thy light, and risen upon thee, which hath a restrictive Emphasis,
Secondly, The Churches Propriety and Interest in him, Thy Light, and risen upon thee, which hath a restrictive Emphasis,
ord, dt ng1 n1 cc n1 p-acp pno31, po21 n1, cc vvn p-acp pno21, r-crq vhz dt j n1,
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931
as the very next verse doth clearly manifest;
as the very next verse does clearly manifest;
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932
as he is originally the Glory of the Lord, and the Light of the Lord, Lumen de lumine, so he is Communicatively the Churches light •nd her Glory too,
as he is originally the Glory of the Lord, and the Light of the Lord, Lumen de lumine, so he is Communicatively the Churches Light •nd her Glory too,
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933
as it is exprest in the 19th. verse of this same Chapter, Thy God, thy Glory.
as it is expressed in the 19th. verse of this same Chapter, Thy God, thy Glory.
c-acp pn31 vbz vvn p-acp dt ord. n1 pp-f d d n1, po21 n1, po21 n1.
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934
Thus hath she both his worth, and her own right, in him, to consider. Thirdly, His Presence, or her actual Possession, He is come, and is risen;
Thus hath she both his worth, and her own right, in him, to Consider. Thirdly, His Presence, or her actual Possession, He is come, and is risen;
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and in these the Church, and each faithful Soul, may find a double Spring of Affection, the one of Love, the other of Joy:
and in these the Church, and each faithful Soul, may find a double Spring of Affection, the one of Love, the other of Joy:
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The transcendent Beauty of Christ makes him the choicest object of Love, and her Property in him,
The transcendent Beauty of christ makes him the Choicest Object of Love, and her Property in him,
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or Title to him, together with Possession, is the proper Cause of solid Joy:
or Title to him, together with Possession, is the proper Cause of solid Joy:
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First then, this Excellency is exprest by these two Characters, light, and the glory of the Lord.
First then, this Excellency is expressed by these two Characters, Light, and the glory of the Lord.
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Concerning which, it will be fit both to demonstrate that they are the proper Titles of Christ,
Concerning which, it will be fit both to demonstrate that they Are the proper Titles of christ,
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and here to be taken for him; as also, to shew what they signifie in him.
and Here to be taken for him; as also, to show what they signify in him.
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Indeed, the Apostle in his second Epistle to the Corinthians, 3 Chapter, insists much in extolling both the light and the glory of the Gospel.
Indeed, the Apostle in his second Epistle to the Corinthians, 3 Chapter, insists much in extolling both the Light and the glory of the Gospel.
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And in the 4th. verse of the next Chapter, speaks of the light of the Glorious Gospel,
And in the 4th. verse of the next Chapter, speaks of the Light of the Glorious Gospel,
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but he immediately imitates whence it hath this Light and Glory; the glorious Gospel of Christ, says he, who is the Image of God:
but he immediately imitates whence it hath this Light and Glory; the glorious Gospel of christ, Says he, who is the Image of God:
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So that it is most unnecessary to enquire whether the Messiah, or the Word that reveals him, be rather here couched under these terms of Light and the Glory of the Lord.
So that it is most unnecessary to inquire whither the Messiah, or the Word that reveals him, be rather Here couched under these terms of Light and the Glory of the Lord.
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These two agree so well altogether, and these words agree so well to them both, that it were an injury to attempt to sever them:
These two agree so well altogether, and these words agree so well to them both, that it were an injury to attempt to sever them:
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All the difference will be this, Christ is that incomplex and substantial Light, The Gospel that complex Light, wherein he appears;
All the difference will be this, christ is that incomplex and substantial Light, The Gospel that complex Light, wherein he appears;
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but (not to be guilty of dark terms, especially in a discourse of Light ) I take it in this resemblance, Christ is the Sun,
but (not to be guilty of dark terms, especially in a discourse of Light) I take it in this resemblance, christ is the Sun,
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and the Gospel his proper Sphere, or Heaven, wherein he gives light to his Church;
and the Gospel his proper Sphere, or Heaven, wherein he gives Light to his Church;
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he is primarily the Glory of the Lord, and the Gospel by participation, because it declares him,
he is primarily the Glory of the Lord, and the Gospel by participation, Because it declares him,
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so that much of that which shall be spoken here of Christ, will be secondarily to be understood of the Gospel of Christ.
so that much of that which shall be spoken Here of christ, will be secondarily to be understood of the Gospel of christ.
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That Christ is Light, the Scripture speaks abundantly;
That christ is Light, the Scripture speaks abundantly;
cst np1 vbz j, dt n1 vvz av-j;
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his own voice, concerning himself, (notwithstanding the cavil of the Pharisees ) is above all exception,
his own voice, Concerning himself, (notwithstanding the cavil of the Pharisees) is above all exception,
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for he is Truth it self.
for he is Truth it self.
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I am the light of the World, sayeth he, he that follows me shall not walk in darkness, John 8. 12. The Father that sent him gives him the same title, I will give thee for a light of the Gentiles, Isaiah 42. 6. & 49. 6. And not to multiply citations of the Prophets and Evangelists, who with one consent all magnifie this Light, take the true testimony of a false Prophet, (and indeed, the favourable witness of an Adversary is strongest.) It is that of Balaam, who saw that Christ was Light, though (because he saw him afar off (as he says himself) and had not his eye fortified,I am the Light of the World, Saith he, he that follows me shall not walk in darkness, John 8. 12. The Father that sent him gives him the same title, I will give thee for a Light of the Gentiles, Isaiah 42. 6. & 49. 6. And not to multiply citations of the prophets and Evangelists, who with one consent all magnify this Light, take the true testimony of a false Prophet, (and indeed, the favourable witness of an Adversary is Strongest.) It is that of balaam, who saw that christ was Light, though (Because he saw him afar off (as he Says himself) and had not his eye fortified,
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like the true Prophets) he discerned him but as a Star.
like the true prophets) he discerned him but as a Star.
av-j dt j n2) pns31 vvd pno31 p-acp c-acp dt n1.
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There shall come a Star out of Jacob &c. Numb. 24. 17. But what need we go so far, to be certified what this Light and Glory of the Lord is, the Lord of Glory himself, seeing the very next verse to the Text assures us of it? Upon thee shall the Lord arise. And in the 19th. verse, The Lord shall be thy everlasting light, and thy God thy glory. There shall come a Star out of Jacob etc. Numb. 24. 17. But what need we go so Far, to be certified what this Light and Glory of the Lord is, the Lord of Glory himself, seeing the very next verse to the Text assures us of it? Upon thee shall the Lord arise. And in the 19th. verse, The Lord shall be thy everlasting Light, and thy God thy glory.
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By this time, I hope it is clear That the Eternal Son of God, co-essential with his Father, was he that gave accomplishment to this Prophesie, by appearing to the World wrapt up in the darkness of Humane Nature.
By this time, I hope it is clear That the Eternal Son of God, coessential with his Father, was he that gave accomplishment to this Prophesy, by appearing to the World wrapped up in the darkness of Humane Nature.
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He is that day-spring from on high that hath visited us, as old Zacharias speaks, Luk. 1. 78. Among all created Excellencies, none can be borrowed more fitly representing Christ, tha• that of Light.
He is that dayspring from on high that hath visited us, as old Zacharias speaks, Luk. 1. 78. Among all created Excellencies, none can be borrowed more fitly representing christ, tha• that of Light.
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And is it not Christ that decks his Church with supernatural Beauty, and makes it indeed NONLATINALPHABET, a comely World called out of the World? But the manifold agreement of Light with Christ, doth require more particular consideration.
And is it not christ that decks his Church with supernatural Beauty, and makes it indeed, a comely World called out of the World? But the manifold agreement of Light with christ, does require more particular consideration.
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Light is (as they call it) Primum Visible, The first object of Sight.
Light is (as they call it) Primum Visible, The First Object of Sighed.
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And Jesus Christ, whom the Apostle stiles God over all blessed for ever, is, Primum Intelligibile, The prime object of the Understanding:
And jesus christ, whom the Apostle stile God over all blessed for ever, is, Primum Intelligibile, The prime Object of the Understanding:
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What's then become of that Divine Sparkle, that understanding Soul, that the Father of Spirits breaths into these Bodies, that all our Thoughts creep here below,
What's then become of that Divine Sparkle, that understanding Soul, that the Father of Spirits breathes into these Bodies, that all our Thoughts creep Here below,
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and leave their chief and noblest object inconsidered? Which of us may not complain (though few of us do) that our Souls have either no Wings to elevate themselves to the contemplation of him, from whom they issued,
and leave their chief and Noblest Object inconsidered? Which of us may not complain (though few of us do) that our Souls have either no Wings to elevate themselves to the contemplation of him, from whom they issued,
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or if they make offers at it, our affections, engaged to the World, make us,
or if they make offers At it, our affections, engaged to the World, make us,
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like a Bird tied by the foot, fall presently down again into the mire? It is high time to leave Hunting shadows,
like a Bird tied by the foot, fallen presently down again into the mire? It is high time to leave Hunting shadows,
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and to turn our Internal Eye to the beholding of this Uncreated Light.
and to turn our Internal Eye to the beholding of this Uncreated Light.
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In this Elementary World, Light being (as we hear) the first Visible, all things are seen by it, and it by it self.
In this Elementary World, Light being (as we hear) the First Visible, all things Are seen by it, and it by it self.
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Thus is Christ, among Spiritual things, in the Elect World of his Church; all things are made manifest by the Light, says the Apostle, Eph. 5. 13: speaking of Christ, as the following verse doth evidently testifie.
Thus is christ, among Spiritual things, in the Elect World of his Church; all things Are made manifest by the Light, Says the Apostle, Ephesians 5. 13: speaking of christ, as the following verse does evidently testify.
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It is in his Word, that he shines and makes it a directing and convincing Light, to discover all things that concern his Church and himself, to be known by its own brightness;
It is in his Word, that he shines and makes it a directing and convincing Light, to discover all things that concern his Church and himself, to be known by its own brightness;
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how impertinent then is that question so much tossed by the Romish Church? How know you the Scriptures (say they) to be the Word of God, without the Testimony of the Church? I would ask one of them again,
how impertinent then is that question so much tossed by the Romish Church? How know you the Scriptures (say they) to be the Word of God, without the Testimony of the Church? I would ask one of them again,
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How they can know that it is day light, except some light a Candle to let them see it? They are little vers'd in Holy Scripture, that know not that it's frequently called Light; and they are senseless that know not that Light is seen and known by it self.
How they can know that it is day Light, except Some Light a Candle to let them see it? They Are little versed in Holy Scripture, that know not that it's frequently called Light; and they Are senseless that know not that Light is seen and known by it self.
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If our Gospel be hid, says the Apostle, it is hid to them that perish; If our Gospel be hid, Says the Apostle, it is hid to them that perish;
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the God of this World having blinded their minds against the Light of the glorious Gospel, &c. No wonder if such stand in need of a Testimony, a blind Man knows not that it's light at noon day,
the God of this World having blinded their minds against the Light of the glorious Gospel, etc. No wonder if such stand in need of a Testimony, a blind Man knows not that it's Light At noon day,
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but by report, but to those that have eyes, Light is seen by it self.
but by report, but to those that have eyes, Light is seen by it self.
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Again, it makes all other things that are in themselves to become actually visible (as they speak;) so by the word of this substantial word Jesus Christ, all things in Religion are tryed and discovered.
Again, it makes all other things that Are in themselves to become actually visible (as they speak;) so by the word of this substantial word jesus christ, all things in Religion Are tried and discovered.
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The very Authority of the Church which they obtrude so confidently, must be stopt and examined by these Scriptures, which they would make stand to its courtesie.
The very authority of the Church which they obtrude so confidently, must be stopped and examined by these Scriptures, which they would make stand to its courtesy.
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Doctrines, and Worship, must be tryed by this Light;
Doctrines, and Worship, must be tried by this Light;
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and what will not endure this Trial, must not be endured in the House of God.
and what will not endure this Trial, must not be endured in the House of God.
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To the Law and to the Testimonies (says the Prophet) if they speak not according to this Word, it is because there is no Light in them, Isa. 8. 20. The rays of Christ's Light are display'd thro'both his Testaments,To the Law and to the Testimonies (Says the Prophet) if they speak not according to this Word, it is Because there is no Light in them, Isaiah 8. 20. The rays of Christ's Light Are displayed thro'both his Testaments,
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and in them we see him. But oh! How sublime is the knowledge of him; None is ignorant that there is Light, yet what Light is, few know;
and in them we see him. But o! How sublime is the knowledge of him; None is ignorant that there is Light, yet what Light is, few know;
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the best wits are troubled to define it:
the best wits Are troubled to define it:
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So all that bear the Name of Christians, acknowledge that Christ is, but to know what he is, is of marvellous difficulty;
So all that bear the Name of Christians, acknowledge that christ is, but to know what he is, is of marvellous difficulty;
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In a speculative way, unsoundable is the depth of his Nature and Properties, and his Generation who can declare? says our Prophet, I define not whether his eternal Generation, or his Incarnation in time.
In a speculative Way, unsoundable is the depth of his Nature and Properties, and his Generation who can declare? Says our Prophet, I define not whither his Eternal Generation, or his Incarnation in time.
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These are mysteries that shall hold the very Angels busie in admiration for ever, and for experimental knowledge by Faith,
These Are Mysteres that shall hold the very Angels busy in admiration for ever, and for experimental knowledge by Faith,
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how small is the number of those that are truly acquainted with it?
how small is the number of those that Are truly acquainted with it?
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Again, Light fitly resembles Christ in purity, it visits many impure places, and Lights upon the basest parts of the Earth,
Again, Light fitly resembles christ in purity, it visits many impure places, and Lights upon the Basest parts of the Earth,
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and yet remains most pure, and undefiled;
and yet remains most pure, and undefiled;
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988
Christ sees and takes notice of all the Enormities, and sinful pollutions in the World (as David says of the Sun, Psal. 19.) there is nothing hid from his Beams;
christ sees and Takes notice of all the Enormities, and sinful pollutions in the World (as David Says of the Sun, Psalm 19.) there is nothing hid from his Beams;
np1 vvz cc vvz n1 pp-f d dt n2, cc j n2 p-acp dt n1 (c-acp np1 vvz pp-f dt n1, np1 crd) pc-acp vbz pix vvn p-acp po31 n2;
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989
ye many of those foul evils he cures, and purgeth away these pollutions, and yet is never stained by them in the least degree;
you many of those foul evils he cures, and Purgeth away these pollutions, and yet is never stained by them in the least degree;
pn22 d pp-f d j n2-jn pns31 vvz, cc vvz av d n2, cc av vbz av-x vvn p-acp pno32 p-acp dt ds n1;
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990
he is a Physician not capable of infection, and therefore while he dwelt among Men, he shunned not Publicans and Sinners, but sought them rather;
he is a physician not capable of infection, and Therefore while he dwelled among Men, he shunned not Publicans and Sinners, but sought them rather;
pns31 vbz dt n1 xx j pp-f n1, cc av cs pns31 vvd p-acp n2, pns31 vvd xx np1 cc n2, cc-acp vvd pno32 av;
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991
for with such was his business and employment. Indeed for a frail Man to be too bold in frequenting profane and obstinate persons,
for with such was his business and employment. Indeed for a frail Man to be too bold in frequenting profane and obstinate Persons,
c-acp p-acp d vbds po31 n1 cc n1. np1 p-acp dt j n1 pc-acp vbi av j p-acp vvg j cc j n2,
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992
though with intention to reclaim them, is not always so safe.
though with intention to reclaim them, is not always so safe.
cs p-acp n1 pc-acp vvi pno32, vbz xx av av j.
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993
Metus est neattrahant; They may pull him in, that would help them forth, and pollute him that would cleanse them.Metus est neattrahant; They may pull him in, that would help them forth, and pollute him that would cleanse them.
fw-la fw-la n1; pns32 vmb vvi pno31 p-acp, cst vmd vvi pno32 av, cc vvi pno31 cst vmd vvi pno32.
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But our Saviour, the Light of the World, runs no such hazard he is stronger than the perversest sinner,
But our Saviour, the Light of the World, runs no such hazard he is Stronger than the perversest sinner,
p-acp po12 n1, dt n1 pp-f dt n1, vvz dx d n1 pns31 vbz jc cs dt js n1,
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995
yea than the Prince of darkness himself, over whom his banners are always victorious, and purer than to be in danger of pollution;
yea than the Prince of darkness himself, over whom his banners Are always victorious, and Purer than to be in danger of pollution;
uh cs dt n1 pp-f n1 px31, p-acp ro-crq po31 n2 vbr av j, cc jc cs pc-acp vbi p-acp n1 pp-f n1;
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996
his precious blood is a Fountain opened for sin and uncleanness, sinners are purified by it,
his precious blood is a Fountain opened for since and uncleanness, Sinners Are purified by it,
po31 j n1 vbz dt n1 vvd p-acp n1 cc n1, n2 vbr vvn p-acp pn31,
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997
and it is not defiled by them;
and it is not defiled by them;
cc pn31 vbz xx vvn p-acp pno32;
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998
Thousands have washt in it, yet it shall abide, and always shall be most perfectly pure:
Thousands have washed in it, yet it shall abide, and always shall be most perfectly pure:
crd vhb vvn p-acp pn31, av pn31 vmb vvi, cc av vmb vbi av-ds av-j j:
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999
And such a high Priest was needful for us, NONLATINALPHABET undefiled, and though conversant with sinners, to communicate to them his goodness, And such a high Priest was needful for us, undefiled, and though conversant with Sinners, to communicate to them his Goodness,
cc d dt j n1 vbds j p-acp pno12, j, cc cs j p-acp n2, pc-acp vvi p-acp pno32 po31 n1,
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yet separate from sinners in immunity from their evil. Heb. 7. 26.yet separate from Sinners in immunity from their evil. Hebrew 7. 26.
av vvb p-acp n2 p-acp n1 p-acp po32 n-jn. np1 crd crd
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1001
To this agrees well that Title, the Prophet Malachi gives him, when he calls him the Son of Righteousness, full of Purity,
To this agrees well that Title, the Prophet Malachi gives him, when he calls him the Son of Righteousness, full of Purity,
p-acp d vvz av d n1, dt n1 np1 vvz pno31, c-crq pns31 vvz pno31 dt n1 pp-f n1, j pp-f n1,
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1002
and Righteousness, as the Sun is of Light, all luminous, without spot, subject to no Eclipse in himself, his Light being his own;
and Righteousness, as the Sun is of Light, all luminous, without spot, Subject to no Eclipse in himself, his Light being his own;
cc n1, c-acp dt n1 vbz pp-f n1, d j, p-acp n1, j-jn p-acp dx n1 p-acp px31, po31 n1 vbg po31 d;
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1003
Though our sins interposed, may hide him sometimes from us, as those real Eclipses in the Sun, are rather ours,
Though our Sins interposed, may hide him sometime from us, as those real Eclipses in the Sun, Are rather ours,
cs po12 n2 vvn, vmb vvi pno31 av p-acp pno12, c-acp d j n2 p-acp dt n1, vbr av-c png12,
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1004
for we are deprived of Light, but not the Sun. Christ is many ways most fitly called the Sun for since all created Light falls infinitely short of his worth, the Prince and Cheif of them, the Sun, cannot but suit best,
for we Are deprived of Light, but not the Sun. christ is many ways most fitly called the Sun for since all created Light falls infinitely short of his worth, the Prince and Chief of them, the Sun, cannot but suit best,
c-acp pns12 vbr vvn pp-f n1, cc-acp xx dt n1 np1 vbz d n2 av-ds av-j vvn dt n1 c-acp c-acp d j-vvn n1 vvz av-j j pp-f po31 n1, dt n1 cc n-jn pp-f pno32, dt n1, vmbx p-acp n1 av-js,
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1005
so far as may be, to set forth his excellency.
so Far as may be, to Set forth his excellency.
av av-j c-acp vmb vbi, pc-acp vvi av po31 n1.
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1006
The Light of the Sun is neither parted nor diminished, by being imparted to many several People,
The Light of the Sun is neither parted nor diminished, by being imparted to many several People,
dt n1 pp-f dt n1 vbz av-dx vvn ccx vvn, p-acp vbg vvn p-acp d j n1,
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1007
and Nations that behold it at one time;
and nations that behold it At one time;
cc n2 cst vvb pn31 p-acp crd n1;
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nor is the Righteousness of this Sun of Righteousness either lessened to himself, or to several Believers, by many partaking of it at once;
nor is the Righteousness of this Sun of Righteousness either lessened to himself, or to several Believers, by many partaking of it At once;
ccx vbz dt n1 pp-f d n1 pp-f n1 av-d vvn p-acp px31, cc p-acp j n2, p-acp d n-vvg pp-f pn31 p-acp a-acp;
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it is wholly conferred upon each one of them, and remains whole in himself. Hence it is that not only Christ invites so liberally sinners to come to him,
it is wholly conferred upon each one of them, and remains Whole in himself. Hence it is that not only christ invites so liberally Sinners to come to him,
pn31 vbz av-jn vvn p-acp d crd pp-f pno32, cc vvz j-jn p-acp px31. av pn31 vbz cst xx av-j np1 vvz av av-j n2 pc-acp vvi p-acp pno31,
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but even justified persons would so gladly draw all others to lay hold on this Righteousness of their Redeemer, knowing well, that if all the world were inriched by it, they themselves would be no whit the poorer.
but even justified Persons would so gladly draw all Others to lay hold on this Righteousness of their Redeemer, knowing well, that if all the world were enriched by it, they themselves would be no whit the Poorer.
cc-acp av vvn n2 vmd av av-j vvi d n2-jn pc-acp vvi n1 p-acp d n1 pp-f po32 n1, vvg av, cst cs d dt n1 vbdr vvn p-acp pn31, pns32 px32 vmd vbi dx n1 dt jc.
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Again the Sun hath a vivifying Power, not only of Plants and Vegetables; but if Philosophers be right, Sol & homo generant hominem;
Again the Sun hath a vivifying Power, not only of Plants and Vegetables; but if Philosophers be right, Sol & homo generant hominem;
av dt n1 vhz dt j-vvg n1, xx av-j pp-f n2 cc n2-jn; cc-acp cs n2 vbb j-jn, fw-la cc fw-la fw-la fw-la;
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it hath a special influence in the Generation of Man, but is both more certainly and more eminently true of this Sun we speak of, in Mans Regeneration;
it hath a special influence in the Generation of Man, but is both more Certainly and more eminently true of this Sun we speak of, in men Regeneration;
pn31 vhz dt j n1 p-acp dt n1 pp-f n1, cc-acp vbz d dc av-j cc av-dc av-j j pp-f d n1 pns12 vvb pp-f, p-acp ng1 n1;
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that he is the proper and principal Efficient of it.
that he is the proper and principal Efficient of it.
cst pns31 vbz dt j cc j-jn j pp-f pn31.
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The Evangelist calls him at once, The Light and the Life of Men, John 1. 4. To say nothing of him as Treasure.
The Evangelist calls him At once, The Light and the Life of Men, John 1. 4. To say nothing of him as Treasure.
dt np1 vvz pno31 p-acp a-acp, dt n1 cc dt n1 pp-f n2, np1 crd crd p-acp vvb pix pp-f pno31 c-acp n1.
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He is the source of our spiritual Life and Motion.
He is the source of our spiritual Life and Motion.
pns31 vbz dt n1 pp-f po12 j n1 cc n1.
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1016
When the Sun takes its course towards us in the season of the year, it drives away the sharp Frosts,
When the Sun Takes its course towards us in the season of the year, it drives away the sharp Frosts,
c-crq dt n1 vvz po31 n1 p-acp pno12 p-acp dt n1 pp-f dt n1, pn31 vvz av dt j n2,
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and the heavy Fogs of Winter, it clears the Heavens, decks the Earth with variety of Plants and Flowers,
and the heavy Fogs of Winter, it clears the Heavens, decks the Earth with variety of Plants and Flowers,
cc dt j n2 pp-f n1, pn31 vvz dt n2, vvz dt n1 p-acp n1 pp-f n2 cc n2,
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and awakes the Birds to the pleasant strains of their natural Musick.
and awakes the Birds to the pleasant strains of their natural Music.
cc vvz dt n2 p-acp dt j n2 pp-f po32 j n1.
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When Christ after a kind of Winter absence, returns to visit a declining Church, admirable is the change that be produces;
When christ After a kind of Winter absence, returns to visit a declining Church, admirable is the change that be produces;
c-crq np1 p-acp dt n1 pp-f n1 n1, vvz pc-acp vvi dt j-vvg n1, j vbz dt n1 cst vbi vvz;
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1020
all begins to flourish by his sweet influence, his House, his Worship, his people are all Cloathed with a new beauty,
all begins to flourish by his sweet influence, his House, his Worship, his people Are all Clothed with a new beauty,
d vvz pc-acp vvi p-acp po31 j n1, po31 n1, po31 n1, po31 n1 vbr d vvn p-acp dt j n1,
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1021
but it's spiritual, and therefore, none but spiritual eyes can discern it.
but it's spiritual, and Therefore, none but spiritual eyes can discern it.
cc-acp pn31|vbz j, cc av, pix cc-acp j n2 vmb vvi pn31.
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When he will thus return, all the power and policy of Man can no more hinder him,
When he will thus return, all the power and policy of Man can no more hinder him,
c-crq pns31 vmb av vvi, d dt n1 cc n1 pp-f n1 vmb av-dx av-dc vvi pno31,
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1023
than it could stay the course of the Sun in its circle. In like manner, a deserted forsaken Soul, that can do nothing but languish and droop,
than it could stay the course of the Sun in its circle. In like manner, a deserted forsaken Soul, that can do nothing but languish and droop,
cs pn31 vmd vvi dt n1 pp-f dt n1 p-acp po31 n1. p-acp j n1, dt vvn j-vvn n1, cst vmb vdi pix cc-acp vvi cc vvi,
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while Christ withdraws himself, what inexpressible vigour and alacrity finds it at his returning? Then those Graces, that while they lurkt seem'd to have been lost,
while christ withdraws himself, what inexpressible vigour and alacrity finds it At his returning? Then those Graces, that while they lurked seemed to have been lost,
cs np1 vvz px31, r-crq j n1 cc n1 vvz pn31 p-acp po31 vvg? cs d n2, cst cs pns32 vvd vvn pc-acp vhi vbn vvn,
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and quite extinguished bud forth anew, with pleasant colour and fragrant smell. 'Tis the Light of his Countenance that banisheth their false fears, that strengthens their Faith, and cures their spiritual infirmities.
and quite extinguished bud forth anew, with pleasant colour and fragrant smell. It's the Light of his Countenance that banisheth their false fears, that strengthens their Faith, and cures their spiritual infirmities.
cc av vvn n1 av av, p-acp j n1 cc j n1. pn31|vbz dt n1 pp-f po31 n1 cst vvz po32 j n2, cst vvz po32 n1, cc vvz po32 j n2.
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1026
This Sun is indeed the sovereign Physician:
This Sun is indeed the sovereign physician:
d n1 vbz av dt j-jn n1:
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1027
Unto you that fear my name, shall the Sun of Righteousness arise, with healing under his wings. Mal. 4. 2.Unto you that Fear my name, shall the Sun of Righteousness arise, with healing under his wings. Malachi 4. 2.
p-acp pn22 cst vvb po11 n1, vmb dt n1 pp-f n1 vvi, p-acp vvg p-acp po31 n2. np1 crd crd
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1028
Finally, All darkness flees away before him;
Finally, All darkness flees away before him;
av-j, d n1 vvz av p-acp pno31;
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1029
'Twas his arising in the World, that made the day break, and the shadows flee away.
'Twas his arising in the World, that made the day break, and the shadows flee away.
pn31|vbds po31 vvg p-acp dt n1, cst vvd dt n1 vvb, cc dt n2 vvb av.
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1030
The Types and Shadows of the Law, were then abolished.
The Types and Shadows of the Law, were then abolished.
dt n2 cc n2 pp-f dt n1, vbdr av vvn.
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1031
It was his Light that dispelled the mists of Ignorance and Idolatry, and he alone delivers the Soul from the night of sin and misery procured by it;
It was his Light that dispelled the mists of Ignorance and Idolatry, and he alone delivers the Soul from the night of since and misery procured by it;
pn31 vbds po31 n1 cst vvn dt n2 pp-f n1 cc n1, cc pns31 av-j vvz dt n1 p-acp dt n1 pp-f n1 cc n1 vvn p-acp pn31;
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1032
All the Stars, and the Moon with them, cannot make it day in the World, this is the Suns peculiar,
All the Stars, and the Moon with them, cannot make it day in the World, this is the Suns peculiar,
d dt n2, cc dt n1 p-acp pno32, vmbx vvi pn31 n1 p-acp dt n1, d vbz dt ng1 j,
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1033
nor can Natures highest Light, the most refined Science and Morality, make it day in the Soul; for this is Christs.
nor can Nature's highest Light, the most refined Science and Morality, make it day in the Soul; for this is Christ.
ccx vmb n2 js n1, dt av-ds j-vvn n1 cc n1, vvb pn31 n1 p-acp dt n1; p-acp d vbz npg1.
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1034
The common Light of Reason, every Man that comes into the World, hath from him as his Creator,
The Common Light of Reason, every Man that comes into the World, hath from him as his Creator,
dt j n1 pp-f n1, d n1 cst vvz p-acp dt n1, vhz p-acp pno31 c-acp po31 n1,
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1035
but the special Light of Grace they alone that are born again, have from him as their Saviour.
but the special Light of Grace they alone that Are born again, have from him as their Saviour.
cc-acp dt j n1 pp-f n1 pns32 av-j cst vbr vvn av, vhb p-acp pno31 c-acp po32 n1.
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1036
Gross is the darkness of every natural mind, till Christ enlighten it. It can neither discern, nor receive the things of God.
Gross is the darkness of every natural mind, till christ enlighten it. It can neither discern, nor receive the things of God.
j vbz dt n1 pp-f d j n1, c-acp np1 vvi pn31. pn31 vmb av-dx vvi, ccx vvi dt n2 pp-f np1.
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1037
Ye were darkness (says the Apostle) but now are you light in the Lord, it's nothing else but a mass of darkness,You were darkness (Says the Apostle) but now Are you Light in the Lord, it's nothing Else but a mass of darkness,
pn22 vbdr n1 (vvz dt n1) p-acp av vbr pn22 j p-acp dt n1, pn31|vbz pix av cc-acp dt n1 pp-f n1,
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1038
and the companion of darkness is confusion, as it was in the mass of the World before Light was Created,
and the Companion of darkness is confusion, as it was in the mass of the World before Light was Created,
cc dt n1 pp-f n1 vbz n1, c-acp pn31 vbds p-acp dt n1 pp-f dt n1 p-acp n1 vbds vvn,
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1039
and what is there under Heaven more confused than a carnal mind? The affections quite out of order,
and what is there under Heaven more confused than a carnal mind? The affections quite out of order,
cc r-crq vbz a-acp p-acp n1 av-dc vvn cs dt j n1? dt n2 av av pp-f n1,
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1040
and though all naught, yet sometimes fighting one with another, and continually hurrying the Judgment whither they please;
and though all nought, yet sometime fighting one with Another, and continually hurrying the Judgement whither they please;
cc cs d pi, av av vvg pi p-acp n-jn, cc av-j vvg dt n1 c-crq pns32 vvb;
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1041
Now to dissipate this darkness, and remedy this confusion, Christ shines externally in his Word, but too much daily experience testifies, that this is not sufficient.
Now to dissipate this darkness, and remedy this confusion, christ shines externally in his Word, but too much daily experience Testifies, that this is not sufficient.
av pc-acp vvi d n1, cc vvi d n1, np1 vvz av-j p-acp po31 n1, cc-acp av d j n1 vvz, cst d vbz xx j.
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1042
Therefore to those whom he will make Children of the Light, to meet with this outward Light of his Word, he gives another internal, by the Spirit.
Therefore to those whom he will make Children of the Light, to meet with this outward Light of his Word, he gives Another internal, by the Spirit.
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1043
The Sun can make dark things clear, but it cannot make a blind Man see them,
The Sun can make dark things clear, but it cannot make a blind Man see them,
dt n1 vmb vvi j n2 j, cc-acp pn31 vmbx vvi dt j n1 vvi pno32,
(18) text (DIV2)
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1044
but herein is the excellency of this Sun, that he illuminates not only the object,
but herein is the excellency of this Sun, that he illuminates not only the Object,
cc-acp av vbz dt n1 pp-f d n1, cst pns31 vvz xx av-j dt n1,
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1045
but the faculty, doth not only reveal the mysteries of his Kingdom, but opens blind eyes to behold them;
but the faculty, does not only reveal the Mysteres of his Kingdom, but Opens blind eyes to behold them;
cc-acp dt n1, vdz xx av-j vvi dt n2 pp-f po31 n1, cc-acp vvz j n2 pc-acp vvi pno32;
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1046
and the first lineament of the renewed Image of God in Man, is that Light in the understanding, removing not only that simple Ignorance of Divine things, but these misconceits likewise,
and the First lineament of the renewed Image of God in Man, is that Light in the understanding, removing not only that simple Ignorance of Divine things, but these misconceits likewise,
cc dt ord n1 pp-f dt j-vvn n1 pp-f np1 p-acp n1, vbz d n1 p-acp dt n1, vvg xx av-j d j n1 pp-f j-jn n2, p-acp d n2 av,
(18) text (DIV2)
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1047
and false principles, and that wicked pertinacy, whereof Mans mind is naturally full;
and false principles, and that wicked pertinacy, whereof men mind is naturally full;
cc j n2, cc cst j n1, c-crq ng1 n1 vbz av-j j;
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1048
he that at first commanded Light to shine out of Darkness, infuseth saving Knowledge and Light, into the dark Soul of Man. And this Light (as was said) kindles Love.
he that At First commanded Light to shine out of Darkness, infuseth Saving Knowledge and Light, into the dark Soul of Man. And this Light (as was said) kindles Love.
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1049
It is Vehiculum caloris, hath a powerful influence, begetting heat in the affections.
It is Vehiculum caloris, hath a powerful influence, begetting heat in the affections.
pn31 vbz fw-la fw-la, vhz dt j n1, vvg n1 p-acp dt n2.
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1050
Nor can this Divine Light be ever again fully extinguished, but conducts the Soul that hath received it, till it be received to the Land of Light and perfect happiness.
Nor can this Divine Light be ever again Fully extinguished, but conducts the Soul that hath received it, till it be received to the Land of Light and perfect happiness.
ccx vmb d j-jn n1 vbi av av av-j vvn, cc-acp n2 dt n1 cst vhz vvn pn31, c-acp pn31 vbb vvn p-acp dt n1 pp-f n1 cc j n1.
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1051
Thus in our Redeemer is the Fountain of Life, as the Psalmist speaks, And in his Light do we see Light, Psal. 36. 9. He is likewise here stiled, The Glory of the Lord.
Thus in our Redeemer is the Fountain of Life, as the Psalmist speaks, And in his Light do we see Light, Psalm 36. 9. He is likewise Here styled, The Glory of the Lord.
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1052
In the 2d. of Sam. 4 Chap. The Ark of God is called the glory,
In the 2d. of Sam. 4 Chap. The Ark of God is called the glory,
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but it enjoyeth that name as a Type of Christ, in whom that now which the Ark contained was fulfilled.
but it Enjoyeth that name as a Type of christ, in whom that now which the Ark contained was fulfilled.
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The Tabernacle is called the dwelling of God's glory, Psal. 26. 8. Likewise typifying him in the Tabernacle, in whose humane nature that glory dwells far more excellently. The Tabernacle is called the Dwelling of God's glory, Psalm 26. 8. Likewise typifying him in the Tabernacle, in whose humane nature that glory dwells Far more excellently.
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Joh. 1. 14. NONLATINALPHABET, he dwelt in a Tabernacle among us, and we saw his glory as the glory of the only begotten Son of God, full of Grace and Truth.
John 1. 14., he dwelled in a Tabernacle among us, and we saw his glory as the glory of the only begotten Son of God, full of Grace and Truth.
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The Author of the Epistle to the Hebrews calls him NONLATINALPHABET, the brightness of his Fathers glory,
The Author of the Epistle to the Hebrews calls him, the brightness of his Father's glory,
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and the Character of his Person. and the Character of his Person.
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And under these expressions lies that remarkable mystery of the Sons Eternal relation to the Father (which is rather humbly to be adored than boldly to be explained) either by God's perfect understanding of his own Essence, or by any other notion.
And under these expressions lies that remarkable mystery of the Sons Eternal Relation to the Father (which is rather humbly to be adored than boldly to be explained) either by God's perfect understanding of his own Essence, or by any other notion.
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It is true, he is called the Wisdom of the Father, but this Wisdom is too wonderful for us;
It is true, he is called the Wisdom of the Father, but this Wisdom is too wondered for us;
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He is called the Word, but what this Word means, I think we shall not well know, till we see him Face to Face,
He is called the Word, but what this Word means, I think we shall not well know, till we see him Face to Face,
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and contemplate him in the Light of Glory, mean while we may see him, to be the Glory of the Lord in a safer way,
and contemplate him in the Light of Glory, mean while we may see him, to be the Glory of the Lord in a safer Way,
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and sufficient measure to guide us on to that clear vision reserved above for us.
and sufficient measure to guide us on to that clear vision reserved above for us.
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We saw his glory, says that sublime Evangelist, but how could this excellent glory be seen by sinful Men,We saw his glory, Says that sublime Evangelist, but how could this excellent glory be seen by sinful Men,
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and not astonish and strike dead the beholders, He, was made Flesh and dwelt among us (says he) and so we saw his glory.
and not astonish and strike dead the beholders, He, was made Flesh and dwelled among us (Says he) and so we saw his glory.
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That Majesty that we could never have lookt upon, he veiled with humane flesh, that we might not die, yea live, by seeing him.
That Majesty that we could never have looked upon, he veiled with humane Flesh, that we might not die, yea live, by seeing him.
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There he stood behind the wall, and shewed himself through the Trellis; In him dwelt the fulness of the Godhead, Col. 2. 9. But it was NONLATINALPHABET, bodily,
There he stood behind the wall, and showed himself through the Trellis; In him dwelled the fullness of the Godhead, Col. 2. 9. But it was, bodily,
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for who could have endured the splendor of the Godheads fulness, if that Cloud of his Body had not been drawn betwixt? And through it did shine that Grace and Truth, that Wisdom and Power in the work of our Redemption, whereby he was clearly manifested to be the glory of the Lord.
for who could have endured the splendour of the Godheads fullness, if that Cloud of his Body had not been drawn betwixt? And through it did shine that Grace and Truth, that Wisdom and Power in the work of our Redemption, whereby he was clearly manifested to be the glory of the Lord.
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Surely we need not now ask the Church, or a believing Soul what is her beloved more than another,
Surely we need not now ask the Church, or a believing Soul what is her Beloved more than Another,
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or if we do, well may she answer, He is the chiefest among Ten Thousand,
or if we do, well may she answer, He is the chiefest among Ten Thousand,
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and altogether lovely, for he is the Light of the World, and the glory of the Lord.and altogether lovely, for he is the Light of the World, and the glory of the Lord.
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Let not the numerous Titles of Earthly Potentates be once admitted into comparison with these.
Let not the numerous Titles of Earthly Potentates be once admitted into comparison with these.
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If we believe David, in his 62 Psal. 9. verse, the stateliest things and persons in the World being Ballanced with vanity it self, are found lighter than it,
If we believe David, in his 62 Psalm 9. verse, the Stateliest things and Persons in the World being Balanced with vanity it self, Are found lighter than it,
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and shall we offer to weigh them with Christ.
and shall we offer to weigh them with christ.
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If we knew him righly, we would not sell the least glance or beam of this Light of his Countenance,
If we knew him righly, we would not fell the least glance or beam of this Light of his Countenance,
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for the highest favour of mortal Men, though it were constant and unchangeable (which it is not;) it is ignorance of Christ that maintains the credit of those vanities we admire:
for the highest favour of Mortal Men, though it were constant and unchangeable (which it is not;) it is ignorance of christ that maintains the credit of those vanities we admire:
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The Christian that is truly acquainted with him, enamoured with the brightness of his beauty can generously trample upon the smilings of the World with the one foot,
The Christian that is truly acquainted with him, enamoured with the brightness of his beauty can generously trample upon the smilings of the World with the one foot,
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and her frownings with the other;
and her frownings with the other;
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if he be rich or honourable, or both, yet he glories not in that, but Christ who is the glory of the Lord, is even then his chiefest glory.
if he be rich or honourable, or both, yet he Glories not in that, but christ who is the glory of the Lord, is even then his chiefest glory.
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And the Light of Christ obscures that Worldly splendor in his estimation;
And the Light of christ obscures that Worldly splendour in his estimation;
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and as the enjoyment of Christ overtops all his other joys, so it overcomes his griefs,
and as the enjoyment of christ overtops all his other Joys, so it overcomes his griefs,
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as that great Light drowns the Light of prosperity, it shines bright in the darkness of Affliction;
as that great Light drowns the Light of Prosperity, it shines bright in the darkness of Affliction;
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no dungeon so close that can keep out the rays of Christ's love from his beloved Prisoners.
no dungeon so close that can keep out the rays of Christ's love from his Beloved Prisoners.
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The World can no more take away this Light, than it can give it, Unto the just ariseth Light in Darkness, sayeth the Psalmist,
The World can no more take away this Light, than it can give it, Unto the just arises Light in Darkness, Saith the Psalmist,
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and, When I sit in darkness the Lord shall be a Light unto me, says the Church in the 7th. of Micah, 8 verse. And as this Light is a Comfort,
and, When I fit in darkness the Lord shall be a Light unto me, Says the Church in the 7th. of micah, 8 verse. And as this Light is a Comfort,
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so it is likewise a Defence, that suffers no more of distress to come near the godly, than is profitable for them;
so it is likewise a Defence, that suffers no more of distress to come near the godly, than is profitable for them;
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Therefore we find very frequently in Scripture, where this Light and Glory is mentioned, Protection and Safety joyntly spoken of:
Therefore we find very frequently in Scripture, where this Light and Glory is mentioned, Protection and Safety jointly spoken of:
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The Lord is my Light, and withal my Salvation, whom shall I fear, says David, Psal 27. 1. The Lord is a Sun, The Lord is my Light, and withal my Salvation, whom shall I Fear, Says David, Psalm 27. 1. The Lord is a Sun,
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and he is a Shield too, Psal. 84. 21. And truly I think him Shot-proof, that hath the Sun for his Buckler. And for glory;and he is a Shield too, Psalm 84. 21. And truly I think him Shot-proof, that hath the Sun for his Buckler. And for glory;
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Upon all the Glory shall be a Defence, says our Prophet in his 4. Chapter, 5. verse. And the Prophet Zach. where he calls the Lord the Churches Glory in the midst of her, he calls him likewise a Wall of fire round about her, Zach. 2. 4. The only way then to he safe, is to keep this Light, and this Glory intire;Upon all the Glory shall be a Defence, Says our Prophet in his 4. Chapter, 5. verse. And the Prophet Zach where he calls the Lord the Churches Glory in the midst of her, he calls him likewise a Wall of fire round about her, Zach 2. 4. The only Way then to he safe, is to keep this Light, and this Glory entire;
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to part with any part of this glory, is to make a breach in that Wall of fire,
to part with any part of this glory, is to make a breach in that Wall of fire,
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and if that be a means of safety let all Men judge;
and if that be a means of safety let all Men judge;
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No, keep it whole, and then they must come through the fire that will assault you.
No, keep it Whole, and then they must come through the fire that will assault you.
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Nor is this Light only defensive of the Church that embraceth it, but likewise destructive of all adverse powers;
Nor is this Light only defensive of the Church that Embraceth it, but likewise destructive of all adverse Powers;
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see a clear Testimony for this, in the 10. of Isaiah, 17, 18. verses. And the Light of Israel shall be for a fire,
see a clear Testimony for this, in the 10. of Isaiah, 17, 18. Verses. And the Light of Israel shall be for a fire,
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and his holy one for a flame ( speaking there of the Assyrians) and it shall burn and devour his Thorns and his Briers in one day,
and his holy one for a flame (speaking there of the Assyrians) and it shall burn and devour his Thorns and his Briers in one day,
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and shall consume the glory of his Forrest, and of his Fruitful Field, (both Soul and Body) and they shall be as when a Standard bearer fainteth, &c. Let ever then the Church of God entirely observe this Light and Glory of the Lord;and shall consume the glory of his Forest, and of his Fruitful Field, (both Soul and Body) and they shall be as when a Standard bearer fainteth, etc. Let ever then the Church of God entirely observe this Light and Glory of the Lord;
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and she shall undoubtedly be preserved by it.
and she shall undoubtedly be preserved by it.
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But to close in a word, first to those that know this Light, and then to those that are yet strangers to it.
But to close in a word, First to those that know this Light, and then to those that Are yet Strangers to it.
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You who know Christ, glory in him perpetually; well may he be your glory, when he is the Glory of the Lord:
You who know christ, glory in him perpetually; well may he be your glory, when he is the Glory of the Lord:
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There are some that pretend love to Christ, and yet a taunting word of some profane miscreant, will almost make them ashamed of him;
There Are Some that pretend love to christ, and yet a taunting word of Some profane miscreant, will almost make them ashamed of him;
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how would they die for Christ that are so tender as not to endure a Scoff for him? Where is that Spirit of Moses, that accounted the very reproaches of Christ greater riches than the Treasures of Egypt? O learn to glory in Christ, think highly of him, and speak so too.
how would they die for christ that Are so tender as not to endure a Scoff for him? Where is that Spirit of Moses, that accounted the very Reproaches of christ greater riches than the Treasures of Egypt? Oh Learn to glory in christ, think highly of him, and speak so too.
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Methinks it is the Discourse in the World becomes Christians best, to be speaking one to another honorably of Jesus Christ,
Methinks it is the Discourse in the World becomes Christians best, to be speaking one to Another honorably of jesus christ,
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and of all Men, the Preachers of his Gospel should be most frequent in this Subject.
and of all Men, the Preachers of his Gospel should be most frequent in this Subject.
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This should be their great Theam, to extol and commend the Lord Jesus, that they may enflame many hearts with his love;
This should be their great Theam, to extol and commend the Lord jesus, that they may inflame many hearts with his love;
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and best can they do this, who are most strongly taken with this love themselves;
and best can they do this, who Are most strongly taken with this love themselves;
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Such will most gladly abase themselves, that Christ may be magnified, and whatsoever be their excellencies, they still account Christ their glory,
Such will most gladly abase themselves, that christ may be magnified, and whatsoever be their excellencies, they still account christ their glory,
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and they are richly repayed, for he accounts them his glory; this would seem a strange word, if it were not the Apostles.
and they Are richly repaid, for he accounts them his glory; this would seem a strange word, if it were not the Apostles.
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They are the Messengers of the Churches, and the Glory of Christ, 2 Cor. 8. 23. Delight who will either in sloth and ignorance on the one hand,They Are the Messengers of the Churches, and the Glory of christ, 2 Cor. 8. 23. Delight who will either in sloth and ignorance on the one hand,
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or in vain speculations and strains of frothy wit on the other:
or in vain speculations and strains of frothy wit on the other:
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Surely those Preachers shall only be approved in the great day, who have constantly endeavoured in their measure, to speak the best and fittest they could for their Masters advantage,
Surely those Preachers shall only be approved in the great day, who have constantly endeavoured in their measure, to speak the best and Fittest they could for their Masters advantage,
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1111
and happy these Christians of what estate soever, that in all estates make Christ their glory,
and happy these Christians of what estate soever, that in all estates make christ their glory,
cc j d np1 pp-f r-crq n1 av, cst p-acp d n2 vvb np1 po32 n1,
(18) text (DIV2)
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and in all Actions have their eye fixed upon his glory, who is their Light and the Glory of the Lord.
and in all Actions have their eye fixed upon his glory, who is their Light and the Glory of the Lord.
cc p-acp d n2 vhb po32 n1 vvn p-acp po31 n1, r-crq vbz po32 n1 cc dt n1 pp-f dt n1.
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Now to those that are strangers to him (would to God none that are to be spoken to, were such) To them I say, notice would be given both of the excellency and necessity of Christ.
Now to those that Are Strangers to him (would to God none that Are to be spoken to, were such) To them I say, notice would be given both of the excellency and necessity of christ.
av p-acp d cst vbr n2 p-acp pno31 (vmd p-acp np1 pi cst vbr pc-acp vbi vvn p-acp, vbdr d) p-acp pno32 pns11 vvb, n1 vmd vbi vvn d pp-f dt n1 cc n1 pp-f np1.
(18) text (DIV2)
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Though it were possibly to grop the way to happiness in the dark;
Though it were possibly to grop the Way to happiness in the dark;
cs pn31 vbdr av-j pc-acp vvi dt n1 p-acp n1 p-acp dt j;
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yea, none will deny but to be conducted thither by a constant Light, is both more safe and more delightful.
yea, none will deny but to be conducted thither by a constant Light, is both more safe and more delightful.
uh, pix vmb vvi cc-acp pc-acp vbi vvn av p-acp dt j n1, vbz d dc j cc av-dc j.
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But were there any possibility to attain that end without this Light, the neglect of it were not altogether so strange.
But were there any possibility to attain that end without this Light, the neglect of it were not altogether so strange.
cc-acp vbdr a-acp d n1 pc-acp vvi d n1 p-acp d n1, dt n1 pp-f pn31 vbdr xx av av j.
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The wonder of all is this, That Christ alone being both that Life, and the way to it,
The wonder of all is this, That christ alone being both that Life, and the Way to it,
dt n1 pp-f d vbz d, cst np1 av-j n1 av-d cst n1, cc dt n1 p-acp pn31,
(18) text (DIV2)
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and the Truth or Light that guides in that way, yet Christians (so called) should esteem and look after him as little,
and the Truth or Light that guides in that Way, yet Christians (so called) should esteem and look After him as little,
cc dt n1 cc n1 cst vvz p-acp d n1, av np1 (av vvn) vmd vvi cc vvi p-acp pno31 c-acp av-j,
(18) text (DIV2)
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as if he were wholly needless:
as if he were wholly needless:
c-acp cs pns31 vbdr av-jn j:
(18) text (DIV2)
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What meanest thou, O besotted sinner? is it so light a thing to die in thy sins,
What Meanest thou, Oh besotted sinner? is it so Light a thing to die in thy Sins,
q-crq vv2 pns21, uh vvn n1? vbz pn31 av j dt n1 pc-acp vvi p-acp po21 n2,
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and eternally for them, that thou wilt not so much as open and admit the Light of Salvation, what shalt thou pretend in that terrible day? Though all other kind of people should offer some excuse, thou who hast heard the Gospel, shall be speechless:
and eternally for them, that thou wilt not so much as open and admit the Light of Salvation, what shalt thou pretend in that terrible day? Though all other kind of people should offer Some excuse, thou who hast herd the Gospel, shall be speechless:
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For not only shall the rigour of justice condemn thee, but Mercy it self shalt plead against thee, for thou hast despised it.
For not only shall the rigour of Justice condemn thee, but Mercy it self shalt plead against thee, for thou hast despised it.
c-acp xx av-j vmb dt n1 pp-f n1 vvb pno21, cc-acp n1 pn31 n1 vmb vvi p-acp pno21, c-acp pns21 vh2 vvn pn31.
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That Light did come and was not embraced, shall be the main condemnation.
That Light did come and was not embraced, shall be the main condemnation.
cst n1 vdd vvi cc vbds xx vvn, vmb vbi dt j n1.
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How many thousands that make no doubt of Heaven, yet shall then fall short of it? It is not a superficial profession that will then pass current.
How many thousands that make no doubt of Heaven, yet shall then fallen short of it? It is not a superficial profession that will then pass current.
c-crq d crd cst vvz dx n1 pp-f n1, av vmb av vvi j pp-f pn31? pn31 vbz xx dt j n1 cst vmb av vvi n1.
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It is not some publick sighs and groans from an unsanctified heart, which either come from custom or some present touch of the Word,
It is not Some public sighs and groans from an unsanctified heart, which either come from custom or Some present touch of the Word,
pn31 vbz xx d j n2 cc vvz p-acp dt j n1, r-crq d vvb p-acp n1 cc d j n1 pp-f dt n1,
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nor yet is it some sudden risings of inward affection towards Christ upon the report of his worth, that shall then serve the turn.
nor yet is it Some sudden risings of inward affection towards christ upon the report of his worth, that shall then serve the turn.
ccx av vbz pn31 d j n2-vvg pp-f j n1 p-acp np1 p-acp dt n1 pp-f po31 n1, cst vmb av vvi dt n1.
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The intellective knowledge of Christ, the distinct understanding, yea the Orthodox Preaching of his Gospel, the maintaining of his publick cause,
The intellective knowledge of christ, the distinct understanding, yea the Orthodox Preaching of his Gospel, the maintaining of his public cause,
dt j n1 pp-f np1, dt j n1, uh dt n1 vvg pp-f po31 n1, dt vvg pp-f po31 j n1,
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and suffering for it, shall not then be found sufficient, only that peculiar apprehension of Christ, those constant flames of spiritual love, that even course of holy walking in his Light shall be these Characters, whereby Christ shall own his Children,
and suffering for it, shall not then be found sufficient, only that peculiar apprehension of christ, those constant flames of spiritual love, that even course of holy walking in his Light shall be these Characters, whereby christ shall own his Children,
cc vvg p-acp pn31, vmb xx av vbi vvn j, av-j d j n1 pp-f np1, d j n2 pp-f j n1, cst av n1 pp-f j n-vvg p-acp po31 n1 vmb vbi d n2, c-crq np1 vmb vvi po31 n2,
(18) text (DIV2)
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and admit them into the inheritance of perfect Light.
and admit them into the inheritance of perfect Light.
cc vvi pno32 p-acp dt n1 pp-f j n1.
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One of the speakers in the Book of Job, discoursing of the prosperity of the ungodly calls it,
One of the Speakers in the Book of Job, discoursing of the Prosperity of the ungodly calls it,
crd pp-f dt n2 p-acp dt n1 pp-f np1, vvg pp-f dt n1 pp-f dt j vvz pn31,
(18) text (DIV2)
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but his Candle, and tells how long it can last.
but his Candle, and tells how long it can last.
cc-acp po31 n1, cc vvz c-crq av-j pn31 vmb vvi.
(18) text (DIV2)
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His Candle (says he) shall be put out with him, and that's the longest term of it,His Candle (Says he) shall be put out with him, and that's the longest term of it,
po31 n1 (vvz pns31) vmb vbi vvn av p-acp pno31, cc d|vbz dt js n1 pp-f pn31,
(18) text (DIV2)
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if it last his life time, it shall convey him no further, he goes into eternity in the dark;
if it last his life time, it shall convey him no further, he Goes into eternity in the dark;
cs pn31 vvb po31 n1 n1, pn31 vmb vvi pno31 av-dx av-jc, pns31 vvz p-acp n1 p-acp dt j;
(18) text (DIV2)
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and therefore, as St. John says, he knows not whither he goeth. Quo nunc abibis? said that Emperor to his Soul;
and Therefore, as Saint John Says, he knows not whither he Goes. Quo nunc abibis? said that Emperor to his Soul;
cc av, c-acp n1 np1 vvz, pns31 vvz xx c-crq pns31 vvz. fw-la fw-la fw-la? vvd cst n1 p-acp po31 n1;
(18) text (DIV2)
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is it not a sad thing, when the Soul that knows no other but worldly Light, must take leave of it,
is it not a sad thing, when the Soul that knows no other but worldly Light, must take leave of it,
vbz pn31 xx dt j n1, c-crq dt n1 cst vvz dx j-jn p-acp j n1, vmb vvi n1 pp-f pn31,
(18) text (DIV2)
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and enter into eternal darkness, there to be uncessantly tormented with present anguish, and the frightful expectation of the last Judgment, where it must take again that Body which was the complice of its wickedness to be partaker of its punishment? where it shall have a double misery to behold Crowns of Immortality distributed to the godly,
and enter into Eternal darkness, there to be uncessantly tormented with present anguish, and the frightful expectation of the last Judgement, where it must take again that Body which was the complice of its wickedness to be partaker of its punishment? where it shall have a double misery to behold Crowns of Immortality distributed to the godly,
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(18) text (DIV2)
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after the short combates of this Life, and it self thrust out among the Devils? then shall all Men be some way sensible, what is the worth of this now contemned light, the Lord Jesus Christ, the greatest number too late,
After the short combats of this Life, and it self thrust out among the Devils? then shall all Men be Some Way sensible, what is the worth of this now contemned Light, the Lord jesus christ, the greatest number too late,
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(18) text (DIV2)
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for they shall be banisht from it for ever;
for they shall be banished from it for ever;
c-acp pns32 vmb vbi vvn p-acp pn31 p-acp av;
(18) text (DIV2)
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but the Righteous shall then most perfectly know, and for ever enjoy this Light, and Glory of the Lord, To whom with the Father of Lights and Spirit of Grace, be eternity of Praise and Honour.
but the Righteous shall then most perfectly know, and for ever enjoy this Light, and Glory of the Lord, To whom with the Father of Lights and Spirit of Grace, be eternity of Praise and Honour.
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SERMON, VI.
SERMON, VI.
n1, crd.
(19) sermon (DIV1)
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PREFACE.
PREFACE.
n1.
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WHat shall it profit a Man, if he gain the whole World, and lose his own Soul, said our Saviour, who was to lay down a ransom for it,WHat shall it profit a Man, if he gain the Whole World, and loose his own Soul, said our Saviour, who was to lay down a ransom for it,
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and knew well that it would cost infinitely more than the World was worth, yet the most of Men value their own Souls, at a far lower rate than the whole World, losing them for broken morsels of it;
and knew well that it would cost infinitely more than the World was worth, yet the most of Men valve their own Souls, At a Far lower rate than the Whole World, losing them for broken morsels of it;
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yea many times for vain hopes that are never accomplished;
yea many times for vain hope's that Are never accomplished;
uh d n2 p-acp j n2 cst vbr av-x vvn;
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And as these Men make a miserable bargain, so by the contrary, they that lose the World,
And as these Men make a miserable bargain, so by the contrary, they that loose the World,
cc c-acp d n2 vvi dt j n1, av p-acp dt n-jn, pns32 cst vvb dt n1,
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or any thing Worldly, yea though it were the whole, to save their Souls, make a profitable loss of it.
or any thing Worldly, yea though it were the Whole, to save their Souls, make a profitable loss of it.
cc d n1 j, uh cs pn31 vbdr dt j-jn, pc-acp vvi po32 n2, vvb dt j n1 pp-f pn31.
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Nature teaches Men to hazard and lose all for the life of the Body, rather than lose it. (Although it prove many times very uncomfortable by the lose of these outward things,) and yet the most part of Men pass their whole life-time without one serious thought of the exellency and importance of their Souls, whose life and Happiness is of a higher nature,
Nature Teaches Men to hazard and loose all for the life of the Body, rather than loose it. (Although it prove many times very uncomfortable by the loose of these outward things,) and yet the most part of Men pass their Whole lifetime without one serious Thought of the excellency and importance of their Souls, whose life and Happiness is of a higher nature,
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and neither consists in, nor depends upon any thing here below.
and neither consists in, nor depends upon any thing Here below.
cc av-dx vvz p-acp, ccx vvz p-acp d n1 av a-acp.
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Hence it is, that while they use the helps of this present life, and the defences of it when it is in danger,
Hence it is, that while they use the helps of this present life, and the defences of it when it is in danger,
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and use them with so much diligence and attention;
and use them with so much diligence and attention;
cc vvi pno32 p-acp av d n1 cc n1;
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The means of that better life ▪ of their better part, their Souls, they either use not at all or so slightly and coldly, that they never find Salvation in them.
The means of that better life ▪ of their better part, their Souls, they either use not At all or so slightly and coldly, that they never find Salvation in them.
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You may find it some way in your selves, the threatnings and preparations of Men against you have awakened and rowsed you more to think upon means of your temporal safety;
You may find it Some Way in your selves, the threatenings and preparations of Men against you have awakened and roused you more to think upon means of your temporal safety;
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but how few are sensible, and afraid of the wrath of God, who, as our Saviour tells us, can kill both Body and Soul, and cast them into Hell;
but how few Are sensible, and afraid of the wrath of God, who, as our Saviour tells us, can kill both Body and Soul, and cast them into Hell;
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you want not freequent advertisement from the Word of God, so plentifully Preacht, that many are perishing;
you want not frequent advertisement from the Word of God, so plentifully Preached, that many Are perishing;
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one part in gross Ignorance of God, another in Profane, and Licentious living, and the greatest part in a formal and lifeless profession of Religion, without the power of it,
one part in gross Ignorance of God, Another in Profane, and Licentious living, and the greatest part in a formal and Lifeless profession of Religion, without the power of it,
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and yet where are they that lay it to heart, and bestir themselves to rescue their Souls from destruction? Certainly whatsoever Men profess, it is unbelief that is the cause of Impenitence;
and yet where Are they that lay it to heart, and Bestir themselves to rescue their Souls from destruction? Certainly whatsoever Men profess, it is unbelief that is the cause of Impenitence;
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Men are not convinced of the purity of Gods nature, nor sensible of the impurity of their own,
Men Are not convinced of the purity of God's nature, nor sensible of the impurity of their own,
n2 vbr xx vvn pp-f dt n1 pp-f npg1 n1, ccx j pp-f dt n1 pp-f po32 d,
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therefore they apply not themselves in good earnest to the work of Repentance, and Reformation, the liveliest part of it.
Therefore they apply not themselves in good earnest to the work of Repentance, and Reformation, the Liveliest part of it.
av pns32 vvb xx px32 p-acp j n1 p-acp dt n1 pp-f n1, cc n1, dt js n1 pp-f pn31.
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Labour then for a more active and practical knowledge of God and Divine truths, such as may humble and renew your Souls, not only that you may be delivered from outward troubles that threaten you;
Labour then for a more active and practical knowledge of God and Divine truths, such as may humble and renew your Souls, not only that you may be Delivered from outward Troubles that threaten you;
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but much more, that you may escape the wrath to come.
but much more, that you may escape the wrath to come.
cc-acp d dc, cst pn22 vmb vvi dt n1 pc-acp vvi.
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And because neither the Word Preached, nor Judgments, nor Mercies, that are set before you, are sufficient to quicken a dead Soul,
And Because neither the Word Preached, nor Judgments, nor mercies, that Are Set before you, Are sufficient to quicken a dead Soul,
cc c-acp d dt n1 vvn, ccx n2, ccx n2, cst vbr vvn p-acp pn22, vbr j pc-acp vvi dt j n1,
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or soften a hard Heart, without the effectual concourse of the Spirit of God, let us have recourse to the Throne of Grace, by humble and earnest Prayer, in the Name and Mediation of Jesus Christ.
or soften a hard Heart, without the effectual concourse of the Spirit of God, let us have recourse to the Throne of Grace, by humble and earnest Prayer, in the Name and Mediation of jesus christ.
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1163
Psal. XLII. 8. Yet the Lord will command his loving kindness in the day time,
Psalm XLII. 8. Yet the Lord will command his loving kindness in the day time,
np1 crd. crd av dt n1 vmb vvi po31 j-vvg n1 p-acp dt n1 n1,
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and in the night his Song shall be with me, and my prayer unto the God of my life.
and in the night his Song shall be with me, and my prayer unto the God of my life.
cc p-acp dt n1 po31 n1 vmb vbi p-acp pno11, cc po11 n1 p-acp dt n1 pp-f po11 n1.
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MAN is born to trouble as the sparks fly upwards, saith Eliphaz, Job 5. 7. And as it is the corruption and sinfulness of his Birth and Nature that has exposed him to trouble,MAN is born to trouble as the sparks fly upward, Says Eliphaz, Job 5. 7. And as it is the corruption and sinfulness of his Birth and Nature that has exposed him to trouble,
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(21) text (DIV2)
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so Nature usually sets him at work, to look out for such things as may preserve,
so Nature usually sets him At work, to look out for such things as may preserve,
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(21) text (DIV2)
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and deliver him from trouble, or at least, mitigate and temper the bitterness of it.
and deliver him from trouble, or At least, mitigate and temper the bitterness of it.
cc vvi pno31 p-acp n1, cc p-acp ds, vvb cc vvi dt n1 pp-f pn31.
(21) text (DIV2)
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And because there is not any one worldly thing that hath either certainty or sufficiency enough to serve at all times,
And Because there is not any one worldly thing that hath either certainty or sufficiency enough to serve At all times,
cc c-acp pc-acp vbz xx d crd j n1 cst vhz d n1 cc n1 av-d pc-acp vvi p-acp d n2,
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therefore worldly and natural men are forced to make use of variety, and are but badly served with them all.
Therefore worldly and natural men Are forced to make use of variety, and Are but badly served with them all.
av j cc j n2 vbr vvn pc-acp vvi n1 pp-f n1, cc vbr p-acp av-j vvn p-acp pno32 d.
(21) text (DIV2)
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The believing Soul hath but one comfort whereon he relies, but it's a great one, which alone weighs down all the rest.
The believing Soul hath but one Comfort whereon he relies, but it's a great one, which alone weighs down all the rest.
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Bread strengthens, and Wine makes glad the heart of Man, Psal. 104. 15. But God is the strength of my heart (says the Psalmist) Psal. 73. 20. and the gladness of it too.
Bred strengthens, and Wine makes glad the heart of Man, Psalm 104. 15. But God is the strength of my heart (Says the Psalmist) Psalm 73. 20. and the gladness of it too.
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Thou hast put gladness in my heart more than they have, when their corn and wine increaseth; Thou hast put gladness in my heart more than they have, when their corn and wine increases;
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and therefore, while the rest are seeking after some scattered crumbs of goodness in the Creatures, Who will shew us any good? He fixes his choice upon this one thing, The light of God's countenance;
and Therefore, while the rest Are seeking After Some scattered crumbs of Goodness in the Creatures, Who will show us any good? He fixes his choice upon this one thing, The Light of God's countenance;
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and it is the constant assurance of this, that upholds him;
and it is the constant assurance of this, that upholds him;
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waves beat upon him, yea, and go over him, yet the Lord will command his loving kindness to shine upon him.
waves beatrice upon him, yea, and go over him, yet the Lord will command his loving kindness to shine upon him.
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In this Psalm, we may perceive the Psalmist full of perplexed thoughts, and that betwixt strong desires and griefs,
In this Psalm, we may perceive the Psalmist full of perplexed thoughts, and that betwixt strong Desires and griefs,
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and yet, in the midst of them, now and then, some advantage, and intermixing strains of Hope, with his sad complaints;
and yet, in the midst of them, now and then, Some advantage, and intermixing strains of Hope, with his sad complaints;
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for, immediately before, we heard nothing but the impetuous noise of many waters, deep calling unto deep. In the former verse, we have there,
for, immediately before, we herd nothing but the impetuous noise of many waters, deep calling unto deep. In the former verse, we have there,
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as it were, a touch of the sweet sound of David 's Harp, Yet the Lord will command his loving kindness in the day time.
as it were, a touch of the sweet found of David is Harp, Yet the Lord will command his loving kindness in the day time.
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In the words we have David 's confidence, and David 's purpose, the one suiting very well with the other.
In the words we have David is confidence, and David is purpose, the one suiting very well with the other.
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His Confidence in God's loving kindness;
His Confidence in God's loving kindness;
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Yet the Lord will command his loving kindness. And his purpose; And in the night his song shall be with me. Yet the Lord will command his loving kindness. And his purpose; And in the night his song shall be with me.
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It is true, those words ( in the night his song shall be with me ) may be taken as a part of the expression of his confidence, taking his Song,
It is true, those words (in the night his song shall be with me) may be taken as a part of the expression of his confidence, taking his Song,
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for the matter or subject of the Song, the goodness of God;
for the matter or Subject of the Song, the Goodness of God;
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as if he should say, both in the day, and in the night, I shall find the sweet fruits of God's favour and loving kindness.
as if he should say, both in the day, and in the night, I shall find the sweet fruits of God's favour and loving kindness.
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But not excluding that, I rather take it intended, as his resolution, that it should be his custom, in the quiet Season of the Night, to look back upon God's goodness manifested to him in the actions and occurrences of the Day;
But not excluding that, I rather take it intended, as his resolution, that it should be his custom, in the quiet Season of the Night, to look back upon God's Goodness manifested to him in the actions and occurrences of the Day;
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and thus encertaining his Soul with that secret discourse, he would stir it up to the praises of his God,
and thus encertaining his Soul with that secret discourse, he would stir it up to the praises of his God,
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and withal, would joyn Prayer for the continuance, and further manifestation of it.
and withal, would join Prayer for the Continuance, and further manifestation of it.
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David (as is hinted before) intermixing strains of Hope, not that faint and common hope of possibility,David (as is hinted before) intermixing strains of Hope, not that faint and Common hope of possibility,
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or probability, that after stormy days it may be better with him, but a certain hope that shall never make ashamed;
or probability, that After stormy days it may be better with him, but a certain hope that shall never make ashamed;
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such a hope as springs from faith, yea, in effect, is one with it.
such a hope as springs from faith, yea, in Effect, is one with it.
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Faith rests upon the goodness and truth of Him that hath promised, and Hope raising it self upon Faith so established, stands up and looks out to the future accomplishment of the promise.
Faith rests upon the Goodness and truth of Him that hath promised, and Hope raising it self upon Faith so established, Stands up and looks out to the future accomplishment of the promise.
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Therefore the Apostle, Heb. 11. 1. calls Faith The substance of things hoped for, NONLATINALPHABET, And the evidence of things not seen;
Therefore the Apostle, Hebrew 11. 1. calls Faith The substance of things hoped for,, And the evidence of things not seen;
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of all other wavering hope, here's, they say, true, Spes est nomen boni incerti. But this can say, The Lord will command his loving kindness, &c. The Lord will command ] What a sudden change is here!
of all other wavering hope, here's, they say, true, Spes est Nome boni Incerti. But this can say, The Lord will command his loving kindness, etc. The Lord will command ] What a sudden change is Here!
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Would you think this were the same man that was even now almost overwhelmed? Thus Faith always conquers,
Would you think this were the same man that was even now almost overwhelmed? Thus Faith always conquers,
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though seldom or never, without hard conflict, not only assaulted by troubles without, but, which is worse, by Incredulity within;
though seldom or never, without hard conflict, not only assaulted by Troubles without, but, which is Worse, by Incredulity within;
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nor assaulted only, but many times brought under, yet does it not succumb and give over, knowing, that even after many foils,
nor assaulted only, but many times brought under, yet does it not succumb and give over, knowing, that even After many foils,
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yet in the end it shall overcome. His confidence you may consider, first, oppositely, and then positively, or simply in it self.
yet in the end it shall overcome. His confidence you may Consider, First, oppositely, and then positively, or simply in it self.
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Oppositely both to his present trouble, and to his complaints, wherein this trouble is exprest, and that is fitly implyed, though it be not in the Original.
Oppositely both to his present trouble, and to his complaints, wherein this trouble is expressed, and that is fitly employed, though it be not in the Original.
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Though the multitude and weight of Jobs Afflictions, did force out of him some bitter words,
Though the multitude and weight of Jobs Afflictions, did force out of him Some bitter words,
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and made him look back upon the day of his Birth, and curse it, yet Faith recovers him from his distemper,
and made him look back upon the day of his Birth, and curse it, yet Faith recovers him from his distemper,
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and makes him look forward with joy, even as far as to the blessed day of his Resurrection, Job 19. 25. I know that my Redeemer liveth,
and makes him look forward with joy, even as Far as to the blessed day of his Resurrection, Job 19. 25. I know that my Redeemer lives,
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and that he shall stand, at the latter day, upon the earth:
and that he shall stand, At the latter day, upon the earth:
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And though after my skin worms destroy this body, yet in my flesh shall I see God. And though After my skin worms destroy this body, yet in my Flesh shall I see God.
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The former words of impatience he spake indeed, but he adheres to these, and wishes that they were written with an Iron Pen, and Engraven to abide for ever.
The former words of impatience he spoke indeed, but he adheres to these, and wishes that they were written with an Iron Pen, and Engraven to abide for ever.
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Therefore we hear of him again in Scripture, as a righteous and patient man, but of these words of his impatience not a word.
Therefore we hear of him again in Scripture, as a righteous and patient man, but of these words of his impatience not a word.
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In the 77 Psalm, what sad Expostulations are these the Psalmist uses, Will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? But see how he corrects them, ver. 10. Then I said, this is my Infirmity,
In the 77 Psalm, what sad Expostulations Are these the Psalmist uses, Will he be favourable no more? Is his mercy clean gone for ever? Does his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender Mercies? But see how he corrects them, ver. 10. Then I said, this is my Infirmity,
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but I will remember the years of the right hand of the most High. Thus Jonah, 2 Chap. ver. 3, 4. much like this, but there, literally true.but I will Remember the Years of the right hand of the most High. Thus Jonah, 2 Chap. ver. 3, 4. much like this, but there, literally true.
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And here deep calls unto deep, yet in the midst of those deeps, Faith is not drowned, you see it lifts up its head above water;
And Here deep calls unto deep, yet in the midst of those deeps, Faith is not drowned, you see it lifts up its head above water;
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Yet the Lord will command, &c. Yea, though it takes particular notice of God's hand in the affliction,Yet the Lord will command, etc. Yea, though it Takes particular notice of God's hand in the affliction,
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yet it goes not to another hand for comfort. Thy Waves and thy Billows;
yet it Goes not to Another hand for Comfort. Thy Waves and thy Billows;
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yet that same God, whose Waves are like to destroy me, will ere long command his loving kindness to shine upon me.
yet that same God, whose Waves Are like to destroy me, will ere long command his loving kindness to shine upon me.
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Though he slay me, yet will I trust in him. A wonderful expression of Faith.Though he slay me, yet will I trust in him. A wondered expression of Faith.
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He says not, though he afflict me sore, but though he slay me; not though evil men or Satan should do it,
He Says not, though he afflict me soar, but though he slay me; not though evil men or Satan should do it,
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but, though he slay me, yet will I trust in him. What troubled mind can imagine any thing harder against it self than this?
but, though he slay me, yet will I trust in him. What troubled mind can imagine any thing harder against it self than this?
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1. Learn then to check these excessive doubts and fears, by some such resolute word as this:
1. Learn then to check these excessive doubts and fears, by Some such resolute word as this:
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Turn the promise, first upon thy self, and then upon God:
Turn the promise, First upon thy self, and then upon God:
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Consider that he hath promised Life Eternal to Believing, and then say, Tho ▪ I saw his hand,
Consider that he hath promised Life Eternal to Believing, and then say, Tho ▪ I saw his hand,
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as it were, lift up to destroy me, yet from that very hand will I expect Salvation;
as it were, lift up to destroy me, yet from that very hand will I expect Salvation;
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for I have his word engaged for it, that if I believe I shall be saved.
for I have his word engaged for it, that if I believe I shall be saved.
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I do not say, that a Soul under temptation can assure it self, that God is already reconciled to it (and herein possibly lies oftentimes the mistake) for this reflex act of assurance,
I do not say, that a Soul under temptation can assure it self, that God is already reconciled to it (and herein possibly lies oftentimes the mistake) for this reflex act of assurance,
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though it be our duty to seek after it, it self is rather a gift and reward than a duty;
though it be our duty to seek After it, it self is rather a gift and reward than a duty;
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but the direct and proper act of Faith is of perpetual use and necessity, and then most,
but the Direct and proper act of Faith is of perpetual use and necessity, and then most,
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when there is least sense of assurance, and it is no other but a recumbency or reliance, rolling over of the Soul upon free mercy:
when there is least sense of assurance, and it is no other but a recumbency or reliance, rolling over of the Soul upon free mercy:
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That which breeds us much perplexity, is, That we would invert God's order.
That which breeds us much perplexity, is, That we would invert God's order.
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If I knew (say some) that the Promise belonged to me, and Christ were a Saviour to me, I could believe;
If I knew (say Some) that the Promise belonged to me, and christ were a Saviour to me, I could believe;
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that is to say, would first see, and then believe.
that is to say, would First see, and then believe.
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But the true method is just contrary, I had fainted says David, unless I had believed to see the goodness of the Lord.
But the true method is just contrary, I had fainted Says David, unless I had believed to see the Goodness of the Lord.
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He believed it first, and saw it afterwards.
He believed it First, and saw it afterwards.
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And in this same Psalm, labouring to still his disquieted Soul, by elevating it above his troubles, to look upon his God;
And in this same Psalm, labouring to still his disquieted Soul, by elevating it above his Troubles, to look upon his God;
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he says to it, Hope in him now, and ere it be long, thou shalt praise him for the help of his coun•enance,
he Says to it, Hope in him now, and ere it be long, thou shalt praise him for the help of his coun•enance,
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even while his countenance is with-held. And thus Faith ought to triumph over Spiritual fears and difficulties.even while his countenance is withheld. And thus Faith ought to triumph over Spiritual fears and difficulties.
av cs po31 n1 vbz vvn. cc av n1 vmd pc-acp vvi p-acp j n2 cc n2.
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2. How incongruous is it, that outward dangers or trials should over-match it;
2. How incongruous is it, that outward dangers or trials should overmatch it;
crd q-crq j vbz pn31, cst j n2 cc n2 vmd n1 pn31;
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will you trust God, upon his Word, for Salvation and Eternal Happiness, and be diffident for the safety and needful Blessings of this Temporal Life, which life, in comparison, is but a moment,
will you trust God, upon his Word, for Salvation and Eternal Happiness, and be diffident for the safety and needful Blessings of this Temporal Life, which life, in comparison, is but a moment,
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and the best things of it but dross? Consider that you dishonour Faith exceedingly, and degenerate from the believing Saints of former Ages.
and the best things of it but dross? Consider that you dishonour Faith exceedingly, and degenerate from the believing Saints of former Ages.
cc dt js n2 pp-f pn31 p-acp n1? np1 cst pn22 vvb n1 av-vvg, cc j p-acp dt j-vvg n2 pp-f j n2.
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Indeed, the Promises of this Life, and that which concerns it, (though Godliness with them) yet they are not so absolute,
Indeed, the Promises of this Life, and that which concerns it, (though Godliness with them) yet they Are not so absolute,
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nor are they so absolutely needful for you;
nor Are they so absolutely needful for you;
ccx vbr pns32 av av-j j p-acp pn22;
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but considering the Wisdom and Love of your Heavenly Father, learn to compose your minds by it.
but considering the Wisdom and Love of your Heavenly Father, Learn to compose your minds by it.
cc-acp vvg dt n1 cc n1 pp-f po22 j n1, vvb pc-acp vvi po22 n2 p-acp pn31.
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I will not be afraid, though ten thousands of the people set themselves against me round about, says David, Psal. 3. 6. And lest you think him singular, in the 46 Psalm, it is the joint-voice of the whole Church of God, We will not fear, though the earth be removed, I will not be afraid, though ten thousands of the people Set themselves against me round about, Says David, Psalm 3. 6. And lest you think him singular, in the 46 Psalm, it is the joint-voice of the Whole Church of God, We will not Fear, though the earth be removed,
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and the mountains be cast into the midst of the Sea: Though the waters thereof roar and be troubled;
and the Mountains be cast into the midst of the Sea: Though the waters thereof roar and be troubled;
cc dt n2 vbb vvn p-acp dt n1 pp-f dt n1: cs dt n2 av vvi cc vbi vvn;
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though the mountains shake with the swelling thereof. There is a river, the streams whereof make glad the City of God:
though the Mountains shake with the swelling thereof. There is a river, the streams whereof make glad the city of God:
cs dt n2 vvb p-acp dt n-vvg av. pc-acp vbz dt n1, dt n2 c-crq vvi j dt n1 pp-f np1:
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The holy place of the tabernacle of the most high God is in the midst of her; she shall not be moved. The holy place of the tabernacle of the most high God is in the midst of her; she shall not be moved.
dt j n1 pp-f dt n1 pp-f dt av-ds j np1 vbz p-acp dt n1 pp-f pno31; pns31 vmb xx vbi vvn.
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That is the way to be immoveable, in the midst of troubles as a Rock amidst the Waves.
That is the Way to be immoveable, in the midst of Troubles as a Rock amid the Waves.
cst vbz dt n1 pc-acp vbi j, p-acp dt n1 pp-f n2 p-acp dt n1 p-acp dt n2.
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When God is in the midst of a Kingdom or City, he makes it firm as Mount Sion, that cannot be removed.
When God is in the midst of a Kingdom or city, he makes it firm as Mount Sion, that cannot be removed.
c-crq np1 vbz p-acp dt n1 pp-f dt n1 cc n1, pns31 vvz pn31 j c-acp vvb np1, cst vmbx vbi vvn.
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When he is in the midst of the Soul, though Calamities throng about it on all hands,
When he is in the midst of the Soul, though Calamities throng about it on all hands,
c-crq pns31 vbz p-acp dt n1 pp-f dt n1, cs n2 vvb p-acp pn31 p-acp d n2,
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and roar like the Billows of the Sea, yet there is a constant Calm within, such a Peace as the World can neither give nor take away.
and roar like the Billows of the Sea, yet there is a constant Cam within, such a Peace as the World can neither give nor take away.
cc vvi av-j dt n2 pp-f dt n1, av pc-acp vbz dt j j-jn p-acp, d dt n1 p-acp dt n1 vmb av-dx vvi ccx vvi av.
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On the other side, what is it but want of lodging God in the Soul,
On the other side, what is it but want of lodging God in the Soul,
p-acp dt j-jn n1, r-crq vbz pn31 p-acp n1 pp-f n1 np1 p-acp dt n1,
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and that in his stead, the World is in the midst of mens Hearts, that makes them shake like the leaves of Trees at every blast of danger? What a shame is it, seeing natural men, by the strength of Nature,
and that in his stead, the World is in the midst of men's Hearts, that makes them shake like the leaves of Trees At every blast of danger? What a shame is it, seeing natural men, by the strength of Nature,
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and help of Moral Precepts, have attained such undaunted resolution and courage against outward changes;
and help of Moral Precepts, have attained such undaunted resolution and courage against outward changes;
cc n1 pp-f j n2, vhb vvn d j n1 cc n1 p-acp j n2;
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yet they that would pass for Christians, are so soft and fainting, and so sensible of the smallest alterations.
yet they that would pass for Christians, Are so soft and fainting, and so sensible of the Smallest alterations.
av pns32 cst vmd vvi p-acp np1, vbr av j cc j-vvg, cc av j pp-f dt js n2.
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The advantage that we have in this regard is infinite;
The advantage that we have in this regard is infinite;
dt n1 cst pns12 vhb p-acp d n1 vbz j;
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what's the best ground-work of a Philosophers constancy, but as moving sands in comparison of the Rock that we may build upon? But the truth is, That either we make no provision of Faith for times of Trial,
what's the best groundwork of a Philosophers constancy, but as moving sands in comparison of the Rock that we may built upon? But the truth is, That either we make no provision of Faith for times of Trial,
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or if any we have, we neither know the worth, nor the use of it,
or if any we have, we neither know the worth, nor the use of it,
cc cs d pns12 vhb, pns12 d vvb dt n1, ccx dt n1 pp-f pn31,
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but lay it by, as a dead unprofitable thing, when we should most use and exercise it.
but lay it by, as a dead unprofitable thing, when we should most use and exercise it.
cc-acp vvb pn31 p-acp, c-acp dt j j n1, c-crq pns12 vmd av-ds vvi cc vvi pn31.
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Notwithstanding all our frequenting of God's House, and our plausible profession;
Notwithstanding all our frequenting of God's House, and our plausible profession;
a-acp d po12 vvg pp-f npg1 n1, cc po12 j n1;
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Is it not too true, that the most of us either do not at all furnish our selves with these spiritual arms, that are so needful in the militant Life of a Christian,
Is it not too true, that the most of us either do not At all furnish our selves with these spiritual arms, that Are so needful in the militant Life of a Christian,
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or we learn not how to handle them? and are not in readiness for Service,
or we Learn not how to handle them? and Are not in readiness for Service,
cc pns12 vvb xx c-crq pc-acp vvi pno32? cc vbr xx p-acp n1 p-acp n1,
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as was the case of that improvident Souldier, whom his Commander found mending some piece of his Armour,
as was the case of that improvident Soldier, whom his Commander found mending Some piece of his Armour,
c-acp vbds dt n1 pp-f cst j n1, ro-crq po31 n1 vvd vvg d n1 pp-f po31 n1,
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when they were to give Battle.
when they were to give Battle.
c-crq pns32 vbdr pc-acp vvi n1.
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It were not amiss before Afflictions overtake us, to try and train the mind somewhat by supposing the very worst and hardest of them.
It were not amiss before Afflictions overtake us, to try and train the mind somewhat by supposing the very worst and Hardest of them.
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To say, What if the Waves and Billows of adversity, were swelled and flowing in upon me;
To say, What if the Waves and Billows of adversity, were swelled and flowing in upon me;
p-acp vvb, q-crq cs dt n2 cc n2 pp-f n1, vbdr vvn cc vvg p-acp p-acp pno11;
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Could I then believe? God hath said, I will not fail thee, nor forsake thee, with a heap of negations, in no wise, I will not, he hath said, when thou passest through the fire and through the water I will be with thee.
Could I then believe? God hath said, I will not fail thee, nor forsake thee, with a heap of negations, in no wise, I will not, he hath said, when thou passest through the fire and through the water I will be with thee.
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These I know, and can discourse of them.
These I know, and can discourse of them.
d pns11 vvb, cc vmb vvi pp-f pno32.
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But could I repose and rest upon them in the day of Trial? put your Souls to it, is there any thing or person that you esteem and love exceedingly;
But could I repose and rest upon them in the day of Trial? put your Souls to it, is there any thing or person that you esteem and love exceedingly;
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say, What if I should lose this? Is there some evil that is naturally more contrary and terrible to you than many others? Spare not to present that to the imagination too,
say, What if I should loose this? Is there Some evil that is naturally more contrary and terrible to you than many Others? Spare not to present that to the imagination too,
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and labour to make Faith Master of it before hand in case it should befal you,
and labour to make Faith Master of it before hand in case it should befall you,
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and if the first thought of it scare you, look upon it the oftener, till the Visage of it become familiar to you, that you start and scare no more at it,
and if the First Thought of it scare you, look upon it the oftener, till the Visage of it become familiar to you, that you start and scare no more At it,
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nor is there any danger in these thoughts: Troubles cannot be the nearer by thus thinking on them:
nor is there any danger in these thoughts: Troubles cannot be the nearer by thus thinking on them:
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But you may be both safer and stronger, by breathing and exercising of your Faith in supposed cases.
But you may be both safer and Stronger, by breathing and exercising of your Faith in supposed cases.
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But if you be so tender spirited, that you cannot look upon Calamities so much as in thought or fancy,
But if you be so tender spirited, that you cannot look upon Calamities so much as in Thought or fancy,
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how would you be able for a real encounter? No, sure. But the Soul that hath made God his stay, can do both;
how would you be able for a real encounter? No, sure. But the Soul that hath made God his stay, can do both;
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see it in that notable resolution of the Prophet, Habakkuk. 3. 17. Although the Fig-tree shall not blossom,
see it in that notable resolution of the Prophet, Habakkuk. 3. 17. Although the Fig tree shall not blossom,
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neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold,
neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be Cut off from the fold,
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and there shall be no herd in the stalls:
and there shall be no heard in the stalls:
cc pc-acp vmb vbi dx n1 p-acp dt n2:
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Yet I will rejoyce in the Lord I will joy in the God of my Salvation.
Yet I will rejoice in the Lord I will joy in the God of my Salvation.
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The Lord God is my strength. The Lord God is my strength.
dt n1 np1 vbz po11 n1.
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And in David, Psal. 23. 4. Yea, (says he) though I walk through the valley of the shadow of Death, I will fear no evil,
And in David, Psalm 23. 4. Yea, (Says he) though I walk through the valley of the shadow of Death, I will Fear no evil,
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for thou art with me, thy Rod and thy Staff, they comfort me. for thou art with me, thy Rod and thy Staff, they Comfort me.
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You see how Faith is as Cork to his Soul, keeping it from sinking in the deeps of Afflictions:
You see how Faith is as Cork to his Soul, keeping it from sinking in the deeps of Afflictions:
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Yea that big word which one says of his morally just Man is true of the believer, Si fractus illabatur orbis. Though the very Fabrick of the World were falling about him,
Yea that big word which one Says of his morally just Man is true of the believer, Si fractus illabatur Orbis. Though the very Fabric of the World were falling about him,
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yet would he stand upright, and undaunted in the midst of its ruins. In this confidence considered in it self, we may observe the Object of it;
yet would he stand upright, and undaunted in the midst of its ruins. In this confidence considered in it self, we may observe the Object of it;
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The loving kindness of the Lord. 2. The manner or way by which he expects to enjoy it; The Lord will Command it. 3. The time; in the day. The loving kindness of the Lord. 2. The manner or Way by which he expects to enjoy it; The Lord will Command it. 3. The time; in the day.
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His loving kindness. ] He says not, return to the House of God for deliverance from the heavy oppression and sharp reproaches of the Enemy, which would have answered more particularly and expressly to his present griefs,His loving kindness. ] He Says not, return to the House of God for deliverance from the heavy oppression and sharp Reproaches of the Enemy, which would have answered more particularly and expressly to his present griefs,
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but his loving kindness. And the reason of thus expressing himself, I conceive to be two fold. 1. In the assurance of this is necessarily comprised the certainty of all other good things.
but his loving kindness. And the reason of thus expressing himself, I conceive to be two fold. 1. In the assurance of this is necessarily comprised the certainty of all other good things.
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This special favour and benignity of the Lord, doth engage his Power and Wisdom (both which you know are infinite) to the procurement of every thing truly good for those whom he so favours;
This special favour and benignity of the Lord, does engage his Power and Wisdom (both which you know Are infinite) to the procurement of every thing truly good for those whom he so favours;
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Therefore it is that David chuses rather to name the streams of particular mercies in this their living Source and Fountain, than to specifie them severally.
Therefore it is that David chooses rather to name the streams of particular Mercies in this their living Source and Fountain, than to specify them severally.
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Nor is it only thus more compendious, but fuller too, which are the two great advantages of Speech,
Nor is it only thus more compendious, but fuller too, which Are the two great advantages of Speech,
ccx vbz pn31 av-j av av-dc j, cc-acp jc av, r-crq vbr dt crd j n2 pp-f n1,
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and this I take to be the other reason. 2. A Man may enjoy great deliverances,
and this I take to be the other reason. 2. A Man may enjoy great Deliverances,
cc d pns11 vvb pc-acp vbi dt j-jn n1. crd dt n1 vmb vvi j n2,
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and many positive benefits from the hand of God, and yet have no share in his loving kindness.
and many positive benefits from the hand of God, and yet have no share in his loving kindness.
cc d j n2 p-acp dt n1 pp-f np1, cc av vhb dx n1 p-acp po31 j-vvg n1.
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How frequently doth God heap Riches, and Honour, and Health on these he hates, and the common gifts of the Mind too, Wisdom,
How frequently does God heap Riches, and Honour, and Health on these he hates, and the Common Gifts of the Mind too, Wisdom,
c-crq av-j vdz np1 vvi n2, cc n1, cc n1 p-acp d pns31 vvz, cc dt j n2 pp-f dt n1 av, n1,
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and Learning, yea the common gifts of his own Spirit, and gives a fair and long day of external prosperity, to those on whom he never vouchsafed the least glance of his favourable Countenance yea, on the contrary, gives all those specious gifts to them with a secret curse as here;
and Learning, yea the Common Gifts of his own Spirit, and gives a fair and long day of external Prosperity, to those on whom he never vouchsafed the least glance of his favourable Countenance yea, on the contrary, gives all those specious Gifts to them with a secret curse as Here;
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as he gave a King in wrath to his people, so he often gives Kingdoms in his wrath to Kings.
as he gave a King in wrath to his people, so he often gives Kingdoms in his wrath to Kings.
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Therefore David looks higher than the very Kingdom which God promised him, and gave him,
Therefore David looks higher than the very Kingdom which God promised him, and gave him,
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when he speaks of his loving kindness. In a word, he resolves to solace himself with the assurance of this,
when he speaks of his loving kindness. In a word, he resolves to solace himself with the assurance of this,
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though he was stript of all other comforts, and to quiet his Soul herein, till deliverance come,
though he was stripped of all other comforts, and to quiet his Soul herein, till deliverance come,
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and when it shall come, and whatsoever mercies with it, to receive them as fruits and effects of this loving kindness. Not prizing them so much for themselves,
and when it shall come, and whatsoever Mercies with it, to receive them as fruits and effects of this loving kindness. Not prizing them so much for themselves,
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as for the impressions of that love which is upon them, and it is that Image and Superscription that both engages and moves him most to pay his tribute of praise.
as for the impressions of that love which is upon them, and it is that Image and Superscription that both engages and moves him most to pay his tribute of praise.
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And truly this is every where David 's temper;
And truly this is every where David is temper;
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his frequent distresses and wants never excite him so much to desire any particular comfort in the Creature,
his frequent Distresses and Wants never excite him so much to desire any particular Comfort in the Creature,
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as to intreat the presence and favour of God himself: His saddest times are, when to his sense, this favour is eclipsed.
as to entreat the presence and favour of God himself: His Saddest times Are, when to his sense, this favour is eclipsed.
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In my prosperity I said I shall not be moved. In my Prosperity I said I shall not be moved.
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And what was his adversity that made him of another mind? Thou hiddest thy face and I was troubled.
And what was his adversity that made him of Another mind? Thou hiddest thy face and I was troubled.
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This veri•ies his position in that same Psalm. In thy favour is Life.
This veri•ies his position in that same Psalm. In thy favour is Life.
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Thus in the 63. Psalm at the beginning, My Soul thirsteth for thee in a dry Land where there is no water, not for water where there is none,
Thus in the 63. Psalm At the beginning, My Soul Thirsteth for thee in a dry Land where there is no water, not for water where there is none,
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but for thee where there is no water.
but for thee where there is no water.
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Therefore he adds in the 3. verse, Thy loving kindness is better than Life, and all that be truly wise,
Therefore he adds in the 3. verse, Thy loving kindness is better than Life, and all that be truly wise,
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and of this mind, will subscribe to his choice.
and of this mind, will subscribe to his choice.
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Let them enjoy this loving kindness and prize it, that what ere befalls them, their happiness and joy is above the reach of all calamities, let them be derided and reproached abroad,
Let them enjoy this loving kindness and prize it, that what ere befalls them, their happiness and joy is above the reach of all calamities, let them be derided and reproached abroad,
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yet still this inward perswasion makes them glad and contented, as a rich Man said,
yet still this inward persuasion makes them glad and contented, as a rich Man said,
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though the people hated and taunted him, yet when he came home and lookt upon his Chests, Egomet mihi plaudo domi? With how much better reason do Believers bear out external injuries, what inward contentment,
though the people hated and taunted him, yet when he Come home and looked upon his Chests, Egomet mihi plaudo At Home? With how much better reason do Believers bear out external injuries, what inward contentment,
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when they consider themselves truly enricht with the favour of God? And as this makes them contemn the contempts that the World puts upon them,
when they Consider themselves truly enriched with the favour of God? And as this makes them contemn the contempts that the World puts upon them,
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so likewise it breeds in them a neglect, and disdain of those poor trifles that the World admires.
so likewise it breeds in them a neglect, and disdain of those poor trifles that the World admires.
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The Sum of their desires is (as that Cynicks, was of the Sun-shine) that the rays of the love of God may shine constantly upon them.
The Sum of their Desires is (as that Cynics, was of the Sunshine) that the rays of the love of God may shine constantly upon them.
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The favourable aspect and large proffers of Kings, and Princes, would be unwelcome to them,
The favourable aspect and large proffers of Kings, and Princes, would be unwelcome to them,
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if they should stand betwixt them and the sight of that Sun. And truly they have reason.
if they should stand betwixt them and the sighed of that Sun. And truly they have reason.
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What are the highest things the World affords? What are great Honors and great Estates,
What Are the highest things the World affords? What Are great Honours and great Estates,
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but great Cares and Griefs well drest, and coloured over with a shew of pleasure, that promise contentment,
but great Cares and Griefs well dressed, and coloured over with a show of pleasure, that promise contentment,
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and perform nothing but vexation? That they are not sa•isfying is evident, for the obtaining of much of them doth but stretch the appetite,
and perform nothing but vexation? That they Are not sa•isfying is evident, for the obtaining of much of them does but stretch the appetite,
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and teach Men to desire more? they are not solid neither, will not the pains of a Gout, of Strangury,
and teach Men to desire more? they Are not solid neither, will not the pains of a Gout, of Strangury,
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or some such malady (to say nothing of the worst, the pains of a guilty conscience) blast all these delig•t•? What relish finds a Man in large Revenues,
or Some such malady (to say nothing of the worst, the pains of a guilty conscience) blast all these delig•t•? What relish finds a Man in large Revenues,
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and ••a•ely Buildings, in high Preferments, and honour able Titles, when either his Body or Mind is in anguish.
and ••a•ely Buildings, in high Preferments, and honour able Titles, when either his Body or Mind is in anguish.
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And besides the emptiness of all these things, you know, they want one main point, Continuance. But the loving kindness of God hath all requisites to make the Soul happy.
And beside the emptiness of all these things, you know, they want one main point, Continuance. But the loving kindness of God hath all requisites to make the Soul happy.
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O satisfie us early with Goodness or Mercy, (says Moses ) That we may rejoyce and be glad all our days, Ps. 90. 14. There is fulness in that for the vastest desires of the Soul, satisfie us, there is solid contentment that begets true joy and gladness,
O satisfy us early with goodness or Mercy, (Says Moses) That we may rejoice and be glad all our days, Ps. 90. 14. There is fullness in that for the vastest Desires of the Soul, satisfy us, there is solid contentment that begets true joy and gladness,
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and there is permanency, all our days. It is the only comfort of this Life, and assurance of a better.
and there is permanency, all our days. It is the only Comfort of this Life, and assurance of a better.
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This were a large Subject to insist on, but certainly the naming of his loving kindness should beget in each heart,
This were a large Subject to insist on, but Certainly the naming of his loving kindness should beget in each heart,
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an high esteem of it, an ardent desire after it.
an high esteem of it, an Ardent desire After it.
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And if it do so with you, then know that it is only to be found in the way of holiness.
And if it do so with you, then know that it is only to be found in the Way of holiness.
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He is a holy God, and can love nothing that's altogether unlike himself; There must always be some similitude and conformity of nature to ground kindness and friendship, and to maintain it;
He is a holy God, and can love nothing that's altogether unlike himself; There must always be Some similitude and conformity of nature to ground kindness and friendship, and to maintain it;
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that saying is true, idem velle & idem nolle firma amicitia.
that saying is true, idem velle & idem nolle Firm Amicitia.
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What gross self flattery is it, to think that God's loving kindness can be towards you,
What gross self flattery is it, to think that God's loving kindness can be towards you,
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while you are in love with Sin, which he so perfectly hates? How can the profane Swearer or voluptuous Person,
while you Are in love with since, which he so perfectly hates? How can the profane Swearer or voluptuous Person,
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or the Oppressor, and Covetous, or the close Hypocrite (worse than any of them) rest upon the loving kindness of the Lord in the day of troubles? No sure.
or the Oppressor, and Covetous, or the close Hypocrite (Worse than any of them) rest upon the loving kindness of the Lord in the day of Troubles? No sure.
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But the terror of his wrath shall be added to all their other calamities; and they shall find it heavier than all the rest.
But the terror of his wrath shall be added to all their other calamities; and they shall find it Heavier than all the rest.
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God will not pour this precious Oyl of gladness, this perswasion of his love, into filthy Vessels,
God will not pour this precious Oil of gladness, this persuasion of his love, into filthy Vessels,
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even his own Children, when they grieve and sadden his holy Spirit by unholiness, shall be sadly punished by the withdrawing of these comforting and sensible expressions of his Love.
even his own Children, when they grieve and sadden his holy Spirit by unholiness, shall be sadly punished by the withdrawing of these comforting and sensible expressions of his Love.
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Labour then you that as yet never tasted of this Love, to know what it means;
Labour then you that as yet never tasted of this Love, to know what it means;
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forsake and hate that which hitherto hath made you strangers to it;
forsake and hate that which hitherto hath made you Strangers to it;
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for if you obtain this, it shall comfort you when these things cannot, but would rather prove your greatest torment.
for if you obtain this, it shall Comfort you when these things cannot, but would rather prove your greatest torment.
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And you that have received any Testimonies of it, entertain it carefully, for it is your best comfort both in your best days,
And you that have received any Testimonies of it, entertain it carefully, for it is your best Comfort both in your best days,
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and in your worst days too.
and in your worst days too.
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You would all gladly be delivered from these many evils that threaten you, for many they be indeed,
You would all gladly be Delivered from these many evils that threaten you, for many they be indeed,
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and Peace is a great blessing.
and Peace is a great blessing.
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But suppose you were secured from all these fears, and he should command a sudden calm (which t•uly he can do) would you then think your se•ves happy.
But suppose you were secured from all these fears, and he should command a sudden Cam (which t•uly he can do) would you then think your se•ves happy.
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That life of yours which you so fear to lose by Fire or Sword, though you had Peace, would ere long fall into the hands of some Ague,
That life of yours which you so Fear to loose by Fire or Sword, though you had Peace, would ere long fallen into the hands of Some Ague,
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or Fever, or Consumption, and perish by them, or at the longest a few years will end it, it is a lighted Candle, that though no Body blow out, will quickly burn out of it self.
or Fever, or Consumption, and perish by them, or At the longest a few Years will end it, it is a lighted Candle, that though no Body blow out, will quickly burn out of it self.
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But this loving kindness is not so short-lived, it shall last as long as your Souls;
But this loving kindness is not so short-lived, it shall last as long as your Souls;
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and so long as it lasts, they shall be happy.
and so long as it lasts, they shall be happy.
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Those goods that you fear shall be pillaged, and spoiled in War, how many hazards are they subject to even in Peace? Solomon tells you, That Riches oftentimes (though no body take them away) make themselves wings, and fly away.
Those goods that you Fear shall be pillaged, and spoiled in War, how many hazards Are they Subject to even in Peace? Solomon tells you, That Riches oftentimes (though no body take them away) make themselves wings, and fly away.
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And truly many times the undue sparing of them, is but the letting of their wings grow;
And truly many times the undue sparing of them, is but the letting of their wings grow;
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which makes them readier to fly away, and the contributing a part of them to do good, only clips their wings a little,
which makes them Readier to fly away, and the contributing a part of them to do good, only clips their wings a little,
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and makes them stay the longer with their owner, (but that by the way) Howsoever in the day of death,
and makes them stay the longer with their owner, (but that by the Way) Howsoever in the day of death,
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and in the day of wrath, as Solomon says, they profit nothing at all. So then though you may desire that God would command deliverance for you;and in the day of wrath, as Solomon Says, they profit nothing At all. So then though you may desire that God would command deliverance for you;
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yet, if you would be truly happy, your greater and more earnest suit would be, That he command his loving kindness to appear to your Souls;
yet, if you would be truly happy, your greater and more earnest suit would be, That he command his loving kindness to appear to your Souls;
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and having once obtained this, you may possibly be persecuted, and endure hard Trials:
and having once obtained this, you may possibly be persecuted, and endure hard Trials:
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But one thing is made sure, you cannot be miserable, nor shall you want temporal Mercies and Preservation too,
But one thing is made sure, you cannot be miserable, nor shall you want temporal mercies and Preservation too,
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so far as they are good for you.
so Far as they Are good for you.
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The inward assurance of this Love, shall carry you strangely and sweetly through all outward vicissitudes,
The inward assurance of this Love, shall carry you strangely and sweetly through all outward vicissitudes,
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and when the day shall come, that all other comforts shall look pale upon you, then shall you find the worth and happiness of this, more than ever before.
and when the day shall come, that all other comforts shall look pale upon you, then shall you find the worth and happiness of this, more than ever before.
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Command ] Make it appear to me.Command ] Make it appear to me.
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Sometimes God is said to shut up, and hide his Love from his Children, and that is a mournfull time with them.
Sometime God is said to shut up, and hide his Love from his Children, and that is a mournful time with them.
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But we Read not that he shuts out Love, and ceaseth altogether to have affection to those whom once he loved.
But we Read not that he shuts out Love, and ceases altogether to have affection to those whom once he loved.
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And therefore when he shews himself again in the gracious manifestations of his mercy, he is not said to begin anew to Love them,
And Therefore when he shows himself again in the gracious manifestations of his mercy, he is not said to begin anew to Love them,
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but only to Command his Love, which ere while he had countermanded, to appear.
but only to Command his Love, which ere while he had countermanded, to appear.
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In the day ] If you have a mind to take the day and night figuratively,In the day ] If you have a mind to take the day and night figuratively,
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for prosperous and adverse times, it would lead you in that sense to observe David 's constancy in Gods praises that not only in the day of deliverance,
for prosperous and adverse times, it would led you in that sense to observe David is constancy in God's praises that not only in the day of deliverance,
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but even in the night of distress, he resolved a Song for God.
but even in the night of distress, he resolved a Song for God.
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And truly many times God gives his Childen in an afflicted condition, more sweetness of Spirit,
And truly many times God gives his Children in an afflicted condition, more sweetness of Spirit,
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and Aptitude, not only to pray, but to praise; and more spiritual delight in himself, than in times of outward Peace and Prosperity:
and Aptitude, not only to pray, but to praise; and more spiritual delight in himself, than in times of outward Peace and Prosperity:
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He giveth Songs in the night, saith Job, and you know the sound of Musick is most delightful in the night.He gives Songs in the night, Says Job, and you know the found of Music is most delightful in the night.
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But to take it properly, he is confident that in the several Actions and Occurrences of the day he should find the goodness and favourable assistance of the Lord,
But to take it properly, he is confident that in the several Actions and Occurrences of the day he should find the Goodness and favourable assistance of the Lord,
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and then he resolves, which leads to the other part of the Text.
and then he resolves, which leads to the other part of the Text.
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In the night time to Meditate on that goodness, and frame a Song of Praise to the Author of it. In the night time to Meditate on that Goodness, and frame a Song of Praise to the Author of it.
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And indeed what is the whole Threed of our Life, but a checkered twist, Black and White, of delights and dangers interwoven? And the happiest passing of it, is constantly to enjoy,
And indeed what is the Whole Thread of our Life, but a chequered twist, Black and White, of delights and dangers interwoven? And the Happiest passing of it, is constantly to enjoy,
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and to observe the experiences of God's goodness, and to praise him for them. David was a wise King, and withal a valiant Souldier.
and to observe the experiences of God's Goodness, and to praise him for them. David was a wise King, and withal a valiant Soldier.
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And yet we see he thought not this experience inconsonant with either of these two conditions.
And yet we see he Thought not this experience inconsonant with either of these two conditions.
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This pecious Book of Psalms (a great part thereof being his) testifies clearly, that Prayer and Praises were his great employment.
This pecious Book of Psalms (a great part thereof being his) Testifies clearly, that Prayer and Praises were his great employment.
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A religious disposition of mind may not only consist with fortitude and magnanimity, but is indeed the best principal and cause of both, contrary to the wicked and foolish opinion of profane persons;
A religious disposition of mind may not only consist with fortitude and magnanimity, but is indeed the best principal and cause of both, contrary to the wicked and foolish opinion of profane Persons;
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whether of the two, do you think, might welcome a day of Battle with most courage and resolution, he that had past the precedeing night in revelling and carouzing,
whither of the two, do you think, might welcome a day of Battle with most courage and resolution, he that had passed the preceding night in reveling and carousing,
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or he that had spent it in Prayer, and obtained some assurance of a better Life? Truly if they went on with equal forwardness, there is no Man except he were an Atheist,
or he that had spent it in Prayer, and obtained Some assurance of a better Life? Truly if they went on with equal forwardness, there is no Man except he were an Atheist,
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but would judge the one to be Bruitish Fury, and Precipitation, and the other true valour.
but would judge the one to be Brutish Fury, and Precipitation, and the other true valour.
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His Song ] In the worst Estate, there is ever some mater of praise to be mixed with request and truly we may justly suspect that our neglect of praises makes our prayers unacceptable.His Song ] In the worst Estate, there is ever Some mater of praise to be mixed with request and truly we may justly suspect that our neglect of praises makes our Prayers unacceptable.
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And my Prayer ] In the best Estate here below, Praise must be accompanied with Prayer, our wants and necessities,And my Prayer ] In the best Estate Here below, Praise must be accompanied with Prayer, our Wants and necessities,
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and straits return daily upon us, and require new supplies of Mercy, and Prayer if we know how to use it right, is the way to obtain them all.
and straits return daily upon us, and require new supplies of Mercy, and Prayer if we know how to use it right, is the Way to obtain them all.
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To the God of my Life ] Or the God that is my Life. This word is added, as the reason of all that went before.To the God of my Life ] Or the God that is my Life. This word is added, as the reason of all that went before.
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If you ask David why he reposeth so much upon the loving kindness of God? what he means to spend so much pains in Praises and Prayer to God? He Answers; Because he is my Life.
If you ask David why he reposes so much upon the loving kindness of God? what he means to spend so much pains in Praises and Prayer to God? He Answers; Because he is my Life.
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He is the Author and preserver of my temporal Life;
He is the Author and preserver of my temporal Life;
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and all the passages and accidents of it are in his hand alone, he hath also given me,
and all the passages and accidents of it Are in his hand alone, he hath also given me,
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and he maintains in me a spiritual Life, yea he is the Life of my Soul;
and he maintains in me a spiritual Life, yea he is the Life of my Soul;
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it lives by union with him, as my Body does by union with it, and he hath laid up Life eternal for me. Would Christians think thus indeed;
it lives by Union with him, as my Body does by Union with it, and he hath laid up Life Eternal for me. Would Christians think thus indeed;
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The Light of this consideration would dispel their distrustful fears; Certainly there is Atheism at the bottom of them;
The Light of this consideration would dispel their distrustful fears; Certainly there is Atheism At the bottom of them;
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if not a denial nor a misconceit of God, at least a forgetfulness of God. See Isaiah 51. verse 12, 13. I, even I am he that comforteth you:
if not a denial nor a misconceit of God, At least a forgetfulness of God. See Isaiah 51. verse 12, 13. I, even I am he that comforts you:
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who art thou that thou shouldest be afraid of a Man that shall die, and of the Son of Man, which shall be made as Grass,
who art thou that thou Shouldst be afraid of a Man that shall die, and of the Son of Man, which shall be made as Grass,
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and forgettest the Lord thy Maker that hath stretched forth the Heavens, and laid the Foundations of the Earth, &c. Consider then that Men have no power of our present Life,and forgettest the Lord thy Maker that hath stretched forth the Heavens, and laid the Foundations of the Earth, etc. Consider then that Men have no power of our present Life,
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but by the appointment of God, and beside that we have another Life, which is infinitely more precious than this, a Life spiritual,
but by the appointment of God, and beside that we have Another Life, which is infinitely more precious than this, a Life spiritual,
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and which is the begining of eternal Life;
and which is the beginning of Eternal Life;
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and this is altogether out of their danger, Col. 3. 3. Our Life is hid with Christ in God; It is hid.
and this is altogether out of their danger, Col. 3. 3. Our Life is hid with christ in God; It is hid.
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And wicked Men cannot so much as see it, how then should they take it from us, seeing it is hid,
And wicked Men cannot so much as see it, how then should they take it from us, seeing it is hid,
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and that not meanly, it is hid with Christ in God? What then shall become of it? read the next verse, and read it to your comfort,
and that not meanly, it is hid with christ in God? What then shall become of it? read the next verse, and read it to your Comfort,
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for there is abundance in it, if you look right upon it:
for there is abundance in it, if you look right upon it:
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When Christ who is our Life shall appear, we likewise shall appear with him in Glory. When christ who is our Life shall appear, we likewise shall appear with him in Glory.
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They that are in God, being united to him through Christ, can never by any power be separated from him;
They that Are in God, being united to him through christ, can never by any power be separated from him;
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it is an indissoluble union, death it self, that is the great dissolver of all other unions civil and natural, is so far from untying this, that it consummates it, it conveys the Soul into the nearest and fullest enjoyment of God who is its Life, where it shall not need to desire that God would command or send his loving kindness,
it is an indissoluble Union, death it self, that is the great dissolver of all other unions civil and natural, is so Far from untying this, that it consummates it, it conveys the Soul into the nearest and Fullest enjoyment of God who is its Life, where it shall not need to desire that God would command or send his loving kindness,
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as it were at a distance, it shall be then at the Spring-head, and shall be satisfied with his Love for ever, &c.
as it were At a distance, it shall be then At the Springhead, and shall be satisfied with his Love for ever, etc.
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SERMON, VII.
SERMON, VII.
n1, np1.
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PREFACE.
PREFACE.
n1.
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WHerefore do you spend money for that which is not Bread, and your labour for that which satisfies not? says the Prophet Isaiah, 55. 2. All Men agree in this that they would willingly meet with some satisfying good,Wherefore do you spend money for that which is not Bred, and your labour for that which Satisfies not? Says the Prophet Isaiah, 55. 2. All Men agree in this that they would willingly meet with Some satisfying good,
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and yet if you look right upon the projects and labours of the greatest part, shall find them flying from it,
and yet if you look right upon the projects and labours of the greatest part, shall find them flying from it,
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and taking much pains to be miserable.
and taking much pains to be miserable.
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And truly considering the darkness that's upon the Soul of Man, 'tis no great wonder to see these miss their way,
And truly considering the darkness that's upon the Soul of Man, it's no great wonder to see these miss their Way,
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and continue wandring that hear not the voice of the Gospel to recal them, and and see not its Light to direct them.
and continue wandering that hear not the voice of the Gospel to Recall them, and and see not its Light to Direct them.
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But this is somewhat strange, that where true happiness, and the true way to it is propounded and set before Men,
But this is somewhat strange, that where true happiness, and the true Way to it is propounded and Set before Men,
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so few should follow it in good earnest.
so few should follow it in good earnest.
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If the excellency of that good did not allure them, yet one would think that their many disappointments in all other things should drive them home to it.
If the excellency of that good did not allure them, yet one would think that their many disappointments in all other things should drive them home to it.
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How often do we run our selves out of breath after shadows, and when we think we have overtaken them,
How often do we run our selves out of breath After shadows, and when we think we have overtaken them,
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and would lay hold on them, we find nothing, and yet still we love to befool our selves,
and would lay hold on them, we find nothing, and yet still we love to befool our selves,
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even against our own experience, which we say, uses to make Fools wiser, still we chuse rather to shift from one vanity to another,
even against our own experience, which we say, uses to make Fools Wiser, still we choose rather to shift from one vanity to Another,
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than to return to that Sovereign good, that alone can fill the vastest desires of our Souls;
than to return to that Sovereign good, that alone can fill the vastest Desires of our Souls;
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rather to run from one broken Cistern to another, as the Prophet calls them, yea and to take pains to hew them out,
rather to run from one broken Cistern to Another, as the Prophet calls them, yea and to take pains to hew them out,
av-c pc-acp vvi p-acp crd vvn n1 p-acp j-jn, p-acp dt n1 vvz pno32, uh cc pc-acp vvi n2 pc-acp vvi pno32 av,
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1419
than have recourse to that Fountain of living waters. One main thing that makes Men thus rove and wander, is, that they do not reflect upon their own course nor themselves, what's the main end they aim at,
than have recourse to that Fountain of living waters. One main thing that makes Men thus rove and wander, is, that they do not reflect upon their own course nor themselves, what's the main end they aim At,
cs vhb n1 p-acp d n1 pp-f j-vvg n2. crd j n1 cst vvz n2 av vvi cc vvi, vbz, cst pns32 vdb xx vvi p-acp po32 d n1 ccx px32, q-crq|vbz dt j n1 pns32 vvb p-acp,
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1420
and then see whether their way be suitable to that end.
and then see whither their Way be suitable to that end.
cc av vvb cs po32 n1 vbb j p-acp d n1.
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1421
If they would be happy, (as who would not) then sure things that are empty,
If they would be happy, (as who would not) then sure things that Are empty,
cs pns32 vmd vbi j, (c-acp r-crq vmd xx) av j n2 cst vbr j,
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1422
and uncertain, and certainly perishing, will not serve the turn.
and uncertain, and Certainly perishing, will not serve the turn.
cc j, cc av-j vvg, vmb xx vvi dt n1.
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1423
And truly as this thought would be seasonable at any time, so especially to us in these times wherein besides the common uncertainty of outward things, there is an apparent visible hazard that Men's Lives and Fortunes are likely to be put to.
And truly as this Thought would be seasonable At any time, so especially to us in these times wherein beside the Common uncertainty of outward things, there is an apparent visible hazard that Men's Lives and Fortune's Are likely to be put to.
cc av-j c-acp d n1 vmd vbi j p-acp d n1, av av-j p-acp pno12 p-acp d n2 c-crq p-acp dt j n1 pp-f j n2, pc-acp vbz dt j j n1 cst ng2 n2 cc n2 vbr j pc-acp vbi vvn p-acp.
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1424
Will you make advantage and gain of your trouble? Thus the looser you find other things tied to you,
Will you make advantage and gain of your trouble? Thus the looser you find other things tied to you,
n1 pn22 vvi n1 cc n1 pp-f po22 n1? av dt jc pn22 vvb j-jn n2 vvn p-acp pn22,
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1425
and as it were upon a running knot, secure that one thing, and your portion in it, which is worth all the rest,
and as it were upon a running knot, secure that one thing, and your portion in it, which is worth all the rest,
cc c-acp pn31 vbdr p-acp dt j-vvg n1, vvb d crd n1, cc po22 n1 p-acp pn31, r-crq vbz j d dt n1,
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1426
yea far above them all, and that alone which can be secured, and made certain;
yea Far above them all, and that alone which can be secured, and made certain;
uh av-j p-acp pno32 d, cc cst av-j r-crq vmb vbi vvn, cc vvd j;
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1427
wanting this, what though you had Peace and Health, and all imaginable prosperity, you would still be miserable, being liable to the wrath of God, and eternal destruction.
wanting this, what though you had Peace and Health, and all imaginable Prosperity, you would still be miserable, being liable to the wrath of God, and Eternal destruction.
vvg d, r-crq cs pn22 vhd n1 cc n1, cc d j n1, pn22 vmd av vbi j, vbg j p-acp dt n1 pp-f np1, cc j n1.
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1428
But if once united to Christ, and in him reconciled to God, and intitled to Heaven, what can fall amiss to you? You shall have Joy in the midst of Sorrow and Affliction,
But if once united to christ, and in him reconciled to God, and entitled to Heaven, what can fallen amiss to you? You shall have Joy in the midst of Sorrow and Affliction,
p-acp cs a-acp vvn p-acp np1, cc p-acp pno31 vvd p-acp np1, cc vvd p-acp n1, r-crq vmb vvi av p-acp pn22? pn22 vmb vhi n1 p-acp dt n1 pp-f n1 cc n1,
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1429
and Peace in the midst of War, yea and Life in Death.
and Peace in the midst of War, yea and Life in Death.
cc n1 p-acp dt n1 pp-f n1, uh cc n1 p-acp n1.
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1430
But think not to attain this assurance, while you continue profane and godless, not seeking it in the way of Holiness,
But think not to attain this assurance, while you continue profane and godless, not seeking it in the Way of Holiness,
cc-acp vvb xx pc-acp vvi d n1, cs pn22 vvb j cc j, xx vvg pn31 p-acp dt n1 pp-f n1,
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1431
for there alone it is to be found, and withal beg it of God by humble prayer.
for there alone it is to be found, and withal beg it of God by humble prayer.
c-acp a-acp j pn31 vbz pc-acp vbi vvn, cc av vvb pn31 pp-f np1 p-acp j n1.
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1432
Psal. CXIX. 136. Rivers of Waters run down mine eyes: because they keep not thy Law.
Psalm CXIX. 136. rivers of Waters run down mine eyes: Because they keep not thy Law.
np1 crd. crd ng1 pp-f n2 vvn a-acp po11 n2: c-acp pns32 vvb xx po21 n1.
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1433
LOve is the leading passion of the Soul, all the rest follow the measure and motion of it,
LOve is the leading passion of the Soul, all the rest follow the measure and motion of it,
n1 vbz dt j-vvg n1 pp-f dt n1, d dt n1 vvb dt n1 cc n1 pp-f pn31,
(24) text (DIV2)
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1434
as the lower Heavens are said to be wheel'd about with the first.
as the lower Heavens Are said to be wheeled about with the First.
c-acp dt jc n2 vbr vvn pc-acp vbi vvd a-acp p-acp dt ord.
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1435
We have here a clear instance of it in the Psalmist, testifying his love to God, by his esteem and love of the Law or Word of God, what is each of the several verses of this Psalm but a several breathing,
We have Here a clear instance of it in the Psalmist, testifying his love to God, by his esteem and love of the Law or Word of God, what is each of the several Verses of this Psalm but a several breathing,
pns12 vhb av dt j n1 pp-f pn31 p-acp dt n1, vvg po31 n1 p-acp np1, p-acp po31 n1 cc n1 pp-f dt n1 cc n1 pp-f np1, r-crq vbz d pp-f dt j n2 pp-f d n1 p-acp dt j n-vvg,
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1436
and vent of this love, either in it self, or in the causes, or in the effects of it? where he sets forth the excellencies and utilities of God's Law, there you have the causes of his love;
and vent of this love, either in it self, or in the Causes, or in the effects of it? where he sets forth the excellencies and utilities of God's Law, there you have the Causes of his love;
cc n1 pp-f d n1, av-d p-acp pn31 n1, cc p-acp dt n2, cc p-acp dt n2 pp-f pn31? c-crq pns31 vvz av dt n2 cc n2 pp-f npg1 n1, a-acp pn22 vhb dt n2 pp-f po31 n1;
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1437
his observing and studying it, his desire to know it more, and observe it better, these are the effects of his affection to it.
his observing and studying it, his desire to know it more, and observe it better, these Are the effects of his affection to it.
po31 vvg cc vvg pn31, po31 n1 pc-acp vvi pn31 av-dc, cc vvb pn31 av-jc, d vbr dt n2 pp-f po31 n1 p-acp pn31.
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1438
The Love it self he often expresseth verses 47, 48, 113. and verse 140. Thy Word is pure, therefore thy Servant loveth it.
The Love it self he often Expresses Verses 47, 48, 113. and verse 140. Thy Word is pure, Therefore thy Servant loves it.
dt n1 pn31 n1 pns31 av vvz n2 crd, crd, crd cc n1 crd po21 n1 vbz j, av po21 n1 vvz pn31.
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1439
And verse 127. I love thy Commandments above Gold, yea above fine Gold:
And verse 127. I love thy commandments above Gold, yea above fine Gold:
cc n1 crd pns11 vvb po21 n2 p-acp n1, uh p-acp j n1:
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1440
But as scarce accounting that love which can be uttered how much it is, verse 97. He expresseth it most, by intimating that he cannot express it;
But as scarce accounting that love which can be uttered how much it is, verse 97. He Expresses it most, by intimating that he cannot express it;
cc-acp c-acp av-j vvg d n1 r-crq vmb vbi vvn c-crq av-d pn31 vbz, n1 crd pns31 vvz pn31 av-ds, p-acp vvg cst pns31 vmbx vvi pn31;
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1441
O how I love thy Law! Hence are his desires (which are love in pursuit) so earnest after it;
Oh how I love thy Law! Hence Are his Desires (which Are love in pursuit) so earnest After it;
uh c-crq pns11 vvb po21 n1! av vbr po31 n2 (r-crq vbr n1 p-acp n1) av j c-acp pn31;
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1442
Amongst many, that is pathetical, verse 20. My Soul breaketh for the longing that it hath unto thy Judgements at all times.
among many, that is pathetical, verse 20. My Soul breaks for the longing that it hath unto thy Judgments At all times.
p-acp d, cst vbz j, n1 crd po11 n1 vvz p-acp dt n1 cst pn31 vhz p-acp po21 n2 p-acp d n2.
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1443
Hence likewise his Joy and Delight (which are love in possession) verse 14. I have rejoyced in the way of thy Testimonies as in all riches;
Hence likewise his Joy and Delight (which Are love in possession) verse 14. I have rejoiced in the Way of thy Testimonies as in all riches;
av av po31 n1 cc n1 (r-crq vbr n1 p-acp n1) n1 crd pns11 vhb vvn p-acp dt n1 pp-f po21 n2 a-acp p-acp d n2;
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1444
And verse 16. I will delight my self in thy Statutes; I will not forget thy Word.
And verse 16. I will delight my self in thy Statutes; I will not forget thy Word.
cc n1 crd pns11 vmb vvi po11 n1 p-acp po21 n2; pns11 vmb xx vvi po21 n1.
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1445
We have his hatred of things opposite, which is loves antipathy, verse 113. I hate vain thoughts: but thy Law do I love.
We have his hatred of things opposite, which is loves antipathy, verse 113. I hate vain thoughts: but thy Law do I love.
pns12 vhb po31 n1 pp-f n2 j-jn, r-crq vbz ng1 n1, n1 crd pns11 vvb j n2: cc-acp po21 n1 vdb pns11 vvi.
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1446
And 163 verse, I hate and abhor lying: but thy Law do I love.
And 163 verse, I hate and abhor lying: but thy Law do I love.
cc crd n1, pns11 vvb cc vvb vvg: cc-acp po21 n1 vdb pns11 vvi.
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1447
And in the 139 verse, you shall find his zeal (which is no other but the fire of Love stirred up or blown into a flame) My zeal hath consumed me:
And in the 139 verse, you shall find his zeal (which is no other but the fire of Love stirred up or blown into a flame) My zeal hath consumed me:
cc p-acp dt crd n1, pn22 vmb vvi po31 n1 (r-crq vbz dx j-jn p-acp dt n1 pp-f n1 vvn a-acp cc vvn p-acp dt n1) po11 n1 vhz vvn pno11:
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1448
because mine Enemies have forgotten thy Words. Because mine Enemies have forgotten thy Words.
c-acp po11 n2 vhb vvn po21 n2.
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1449
And (to omit the rest) in the 158 verse, •is love to the Law shews its sympathy in sorrow,
And (to omit the rest) in the 158 verse, •is love to the Law shows its Sympathy in sorrow,
cc (pc-acp vvi dt n1) p-acp dt crd n1, n1 n1 p-acp dt n1 vvz po31 n1 p-acp n1,
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1450
for the violation of the Law, I beheld the Transgressors, and was grieved: because they kept not thy Word.
for the violation of the Law, I beheld the Transgressors, and was grieved: Because they kept not thy Word.
p-acp dt n1 pp-f dt n1, pns11 vvd dt n2, cc vbds vvn: c-acp pns32 vvd xx po21 n1.
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1451
And here you find this grief swelling to such a heighth, that it runs over into abundant Tears.
And Here you find this grief swelling to such a height, that it runs over into abundant Tears.
cc av pn22 vvb d n1 vvg p-acp d dt n1, cst pn31 vvz a-acp p-acp j n2.
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1452
Rivers of water run down mine eyes; because they keep not thy Law. rivers of water run down mine eyes; Because they keep not thy Law.
n2 pp-f n1 vvn a-acp po11 n2; c-acp pns32 vvb xx po21 n1.
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1453
The words have briefly, These Rivers in their channel and course, ( They run down mine eyes ) in their Spring and Cause, to wit his sympathy with God's Law broken by Men in the latter clause of the verse. Because they keep not thy Law.
The words have briefly, These rivers in their channel and course, (They run down mine eyes) in their Spring and Cause, to wit his Sympathy with God's Law broken by Men in the latter clause of the verse. Because they keep not thy Law.
dt n2 vhb av-j, d n2 p-acp po32 n1 cc n1, (pns32 vvb a-acp po11 n2) p-acp po32 vvi cc n1, pc-acp vvi po31 n1 p-acp npg1 n1 vvn p-acp n2 p-acp dt d n1 pp-f dt n1. p-acp pns32 vvb xx po21 n1.
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1454
But both together clearly Teach us, That Godly Men are affected with deep sorrow, for the Sins of the ungodly.
But both together clearly Teach us, That Godly Men Are affected with deep sorrow, for the Sins of the ungodly.
p-acp d av av-j vvb pno12, cst j n2 vbr vvn p-acp j-jn n1, p-acp dt n2 pp-f dt j.
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1455
More particularly consider (1) The object of this Affection. (2) The nature of it. (3) The degree or measure of it: (4) its, Subject.
More particularly Consider (1) The Object of this Affection. (2) The nature of it. (3) The degree or measure of it: (4) its, Subject.
av-dc av-j vvb (vvd) dt n1 pp-f d n1. (crd) dt n1 pp-f pn31. (crd) dt n1 cc n1 pp-f pn31: (crd) pn31|vbz, j-jn.
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1456
The Object is the Transgression of the Law, or to take it (as in the Text) in Concreto, Men Transgressors of the Law. They keep not thy Law.
The Object is the Transgression of the Law, or to take it (as in the Text) in Concrete, Men Transgressors of the Law. They keep not thy Law.
dt n1 vbz dt n1 pp-f dt n1, cc pc-acp vvi pn31 (c-acp p-acp dt n1) p-acp av, n2 n2 pp-f dt n1. pns32 vvb xx po21 n1.
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1457
It is true, the whole Creation groaneth under the burden of Sin in effects of it, as the Apostle speaks;
It is true, the Whole Creation Groaneth under the burden of since in effects of it, as the Apostle speaks;
pn31 vbz j, dt j-jn n1 vvz p-acp dt n1 pp-f n1 p-acp n2 pp-f pn31, c-acp dt n1 vvz;
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1458
but Sin it self, is Mans Enemy, he being that reasonable Creature to whom the Law was given.
but since it self, is men Enemy, he being that reasonable Creature to whom the Law was given.
cc-acp n1 pn31 n1, vbz ng1 n1, pns31 vbg d j n1 p-acp ro-crq dt n1 vbds vvn.
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1459
Now in the general, it is matter of grief to a godly mind, to consider the universal depravedness of Mans nature.
Now in the general, it is matter of grief to a godly mind, to Consider the universal depravedness of men nature.
av p-acp dt n1, pn31 vbz n1 pp-f n1 p-acp dt j n1, pc-acp vvi dt j n1 pp-f ng1 n1.
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1460
That he is a Transgressor from the Womb. That the carnal mind is enmity against God, not subject to his Law, neither while it remains such, can it be.
That he is a Transgressor from the Womb. That the carnal mind is enmity against God, not Subject to his Law, neither while it remains such, can it be.
cst pns31 vbz dt n1 p-acp dt np1 cst dt j n1 vbz n1 p-acp np1, xx j-jn p-acp po31 n1, av-dx cs pn31 vvz d, vmb pn31 vbi.
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1461
Rom. 8. 6. And this grief will go the deeper, by remembring from whence he is fallen.Rom. 8. 6. And this grief will go the Deeper, by remembering from whence he is fallen.
np1 crd crd cc d n1 vmb vvi dt jc-jn, p-acp vvg p-acp c-crq pns31 vbz vvn.
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1462
When he was new come forth of the hands of his Maker, that Image of God that he stampt upon him, shined bright in his Soul;
When he was new come forth of the hands of his Maker, that Image of God that he stamped upon him, shined bright in his Soul;
c-crq pns31 vbds av-j vvn av pp-f dt n2 pp-f po31 n1, cst n1 pp-f np1 cst pns31 vvd p-acp pno31, vvd j p-acp po31 n1;
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1463
the whole frame of it was regular and comely ▪ the inferiour faculties obeying the higher, an• all of them subject unto God.
the Whole frame of it was regular and comely ▪ the inferior faculties obeying the higher, an• all of them Subject unto God.
dt j-jn n1 pp-f pn31 vbds j cc j ▪ dt j-jn n2 vvg dt jc, n1 d pp-f pno32 vvi p-acp np1.
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1464
But how soon was he seduced, and then what a great change ensued? Quantum mutatus ab illo? There is ever since such a tumult,
But how soon was he seduced, and then what a great change ensued? Quantum mutatus ab illo? There is ever since such a tumult,
p-acp q-crq av vbds pns31 vvn, cc av q-crq dt j n1 vvn? fw-la fw-la fw-la fw-la? pc-acp vbz av p-acp d dt n1,
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1465
and confusion in the Soul, that it cannot hear the voice of God's Law, much less obey and keep it.
and confusion in the Soul, that it cannot hear the voice of God's Law, much less obey and keep it.
cc n1 p-acp dt n1, cst pn31 vmbx vvi dt n1 pp-f npg1 n1, av-d av-dc vvi cc vvi pn31.
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1466
Hence is that complaint of the Psalmist ▪ oftener than once.
Hence is that complaint of the Psalmist ▪ oftener than once.
av vbz d n1 pp-f dt n1 ▪ av-c cs a-acp.
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1467
They are all gone out of the way, and become abominable, there is none that doth good, no not one. They Are all gone out of the Way, and become abominable, there is none that does good, no not one.
pns32 vbr d vvn av pp-f dt n1, cc vvi j, pc-acp vbz pix cst vdz j, uh-dx xx crd.
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1468
Mundus immundus NONLATINALPHABET lies buried in it, as the word is used in the inscription of Tombs NONLATINALPHABET. Look abroad in the World.
World Impure lies buried in it, as the word is used in the inscription of Tombs. Look abroad in the World.
np1 fw-la vvz vvn p-acp pn31, p-acp dt n1 vbz vvn p-acp dt n1 pp-f ng1. n1 av p-acp dt n1.
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1469
And what shall ye see, but a Sea of wickedness over the Face of the whole, which draws from a godly discerning eye that beholds it, these Rivers of Tears? The greatest part not knowing the true God,
And what shall you see, but a Sea of wickedness over the Face of the Whole, which draws from a godly discerning eye that beholds it, these rivers of Tears? The greatest part not knowing the true God,
cc q-crq vmb pn22 vvi, cc-acp dt n1 pp-f n1 p-acp dt n1 pp-f dt j-jn, r-crq vvz p-acp dt j j-vvg n1 cst vvz pn31, d n2 pp-f n2? dt js n1 xx vvg dt j np1,
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1470
nor the true Religion, and the true way of his worship; And for those that do, yet how unlike are they to it in their Lives;
nor the true Religion, and the true Way of his worship; And for those that do, yet how unlike Are they to it in their Lives;
ccx dt j n1, cc dt j n1 pp-f po31 n1; cc p-acp d cst vdb, av c-crq j vbr pns32 p-acp pn31 p-acp po32 n2;
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1471
The reformed Churches this way, how unreformed in a great part! But more particularly to branch this out a little in several sorts of Men;
The reformed Churches this Way, how unreformed in a great part! But more particularly to branch this out a little in several sorts of Men;
dt vvn n2 d n1, q-crq j-vvn p-acp dt j n1! p-acp av-dc av-j pc-acp vvi d av dt j p-acp j n2 pp-f n2;
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1472
This godly grief is a very large Sphere, it will extend to remote people, remote every way, not only in place but in Manners and Religion,
This godly grief is a very large Sphere, it will extend to remote people, remote every Way, not only in place but in Manners and Religion,
d j n1 vbz dt av j n1, pn31 vmb vvi p-acp j n1, j d n1, xx av-j p-acp n1 cc-acp p-acp n2 cc n1,
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1473
even to Heathens, and gross Idolaters; Yea, the very sins of Enemies, and of such as are profest Enemies to God,
even to heathens, and gross Idolaters; Yea, the very Sins of Enemies, and of such as Are professed Enemies to God,
av p-acp n2-jn, cc j n2; uh, dt j n2 pp-f n2, cc pp-f d c-acp vbr vvn n2 p-acp np1,
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1474
yet moves the tender-hearted Christian to sorrow and compassion.
yet moves the tender-hearted Christian to sorrow and compassion.
av vvz dt j njp p-acp n1 cc n1.
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1475
Of whom I now tell you weeping, that they are Enemies to the Cross of Christ, Philip. 3. 18. Enemies, and yet he speaks of them Weeping, what he writes concerning them he would have written in Tears, if that had been legible.Of whom I now tell you weeping, that they Are Enemies to the Cross of christ, Philip. 3. 18. Enemies, and yet he speaks of them Weeping, what he writes Concerning them he would have written in Tears, if that had been legible.
pp-f ro-crq pns11 av vvb pn22 vvg, cst pns32 vbr n2 p-acp dt n1 pp-f np1, np1. crd crd n2, cc av pns31 vvz pp-f pno32 vvg, r-crq pns31 vvz vvg pno32 pns31 vmd vhi vvn p-acp n2, cs d vhd vbn j.
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1476
Thus you see the extension of this grief.
Thus you see the extension of this grief.
av pn22 vvb dt n1 pp-f d n1.
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1477
But yet out of all question it will be more intensive in particulars of nearer concernment;
But yet out of all question it will be more intensive in particulars of nearer concernment;
p-acp av av pp-f d n1 pn31 vmb vbi av-dc j p-acp n2-j pp-f jc n1;
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it is the burden of the pious Mans heart, that his Law who made the World,
it is the burden of the pious men heart, that his Law who made the World,
pn31 vbz dt n1 pp-f dt j ng1 n1, cst po31 n1 r-crq vvd dt n1,
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1479
and gives being to all things, should be so little regarded, and so much broken through all the World,
and gives being to all things, should be so little regarded, and so much broken through all the World,
cc vvz n1 p-acp d n2, vmd vbi av av-j vvn, cc av av-d vvn p-acp d dt n1,
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1480
but yet more especially that in his own Church amongst his own people, Transgression should abound.
but yet more especially that in his own Church among his own people, Transgression should abound.
cc-acp av av-dc av-j cst p-acp po31 d n1 p-acp po31 d n1, n1 vmd vvi.
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1481
Sins within the Church are most properly scandals, God manifests himself (so to speak) most sensible of those,
Sins within the Church Are most properly scandals, God manifests himself (so to speak) most sensible of those,
np1 p-acp dt n1 vbr av-ds av-j n2, np1 vvz px31 (av pc-acp vvi) av-ds j pp-f d,
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1482
and therefore the godly Man is so too.
and Therefore the godly Man is so too.
cc av dt j n1 vbz av av.
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1483
Whether they be the continual enormities of licentious and profane persons, which are by external profession in the face of the visible Church,
Whither they be the continual enormities of licentious and profane Persons, which Are by external profession in the face of the visible Church,
cs pns32 vbb dt j n2 pp-f j cc j n2, r-crq vbr p-acp j n1 p-acp dt n1 pp-f dt j n1,
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1484
though indeed they be in it, but, as Spots and Blemishes as the Apostle speaks;
though indeed they be in it, but, as Spots and Blemishes as the Apostle speaks;
cs av pns32 vbb p-acp pn31, cc-acp, c-acp n2 cc n2 p-acp dt n1 vvz;
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1485
or whether it be the Apostasie of Hypocrites, or (which sometimes falls out) the gross falls of true Converts.
or whither it be the Apostasy of Hypocrites, or (which sometime falls out) the gross falls of true Converts.
cc cs pn31 vbb dt n1 pp-f n2, cc (r-crq av vvz av) dt j n2 pp-f j vvz.
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1486
All these are the great grief of the Godly. The relations of Men either Natural or Civil will add something too;
All these Are the great grief of the Godly. The relations of Men either Natural or Civil will add something too;
av-d d vbr dt j n1 pp-f dt j. dt n2 pp-f n2 d j cc j vmb vvi pi av;
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1487
this sorrow will be greater than ordinary in a Christian, he will melt in a particular tenderness for the Sins of his Kindred, Parents or Children, Husband or Wife;
this sorrow will be greater than ordinary in a Christian, he will melt in a particular tenderness for the Sins of his Kindred, Parents or Children, Husband or Wife;
d n1 vmb vbi jc cs j p-acp dt njp, pns31 vmb vvi p-acp dt j n1 p-acp dt n2 pp-f po31 n1, n2 cc n2, n1 cc n1;
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1488
and most of all Ministers for their people.
and most of all Ministers for their people.
cc ds pp-f d n2 p-acp po32 n1.
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1489
How pathetically does this appear in St. Paul 2 Cor. 12. 21. And lest when I come again my God will humble me among you,
How pathetically does this appear in Saint Paul 2 Cor. 12. 21. And lest when I come again my God will humble me among you,
c-crq av-j vdz d vvi p-acp n1 np1 crd np1 crd crd cc cs c-crq pns11 vvb av po11 np1 vmb vvi pno11 p-acp pn22,
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1490
and that I shall bewail many which have Sinned already, and have not repented of the uncleanness and forni•ation,
and that I shall bewail many which have Sinned already, and have not repented of the uncleanness and forni•ation,
cc cst pns11 vmb vvi d r-crq vhb vvn av, cc vhb xx vvn pp-f dt n1 cc n1,
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1491
and lasciviousness, which they have committed. and lasciviousness, which they have committed.
cc n1, r-crq pns32 vhb vvn.
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1492
A Man cannot but be more particularly touched with the sins of that Nation, and of that City,
A Man cannot but be more particularly touched with the Sins of that nation, and of that city,
dt n1 vmbx p-acp vbi av-dc av-j vvn p-acp dt n2 pp-f d n1, cc pp-f d n1,
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1493
and Congregation, and Family, whereof he is a Member, 2 Pet. 2. 8. (for that righteous Man dwelling among them, in seeing and hearing, vexed his righteous soul, from day to day, with their unlawful ▪ deeds.
and Congregation, and Family, whereof he is a Member, 2 Pet. 2. 8. (for that righteous Man Dwelling among them, in seeing and hearing, vexed his righteous soul, from day to day, with their unlawful ▪ Deeds.
cc n1, cc n1, c-crq pns31 vbz dt n1, crd np1 crd crd (p-acp cst j n1 vvg p-acp pno32, p-acp vvg cc vvg, vvd po31 j n1, p-acp n1 p-acp n1, p-acp po32 j-u ▪ n2.
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) The sins of more eminent Persons, either in Church or Commonwealth, will most affect a prudent Christian,
) The Sins of more eminent Persons, either in Church or Commonwealth, will most affect a prudent Christian,
) dt n2 pp-f av-dc j n2, av-d p-acp n1 cc n1, n1 ds vvb dt j njp,
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1495
because their inclinations and actions import the publick much;
Because their inclinations and actions import the public much;
c-acp po32 n2 cc n2 vvb dt j av-d;
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1496
therefore the Apostle, when he had exhorted to Supplications and Prayers for all men, he particularly mentions Kings, and such as are in Authority.
Therefore the Apostle, when he had exhorted to Supplications and Prayers for all men, he particularly mentions Kings, and such as Are in authority.
av dt n1, c-crq pns31 vhd vvn p-acp n2 cc n2 p-acp d n2, pns31 av-jn n2 n2, cc d c-acp vbr p-acp n1.
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1497
And truly, when they are abused by Misadvice and corrupt Counsel, some of these tears were very well spent,
And truly, when they Are abused by Misadvice and corrupt Counsel, Some of these tears were very well spent,
cc av-j, c-crq pns32 vbr vvn p-acp n1 cc j n1, d pp-f d n2 vbdr av av vvn,
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1498
if poured forth before God in their behalf, for in his hand (as that wise King confesseth) are their hearts compared to Rivers of Waters;
if poured forth before God in their behalf, for in his hand (as that wise King Confesses) Are their hearts compared to rivers of Waters;
cs vvn av p-acp np1 p-acp po32 n1, c-acp p-acp po31 n1 (c-acp d j n1 vvz) vbr po32 n2 vvn p-acp n2 pp-f n2;
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1499
let their motion be never so impetuous, yet he turns them whither he pleaseth, and who knows but these Rivers of Waters, these Tears, may prevail with the Lord to reduce the violent current of that River (a King's heart) from the wrong channel? But to proceed:
let their motion be never so impetuous, yet he turns them whither he Pleases, and who knows but these rivers of Waters, these Tears, may prevail with the Lord to reduce the violent current of that River (a King's heart) from the wrong channel? But to proceed:
vvb po32 n1 vbb av-x av j, av pns31 vvz pno32 c-crq pns31 vvz, cc r-crq vvz p-acp d n2 pp-f n2, d n2, vmb vvi p-acp dt n1 pc-acp vvi dt j n1 pp-f d n1 (dt ng1 n1) p-acp dt j-jn n1? p-acp pc-acp vvi:
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1500
The second thing to be considered in this affection, is the Nature of it, (1) It is not a Stoical apathy,
The second thing to be considered in this affection, is the Nature of it, (1) It is not a Stoical apathy,
dt ord n1 pc-acp vbi vvn p-acp d n1, vbz dt n1 pp-f pn31, (vvn) pn31 vbz xx dt j n1,
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1501
and affected carelessness, much less a delightful partaking with sinful practices. (2) Not a proud setting off their own goodness, with marking the sin of others,
and affected carelessness, much less a delightful partaking with sinful practices. (2) Not a proud setting off their own Goodness, with marking the since of Others,
cc j-vvn n1, av-d av-dc dt j n-vvg p-acp j n2. (crd) xx dt j vvg a-acp po32 d n1, p-acp vvg dt n1 pp-f n2-jn,
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1502
as the Pharisee did in the Gospel. (3.) Not the derision, and mocking of the folly of men, with that laughing Philosopher, it comes nearer to the temper of the other that wept always for it.
as the Pharisee did in the Gospel. (3.) Not the derision, and mocking of the folly of men, with that laughing Philosopher, it comes nearer to the temper of the other that wept always for it.
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1503
It is not a bitter, bilious anger, breaking forth into Railings and Reproaches, nor an upbraiding Insultation;
It is not a bitter, bilious anger, breaking forth into Railings and Reproaches, nor an upbraiding Insultation;
pn31 vbz xx dt j, j n1, vvg av p-acp n2-vvg cc n2, ccx dt vvg n1;
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1504
nor is it a vindictive desire of punishment, venting it self in Curses and Imprecations, which is the rash temper of many,
nor is it a vindictive desire of punishment, venting it self in Curses and Imprecations, which is the rash temper of many,
ccx vbz pn31 dt j n1 pp-f n1, vvg pn31 n1 p-acp n2 cc n2, r-crq vbz dt j n1 pp-f d,
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1505
but especially of the vulgar sort.
but especially of the Vulgar sort.
cc-acp av-j pp-f dt j n1.
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1506
The Disciples motion to Christ was far different from that way, and yet he says to them, You know not of what Spirit ye are.
The Disciples motion to christ was Far different from that Way, and yet he Says to them, You know not of what Spirit you Are.
dt n2 n1 p-acp np1 vbds av-j j p-acp d n1, cc av pns31 vvz p-acp pno32, pn22 vvb xx pp-f r-crq n1 pn22 vbr.
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1507
They thought they had been of Elias his Spirit, but he told them they were mistaken,
They Thought they had been of Elias his Spirit, but he told them they were mistaken,
pns32 vvd pns32 vhd vbn pp-f np1 po31 n1, cc-acp pns31 vvd pno32 pns32 vbdr vvn,
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1508
and did not know of what a Spirit they were in that motion. Thus heady Zeal often mistakes and flatters it self;
and did not know of what a Spirit they were in that motion. Thus heady Zeal often mistakes and flatters it self;
cc vdd xx vvi pp-f r-crq dt n1 pns32 vbdr p-acp d n1. av j n1 av vvz cc vvz pn31 n1;
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1509
we find not here a desire of fire to come down from Heaven, upon the breakers of the Law,
we find not Here a desire of fire to come down from Heaven, upon the breakers of the Law,
pns12 vvb xx av dt n1 pp-f n1 pc-acp vvi a-acp p-acp n1, p-acp dt n2 pp-f dt n1,
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1510
but such a grief as would rather bring Water to quench it, if it were falling on them ▪ Rivers of Waters, &c.
but such a grief as would rather bring Water to quench it, if it were falling on them ▪ rivers of Waters, etc.
cc-acp d dt n1 c-acp vmd av-c vvi n1 pc-acp vvi pn31, cs pn31 vbdr vvg p-acp pno32 ▪ np1 pp-f n2, av
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1511
The degree of this sorrow it's vehement, not a light transient dislike, but a deep resentment, such as causeth not some few sighs,
The degree of this sorrow it's vehement, not a Light Transient dislike, but a deep resentment, such as Causes not Some few sighs,
dt n1 pp-f d n1 pn31|vbz j, xx dt n1 j n1, cc-acp dt j-jn n1, d c-acp vvz xx d d n2,
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1512
or some drops of tears, but Rivers .
or Some drops of tears, but rivers.
cc d n2 pp-f n2, cc-acp n2.
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1513
It is true, The measure and degree of sorrow for Sin, whether their own or others, are different in divers Persons, that are yet true mourners,
It is true, The measure and degree of sorrow for since, whither their own or Others, Are different in diverse Persons, that Are yet true mourners,
pn31 vbz j, dt n1 cc n1 pp-f n1 p-acp n1, cs po32 d cc ng2-jn, vbr j p-acp j n2, cst vbr av j n2,
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1514
and they are also different in the same Person, at divers times, not only upon the difference of the cause,
and they Are also different in the same Person, At diverse times, not only upon the difference of the cause,
cc pns32 vbr av j p-acp dt d n1, p-acp j n2, xx av-j p-acp dt n1 pp-f dt n1,
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1515
but even where the cause is equal, upon the different influence and working of the Spirit of God.
but even where the cause is equal, upon the different influence and working of the Spirit of God.
cc-acp av c-crq dt n1 vbz j-jn, p-acp dt j n1 cc n-vvg pp-f dt n1 pp-f np1.
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1516
Sometimes it pleaseth him to warm and melt the heart more abundantly, and so he raises these Rivers, in these Eyes, to a higher Tide than ordinary.
Sometime it Pleases him to warm and melt the heart more abundantly, and so he raises these rivers, in these Eyes, to a higher Tide than ordinary.
av pn31 vvz pno31 pc-acp vvi cc vvi dt n1 av-dc av-j, cc av pns31 vvz d n2, p-acp d n2, p-acp dt jc n1 cs j.
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1517
Sometimes they remove again, but yet this Godly sorrow is always serious and sincere; and that's the other Quality here remarkable in it.
Sometime they remove again, but yet this Godly sorrow is always serious and sincere; and that's the other Quality Here remarkable in it.
av pns32 vvb av, cc-acp av d j n1 vbz av j cc j; cc d|vbz dt j-jn n1 av j p-acp pn31.
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1518
It is not a Histrionical weeping, only in publick, for the speech is here directed to God,
It is not a Histrionical weeping, only in public, for the speech is Here directed to God,
pn31 vbz xx dt j n-vvg, av-j p-acp j, p-acp dt n1 vbz av vvn p-acp np1,
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1519
as a more frequent witness of these tears than any other, who is always the witness of the sincerity of them,
as a more frequent witness of these tears than any other, who is always the witness of the sincerity of them,
c-acp dt av-dc j n1 pp-f d n2 cs d n-jn, r-crq vbz av dt n1 pp-f dt n1 pp-f pno32,
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1520
even when they cannot be hid from the Eyes, of Men, for I deny not but they may,
even when they cannot be hid from the Eyes, of Men, for I deny not but they may,
av c-crq pns32 vmbx vbi vvn p-acp dt n2, pp-f n2, c-acp pns11 vvb xx p-acp pns32 vmb,
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1521
and should have vent in publick, especially at such times as are set a part for solemn Mourning and Humiliation;
and should have vent in public, especially At such times as Are Set a part for solemn Mourning and Humiliation;
cc vmd vhi n1 p-acp j, av-j p-acp d n2 c-acp vbr vvn dt n1 p-acp j j-vvg cc n1;
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yet, even then, usually these streams run deepest, where they're stillest and most quietly conveyed, but howsoever, sure they would not be fewer, and less frequent alone, than in company,
yet, even then, usually these streams run Deepest, where They are stillest and most quietly conveyed, but howsoever, sure they would not be fewer, and less frequent alone, than in company,
av, av av, av-j d n2 vvi js-jn, c-crq pns32|vbr js cc av-ds av-jn vvn, cc-acp c-acp, av-j pns32 vmd xx vbi d, cc av-dc j av-j, cs p-acp n1,
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1523
for that's a little subject to suspition, Jer. 9. 1. Oh that my head were waters,
for that's a little Subject to suspicion, Jer. 9. 1. O that my head were waters,
c-acp d|vbz dt j n-jn p-acp n1, np1 crd crd uh cst po11 n1 vbdr n2,
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1524
and mine eyes a fountain of tears, that I might weep day and night, for the slain of the daughter of my people. and mine eyes a fountain of tears, that I might weep day and night, for the slave of the daughter of my people.
cc po11 n2 dt n1 pp-f n2, cst pns11 vmd vvi n1 cc n1, p-acp dt n-vvn pp-f dt n1 pp-f po11 n1.
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1525
And 13. 17. But if ye will not hear it, my soul shall weep in secret places for your pride,
And 13. 17. But if you will not hear it, my soul shall weep in secret places for your pride,
cc crd crd cc-acp cs pn22 vmb xx vvi pn31, po11 n1 vmb vvi p-acp j-jn n2 p-acp po22 n1,
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1526
and mine eye shall weep sore, and run down with tears, because the Lord's flock is carried away captive. and mine eye shall weep soar, and run down with tears, Because the Lord's flock is carried away captive.
cc po11 n1 vmb vvi av-j, cc vvb a-acp p-acp n2, c-acp dt ng1 n1 vbz vvn av j-jn.
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1527
The Subject of this affection is, not the Ungodly themselves that are profest transgressors of this Law, they rather make a sport of sin, as Solomon speaks;
The Subject of this affection is, not the Ungodly themselves that Are professed transgressors of this Law, they rather make a sport of since, as Solomon speaks;
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1528
they play and make themselves merry with it, as the Philistines did with Sampson, till it b•ing the House down about their ears:
they play and make themselves merry with it, as the philistines did with Sampson, till it b•ing the House down about their ears:
pns32 vvb cc vvi px32 j p-acp pn31, c-acp dt njp2 vdd p-acp np1, p-acp pn31 vbg dt n1 a-acp p-acp po32 n2:
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1529
But the Godly are they that are affected with this sorrow, such as are careful observers of the Law themselves,
But the Godly Are they that Are affected with this sorrow, such as Are careful observers of the Law themselves,
cc-acp dt j vbr pns32 cst vbr vvn p-acp d n1, d c-acp vbr j n2 pp-f dt n1 px32,
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1530
and mourn first for their own breaches, for these are the only fit mourners for the transgression of others.
and mourn First for their own Breaches, for these Are the only fit mourners for the Transgression of Others.
cc vvi ord p-acp po32 d n2, p-acp d vbr dt j j n2 p-acp dt n1 pp-f n2-jn.
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1531
Now to enquire a little into the cause of this, Why the breaking of God's Law should cause such sorrow in the Godly,
Now to inquire a little into the cause of this, Why the breaking of God's Law should cause such sorrow in the Godly,
av pc-acp vvi dt j p-acp dt n1 pp-f d, q-crq dt n-vvg pp-f npg1 n1 vmd vvi d n1 p-acp dt j,
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1532
as here breaketh forth into abundant of Tears;
as Here breaks forth into abundant of Tears;
c-acp av vvz av p-acp j pp-f n2;
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1533
we shall find it very reasonable if we consider, 1. The Nature of Sin, which is the transgression or breach of the Law,
we shall find it very reasonable if we Consider, 1. The Nature of since, which is the Transgression or breach of the Law,
pns12 vmb vvi pn31 av j cs pns12 vvb, crd dt n1 pp-f n1, r-crq vbz dt n1 cc n1 pp-f dt n1,
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1534
as the Apostle defines it. 2. The Nature of this Sorrow and these Tears. 3. The Nature of the Godly.
as the Apostle defines it. 2. The Nature of this Sorrow and these Tears. 3. The Nature of the Godly.
c-acp dt n1 vvz pn31. crd dt n1 pp-f d n1 cc d n2. crd dt n1 pp-f dt j.
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1535
1. Sin is the greatest Evil in the World, yea, truly, (in comparison) it alone is worth the Name of Evil,
1. since is the greatest Evil in the World, yea, truly, (in comparison) it alone is worth the Name of Evil,
crd n1 vbz dt js n-jn p-acp dt n1, uh, av-j, (p-acp n1) pn31 av-j vbz j dt n1 pp-f n-jn,
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1536
and therefore may justly challenge Sorrow, and the greatest Sorrow;
and Therefore may justly challenge Sorrow, and the greatest Sorrow;
cc av vmb av-j vvi n1, cc dt js n1;
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1537
the greatest of Evils it is, both formally, in that it alone is the defilement and deformity of the Soul,
the greatest of Evils it is, both formally, in that it alone is the defilement and deformity of the Soul,
dt js pp-f n2-jn pn31 vbz, d av-j, p-acp cst pn31 av-j vbz dt n1 cc n1 pp-f dt n1,
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1538
and casually, being the root from whence all other Evils spring; the fruitful Womb that conceives and brings forth all those miseries that either Man feels, or hath cause to fear.
and casually, being the root from whence all other Evils spring; the fruitful Womb that conceives and brings forth all those misery's that either Man feels, or hath cause to Fear.
cc av-j, vbg dt n1 p-acp c-crq d j-jn n2-jn vvi; dt j n1 cst vvz cc vvz av d d n2 cst d n1 vvz, cc vhz n1 pc-acp vvi.
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1539
Whence are all those personal Evils incident to Men in their Estates, or in their Bodies,
Whence Are all those personal Evils incident to Men in their Estates, or in their Bodies,
q-crq vbr d d j n2-jn j p-acp n2 p-acp po32 n2, cc p-acp po32 n2,
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1540
or Minds, outward Turmoils and Diseases, and inward Discontents, and Death it self, in all the kinds of it? Are they not all the fruits of that bitter root? Whence arise these publick miseries of Nations and Kingdoms,
or Minds, outward Turmoils and Diseases, and inward Discontents, and Death it self, in all the Kinds of it? are they not all the fruits of that bitter root? Whence arise these public misery's of nations and Kingdoms,
cc n2, j n2 cc n2, cc j n2-jn, cc n1 pn31 n1, p-acp d dt n2 pp-f pn31? vbr pns32 xx d dt n2 pp-f d j n1? q-crq vvb d j n2 pp-f n2 cc n2,
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1541
but from the Epidemick National Sins of the People, as the deserving and procuring cause at God's Hand? And withal, oftentimes from the ambitious and wicked practices of some particular Men,
but from the Epidemic National Sins of the People, as the deserving and procuring cause At God's Hand? And withal, oftentimes from the ambitious and wicked practices of Some particular Men,
cc-acp p-acp dt n-jn j n2 pp-f dt n1, c-acp dt j-vvg cc vvg n1 p-acp npg1 n1? cc av, av p-acp dt j cc j n2 pp-f d j n2,
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1542
as the working and effecting Causes, so that every way, if we follow these evils home to their original, we shall find it to be Sin,
as the working and effecting Causes, so that every Way, if we follow these evils home to their original, we shall find it to be since,
c-acp dt n-vvg cc vvg n2, av cst d n1, cs pns12 vvb d n2-jn av-an p-acp po32 n-jn, pns12 vmb vvi pn31 pc-acp vbi n1,
(24) text (DIV2)
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1543
or the breaking of God's Law.
or the breaking of God's Law.
cc dt n-vvg pp-f npg1 n1.
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1544
Ungodly men, though they meddle not with publick affairs at all, yea, though they be faithful and honest in meddling with them,
Ungodly men, though they meddle not with public affairs At all, yea, though they be faithful and honest in meddling with them,
j n2, cs pns32 vvb xx p-acp j n2 p-acp d, uh, cs pns32 vbb j cc j p-acp vvg p-acp pno32,
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1545
yet by reason of their Impious Lives, are Traytors to their Nation; they are truly the Incendiaries of States and Kingdoms:
yet by reason of their Impious Lives, Are Traitors to their nation; they Are truly the Incendiaries of States and Kingdoms:
av p-acp n1 pp-f po32 j n2, vbr n2 p-acp po32 n1; pns32 vbr av-j dt n2-j pp-f n2 cc n2:
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1546
And these Mourners, though they can do no more, are the Loyallest and serviceable Subjects, bringing tears to quench the fire of Wrath, Rivers of Waters. And therefore, sorrow and tears are not only most due to sin,
And these Mourners, though they can do no more, Are the Loyalest and serviceable Subject's, bringing tears to quench the fire of Wrath, rivers of Waters. And Therefore, sorrow and tears Are not only most due to since,
cc d n2, cs pns32 vmb vdi av-dx av-dc, vbr dt js cc j n2-jn, vvg n2 pc-acp vvi dt n1 pp-f n1, n2 pp-f n2. cc av, n1 cc n2 vbr xx av-j av-ds j-jn p-acp n1,
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1547
as the greatest of evils, but they're best bestowed upon it, if they can do any thing to its redress,
as the greatest of evils, but They are best bestowed upon it, if they can do any thing to its redress,
c-acp dt js pp-f n2-jn, cc-acp pns32|vbr av-j vvn p-acp pn31, cs pns32 vmb vdi d n1 p-acp po31 n1,
(24) text (DIV2)
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1548
because that is both the surest and most compendious way to remedy all the rest, sin being the source and spring of them all.
Because that is both the Surest and most compendious Way to remedy all the rest, since being the source and spring of them all.
c-acp d vbz d dt js cc av-ds j n1 pc-acp vvi d dt n1, n1 vbg dt n1 cc n1 pp-f pno32 d.
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1549
This is the reason why Jeremiah 9. ver. 1. when he would weep for the slain of his people, is straightway led from that to b•wail the sin of his people, ver. 2, 3, &c. And in his Book of Tears and Lamentations, he often reduces all these sad evils to Sin as causing them, particularly, chap. 5. 16. The Crown is fallen from our Head, Woe unto us that we have sinned.
This is the reason why Jeremiah 9. ver. 1. when he would weep for the slave of his people, is straightway led from that to b•wail the since of his people, ver. 2, 3, etc. And in his Book of Tears and Lamentations, he often reduces all these sad evils to since as causing them, particularly, chap. 5. 16. The Crown is fallen from our Head, Woe unto us that we have sinned.
d vbz dt n1 q-crq np1 crd fw-la. crd c-crq pns31 vmd vvi p-acp dt n-vvn pp-f po31 n1, vbz av vvn p-acp d pc-acp vvi dt n1 pp-f po31 n1, fw-la. crd, crd, av cc p-acp po31 n1 pp-f n2 cc n2, pns31 av vvz d d j n2-jn p-acp n1 c-acp vvg pno32, av-j, n1 crd crd dt n1 vbz vvn p-acp po12 n1, n1 p-acp pno12 cst pns12 vhb vvn.
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1550
He turns the complaint more to the Sin than to the Affliction. Secondly, Consider the Nature of these Tears;
He turns the complaint more to the since than to the Affliction. Secondly, Consider the Nature of these Tears;
pns31 vvz dt n1 av-dc p-acp dt n1 cs p-acp dt n1. ord, vvb dt n1 pp-f d n2;
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1551
Tears spent for worldly C•osses are all lost: They run all to waste;
Tears spent for worldly C•osses Are all lost: They run all to waste;
n2 vvn p-acp j n2 vbr d vvn: pns32 vvb d pc-acp vvi;
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1552
they are Lachry•nae inanes, empty fruitless things, but tears shed for the breach of God's Law, are the means to quench God's Wrath. The Pravers and Tears of some few, may avert the punishment of many,
they Are Lachry•nae inanes, empty fruitless things, but tears shed for the breach of God's Law, Are the means to quench God's Wrath. The Prayers and Tears of Some few, may avert the punishment of many,
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1553
yea, of a whole Land, and if not so, yet are they not lost, the Mourners themselves have always benefit by them,
yea, of a Whole Land, and if not so, yet Are they not lost, the Mourners themselves have always benefit by them,
uh, pp-f dt j-jn n1, cc cs xx av, av vbr pns32 xx vvn, dt n2 px32 vhb av n1 p-acp pno32,
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1554
as you have it in that known place, Ezek. 9. They that mourned for the common Abominations were marked, and the common Desolation took not hold on them.
as you have it in that known place, Ezekiel 9. They that mourned for the Common Abominations were marked, and the Common Desolation took not hold on them.
c-acp pn22 vhb pn31 p-acp d j-vvn n1, np1 crd pns32 cst vvd p-acp dt j n2 vbdr vvn, cc dt j n1 vvd xx vvi p-acp pno32.
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1555
This mourning for other Mens wickedness, both testifies and preserves the Godly man's Innocence; I say it preserves it, as well as testifies it;
This mourning for other Men's wickedness, both Testifies and preserves the Godly Man's Innocence; I say it preserves it, as well as Testifies it;
np1 vvg p-acp j-jn ng2 n1, d vvz cc vvz dt j ng1 n1; pns11 vvb pn31 vvz pn31, c-acp av c-acp vvz pn31;
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1556
it keeps them from the Contagion of that bad Air they live in, for without this, Sin would soon grow familiar.
it keeps them from the Contagion of that bad Air they live in, for without this, since would soon grow familiar.
pn31 vvz pno32 p-acp dt n1 pp-f cst j n1 pns32 vvb p-acp, c-acp p-acp d, n1 vmd av vvi j-jn.
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1557
It is good for men to keep up, and maintain in their Souls, a dislike of Sin,
It is good for men to keep up, and maintain in their Souls, a dislike of since,
pn31 vbz j p-acp n2 pc-acp vvi a-acp, cc vvi p-acp po32 n2, dt n1 pp-f n1,
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1558
for when once it ceaseth, to be displeasing to a Man, it will, ere long, begin to be pleasing to him.
for when once it ceases, to be displeasing to a Man, it will, ere long, begin to be pleasing to him.
c-acp c-crq c-acp pn31 vvz, pc-acp vbi vvg p-acp dt n1, pn31 vmb, c-acp av-j, vvb pc-acp vbi vvg p-acp pno31.
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1559
If we consider the Nature of the Godly we shall see this mourning suit with it exceedingly, both in regard of his relation to God and to man;
If we Consider the Nature of the Godly we shall see this mourning suit with it exceedingly, both in regard of his Relation to God and to man;
cs pns12 vvb dt n1 pp-f dt j pns12 vmb vvi d j-vvg n1 p-acp pn31 av-vvg, av-d p-acp n1 pp-f po31 n1 p-acp np1 cc p-acp n1;
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1560
God is his Father, and therefore it cannot but grieve him much to see him offended and dishonored.
God is his Father, and Therefore it cannot but grieve him much to see him offended and dishonoured.
np1 vbz po31 n1, cc av pn31 vmbx cc-acp vvi pno31 av-d pc-acp vvi pno31 vvn cc vvn.
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1561
Love to God, and consequently to his Law, and love to Men, and desire of their good, is the spring of these Rivers. A Godly man is tender of Gods Glory and of his Law, every stroke that it receives, striketh his heart,
Love to God, and consequently to his Law, and love to Men, and desire of their good, is the spring of these rivers. A Godly man is tender of God's Glory and of his Law, every stroke that it receives, striketh his heart,
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1562
and he hath bowels of compassion, and would be glad if they were converted and saved.
and he hath bowels of compassion, and would be glad if they were converted and saved.
cc pns31 vhz n2 pp-f n1, cc vmd vbi j cs pns32 vbdr vvn cc vvn.
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1563
And he considers every Man as his Brother, and therefore is sorrowful to see him run the hazard of perishing in sin.
And he considers every Man as his Brother, and Therefore is sorrowful to see him run the hazard of perishing in since.
cc pns31 vvz d n1 p-acp po31 n1, cc av vbz j pc-acp vvi pno31 vvi dt n1 pp-f vvg p-acp n1.
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1564
The former sympathy, whereby the Godly man tenders the Glory of God, is from his Piety:
The former Sympathy, whereby the Godly man tenders the Glory of God, is from his Piety:
dt j n1, c-crq dt j n1 vvz dt n1 pp-f np1, vbz p-acp po31 n1:
(24) text (DIV2)
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1565
This latter, whereby he pities the misery of Man, is from his Charity; and from these flow the Rivers, that run down his eyes.
This latter, whereby he pities the misery of Man, is from his Charity; and from these flow the rivers, that run down his eyes.
d d, c-crq pns31 vvz dt n1 pp-f n1, vbz p-acp po31 n1; cc p-acp d n1 dt n2, cst vvb a-acp po31 n2.
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1566
To be too sensible of worldly crosses, and prodigal of tears, upon such slight occasions is little better than Childish or Womanish,
To be too sensible of worldly Crosses, and prodigal of tears, upon such slight occasions is little better than Childish or Womanish,
pc-acp vbi av j pp-f j n2, cc j-jn pp-f n2, p-acp d j n2 vbz av-j av-jc cs j cc j,
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1567
but these tears that flow from love to God, and grief for Sin, have neither uncomliness nor excess in them;
but these tears that flow from love to God, and grief for since, have neither uncomeliness nor excess in them;
cc-acp d n2 cst vvb p-acp n1 p-acp np1, cc n1 p-acp n1, vhb dx n1 ccx n1 p-acp pno32;
(24) text (DIV2)
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1568
abundance of them, will beseem any Man that is a Christian.
abundance of them, will beseem any Man that is a Christian.
n1 pp-f pno32, vmb vvi d n1 cst vbz dt njp.
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1569
Let profane men judge it a weakness to weep for Sin, yet we see David do it.
Let profane men judge it a weakness to weep for since, yet we see David do it.
vvb j n2 vvi pn31 dt n1 pc-acp vvi p-acp n1, av pns12 vvb np1 vdb pn31.
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1570
Men of Arms and Valour need not fear disparagement by weeping thus, it is the truest Magnanimity to be sensible of the point of Gods honour, which is injured by Sin.
Men of Arms and Valour need not Fear disparagement by weeping thus, it is the Truest Magnanimity to be sensible of the point of God's honour, which is injured by Sin.
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1571
Again, The consideration of this truth, will discover the World guilty of very much Ingratitude to Godly men;
Again, The consideration of this truth, will discover the World guilty of very much Ingratitude to Godly men;
av, dt n1 pp-f d n1, vmb vvi dt n1 j pp-f av d n1 p-acp j n2;
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1572
it hath always been the custom of profane Persons, to seek to brand Religion and Godliness with disloyalty and turbulency,
it hath always been the custom of profane Persons, to seek to brand Religion and Godliness with disloyalty and turbulency,
pn31 vhz av vbn dt n1 pp-f j n2, pc-acp vvi pc-acp vvi n1 cc n1 p-acp n1 cc n1,
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1573
and to make it pass for an enemy to the peace and prosperity of States and Kingdoms.
and to make it pass for an enemy to the peace and Prosperity of States and Kingdoms.
cc pc-acp vvi pn31 vvi p-acp dt n1 p-acp dt n1 cc n1 pp-f n2 cc n2.
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1574
You see clearly with what affection Religion furnishes men, towards the publick, causing them to mourn for common sins,
You see clearly with what affection Religion furnishes men, towards the public, causing them to mourn for Common Sins,
pn22 vvb av-j p-acp r-crq n1 n1 vvz n2, p-acp dt j, vvg pno32 pc-acp vvi p-acp j n2,
(24) text (DIV2)
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1575
and so to prevent (as far as in them lies) common Calamities.
and so to prevent (as Far as in them lies) Common Calamities.
cc av pc-acp vvi (c-acp av-j c-acp p-acp pno32 n2) j n2.
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1576
And this is o• no little consequence, for truly it is not Foreign Power, so much as Sin at home, that ruines Kingdoms:
And this is o• no little consequence, for truly it is not Foreign Power, so much as since At home, that ruins Kingdoms:
cc d vbz n1 av-dx j n1, c-acp av-j pn31 vbz xx j n1, av av-d c-acp n1 p-acp n1-an, cst vvz n2:
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1577
all the Winds that blow without the Earth, be they never so violent, stir it not, only that which is within its own bowels makes an Earthquake.
all the Winds that blow without the Earth, be they never so violent, stir it not, only that which is within its own bowels makes an Earthquake.
d dt n2 cst vvb p-acp dt n1, vbb pns32 av-x av j, vvb pn31 xx, av-j cst r-crq vbz p-acp po31 d n2 vvz dt n1.
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1578
It was a grave answer of Epaminondas, being asked what he was doing, solitary and pensive, in the time of solemn mirth and feasting, While my Country men (says he) are so peaceably Feasting, I am thinking on the best means to preserve that peace to them, that it may continue;
It was a grave answer of Epaminondas, being asked what he was doing, solitary and pensive, in the time of solemn mirth and feasting, While my Country men (Says he) Are so peaceably Feasting, I am thinking on the best means to preserve that peace to them, that it may continue;
pn31 vbds dt j n1 pp-f np1, vbg vvn r-crq pns31 vbds vdg, j cc j, p-acp dt n1 pp-f j n1 cc n-vvg, cs po11 n1 n2 (vvz pns31) vbr av av-j vvg, pns11 vbm vvg p-acp dt js n2 pc-acp vvi d n1 p-acp pno32, cst pn31 vmb vvi;
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1579
which, a little altered, is applicable to the Godly.
which, a little altered, is applicable to the Godly.
r-crq, dt j vvn, vbz j p-acp dt j.
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1580
They are oftentimes mourning for the sins, and praying for the peace of the places where they live,
They Are oftentimes mourning for the Sins, and praying for the peace of the places where they live,
pns32 vbr av vvg p-acp dt n2, cc vvg p-acp dt n1 pp-f dt n2 c-crq pns32 vvb,
(24) text (DIV2)
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1581
when, in the mean time, the greatest part are multiplying sin, and so forfeiting their peace.
when, in the mean time, the greatest part Are multiplying since, and so forfeiting their peace.
c-crq, p-acp dt j n1, dt js n1 vbr vvg n1, cc av vvg po32 n1.
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1582
Rivers of Waters ] This is a mournful melancholy life that these Precisians lead, says the Worldling; rivers of Waters ] This is a mournful melancholy life that these precisians led, Says the Worldling;
n2 pp-f n2 ] d vbz dt j j-jn n1 cst d n2 vvi, vvz dt n1;
(24) text (DIV2)
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1583
yes, truly, if there were no more in it than what he can perceive and judge of.
yes, truly, if there were no more in it than what he can perceive and judge of.
uh, av-j, cs pc-acp vbdr dx dc p-acp pn31 cs q-crq pns31 vmb vvi cc n1 pp-f.
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1584
But besides the full joy laid up for them, and the beginnings of it here, there is even in this mourning an unknown sweetness and delight.
But beside the full joy laid up for them, and the beginnings of it Here, there is even in this mourning an unknown sweetness and delight.
p-acp p-acp dt j n1 vvn a-acp p-acp pno32, cc dt n2 pp-f pn31 av, pc-acp vbz av p-acp d n1 dt j n1 cc n1.
(24) text (DIV2)
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1585
The Philosopher says, even of common tears, that there is some kind of pleasure in them,
The Philosopher Says, even of Common tears, that there is Some kind of pleasure in them,
dt n1 vvz, av pp-f j n2, cst pc-acp vbz d n1 pp-f n1 p-acp pno32,
(24) text (DIV2)
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1586
as some things please the taste by their very tartness.
as Some things please the taste by their very tartness.
c-acp d n2 vvb dt n1 p-acp po32 j n1.
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1587
But of these tears, they that know them, know it to be eminently true, That •hey are pleasant.
But of these tears, they that know them, know it to be eminently true, That •hey Are pleasant.
p-acp pp-f d n2, pns32 cst vvb pno32, vvb pn31 pc-acp vbi av-j j, cst n1 vbr j.
(24) text (DIV2)
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1588
But be this exercise, as sad as the profane call it, yet why observe they not, that they themselves are much the cause of it,
But be this exercise, as sad as the profane call it, yet why observe they not, that they themselves Are much the cause of it,
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(24) text (DIV2)
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1589
as they may read here, Because they keep not Gods Law.
as they may read Here, Because they keep not God's Law.
c-acp pns32 vmb vvi av, c-acp pns32 vvb xx npg1 n1.
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1590
But to pass by divers Inferences that the words afford, let us take notice of the duty he•e practised,
But to pass by diverse Inferences that the words afford, let us take notice of the duty he•e practised,
p-acp pc-acp vvi p-acp j n2 cst dt n2 vvb, vvb pno12 vvi n1 pp-f dt n1 vbb vvn,
(24) text (DIV2)
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1591
and how much we are all obliged to the present practice of it.
and how much we Are all obliged to the present practice of it.
cc c-crq av-d pns12 vbr d vvn p-acp dt j n1 pp-f pn31.
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1592
Who will deny that we have too much matter and occasions of it? Besides the sorrow of Sion, and particularly, the blood-shedding,
Who will deny that we have too much matter and occasions of it? Beside the sorrow of Sion, and particularly, the bloodshedding,
q-crq vmb vvi cst pns12 vhb av d n1 cc n2 pp-f pn31? p-acp dt n1 pp-f np1, cc av-jn, dt n1,
(24) text (DIV2)
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1593
and distress of our Brethren, and our own danger, what corner of the Land, what rank or condition of people is there, that abounds not in gross and heinous violation of Gods Law? They keep not thy Law.
and distress of our Brothers, and our own danger, what corner of the Land, what rank or condition of people is there, that abounds not in gross and heinous violation of God's Law? They keep not thy Law.
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(24) text (DIV2)
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1594
Magistrates and Judges turning Judgment into Gall and Wormwood, Ministers remiss in that great care, the care of Souls;
Magistrates and Judges turning Judgement into Gall and Wormwood, Ministers remiss in that great care, the care of Souls;
n2 cc n2 vvg n1 p-acp n1 cc n1, n2 j p-acp d j n1, dt n1 pp-f n2;
(24) text (DIV2)
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1595
people wallowing in Ungodliness and Uncleanness, Swearing, &c. The greater oppressing the less, and the less, defrauding and wronging the greater.
people wallowing in Ungodliness and Uncleanness, Swearing, etc. The greater oppressing the less, and the less, defrauding and wronging the greater.
n1 vvg p-acp n1 cc n1, vvg, av dt jc j-vvg dt av-dc, cc dt av-dc, vvg cc vvg dt jc.
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1596
No sensible and notable work of conversion, almost to be seen or heard of amongst us, the Lord absenting himself from his Ordinances.
No sensible and notable work of conversion, almost to be seen or herd of among us, the Lord absenting himself from his Ordinances.
uh-dx j cc j n1 pp-f n1, av pc-acp vbi vvn cc vvn pp-f p-acp pno12, dt n1 vvg px31 p-acp po31 n2.
(24) text (DIV2)
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1597
O that he would dwell in his House, and fill it with a Cloud of his Glory! What vile uncleanness and wantonness! What shameful drunkenness and excess!
O that he would dwell in his House, and fill it with a Cloud of his Glory! What vile uncleanness and wantonness! What shameful Drunkenness and excess!
sy cst pns31 vmd vvi p-acp po31 n1, cc vvb pn31 p-acp dt n1 pp-f po31 n1! q-crq j n1 cc n1! q-crq j n1 cc n1!
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1598
And some so far from mourning for others guiltiness of this sin, that they glory in making others guilty of it,
And Some so Far from mourning for Others guiltiness of this since, that they glory in making Others guilty of it,
cc d av av-j p-acp vvg p-acp ng1-jn n1 pp-f d n1, cst pns32 vvb p-acp vvg n2-jn j pp-f pn31,
(24) text (DIV2)
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1599
and count it a pastime to make others Drunk;
and count it a pastime to make Others Drunk;
cc vvb pn31 dt n1 pc-acp vvi n2-jn vvn;
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and this is a far greater sin than drunkenness it self, for these men, while they make Beasts of their Companions, they make Devils of themselves, becoming tempters and provokers to Sin ▪ If any such be here, either tremble at the Woe that the Prophet Habakkuk, chap. 2. denounceth,
and this is a Far greater since than Drunkenness it self, for these men, while they make Beasts of their Sodales, they make Devils of themselves, becoming tempters and provokers to since ▪ If any such be Here, either tremble At the Woe that the Prophet Habakkuk, chap. 2. Denounceth,
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or confess that you believe not the Scriptures.
or confess that you believe not the Scriptures.
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Woe to him that gives his neighbour drink, and puts the bottle to him to make him drunken. Woe to him that gives his neighbour drink, and puts the Bottle to him to make him drunken.
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The cup of the Lords right hand shall be turned to thee; it is full of heavy vengeance:The cup of the lords right hand shall be turned to thee; it is full of heavy vengeance:
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There is a Cup if you like it, to pay you home the Cups you give to others. Again:
There is a Cup if you like it, to pay you home the Cups you give to Others. Again:
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How is the Land filled with Oaths and Cursings? How are your Streets, and almost all Companies, where a man can come, defiled, partly with tearing the Precious Name of God;
How is the Land filled with Oaths and Cursings? How Are your Streets, and almost all Companies, where a man can come, defiled, partly with tearing the Precious Name of God;
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partly with calling on the Devil. There would be no end of reckoning up all particulars;
partly with calling on the devil. There would be no end of reckoning up all particulars;
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Sabbath breaking, Fraud and Covetousness ▪ Pride and Malice, and Envyings one of another; and the rest.
Sabbath breaking, Fraud and Covetousness ▪ Pride and Malice, and Envyings one of Another; and the rest.
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But the summ is this ▪ An Universal want of the fear of God and his Law.
But the sum is this ▪ an Universal want of the Fear of God and his Law.
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And the cause of this, is, in a great part, Ignorance of God, and of his Law;
And the cause of this, is, in a great part, Ignorance of God, and of his Law;
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and truly, it is wonderful, under so much Light, and such plentiful Preaching, to find so much darkness, not only in the skirts,
and truly, it is wondered, under so much Light, and such plentiful Preaching, to find so much darkness, not only in the skirts,
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and remote places ▪ but even in the prime parts of this Land. Multitudes that are strangers to the very principles and fundamentals of that Religion which they profess,
and remote places ▪ but even in the prime parts of this Land. Multitudes that Are Strangers to the very principles and fundamentals of that Religion which they profess,
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and they that have knowledge, abusing it ▪ and sinning against it, continuing in profaneness; and without this true Religion, it is as impossible to have renewed hearts and lives,
and they that have knowledge, abusing it ▪ and sinning against it, Continuing in profaneness; and without this true Religion, it is as impossible to have renewed hearts and lives,
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as to have a House without a Foundation, or, as we say, a Castle in the Air.
as to have a House without a Foundation, or, as we say, a Castle in the Air.
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And this Atheism and Ignorance amongst people, is in a great part to be imputed to the corruption and sloth of Ministers,
And this Atheism and Ignorance among people, is in a great part to be imputed to the corruption and sloth of Ministers,
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and would to God there were not many Congregations, not only altogether destitute, but such as are freezing under a cold and lifeless Ministry.
and would to God there were not many Congregations, not only altogether destitute, but such as Are freezing under a cold and Lifeless Ministry.
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You see then, we want not causes of mourning and humiliation, on all hands, but our want is inward, of that due disposition for it, Softness of heart, and that love to God, which should melt and mollifie the heart:
You see then, we want not Causes of mourning and humiliation, on all hands, but our want is inward, of that due disposition for it, Softness of heart, and that love to God, which should melt and mollify the heart:
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Let us then stir up our selves, and one another, to this godly sorrow, for the sins of the Land;
Let us then stir up our selves, and one Another, to this godly sorrow, for the Sins of the Land;
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there is need of Rivers of Tears for these heaps of Sin, as they tell of his letting in a River to that monstruous Stable of Augias, that could not otherwise have been cleansed in the time allotted him.
there is need of rivers of Tears for these heaps of since, as they tell of his letting in a River to that monstruous Stable of Augias, that could not otherwise have been cleansed in the time allotted him.
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And truly, as the duty lies upon all the faithful, the Ministers of the Word ought to be most eminent in it, the chief mourners, the Precentors, to take up the Tune of these Thenes, Joel 2. 17. And all that wish the good of Church and Kingdom, ought to bear a part in them, according to their measure.
And truly, as the duty lies upon all the faithful, the Ministers of the Word ought to be most eminent in it, the chief mourners, the Precentors, to take up the Tune of these Thenes, Joel 2. 17. And all that wish the good of Church and Kingdom, ought to bear a part in them, according to their measure.
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Have we not much need to intreat reconcilement with God, that he prove not our enemy? Yes,
Have we not much need to entreat reconcilement with God, that he prove not our enemy? Yes,
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surely, and were we reconciled with him, we would have little need to fear the power of Man.
surely, and were we reconciled with him, we would have little need to Fear the power of Man.
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Now they that would be profitable mourners for others sins, by all means, must have these two conditions I mention'd;
Now they that would be profitable mourners for Others Sins, by all means, must have these two conditions I mentioned;
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to be careful observers of the Law themselves, and to mourn for their own failing, and breaking of it.
to be careful observers of the Law themselves, and to mourn for their own failing, and breaking of it.
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Now to the observing of the Law, it is absolutely needful to know and understand it,
Now to the observing of the Law, it is absolutely needful to know and understand it,
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and that not only in the Letter and Superfice, but according to the Spiritual sense and meaning of it,
and that not only in the letter and Superfice, but according to the Spiritual sense and meaning of it,
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for without this knowledge, a man may light upon some Duty by guess, as it were in the dark;
for without this knowledge, a man may Light upon Some Duty by guess, as it were in the dark;
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but observe, the Law he cannot.
but observe, the Law he cannot.
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They are not only reproveable that glory in their own sins, and make sport of the sins of others,
They Are not only reprovable that glory in their own Sins, and make sport of the Sins of Others,
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but they mistake it much, that think it enough to consider their own with grief, and judge the sins of others an impertinency for them to think on;
but they mistake it much, that think it enough to Consider their own with grief, and judge the Sins of Others an impertinency for them to think on;
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they mourn not right for others that begin not at themselves, so they mourn never aright for themselves that end in themselves.
they mourn not right for Others that begin not At themselves, so they mourn never aright for themselves that end in themselves.
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He that here thus weeps for others, made his Bed to swim with these Rivers,
He that Here thus weeps for Others, made his Bed to swim with these rivers,
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for his own sin, Psal. 6. (2) As a man must know this Law,
for his own since, Psalm 6. (2) As a man must know this Law,
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so he must be inwardly convinced and perswaded of the Divinity of it, that it's God's Law. (3) He must have a deep apprehension of the Majesty and Authority of the Lawgiver, to work Reverence,
so he must be inwardly convinced and persuaded of the Divinity of it, that it's God's Law. (3) He must have a deep apprehension of the Majesty and authority of the Lawgiver, to work reverence,
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and of his goodness to beget Love;
and of his Goodness to beget Love;
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and the due mixture of these two, will both strongly command, and sweeten obedience to his Commandments.
and the due mixture of these two, will both strongly command, and sweeten Obedience to his commandments.
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And this obedience, though it be not an absolute and perfect fulfilling of any one of the Commandments,
And this Obedience, though it be not an absolute and perfect fulfilling of any one of the commandments,
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yet it is a respect to them all, as this Psalm hath it, which is (so to speak) an imperfect kind of perfection.
yet it is a respect to them all, as this Psalm hath it, which is (so to speak) an imperfect kind of perfection.
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And from this respect to the Law, which is the observing of it, will •low that other condition, of grieving when we break it.
And from this respect to the Law, which is the observing of it, will •low that other condition, of grieving when we break it.
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And besides all other things that should make a Christians own sin grievous to him, there is one thing cannot but move him much, The consideration of the sorrow and sufferings of Christ.
And beside all other things that should make a Christians own since grievous to him, there is one thing cannot but move him much, The consideration of the sorrow and sufferings of christ.
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To view the bleedings of the Lord Jesus, cannot chuse but pierce a Believing Soul,
To view the bleedings of the Lord jesus, cannot choose but pierce a Believing Soul,
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and make it say, Did my Redeemer shed his Blood for my sins, and shall not I my self shed tears for them? I know the natural Constitution of some denies them tears,
and make it say, Did my Redeemer shed his Blood for my Sins, and shall not I my self shed tears for them? I know the natural Constitution of Some Denies them tears,
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but if it do so to any, make up that want with sence of inward grief,
but if it do so to any, make up that want with sense of inward grief,
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and it is well enough, the Eye of God can discern that as well as the other? but truly, where men have tears for lighter causes (for all other causes are lighter) and none for this, they feel not yet the weight of sin,
and it is well enough, the Eye of God can discern that as well as the other? but truly, where men have tears for lighter Causes (for all other Causes Are lighter) and none for this, they feel not yet the weight of since,
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except that want be through the deepness of sorrow, which sometimes will stop the current of tears,
except that want be through the deepness of sorrow, which sometime will stop the current of tears,
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1645
though it used to run, at other times; as they say, Curae leves loquuntur, ingentes stupent.
though it used to run, At other times; as they say, Curae leves loquuntur, Ingentes stupent.
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But this is a rare and happy impediment. And to answer another doubt:
But this is a rare and happy impediment. And to answer Another doubt:
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If you find sometimes worldly griefs, stir you more violently, yet let this Godly sorrow affect you more constantly, that it may have the advantage in continuance,
If you find sometime worldly griefs, stir you more violently, yet let this Godly sorrow affect you more constantly, that it may have the advantage in Continuance,
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if it fall short in the degree.
if it fallen short in the degree.
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But as this grief must begin at home, as they say of Charity, it must not be so selfish as to rest there;
But as this grief must begin At home, as they say of Charity, it must not be so selfish as to rest there;
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and truly, where it comes in that order, it may be some way a stronger Evidence of sincerity, to mourn for others sins,
and truly, where it comes in that order, it may be Some Way a Stronger Evidence of sincerity, to mourn for Others Sins,
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than for our own, for there seems to be more of God in it, because there is less in it of our selves, and own particular interest.
than for our own, for there seems to be more of God in it, Because there is less in it of our selves, and own particular Interest.
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Now you will possibly think it but an unpleasant Duty that you have heard urged all this while;
Now you will possibly think it but an unpleasant Duty that you have herd urged all this while;
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but look forward, and consider the issue of it.
but look forward, and Consider the issue of it.
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That which Christ speaks in particular to his Disciples, is generally true in all Christians, Jo. 16. 20. Ye shall weep and lament (says he) but the World shall rejoyce;
That which christ speaks in particular to his Disciples, is generally true in all Christians, John 16. 20. You shall weep and lament (Says he) but the World shall rejoice;
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ye shall be sorrowful, but your sorrow shall be turned or made into Joy. The Water of those tears shall be turned into Wine of Consolation.you shall be sorrowful, but your sorrow shall be turned or made into Joy. The Water of those tears shall be turned into Wine of Consolation.
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The Traffick of these Rivers is gainful, they export Grief and import Joy. When these tears are called Seed, the Harvest crop is called Joy.
The Traffic of these rivers is gainful, they export Grief and import Joy. When these tears Are called Seed, the Harvest crop is called Joy.
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They that sow in tears shall reap in Joy. They that sow in tears shall reap in Joy.
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They are here called Rivers, and they are answered with a River, Psal. 86. 8. for which they shall in end be perfectly exchanged.
They Are Here called rivers, and they Are answered with a River, Psalm 86. 8. for which they shall in end be perfectly exchanged.
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Thou shalt make them drink of the river of thy pleasures. Thou shalt make them drink of the river of thy pleasures.
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And Revel. 7. 17. The Lamb shall feed them, and lead them unto living fountains of waters.
And Revel. 7. 17. The Lamb shall feed them, and led them unto living fountains of waters.
cc vvb. crd crd dt n1 vmb vvi pno32, cc vvi pno32 p-acp j-vvg n2 pp-f n2.
(24) text (DIV2)
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1661
Here they run down the eyes, and water the cheeks; and there you read that God shall wipe them away from their eyes.
Here they run down the eyes, and water the cheeks; and there you read that God shall wipe them away from their eyes.
av pns32 vvb a-acp dt n2, cc vvi dt n2; cc a-acp pn22 vvb cst np1 vmb vvi pno32 av p-acp po32 n2.
(24) text (DIV2)
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1662
Who would not be content to weep, to have God wipe away their tears with his own hand? Be ambitious then to be found amongst the mourners in Sion, and when ye remove from this Valley of tears, God shall at once fully wipe away all the stain of Sin from your Souls,
Who would not be content to weep, to have God wipe away their tears with his own hand? Be ambitious then to be found among the mourners in Sion, and when you remove from this Valley of tears, God shall At once Fully wipe away all the stain of since from your Souls,
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(24) text (DIV2)
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1663
and all Tears for it from your Eyes.
and all Tears for it from your Eyes.
cc d n2 c-acp pn31 p-acp po22 n2.
(24) text (DIV2)
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1664
And as he shall wipe away the Tears with the one hand, he will set the Crown upon your Heads with the other.
And as he shall wipe away the Tears with the one hand, he will Set the Crown upon your Heads with the other.
cc c-acp pns31 vmb vvi av dt n2 p-acp dt crd n1, pns31 vmb vvi dt n1 p-acp po22 n2 p-acp dt n-jn.
(24) text (DIV2)
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1665
SERMON, VIII.
SERMON, VIII.
n1, np1.
(25) sermon (DIV1)
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1666
PREFACE.
PREFACE.
n1.
(26) preface (DIV2)
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1667
BBessed are they that dwell in thy House, saith the Psalmist, and he adds this reason, They will be still praising thee. BBessed Are they that dwell in thy House, Says the Psalmist, and he adds this reason, They will be still praising thee.
vvn vbr pns32 cst vvb p-acp po21 n1, vvz dt n1, cc pns31 vvz d n1, pns32 vmb vbi av vvg pno21.
(26) preface (DIV2)
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1668
There is indeed, always in God's House both fit opportunity and plentiful matter of his praises.
There is indeed, always in God's House both fit opportunity and plentiful matter of his praises.
pc-acp vbz av, av p-acp npg1 n1 d j n1 cc j n1 pp-f po31 n2.
(26) preface (DIV2)
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1669
But the greatest number of those that frequent his House, do not dwell in it, their delight and affection is not there;
But the greatest number of those that frequent his House, do not dwell in it, their delight and affection is not there;
p-acp dt js n1 pp-f d cst vvi po31 n1, vdb xx vvi p-acp pn31, po32 n1 cc n1 vbz xx a-acp;
(26) preface (DIV2)
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1670
Therefore they cannot praise him, they come in as strangers, and have no skill of the Songs of praise,
Therefore they cannot praise him, they come in as Strangers, and have no skill of the Songs of praise,
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(26) preface (DIV2)
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1671
yea and the very Children of the Family, that Worship in Spirit and in Truth, find their instruments (their hearts) very often, quite out of tune for praises,
yea and the very Children of the Family, that Worship in Spirit and in Truth, find their Instruments (their hearts) very often, quite out of tune for praises,
uh cc dt j n2 pp-f dt n1, cst n1 p-acp n1 cc p-acp n1, vvb po32 n2 (po32 n2) av av, av av pp-f n1 p-acp n2,
(26) preface (DIV2)
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1672
and sometimes most of all, when praises are requisite.
and sometime most of all, when praises Are requisite.
cc av ds pp-f d, c-crq n2 vbr j.
(26) preface (DIV2)
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1673
They find still such abundant cause of complaint in themselves, weighing down their Spirits, that they can hardly at all wind them up, to magnifie that God of our mercy, which is far more abundant.
They find still such abundant cause of complaint in themselves, weighing down their Spirits, that they can hardly At all wind them up, to magnify that God of our mercy, which is Far more abundant.
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(26) preface (DIV2)
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1674
If we would take a reflex view and look back upon our carriage this day in the presence of our God, who is among us, that would not find much work for sad thoughts? Would not one find that he had a hard and stony heart? another a light unconstant wandring heart to complain of? A third and unbelieving heart;
If we would take a reflex view and look back upon our carriage this day in the presence of our God, who is among us, that would not find much work for sad thoughts? Would not one find that he had a hard and stony heart? Another a Light unconstant wandering heart to complain of? A third and unbelieving heart;
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(26) preface (DIV2)
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1675
and some all of these? And they (if such there be) that have both deeply sorrowed,
and Some all of these? And they (if such there be) that have both deeply sorrowed,
cc d d pp-f d? cc pns32 (cs d pc-acp vbi) cst vhb d av-jn vvn,
(26) preface (DIV2)
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1676
and been largely comforted will possibly for all that, upon former sad experience, be full of Fears and Jealousies, that this sweet temper will not be of long continuance, that ere long the World,
and been largely comforted will possibly for all that, upon former sad experience, be full of Fears and Jealousies, that this sweet temper will not be of long Continuance, that ere long the World,
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(26) preface (DIV2)
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1677
or some Lust, will find, or make a way to creep in, and banish those Heavenly thoughts,
or Some Lust, will find, or make a Way to creep in, and banish those Heavenly thoughts,
cc d n1, vmb vvi, cc vvi dt n1 pc-acp vvi p-acp, cc vvb d j n2,
(26) preface (DIV2)
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1678
and trouble that Peace and Joy which accompanies them.
and trouble that Peace and Joy which Accompanies them.
cc vvi d n1 cc n1 r-crq vvz pno32.
(26) preface (DIV2)
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1679
Yet notwithstanding all these causes of grief or fear, our causes of praise are both more and greater,
Yet notwithstanding all these Causes of grief or Fear, our Causes of praise Are both more and greater,
av p-acp d d n2 pp-f n1 cc n1, po12 n2 pp-f n1 vbr av-d av-dc cc jc,
(26) preface (DIV2)
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1680
and it is no reason that the sense of our own evil, should prejudge that acknowledgment of God's goodness,
and it is no reason that the sense of our own evil, should prejudge that acknowledgment of God's Goodness,
cc pn31 vbz dx n1 cst dt n1 pp-f po12 d j-jn, vmd vvi d n1 pp-f npg1 n1,
(26) preface (DIV2)
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1681
yea rather it should stir us up to extol it so much the more. Cease not to bemoan the evils of your own hearts;
yea rather it should stir us up to extol it so much the more. Cease not to bemoan the evils of your own hearts;
uh av-c pn31 vmd vvi pno12 a-acp pc-acp vvi pn31 av av-d dt av-dc. vvb xx pc-acp vvi dt n2-jn pp-f po22 d n2;
(26) preface (DIV2)
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1682
but withal forget not to magnifie the riches of his grace, who hath given himself for you, and to you.
but withal forget not to magnify the riches of his grace, who hath given himself for you, and to you.
cc-acp av vvb xx pc-acp vvi dt n2 pp-f po31 n1, r-crq vhz vvn px31 p-acp pn22, cc p-acp pn22.
(26) preface (DIV2)
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1683
These two will not hinder one another, but the due intermixture of them will make a very good harmony.
These two will not hinder one Another, but the due intermixture of them will make a very good harmony.
np1 crd vmb xx vvi pi j-jn, cc-acp dt j-jn n1 pp-f pno32 vmb vvi dt j j n1.
(26) preface (DIV2)
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1684
And the fruit of them will be this, you shall have still more cause to praise and less to complain.
And the fruit of them will be this, you shall have still more cause to praise and less to complain.
cc dt n1 pp-f pno32 vmb vbi d, pn22 vmb vhi av dc n1 pc-acp vvi cc av-dc pc-acp vvi.
(26) preface (DIV2)
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1685
When the Lord shall find you humble acknowledgers of his grace, he will delight to bestow more grace upon you,
When the Lord shall find you humble acknowledgers of his grace, he will delight to bestow more grace upon you,
c-crq dt n1 vmb vvi pn22 j n2 pp-f po31 n1, pns31 vmb vvi pc-acp vvi dc n1 p-acp pn22,
(26) preface (DIV2)
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1686
and will subdue those iniquities for you, which you cannot;
and will subdue those iniquities for you, which you cannot;
cc vmb vvi d n2 c-acp pn22, r-crq pn22 vmbx;
(26) preface (DIV2)
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1687
and though he is pleased to do it but gradually by little and little, yet in the end, the conquest shall be full;
and though he is pleased to do it but gradually by little and little, yet in the end, the conquest shall be full;
cc cs pns31 vbz vvn pc-acp vdi pn31 a-acp av-jn p-acp j cc j, av p-acp dt n1, dt n1 vmb vbi j;
(26) preface (DIV2)
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1688
and then he who is the Author and Finisher of your Faith, tho •t is his own work,
and then he who is the Author and Finisher of your Faith, though •t is his own work,
cc cs pns31 r-crq vbz dt n1 cc n1 pp-f po22 n1, cs av vbz po31 d n1,
(26) preface (DIV2)
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1689
yet because it is done in you, he shall account the Victory yours, as obtained by you,
yet Because it is done in you, he shall account the Victory yours, as obtained by you,
av c-acp pn31 vbz vdn p-acp pn22, pns31 vmb vvi dt n1 png22, c-acp vvn p-acp pn22,
(26) preface (DIV2)
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1690
and give you as Conquerors the Crown of Glory, To him that overcometh (saith he) will I give to sit with me in my Throne, &c.
and give you as Conquerors the Crown of Glory, To him that Overcometh (Says he) will I give to fit with me in my Throne, etc.
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(26) preface (DIV2)
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1691
There is nothing here but from free grace, the courage and strength to fight in this Spiritual warfare, the victory by fighting,
There is nothing Here but from free grace, the courage and strength to fight in this Spiritual warfare, the victory by fighting,
pc-acp vbz pix av cc-acp p-acp j n1, dt n1 cc n1 pc-acp vvi p-acp d j n1, dt n1 p-acp vvg,
(26) preface (DIV2)
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1692
and the Crown by Victory, flow all from that Fountain.
and the Crown by Victory, flow all from that Fountain.
cc dt n1 p-acp n1, vvb d p-acp cst n1.
(26) preface (DIV2)
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1693
In all these things we are more than Conquerors (saith the Apostle) but how? Through him that loved us.
In all these things we Are more than Conquerors (Says the Apostle) but how? Through him that loved us.
p-acp d d n2 pns12 vbr av-dc cs n2 (vvz dt n1) cc-acp q-crq? p-acp pno31 cst vvd pno12.
(26) preface (DIV2)
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1694
Therefore if we desire to be such, let us humble our selves before the Throne of grace intreating both for grace and glory in the Name of Christ our Mediator.
Therefore if we desire to be such, let us humble our selves before the Throne of grace entreating both for grace and glory in the Name of christ our Mediator.
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(26) preface (DIV2)
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1695
Cant. I. 3. Because of the Savour of thy good Ointments, Thy Name is as Ointment poured forth,
Cant I. 3. Because of the Savour of thy good Ointments, Thy Name is as Ointment poured forth,
np1 np1 crd p-acp pp-f dt n1 pp-f po21 j n2, po21 n1 vbz p-acp n1 vvd av,
(27) text (DIV2)
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1696
Therefore do the Virgins love thee. THE natural workings and desires of things are agreeable to their being.
Therefore do the Virgins love thee. THE natural workings and Desires of things Are agreeable to their being.
av vdb dt ng1 n1 pno21. dt j n2 cc n2 pp-f n2 vbr j p-acp po32 n1.
(27) text (DIV2)
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1697
The Beasts according to their sensitive Life seek those things that tend to the good and preservation of that Life,
The Beasts according to their sensitive Life seek those things that tend to the good and preservation of that Life,
dt n2 vvg p-acp po32 j n1 vvi d n2 cst vvb p-acp dt j cc n1 pp-f d n1,
(27) text (DIV2)
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1698
and affect nothing higher than those, and they are satisfied.
and affect nothing higher than those, and they Are satisfied.
cc vvb pix av-jc cs d, cc pns32 vbr vvn.
(27) text (DIV2)
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1699
Man, (except such as are in the lowest Stage and border upon the Beasts) finds Nature,
Man, (except such as Are in the lowest Stage and border upon the Beasts) finds Nature,
n1, (c-acp d c-acp vbr p-acp dt js n1 cc vvi p-acp dt n2) vvz n1,
(27) text (DIV2)
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1700
even corrupt Nature, raising him to higher desires and designs.
even corrupt Nature, raising him to higher Desires and designs.
av j n1, vvg pno31 p-acp jc n2 cc n2.
(27) text (DIV2)
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1701
And yet of the best of them, the Apostles maxim holds true, They that are after the Flesh mind the things of the Flesh, and yet he subjoins, the excellency of some Men beyond the best naturalist, They that are after the Spirit, the things of the Spirit, Rom. 8. 5. They must be confined to things natural,
And yet of the best of them, the Apostles maxim holds true, They that Are After the Flesh mind the things of the Flesh, and yet he subjoins, the excellency of Some Men beyond the best naturalist, They that Are After the Spirit, the things of the Spirit, Rom. 8. 5. They must be confined to things natural,
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(27) text (DIV2)
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1702
but are strongly moved towards Spiritual blessings; and Christ the Sum of them.
but Are strongly moved towards Spiritual blessings; and christ the Sum of them.
cc-acp vbr av-j vvn p-acp j n2; cc np1 dt n1 pp-f pno32.
(27) text (DIV2)
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1703
And having once tasted of his sweetness can say, Because of the savour of thy good Ointments, &c. They that are elevated to a supernatural Being, can admit nothing into competition with his love,
And having once tasted of his sweetness can say, Because of the savour of thy good Ointments, etc. They that Are elevated to a supernatural Being, can admit nothing into competition with his love,
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(27) text (DIV2)
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1704
and this it is that lies under these words, Because of the savour of thy good Ointments, &c. Numbers have promiscously been his guests at this time, and the greatest number think they came to good purpose;
and this it is that lies under these words, Because of the savour of thy good Ointments, etc. Numbers have promiscuously been his guests At this time, and the greatest number think they Come to good purpose;
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(27) text (DIV2)
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1705
but know that you are so far from partaking of Christ in the Sacrament, that you have not so much as smelt his Perfumes;
but know that you Are so Far from partaking of christ in the Sacrament, that you have not so much as smelled his Perfumes;
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(27) text (DIV2)
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1706
if you be not strongly taken with his love. Great are the Praises, and many the Duties you owe him for so rich favours;
if you be not strongly taken with his love. Great Are the Praises, and many the Duties you owe him for so rich favours;
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(27) text (DIV2)
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1707
and therefore shew your good will, and endeavour some payment.
and Therefore show your good will, and endeavour Some payment.
cc av vvb po22 j n1, cc vvi d n1.
(27) text (DIV2)
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1708
But know that none of them are current except they be stampt with Love, if you love not, you do nothing, all your Labours and Services without it, are as so many Cyphers, they amount to just nothing.
But know that none of them Are current except they be stamped with Love, if you love not, you do nothing, all your Labours and Services without it, Are as so many Ciphers, they amount to just nothing.
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(27) text (DIV2)
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1709
And with it, the meanest of them will find acceptance. You have briefly in the words, Christ's loveliness, and the Christians love;
And with it, the Meanest of them will find acceptance. You have briefly in the words, Christ's loveliness, and the Christians love;
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(27) text (DIV2)
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1710
the former the cause of the latter, both couched under borrowed Terms, according to the whole strain of this allegorical Song, to which the true Experimental knowledge of this Divine love is the best Commentary.
the former the cause of the latter, both couched under borrowed Terms, according to the Whole strain of this allegorical Song, to which the true Experimental knowledge of this Divine love is the best Commentary.
dt j dt n1 pp-f dt d, av-d vvn p-acp j-vvn n2, vvg p-acp dt j-jn n1 pp-f d j n1, p-acp r-crq dt j j n1 pp-f d j-jn n1 vbz dt js n1.
(27) text (DIV2)
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1711
In all Love, Three things are necessary: (1) Some goodness in the object, either true and real,
In all Love, Three things Are necessary: (1) some Goodness in the Object, either true and real,
p-acp d n1, crd n2 vbr j: (vvd) d n1 p-acp dt n1, d j cc j,
(27) text (DIV2)
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1712
or apparent and seeming to be so;
or apparent and seeming to be so;
cc j cc j-vvg pc-acp vbi av;
(27) text (DIV2)
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1713
for the Soul be it never so evil, can affect nothing but what it takes some way to be good. (2) There must be a knowledge of that goodness;
for the Soul be it never so evil, can affect nothing but what it Takes Some Way to be good. (2) There must be a knowledge of that Goodness;
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(27) text (DIV2)
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1714
for the most excellent things, if altogether unknown, affect not. (3) There must be a suitableness or agreement of that good thing with the nature of those which should affect it;
for the most excellent things, if altogether unknown, affect not. (3) There must be a suitableness or agreement of that good thing with the nature of those which should affect it;
p-acp dt av-ds j n2, cs av j, vvb xx. (crd) pc-acp vmb vbi dt n1 cc n1 pp-f cst j n1 p-acp dt n1 pp-f d r-crq vmd vvi pn31;
(27) text (DIV2)
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1715
otherwise indeed how good soever it is, it is not good to them.
otherwise indeed how good soever it is, it is not good to them.
av av c-crq j av pn31 vbz, pn31 vbz xx j p-acp pno32.
(27) text (DIV2)
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1716
Now all these we have clearly in this Love. (1) The goodness, the excellency of Christ exprest by precious Ointments. (2) The manifestation and making of it known, signified by the pouring forth of his Name.
Now all these we have clearly in this Love. (1) The Goodness, the excellency of christ expressed by precious Ointments. (2) The manifestation and making of it known, signified by the pouring forth of his Name.
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(27) text (DIV2)
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1717
(3) His fitness, and congruity with them here mentioned, under this denomination Virgins; such as have the senses of their Souls, not stopt with the pollutions of the World,
(3) His fitness, and congruity with them Here mentioned, under this denomination Virgins; such as have the Senses of their Souls, not stopped with the pollutions of the World,
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(27) text (DIV2)
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1718
but Pure and Active, and (therefore as the Apostle speaks, Heb. 5. 14.) exercised to discern good and evil, These three requisites thus happily met, must needs produce Love. Therefore the Virgins love thee.
but Pure and Active, and (Therefore as the Apostle speaks, Hebrew 5. 14.) exercised to discern good and evil, These three requisites thus happily met, must needs produce Love. Therefore the Virgins love thee.
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(27) text (DIV2)
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1719
Because of the savour of thy good Ointments. Because of the savour of thy good Ointments.
c-acp pp-f dt n1 pp-f po21 j n2.
(27) text (DIV2)
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1720
] How true is the Apostles word, when he calls Christ the Believers All things, and that radical grace of Faith,
] How true is the Apostles word, when he calls christ the Believers All things, and that radical grace of Faith,
] uh-crq j vbz dt np1 n1, c-crq pns31 vvz np1 dt n2 d n2, cc d j n1 pp-f n1,
(27) text (DIV2)
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1721
because it apprehends Christ hath a kind of universality;
Because it apprehends christ hath a kind of universality;
c-acp pn31 vvz np1 vhz dt n1 pp-f n1;
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1722
and it is reasonable too, it alone being to the Soul, what all the five senses are to the Body.
and it is reasonable too, it alone being to the Soul, what all the five Senses Are to the Body.
cc pn31 vbz j av, pn31 av-j vbg p-acp dt n1, r-crq d dt crd n2 vbr p-acp dt n1.
(27) text (DIV2)
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1723
It is the eye and the Mouth, a wonderful Eye;
It is the eye and the Mouth, a wondered Eye;
pn31 vbz dt n1 cc dt n1, dt j n1;
(27) text (DIV2)
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1724
It sees him that is invisible, Heb. 4. 27. The Mouth, it tastes that the Lord is gracious, 1 Pet. 2. 3. Yea, take these two both together in one place, Psal. 34. 8. O taste and see that the Lord is good. It sees him that is invisible, Hebrew 4. 27. The Mouth, it tastes that the Lord is gracious, 1 Pet. 2. 3. Yea, take these two both together in one place, Psalm 34. 8. Oh taste and see that the Lord is good.
pn31 vvz pno31 cst vbz j, np1 crd crd dt n1, pn31 vvz cst dt n1 vbz j, vvn np1 crd crd uh, vvb d crd d av p-acp crd n1, np1 crd crd uh n1 cc vvi d dt n1 vbz j.
(27) text (DIV2)
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1725
'Tis the Souls Ear, for what else is meant, when it is said, He that hath an Ear to hear let him hear;
It's the Souls Ear, for what Else is meant, when it is said, He that hath an Ear to hear let him hear;
pn31|vbz dt ng1 n1, p-acp r-crq av vbz vvn, c-crq pn31 vbz vvn, pns31 cst vhz dt n1 pc-acp vvi vvi pno31 vvi;
(27) text (DIV2)
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1726
And was it not that touch which Christ took special notice of, and with good reason distinguished it from the common touch of the multitude that was crowding about him;
And was it not that touch which christ took special notice of, and with good reason distinguished it from the Common touch of the multitude that was crowding about him;
cc vbds pn31 xx cst n1 r-crq np1 vvd j n1 pp-f, cc p-acp j n1 vvn pn31 p-acp dt j n1 pp-f dt n1 cst vbds vvg p-acp pno31;
(27) text (DIV2)
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1727
That touch alone draws vertue from him, Some hath touched me, for there is a vertue gone out of me.
That touch alone draws virtue from him, some hath touched me, for there is a virtue gone out of me.
cst vvb av-j vvz n1 p-acp pno31, d vhz vvn pno11, c-acp pc-acp vbz dt n1 vvn av pp-f pno11.
(27) text (DIV2)
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1728
And lastly, as it is all those other senses, and Christ its object in Reference to them all;
And lastly, as it is all those other Senses, and christ its Object in Referente to them all;
cc ord, c-acp pn31 vbz d d j-jn n2, cc np1 po31 n1 p-acp n1 p-acp pno32 d;
(27) text (DIV2)
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1729
so here in its Smelling, it finds the savour of his fragrant graces and by that works love, Because of the savour, &c. What strange odds is there betwixt the opinion of Christ's Spouse, and the World, that knows him not? They wonder what she sees in him desirable;
so Here in its Smelling, it finds the savour of his fragrant graces and by that works love, Because of the savour, etc. What strange odds is there betwixt the opinion of Christ's Spouse, and the World, that knows him not? They wonder what she sees in him desirable;
av av p-acp po31 j-vvg, pn31 vvz dt n1 pp-f po31 j n2 cc p-acp d n2 vvb, c-acp pp-f dt n1, av q-crq j n2 vbz a-acp p-acp dt n1 pp-f npg1 n1, cc dt n1, cst vvz pno31 xx? pns32 vvb r-crq pns31 vvz p-acp pno31 j;
(27) text (DIV2)
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1730
she wonders that they are not all ravisht with his excellencies. They prefer the basest vanities in the World before him;
she wonders that they Are not all ravished with his excellencies. They prefer the Basest vanities in the World before him;
pns31 vvz cst pns32 vbr xx d vvn p-acp po31 n2. pns32 vvb dt js n2 p-acp dt n1 p-acp pno31;
(27) text (DIV2)
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1731
she finds the choicest and richest things in the World too mean to resemble the smallest part of his worth.
she finds the Choicest and Richest things in the World too mean to resemble the Smallest part of his worth.
pns31 vvz dt js cc js n2 p-acp dt n1 av j pc-acp vvi dt js n1 pp-f po31 n1.
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1732
See in this Song how busily and skilfully she goes to all the Creatures, and Crops the rarest peices in Nature and Art to set forth her well Beloved,
See in this Song how busily and skilfully she Goes to all the Creatures, and Crops the Rarest Pieces in Nature and Art to Set forth her well beloved,
n1 p-acp d n1 c-crq av-j cc av-j pns31 vvz p-acp d dt n2, cc vvz dt js n2 p-acp n1 cc n1 pc-acp vvi av pno31 av j-vvn,
(27) text (DIV2)
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1733
and seems to find them all too poor for her purpose;
and seems to find them all too poor for her purpose;
cc vvz pc-acp vvi pno32 d av j c-acp po31 n1;
(27) text (DIV2)
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1734
one while she extols him above all things beautiful, and pleasant to the Eye ▪ Another while above things delectable to the taste,
one while she extols him above all things beautiful, and pleasant to the Eye ▪ another while above things delectable to the taste,
pi cs pns31 vvz pno31 p-acp d n2 j, cc j p-acp dt n1 ▪ j-jn n1 p-acp n2 j p-acp dt n1,
(27) text (DIV2)
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1735
as in the former verse, Thy Loves are better than Wine, and here prefers the Perfume of his Graces to the most precious Ointments.
as in the former verse, Thy Loves Are better than Wine, and Here prefers the Perfume of his Graces to the most precious Ointments.
c-acp p-acp dt j n1, po21 ng1 vbr av-jc cs n1, cc av vvz dt n1 pp-f po31 n2 p-acp dt av-ds j n2.
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1736
When a natural eye looks upon the Sacrament, to wit of the Lord's Supper, it finds it a bare and mean kind of Ceremony.
When a natural eye looks upon the Sacrament, to wit of the Lord's Supper, it finds it a bore and mean kind of Ceremony.
c-crq dt j n1 vvz p-acp dt n1, p-acp n1 pp-f dt ng1 n1, pn31 vvz pn31 dt j cc j n1 pp-f n1.
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1737
Take heed there be not many, that come to it, and partake of it with others, that prize it little, have but low conceits of it,
Take heed there be not many, that come to it, and partake of it with Others, that prize it little, have but low conceits of it,
vvb n1 pc-acp vbb xx d, cst vvb p-acp pn31, cc vvi pp-f pn31 p-acp n2-jn, cst vvb pn31 j, vhb p-acp j n2 pp-f pn31,
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1738
and do indeed find as little in it as they look for. But oh! What precious Consolation and Grace doth a Believer meet with at this Banquet;
and do indeed find as little in it as they look for. But o! What precious Consolation and Grace does a Believer meet with At this Banquet;
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1739
how richly is the Table furnisht to his eye;
how richly is the Table furnished to his eye;
c-crq av-j vbz dt n1 vvn p-acp po31 n1;
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1740
what plentiful varieties employ his Hand and Taste? what abundance of rare dainties? yet there is nothing but one here,
what plentiful varieties employ his Hand and Taste? what abundance of rare dainties? yet there is nothing but one Here,
r-crq j n2 vvi po31 n1 cc n1? q-crq n1 pp-f j n2-j? av a-acp vbz pix cc-acp pi av,
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1741
but, that one is all things to the Believing Soul, it finds his love is sweeter than the richest Wine to the Taste,
but, that one is all things to the Believing Soul, it finds his love is Sweeten than the Richest Wine to the Taste,
cc-acp, cst pi vbz d n2 p-acp dt j-vvg n1, pn31 vvz po31 n1 vbz jc cs dt js n1 p-acp dt n1,
(27) text (DIV2)
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1742
or best Odours to the smell;
or best Odours to the smell;
cc js n2 p-acp dt n1;
(27) text (DIV2)
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1743
and that delightful Word of his, Thy Sins are forgiven thee, is the only Musick to a distressed Conscience.
and that delightful Word of his, Thy Sins Are forgiven thee, is the only Music to a distressed Conscience.
cc cst j n1 pp-f png31, po21 n2 vbr vvn pno21, vbz dt j n1 p-acp dt j-vvn n1.
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1744
Thy good Ointments. ] The holy Ointment of the Sanctuary under the Law was composed according to God's own prescription, Exod. 30. 25. And they were straitly forbid to imitate it,Thy good Ointments. ] The holy Ointment of the Sanctuary under the Law was composed according to God's own prescription, Exod 30. 25. And they were straitly forbid to imitate it,
po21 j n2. ] dt j n1 pp-f dt n1 p-acp dt n1 vbds vvn vvg p-acp npg1 d n1, np1 crd crd cc pns32 vbdr av-j vvn pc-acp vvi pn31,
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1745
or make any like it, to signifie the singular holiness, the matchless worth of the anointing Oyl of gladness, wherewith our high Priest, the Lord Jesus, was anointed above his fellows.
or make any like it, to signify the singular holiness, the matchless worth of the anointing Oil of gladness, wherewith our high Priest, the Lord jesus, was anointed above his Fellows.
cc vvi d av-j pn31, pc-acp vvi dt j n1, dt j n1 pp-f dt vvg n1 pp-f n1, c-crq po12 j n1, dt n1 np1, vbds vvn p-acp po31 n2.
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1746
And in this he is incomparable, that his Ointment he hath not from without. It was his own Divine Nature that perfumed his Manhood with these precious Ointments.
And in this he is incomparable, that his Ointment he hath not from without. It was his own Divine Nature that perfumed his Manhood with these precious Ointments.
cc p-acp d pns31 vbz j, cst po31 n1 pns31 vhz xx p-acp p-acp. pn31 vbds po31 d j-jn n1 cst vvd po31 n1 p-acp d j n2.
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1747
God and the Spirit of the Lord, is said to have anointed him. Psal. 45. 7, Thou lovest righteousness and hatest wickedness:
God and the Spirit of the Lord, is said to have anointed him. Psalm 45. 7, Thou Lovest righteousness and Hatest wickedness:
np1 cc dt n1 pp-f dt n1, vbz vvn pc-acp vhi vvn pno31. np1 crd crd, pns21 vv2 n1 cc vv2 n1:
(27) text (DIV2)
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1748
therefore God, thy God hath anointed thee with the Oyl of gladness above thy fellows; Therefore God, thy God hath anointed thee with the Oil of gladness above thy Fellows;
av np1, po21 n1 vhz vvn pno21 p-acp dt n1 pp-f n1 p-acp po21 n2;
(27) text (DIV2)
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1749
and Isaiah 61. 1. The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the Meek, &c. But know that that Spirit,
and Isaiah 61. 1. The Spirit of the Lord God is upon me, Because the Lord hath anointed me to preach good tidings unto the Meek, etc. But know that that Spirit,
cc np1 crd crd dt n1 pp-f dt n1 np1 vbz p-acp pno11, c-acp dt n1 vhz vvn pno11 pc-acp vvi j n2 p-acp dt j, av cc-acp vvb cst d n1,
(27) text (DIV2)
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1750
and the Father are one in Essence with the eternal Son. In that mystical Song much like to this, in the 45 Psalm at the 8th. verse, It is said that his Garments smell of Myrrh, and Aloes, and Cassia as he comes forth of his Ivory Palaces:
and the Father Are one in Essence with the Eternal Son. In that mystical Song much like to this, in the 45 Psalm At the 8th. verse, It is said that his Garments smell of Myrrh, and Aloes, and Cassia as he comes forth of his Ivory Palaces:
cc dt n1 vbr crd p-acp n1 p-acp dt j n1 p-acp cst j n1 av-d av-j p-acp d, p-acp dt crd n1 p-acp dt ord. n1, pn31 vbz vvn cst po31 n2 vvb pp-f n1, cc n2, cc n1 c-acp pns31 vvz av pp-f po31 n1 n2:
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1751
When he came down from his glorious Court above to dwell among Men, he apparell'd himself like them;
When he Come down from his glorious Court above to dwell among Men, he appareled himself like them;
c-crq pns31 vvd a-acp p-acp po31 j n1 p-acp pc-acp vvi p-acp n2, pns31 vvd px31 av-j pno32;
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1752
he was Clothed with humane Flesh.
he was Clothed with humane Flesh.
pns31 vbds vvn p-acp j n1.
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1753
But yet that vesture was so transcendently enriched with all graces as with costly perfumes, that Men might easily know there was more under them then a meer Man,
But yet that vesture was so transcendently enriched with all graces as with costly perfumes, that Men might Easily know there was more under them then a mere Man,
p-acp av d n1 vbds av av-j vvn p-acp d n2 c-acp p-acp j n2, cst n2 vmd av-j vvi a-acp vbds dc p-acp pno32 av dt j n1,
(27) text (DIV2)
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1754
yea even in that low Estate did such beams of his Glory shine through, that all whose eyes were open, did clearly behold them,
yea even in that low Estate did such beams of his Glory shine through, that all whose eyes were open, did clearly behold them,
uh av p-acp cst j n1 vdd d n2 pp-f po31 n1 vvi p-acp, cst d rg-crq n2 vbdr j, vdd av-j vvi pno32,
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1755
and knew him to be no less than the only begotten Son of God, by this, that he was so full of Grace and Truth, Jo. 1. 14. And these are in a word, these precious Ointments, whose delightful smell is here commended.
and knew him to be no less than the only begotten Son of God, by this, that he was so full of Grace and Truth, John 1. 14. And these Are in a word, these precious Ointments, whose delightful smell is Here commended.
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1756
Now to enumerate and describe these Graces, what Tongue of Men, yea or of Angels were sufficient? What other is the main subject of the whole Scriptures? what mean all the Figures, and Ceremonies of the Law;
Now to enumerate and describe these Graces, what Tongue of Men, yea or of Angels were sufficient? What other is the main Subject of the Whole Scriptures? what mean all the Figures, and Ceremonies of the Law;
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1757
the costly Furniture and Ornaments of the Temple; the rich vestments of the high Priest;
the costly Furniture and Ornament of the Temple; the rich vestments of the high Priest;
dt j n1 cc n2 pp-f dt n1; dt j n2 pp-f dt j n1;
(27) text (DIV2)
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1758
that fine Linnen, that Silk and Gold, these Gems and precious Stones? was any of them, were they all any other but Shadows and dim Resemblances of the matchless perfections of Jesus Christ? 'Tis strange, that Christians have so low conceits of their high Redeemer!
that fine Linen, that Silk and Gold, these Gems and precious Stones? was any of them, were they all any other but Shadows and dim Resemblances of the matchless perfections of jesus christ? It's strange, that Christians have so low conceits of their high Redeemer!
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1759
what is the Gospel, but a more clear and plentiful pouring forth of those Ointments? What was the great Labour and Business of the holy Apostles,
what is the Gospel, but a more clear and plentiful pouring forth of those Ointments? What was the great Labour and Business of the holy Apostles,
q-crq vbz dt n1, cc-acp dt av-dc j cc j vvg av pp-f d n2? q-crq vbds dt j n1 cc n1 pp-f dt j n2,
(27) text (DIV2)
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1760
but the diffusing of Christ's Graces through the World? I determined to know nothing among you save Christ and him Crucified, says St. Paul to his Corinthians. What was that other Sacrament and this,
but the diffusing of Christ's Graces through the World? I determined to know nothing among you save christ and him crucified, Says Saint Paul to his Corinthians. What was that other Sacrament and this,
cc-acp dt n-vvg pp-f npg1 n2 p-acp dt n1? pns11 vvd pc-acp vvi pix p-acp pn22 p-acp np1 cc pno31 vvn, vvz n1 np1 p-acp po31 np1. q-crq vbds d j-jn n1 cc d,
(27) text (DIV2)
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1761
but Coverts under which Christ conveys himself and his Graces to the Believing Soul, while the prophane and slight hearted Receivers are sent away with empty Elements? Thus you see how ample a Subject these graces are in the general.
but Coverts under which christ conveys himself and his Graces to the Believing Soul, while the profane and slight hearted Receivers Are sent away with empty Elements? Thus you see how ample a Subject these graces Are in the general.
cc-acp n2 p-acp r-crq np1 vvz px31 cc po31 n2 p-acp dt j-vvg n1, cs dt j cc j j-vvn n2 vbr vvn av p-acp j n2? av pn22 vvb c-crq j dt j-jn d n2 vbr p-acp dt n1.
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1762
And truly the Consideration of any one particular of them might be the employment of many hours.
And truly the Consideration of any one particular of them might be the employment of many hours.
cc av-j dt n1 pp-f d crd j pp-f pno32 vmd vbi dt n1 pp-f d n2.
(27) text (DIV2)
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1763
Would you hear the wisdom of Christ;
Would you hear the Wisdom of christ;
vmd pn22 vvi dt n1 pp-f np1;
(27) text (DIV2)
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1764
look what the Apostle says of it, Col. 2. 3, In him are hid all the treasures of wisdom and knowledge.
look what the Apostle Says of it, Col. 2. 3, In him Are hid all the treasures of Wisdom and knowledge.
vvb r-crq dt n1 vvz pp-f pn31, np1 crd crd, p-acp pno31 vbr vvn d dt n2 pp-f n1 cc n1.
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1765
Not some drops of wisdom, no, nor Streams, but a Fountain: A Treasure, not one Treasure, but Treasures;
Not Some drops of Wisdom, no, nor Streams, but a Fountain: A Treasure, not one Treasure, but Treasures;
xx d n2 pp-f n1, uh-dx, ccx n2, cc-acp dt n1: dt n1, xx crd n1, cc-acp n2;
(27) text (DIV2)
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1766
many, yea, all the Treasures of Wisdom and Knowledge, yet not obvious to every eye, but, as Treasures, are hid.
many, yea, all the Treasures of Wisdom and Knowledge, yet not obvious to every eye, but, as Treasures, Are hid.
d, uh, d dt n2 pp-f n1 cc n1, av xx j p-acp d n1, cc-acp, c-acp n2, vbr vvn.
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1767
The Children of wisdom, which are the Worlds Fools, have some knowledge of this his Wisdom,
The Children of Wisdom, which Are the World's Fools, have Some knowledge of this his Wisdom,
dt n2 pp-f n1, r-crq vbr dt ng1 n2, vhb d n1 pp-f d po31 n1,
(27) text (DIV2)
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1768
and draw from it for their own use; but to sound the depth of it, who can be able?
and draw from it for their own use; but to found the depth of it, who can be able?
cc vvi p-acp pn31 p-acp po32 d n1; cc-acp pc-acp vvi dt n1 pp-f pn31, r-crq vmb vbi j?
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1769
No less admirable is his Holiness, he is both the Immaculate Lamb, and the Undefiled Sacrifice, such a High Priest became us:
No less admirable is his Holiness, he is both the Immaculate Lamb, and the Undefiled Sacrifice, such a High Priest became us:
av-dx av-dc j vbz po31 n1, pns31 vbz d dt j n1, cc dt j-vvn-u n1, d dt j n1 vvd pno12:
(27) text (DIV2)
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1770
Became us! Yes, Holy, Harmless and Undefiled, Heb. 7 26. The more we were defiled with sin, the more stood we in need of an undefiled and spotless High Priest;Became us! Yes, Holy, Harmless and Undefiled, Hebrew 7 26. The more we were defiled with since, the more stood we in need of an undefiled and spotless High Priest;
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(27) text (DIV2)
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1771
it was as expedient, that he should be unlike us in that, as that he should be like us in all other things.
it was as expedient, that he should be unlike us in that, as that he should be like us in all other things.
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1772
Therefore, as for the Legal Priesthood, there was a Holy Consecrating Oyl, This Immortal High Priest was Anointed with most entire and compleat Holiness;
Therefore, as for the Legal Priesthood, there was a Holy Consecrating Oil, This Immortal High Priest was Anointed with most entire and complete Holiness;
av, c-acp p-acp dt j n1, pc-acp vbds dt j vvg n1, d j j n1 vbds vvn p-acp ds j cc j n1;
(27) text (DIV2)
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1773
and this perfect Holiness of his, is set forth as Myrrh, the best Ointments and Spices, Myrrh (which is of a vertue preservative from Corruption.) He was not only of excellent smell,
and this perfect Holiness of his, is Set forth as Myrrh, the best Ointments and Spices, Myrrh (which is of a virtue preservative from Corruption.) He was not only of excellent smell,
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(27) text (DIV2)
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1774
while he lived among men, but this Myrrh did likewise preserve and exempt him from contracting any corruption or pollution, by the bad air of sinful Company;
while he lived among men, but this Myrrh did likewise preserve and exempt him from contracting any corruption or pollution, by the bade air of sinful Company;
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1775
so that he conversed with Sinners, that he might Convert them without any danger of infection.
so that he conversed with Sinners, that he might Convert them without any danger of infection.
av cst pns31 vvd p-acp n2, cst pns31 vmd vvb pno32 p-acp d n1 pp-f n1.
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1776
And as he was thus extraordinarily Anointed with the Spirit of Wisdom and Holiness, so likewise with the Spirit of Meekness,
And as he was thus extraordinarily Anointed with the Spirit of Wisdom and Holiness, so likewise with the Spirit of Meekness,
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therefore called The Lamb of God, that taketh away the sins of the World: His voice was not heard in the streets.
Therefore called The Lamb of God, that Takes away the Sins of the World: His voice was not herd in the streets.
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1778
And take in that other Grace, which he himself mentions, together with his Meekness, as being near in Nature to it, Humility; Learn of me,
And take in that other Grace, which he himself mentions, together with his Meekness, as being near in Nature to it, Humility; Learn of me,
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1779
for I am meek and lowly in heart, Matth. 11. 29. Indeed, Humility is an odoriferous Grace, it is a gracing decoring Grace,for I am meek and lowly in heart, Matthew 11. 29. Indeed, Humility is an odoriferous Grace, it is a gracing decoring Grace,
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1780
and it adds a kind of sweetness and lustre to all other Graces;
and it adds a kind of sweetness and lustre to all other Graces;
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1781
yea, it serves singularly as a Character for the trial of the truth of all other Graces.
yea, it serves singularly as a Character for the trial of the truth of all other Graces.
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1782
As Balsam, which is the chief of precious Ointments, used to be tried, That is the truest and best, that put into any Liquor, goes to the bottom, that but slight which swims above;
As Balsam, which is the chief of precious Ointments, used to be tried, That is the Truest and best, that put into any Liquour, Goes to the bottom, that but slight which swims above;
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1783
so these Graces are most upright, that are accompanied with most humility.
so these Graces Are most upright, that Are accompanied with most humility.
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1784
And that this may be out of doubt, you know that Jesus Christ (of whom we now speak) as he had most Grace,
And that this may be out of doubt, you know that jesus christ (of whom we now speak) as he had most Grace,
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1785
so was he most exemplary in humility;
so was he most exemplary in humility;
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1786
and certainly, the sweet smell of this good Ointment, did fill the whole House, when he washt his Disciples, feet, Jo. 13. as it is said of the Ointment that Mary poured upon his feet, in the foregoing Chapter, Job. 12.
and Certainly, the sweet smell of this good Ointment, did fill the Whole House, when he washed his Disciples, feet, John 13. as it is said of the Ointment that Marry poured upon his feet, in the foregoing Chapter, Job. 12.
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1787
Amongst many other of his gracious Qualities that might be mentioned, there is one we cannot but take particular notice of His Love, the rather,
among many other of his gracious Qualities that might be mentioned, there is one we cannot but take particular notice of His Love, the rather,
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1788
because the fragrant smell of his Graces is here said to beget Love.
Because the fragrant smell of his Graces is Here said to beget Love.
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1789
Now you know that one of the strongest attractives of Love, is Love, Magnes amoris amor, NONLATINALPHABET.
Now you know that one of the Strongest attractives of Love, is Love, Magnes amoris amor,.
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1790
What made him empty himself of his Glory, as the Apostle speaks, but because he was full of love? What made him take on the form of a Servant, suffer Heat and Cold,
What made him empty himself of his Glory, as the Apostle speaks, but Because he was full of love? What made him take on the from of a Servant, suffer Heat and Cold,
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1791
and Hunger, and Poverty, but Love? What other was it made him digest the Persecutions Revilings,
and Hunger, and Poverty, but Love? What other was it made him digest the Persecutions Revilings,
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1792
and the contradiction of Sinners, but Love? But the great wonder of his Love is this, He died to become our Life;
and the contradiction of Sinners, but Love? But the great wonder of his Love is this, He died to become our Life;
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1793
who hath loved me, and given himself for me, says the great Apostle St. Paul. And hereby perceive we the love of God, who hath loved me, and given himself for me, Says the great Apostle Saint Paul. And hereby perceive we the love of God,
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1794
because he laid down his life for us, says the beloved Apostle St. John. Was it the Nails that held him fast to the Cross,Because he laid down his life for us, Says the Beloved Apostle Saint John. Was it the Nails that held him fast to the Cross,
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1795
when they tauntingly bid him come down? No, it was his Love, that was stronger than Death.
when they tauntingly bid him come down? No, it was his Love, that was Stronger than Death.
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1796
But all this was nothing to the angry countenance of his Father, nor would he ever have ventured upon that,
But all this was nothing to the angry countenance of his Father, nor would he ever have ventured upon that,
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1797
if infinite Love had not perswaded him; no wonder if the Apostle call it a Love that passeth knowledge.
if infinite Love had not persuaded him; no wonder if the Apostle call it a Love that passes knowledge.
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That you may know, saith he, the love of Christ which passeth knowledge, Eph. 3. 19. Know it we may,That you may know, Says he, the love of christ which passes knowledge, Ephesians 3. 19. Know it we may,
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1799
and should, but we must know withal, that we cannot know it fully.
and should, but we must know withal, that we cannot know it Fully.
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1800
And this is our comfort, that it is greater than we can comprehend, for if it were not so, it would be less than we stand in need of.
And this is our Comfort, that it is greater than we can comprehend, for if it were not so, it would be less than we stand in need of.
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1801
So much of his Love we may understand, as may abundantly inflame our hearts with love to him;
So much of his Love we may understand, as may abundantly inflame our hearts with love to him;
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1802
for this purpose hath he revealed it, and made his Name like an Ointment poured out. And that's the second thing.
for this purpose hath he revealed it, and made his Name like an Ointment poured out. And that's the second thing.
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1803
His Name ] That's the report and manifestation of his Excellencies;His Name ] That's the report and manifestation of his Excellencies;
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and if you will take it properly of his Name Jesus, and Christ, or the Messiah, it is true of them,
and if you will take it properly of his Name jesus, and christ, or the Messiah, it is true of them,
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1805
for they are significative of these Excellencies.
for they Are significative of these Excellencies.
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1806
Ask an afflicted Conscience, if Jesus, that is, a Saviour, be not a precious Word, that hath a Sovereign value, both a refreshing smell, and a healing vertue.
Ask an afflicted Conscience, if jesus, that is, a Saviour, be not a precious Word, that hath a Sovereign valve, both a refreshing smell, and a healing virtue.
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1807
The Hammer of the Law may break a stony heart in pieces, but it is only the blood of Jesus that can soften it;
The Hammer of the Law may break a stony heart in Pieces, but it is only the blood of jesus that can soften it;
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1808
and where it is effectually poured, either upon a wounded Soul, it heals it, or upon a hard heart, it mollifies it.
and where it is effectually poured, either upon a wounded Soul, it heals it, or upon a hard heart, it mollifies it.
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1809
For that other Name, Christ, well may it be called an Ointment poured out, for it signifies his Anointing,
For that other Name, christ, well may it be called an Ointment poured out, for it signifies his Anointing,
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1810
and that the sweet savour of this Name may effect, read but that one passage, Isai. 61. 1. The Spirit of the Lord God is upon me,
and that the sweet savour of this Name may Effect, read but that one passage, Isaiah 61. 1. The Spirit of the Lord God is upon me,
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1811
because the Lord hath anointed me to preach good tidings, &c. What inestimable riches of Consolation is there in each of these effects, to which Christ was Anointed,Because the Lord hath anointed me to preach good tidings, etc. What inestimable riches of Consolation is there in each of these effects, to which christ was Anointed,
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1812
and yet we find not a word among them all for a proud stiff-necked Sinner.
and yet we find not a word among them all for a proud Stiffnecked Sinner.
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1813
Here are good tidings, but it is to the meek; comfortable binding up, but it is for the broken hearted; Liberty, but it is for Captives and Prisoners, groaning under their Chains, and desirous to be delivered.
Here Are good tidings, but it is to the meek; comfortable binding up, but it is for the broken hearted; Liberty, but it is for Captives and Prisoners, groaning under their Chains, and desirous to be Delivered.
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1814
Not for such as delight in their bondage, there is Oil of joy and garments of praise, but they are provided for mourning dejected Spirits that need them; not to the Impediment.
Not for such as delight in their bondage, there is Oil of joy and garments of praise, but they Are provided for mourning dejected Spirits that need them; not to the Impediment.
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1815
On the contrary, there is a terrible word interjected in the midst of these Promises, The day of vengeance of our God;
On the contrary, there is a terrible word interjected in the midst of these Promises, The day of vengeance of our God;
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1816
and that is the portion of Christ's Enemies, and such are all incorrigible sinners.
and that is the portion of Christ's Enemies, and such Are all incorrigible Sinners.
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1817
Thus it is, at the same Banquet from which you come, one may be filled with Spiritual Joy,
Thus it is, At the same Banquet from which you come, one may be filled with Spiritual Joy,
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1818
and the very Person that sits next, be filled with a secret Curse, and return more miserable than he came.
and the very Person that sits next, be filled with a secret Curse, and return more miserable than he Come.
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1819
But let the disconsolate lamenting Sinner lift up his head, and behold Christ, the Son of God, anointed a Prophet to preach Salvation, and liberty to such;
But let the disconsolate lamenting Sinner lift up his head, and behold christ, the Son of God, anointed a Prophet to preach Salvation, and liberty to such;
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1820
a Priest to purchase it, and a King to give it. Now the pouring out of this Name is divers.
a Priest to purchase it, and a King to give it. Now the pouring out of this Name is diverse.
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1821
Before the coming of the Messiah his Name was poured out in Prophesies and Promises, in Types and legal Ceremonies,
Before the coming of the Messiah his Name was poured out in prophecies and Promises, in Types and Legal Ceremonies,
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1822
but more fully when the Word was made flesh, then Angels and holy Men, yea, and Women, spake clearly of him.
but more Fully when the Word was made Flesh, then Angels and holy Men, yea, and Women, spoke clearly of him.
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1823
What was his Fathers voice at his Baptism? The Holy Ghosts descending? What was his own Preaching,
What was his Father's voice At his Baptism? The Holy Ghosts descending? What was his own Preaching,
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1824
and Miracles, and Conversation, but all the pouring forth of his precious Name? And in his Sufferings and Death, what think you? Was not his Name then poured forth,
and Miracles, and Conversation, but all the pouring forth of his precious Name? And in his Sufferings and Death, what think you? Was not his Name then poured forth,
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yea, his Blood with it? Yes, truly, being extended on the Cross, and his Body pierced in divers place;
yea, his Blood with it? Yes, truly, being extended on the Cross, and his Body pierced in diverse place;
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1826
his precious Ointments were shed abroad towards all the Quarters of the World; their smell both reached Heaven and the visible Earth.
his precious Ointments were shed abroad towards all the Quarters of the World; their smell both reached Heaven and the visible Earth.
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1827
God the Father (as he was said to do in Noahs, Sacrifice) did much more smell in his Sacrifice, a savour of rest, appeasing his wrath,
God the Father (as he was said to do in Noahs, Sacrifice) did much more smell in his Sacrifice, a savour of rest, appeasing his wrath,
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1828
and all Believers a savour of peace, a quieting of their Consciences.
and all Believers a savour of peace, a quieting of their Consciences.
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1829
And as A•omatick Spices, when they are pounded out and beaten, send forth their sweet smells most liberally,
And as A•omatick Spices, when they Are pounded out and beaten, send forth their sweet smells most liberally,
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1830
so in these his Sufferings, did the obedience, patience and love, and all the Graces, and the Name of our Saviour, most clearly manifest themselves to the World.
so in these his Sufferings, did the Obedience, patience and love, and all the Graces, and the Name of our Saviour, most clearly manifest themselves to the World.
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After he was Dead they Embalmed his Body, but they knew not that his own Vertue would do more than all the Ointments and Spices in the World could do, not only by preserving his Body from Corruption,
After he was Dead they Embalmed his Body, but they knew not that his own Virtue would do more than all the Ointments and Spices in the World could do, not only by preserving his Body from Corruption,
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but by raising it the third day. And truly, after his Resurrection, his own Disciples knew his Name better than ever before,
but by raising it the third day. And truly, After his Resurrection, his own Disciples knew his Name better than ever before,
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1833
and yet more fully after his Ascention, when the Holy Ghost came down upon them, which was poured from Heaven on them,
and yet more Fully After his Ascension, when the Holy Ghost Come down upon them, which was poured from Heaven on them,
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1834
for this very end, That they might pour forth Christ's Name to the ends of the Earth, Act. 2. 8. And they did so, carrying this precious Treasure in Earthen Vessels,
for this very end, That they might pour forth Christ's Name to the ends of the Earth, Act. 2. 8. And they did so, carrying this precious Treasure in Earthen Vessels,
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as that Elect Vessel St. Paul speaks.
as that Elect Vessel Saint Paul speaks.
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And ever since, God hath continued the pouring forth of this Name, by the Ministry and Preaching of the Gospel.
And ever since, God hath continued the pouring forth of this Name, by the Ministry and Preaching of the Gospel.
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1837
'Tis true, there are too many of those, that are employed in this work, that seek themselves,
It's true, there Are too many of those, that Are employed in this work, that seek themselves,
pn31|vbz j, pc-acp vbr av d pp-f d, cst vbr vvn p-acp d n1, cst vvb px32,
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1838
and their own ends, rather than his Glory whom they Preach.
and their own ends, rather than his Glory whom they Preach.
cc po32 d n2, av-c cs png31 n1 r-crq pns32 vvb.
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1839
And they that are more upright, the very best of them are sinful Men, but how mean and unworthy soever they be, despise not the Gospel;
And they that Are more upright, the very best of them Are sinful Men, but how mean and unworthy soever they be, despise not the Gospel;
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1840
let the sweet Name, which they pour forth, prevail for it self, that so you may reverence and love it,
let the sweet Name, which they pour forth, prevail for it self, that so you may Reverence and love it,
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1841
if you would have Salvation by it; and there is no other Name under Heaven, by which that can be obtained.
if you would have Salvation by it; and there is no other Name under Heaven, by which that can be obtained.
cs pn22 vmd vhi n1 p-acp pn31; cc pc-acp vbz dx j-jn n1 p-acp n1, p-acp r-crq d vmb vbi vvn.
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1842
As this Name is poured forth in the Gospel Preached, so in the Sacraments annexed to it;
As this Name is poured forth in the Gospel Preached, so in the Sacraments annexed to it;
p-acp d n1 vbz vvn av p-acp dt n1 vvn, av p-acp dt n2 vvn p-acp pn31;
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1843
and particularly in this, when the Bread is broken, and the Wine poured out.
and particularly in this, when the Bred is broken, and the Wine poured out.
cc av-j p-acp d, c-crq dt n1 vbz vvn, cc dt n1 vvd av.
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1844
And was not this the earnest desire of the Receivers of it this day, it should have been, to have our share in it,
And was not this the earnest desire of the Receivers of it this day, it should have been, to have our share in it,
np1 vbds xx d dt j n1 pp-f dt n2 pp-f pn31 d n1, pn31 vmd vhi vbn, pc-acp vhi po12 n1 p-acp pn31,
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1845
for the refreshment and curing of our Souls? Nor shall any that came thus, be disappointed;
for the refreshment and curing of our Souls? Nor shall any that Come thus, be disappointed;
p-acp dt n1 cc n-vvg pp-f po12 n2? ccx vmb d cst vvd av, vbb vvn;
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1846
and if not presently, yet most certainly, and that in due time they shall find the sweet fruits of it.
and if not presently, yet most Certainly, and that in due time they shall find the sweet fruits of it.
cc cs xx av-j, av av-ds av-j, cc cst p-acp j-jn n1 pns32 vmb vvi dt j n2 pp-f pn31.
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1847
You have heard many ways how the Name of Christ is poured out, yet there is one more, without which all the rest are ineffectual:
You have herd many ways how the Name of christ is poured out, yet there is one more, without which all the rest Are ineffectual:
pn22 vhb vvn d n2 c-crq dt n1 pp-f np1 vbz vvn av, av pc-acp vbz pi dc, p-acp r-crq d dt n1 vbr j:
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1848
It is this, The secret and powerful working of the Spirit of God in the Soul. The Ordinances and means of Salvation, do indeed, pour forth the Name of Christ round about a Man,
It is this, The secret and powerful working of the Spirit of God in the Soul. The Ordinances and means of Salvation, do indeed, pour forth the Name of christ round about a Man,
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1849
but till the Spirit concur with them, not one drop falls within the Soul;
but till the Spirit concur with them, not one drop falls within the Soul;
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1850
and is he not so much the more miserable, that hears much of Christ, and partakes nothing of him? Yes,
and is he not so much the more miserable, that hears much of christ, and partakes nothing of him? Yes,
cc vbz pns31 xx av av-d dt av-dc j, cst vvz d pp-f np1, cc vvz pix pp-f pno31? uh,
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1851
surely, a Man may have much common knowledge of Christ, and may understand well, yea, may Preach well, concerning his Worth and Graces,
surely, a Man may have much Common knowledge of christ, and may understand well, yea, may Preach well, Concerning his Worth and Graces,
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1852
and yet not love him. But there is a particular knowledg of him by the Infusion of the Spirit,
and yet not love him. But there is a particular knowledge of him by the Infusion of the Spirit,
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1853
and where the smallest measure of this is, it presently wins the affection.
and where the Smallest measure of this is, it presently wins the affection.
cc c-crq dt js n1 pp-f d vbz, pn31 av-j vvz dt n1.
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1854
There is a shedding abroad of the love of God in onr hearts, that the Apostle speaks of, Rom. 5. 5. and this draws us after him,
There is a shedding abroad of the love of God in onr hearts, that the Apostle speaks of, Rom. 5. 5. and this draws us After him,
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1855
for our love to God is nothing else but the reflexion of his love to us.
for our love to God is nothing Else but the reflection of his love to us.
c-acp po12 n1 p-acp np1 vbz pix av cc-acp dt n1 pp-f po31 n1 p-acp pno12.
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1856
So then, though many hear of Christ, yet because there are but few that have this special knowledge of him,
So then, though many hear of christ, yet Because there Are but few that have this special knowledge of him,
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1857
therefore it is, that so few do truly esteem of him, and love him, and they are such as are here called Virgins: And that's the third thing.
Therefore it is, that so few do truly esteem of him, and love him, and they Are such as Are Here called Virgins: And that's the third thing.
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1858
The Virgins ] Similitude and Conformity of Natures begets Friendship;The Virgins ] Similitude and Conformity of Nature's begets Friendship;
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(27) text (DIV2)
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1859
pure Affections delight in a pure Object, and makes them such, for the truth is, Christ doth not find men naturally suitable to himself,
pure Affections delight in a pure Object, and makes them such, for the truth is, christ does not find men naturally suitable to himself,
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1860
but as he took on our Nature, so he washeth away the sinfulness of our Nature, which he took not on,
but as he took on our Nature, so he washes away the sinfulness of our Nature, which he took not on,
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(27) text (DIV2)
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1861
and makes us that way conformable to his Nature;
and makes us that Way conformable to his Nature;
cc vvz pno12 d n1 j p-acp po31 n1;
(27) text (DIV2)
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1862
and they that are so changed, though they were formerly lovers of Sin, yet by Conversion, which is called Regeneration, they are born again,
and they that Are so changed, though they were formerly lovers of since, yet by Conversion, which is called Regeneration, they Are born again,
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(27) text (DIV2)
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1863
and so become not only Chaste, but even Virgins, spiritually; for by Virgins, here are not meant such as Romish Votaries fancy them to be:
and so become not only Chaste, but even Virgins, spiritually; for by Virgins, Here Are not meant such as Romish Votaries fancy them to be:
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1864
No, this Virginity may well consist with any lawful State of Life.
No, this Virginity may well consist with any lawful State of Life.
uh-dx, d n1 vmb av vvi p-acp d j n1 pp-f n1.
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1865
These Virgins are such as be truly Holy, and pure in Heart, and Life, who though they are not perfectly free from all sin,
These Virgins Are such as be truly Holy, and pure in Heart, and Life, who though they Are not perfectly free from all since,
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(27) text (DIV2)
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1866
yet have they affection to no sin;
yet have they affection to no since;
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1867
these are singularly delighted with the smell of Christ's Name and Graces, while the Voluptuous Person,
these Are singularly delighted with the smell of Christ's Name and Graces, while the Voluptuous Person,
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1868
and the Prophane Worldling, dislikes and despises it. The Virgins, they bestow their affection whole and entire upon Christ.
and the Profane Worldling, dislikes and despises it. The Virgins, they bestow their affection Whole and entire upon christ.
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1869
How grosly do you delude your selves, that make your hearts Dens of Pride, filthy Lust, Malice,
How grossly do you delude your selves, that make your hearts Dens of Pride, filthy Lust, Malice,
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1870
and Envy, and thousands of Vanities, and yet think to find a corner in them to lodge Christ too? Truly, you would both straiten him in room,
and Envy, and thousands of Vanities, and yet think to find a corner in them to lodge christ too? Truly, you would both straiten him in room,
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(27) text (DIV2)
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1871
and give him very bad Neighbours.
and give him very bad Neighbours.
cc vvb pno31 av j n2.
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1872
No, they that think not a whole heart too little for him, shall never enjoy him.
No, they that think not a Whole heart too little for him, shall never enjoy him.
uh-dx, pns32 cst vvb xx dt j-jn n1 av j c-acp pno31, vmb av-x vvi pno31.
(27) text (DIV2)
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1873
The Virgins love thee ] Grace destroys not the natural passions of the Soul, but corrects them only by destroying their Corruption,The Virgins love thee ] Grace Destroys not the natural passion of the Soul, but corrects them only by destroying their Corruption,
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(27) text (DIV2)
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1874
and so they become not only not contrary to Grace, but are made the subject and seat of Grace.
and so they become not only not contrary to Grace, but Are made the Subject and seat of Grace.
cc av pns32 vvb xx j xx j-jn p-acp n1, cc-acp vbr vvn dt j-jn cc n1 pp-f n1.
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1875
This of Love, which is the chief of them, we see it abolisheth not, but rectifies it, recalling it to its due object,
This of Love, which is the chief of them, we see it abolisheth not, but Rectifies it, recalling it to its due Object,
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1876
and turning it into the right channel, by which it may empty it self into the Ocean of Goodness.
and turning it into the right channel, by which it may empty it self into the Ocean of goodness.
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1877
And this love may well consist with the purity of Virgins, yea, it is this love that purifies and makes them such.
And this love may well consist with the purity of Virgins, yea, it is this love that Purifies and makes them such.
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1878
The Virgins love, but whom? Thee; and it is as reasonnable a love as it is pure.
The Virgins love, but whom? Thee; and it is as reasonable a love as it is pure.
dt ng1 n1, cc-acp qo-crq? pno21; cc pn31 vbz a-acp j dt n1 c-acp pn31 vbz j.
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1879
Therefore they love thee, because thou hast made them, in some measure, apprehensive of thy worth, which commands the love of all that know it;
Therefore they love thee, Because thou hast made them, in Some measure, apprehensive of thy worth, which commands the love of all that know it;
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1880
not a cold and indifferent affection, but a superlative ardent love, far over-topping all their other desires:
not a cold and indifferent affection, but a superlative Ardent love, Far overtopping all their other Desires:
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1881
And good reason, since Christ doth infinitely, and beyond all comparison surpass all other things desirable.
And good reason, since christ does infinitely, and beyond all comparison surpass all other things desirable.
cc j n1, c-acp np1 vdz av-j, cc p-acp d n1 vvi d j-jn n2 j.
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1882
Ask your own hearts if you love Christ thus, for if not thus, you love him not at all.
Ask your own hearts if you love christ thus, for if not thus, you love him not At all.
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1883
The Apostle St. Paul 's love, was of this size, Phil. 3. 7, 8. But what things were gain to me, those I counted loss for Christ;
The Apostle Saint Paul is love, was of this size, Philip 3. 7, 8. But what things were gain to me, those I counted loss for christ;
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1884
yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lerd,
yea, doubtless, and I count all things but loss, for the excellency of the knowledge of christ jesus my Lord,
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1885
for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. for whom I have suffered the loss of all things, and do count them but dung that I may win christ.
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1886
Thus love will not only undergo difficulties and sufferings for Christ, without either repining or fainting,
Thus love will not only undergo difficulties and sufferings for christ, without either repining or fainting,
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1887
but it will even be glad to meet with them, as opportunity is, to exercise and testifie it self;
but it will even be glad to meet with them, as opportunity is, to exercise and testify it self;
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1888
hard things will seem most easie for his sake, and bitter things exceeding sweet.
hard things will seem most easy for his sake, and bitter things exceeding sweet.
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1889
In a word, To him that loves, •ca〈 … 〉 is impo〈 … 〉 ▪ Love is the leading passion of the Soul, all the rest conform themselves to it, Desire and Hope, and Fear, Joy and Sorrow.
In a word, To him that loves, •ca〈 … 〉 is impo〈 … 〉 ▪ Love is the leading passion of the Soul, all the rest conform themselves to it, Desire and Hope, and fear, Joy and Sorrow.
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1890
If then, you love Christ, the desires and breathings of your Soul after him, are strong and earnest,
If then, you love christ, the Desires and breathings of your Soul After him, Are strong and earnest,
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1891
if he withdraw himself, or appear angry;
if he withdraw himself, or appear angry;
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1892
if either you see him not, or see him look discontented, your grief will be so deep that it cannot be allayed by any worldly imployments:
if either you see him not, or see him look discontented, your grief will be so deep that it cannot be allayed by any worldly employments:
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1893
yet upon some former tokens of his love, which is known to be unchangeable, Hope will uphold the Soul, till the beams of his Grace scatter the Cloud, and break through.
yet upon Some former tokens of his love, which is known to be unchangeable, Hope will uphold the Soul, till the beams of his Grace scatter the Cloud, and break through.
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1894
Though our Joseph seem strange, and speak roughly for a while, he cannot long refrain discovering his affection.
Though our Joseph seem strange, and speak roughly for a while, he cannot long refrain discovering his affection.
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1895
Again, love you him, unspeakable will be your joy when he smiles upon you; as great will be your delight in possession, as your desire is in pursuit:
Again, love you him, unspeakable will be your joy when he smiles upon you; as great will be your delight in possession, as your desire is in pursuit:
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1896
And while you have his presence, it will be too hard a task for any affliction to dismay you.
And while you have his presence, it will be too hard a task for any affliction to dismay you.
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1897
Have you, indeed, heard Christ speak comfortably to you this day at his Holy Table? How will this enable the Soul,
Have you, indeed, herd christ speak comfortably to you this day At his Holy Table? How will this enable the Soul,
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1898
and arm it against dangers, and distracting distrustful fears? Perfect love casteth out fear, saith St. John, that is, all base and servile fear;
and arm it against dangers, and distracting distrustful fears? Perfect love Cast out Fear, Says Saint John, that is, all base and servile Fear;
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1899
but there is one fear that's in no heart but where love begets it, fear to offend. You know how wary and loth men are naturally to displease those they love,
but there is one Fear that's in no heart but where love begets it, Fear to offend. You know how wary and loath men Are naturally to displease those they love,
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1900
therefore it is, that love to Christ, and a careful observing of his Commandments, are inseparable Companions;
Therefore it is, that love to christ, and a careful observing of his commandments, Are inseparable Sodales;
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1901
yea, Love it self is the fulfilling of the Law, for it gives up the heart to God, and consequently the whole man.
yea, Love it self is the fulfilling of the Law, for it gives up the heart to God, and consequently the Whole man.
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1902
Then there is no return of duty which your receiving of Christ calls for, (and what doth it not call for) there is none (I say) but is comprised under this one of Love. Do you owe him praises? Yes, surely;
Then there is no return of duty which your receiving of christ calls for, (and what does it not call for) there is none (I say) but is comprised under this one of Love. Do you owe him praises? Yes, surely;
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1903
then love him, that will stir you up to praise him.
then love him, that will stir you up to praise him.
av vvb pno31, cst vmb vvi pn22 a-acp pc-acp vvi pno31.
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1904
You never knew, but where much love was in the heart, it made the tongue ready and active upon all occasions to praise the party loved.
You never knew, but where much love was in the heart, it made the tongue ready and active upon all occasions to praise the party loved.
pn22 av-x vvd, cc-acp c-crq d n1 vbds p-acp dt n1, pn31 vvd dt n1 j cc j p-acp d n2 pc-acp vvi dt n1 vvd.
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1905
Love will entertain small courtesies with great thanks, much more where the benefit so far exceeds all possible thankfulness.
Love will entertain small courtesies with great thanks, much more where the benefit so Far exceeds all possible thankfulness.
n1 vmb vvi j n2 p-acp j n2, av-d av-dc c-crq dt n1 av av-j vvz d j n1.
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1906
Ought you to serve and obey him? Doubtless he hath for that purpose redeemed you with his precious Blood.
Ought you to serve and obey him? Doubtless he hath for that purpose redeemed you with his precious Blood.
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1907
And truly there is no obedience nor service, so full and so cheerful, as that which flows from love.
And truly there is no Obedience nor service, so full and so cheerful, as that which flows from love.
cc av-j a-acp vbz dx n1 ccx n1, av j cc av j, c-acp d r-crq vvz p-acp n1.
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1908
Should you study conformity to Christ, and labour to be like him? Yes, for this is to walk worthy of Christ;
Should you study conformity to christ, and labour to be like him? Yes, for this is to walk worthy of christ;
vmd pn22 vvi n1 p-acp np1, cc n1 pc-acp vbi av-j pno31? uh, p-acp d vbz pc-acp vvi j pp-f np1;
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1909
then there is nothing assimulates so much as Love.
then there is nothing assimulates so much as Love.
av a-acp vbz pix vvz av av-d c-acp n1.
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1910
Men delight in their society whom they love, and by their society they do insensibly contract their customs, and become like them.
Men delight in their society whom they love, and by their society they do insensibly contract their customs, and become like them.
np1 vvb p-acp po32 n1 r-crq pns32 vvb, cc p-acp po32 n1 pns32 vdb av-j vvi po32 n2, cc vvi av-j pno32.
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1911
These Virgins that love Christ for his Graces, they love to converse with him, and by conversing with him, they receive of his Graces,
These Virgins that love christ for his Graces, they love to converse with him, and by conversing with him, they receive of his Graces,
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1912
and have a smell of his Persumes.
and have a smell of his Perfumes.
cc vhb dt n1 pp-f png31 vvz.
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1913
Not only do they by the smell of his Garments, or such imposed Rights, obtain the blessing;
Not only do they by the smell of his Garments, or such imposed Rights, obtain the blessing;
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1914
but likewise smell like him by the participation of sanctifying Grace, of his Wisdom and Holiness, in a pure and godly Conversation, abstaining from the impure Lusts and Pollutions of the World, of his Meekness and Humility:
but likewise smell like him by the participation of sanctifying Grace, of his Wisdom and Holiness, in a pure and godly Conversation, abstaining from the impure Lustiest and Pollutions of the World, of his Meekness and Humility:
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1915
Never think that one and the same Soul can have much Pride and much of Christ;
Never think that one and the same Soul can have much Pride and much of christ;
av-x vvb d crd cc dt d n1 vmb vhi d n1 cc d pp-f np1;
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1916
ever the more Grace a man hath, the more sense hath he likewise of his own unworthiness,
ever the more Grace a man hath, the more sense hath he likewise of his own unworthiness,
av dt av-dc n1 dt n1 vhz, dt av-dc n1 vhz pns31 av pp-f po31 d n1,
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1917
and Gods free mercy, and consequently, the more humility.
and God's free mercy, and consequently, the more humility.
cc n2 j n1, cc av-j, dt av-dc n1.
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1918
If you love Christ, you cannot chuse but be like him in love to your Brethren.
If you love christ, you cannot choose but be like him in love to your Brothers.
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1919
This is expresly compared, by the Psalmist, to the precious Ointment poured upon Aaron 's head, that ran down to the very skirts of his Garments.
This is expressly compared, by the Psalmist, to the precious Ointment poured upon Aaron is head, that ran down to the very skirts of his Garments.
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1920
Our Head, and High Priest, the Lord Jesus, hath incomparably testified his love to Believers, whom he is pleased to call his Brethren;
Our Head, and High Priest, the Lord jesus, hath incomparably testified his love to Believers, whom he is pleased to call his Brothers;
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1921
they are far from equalling him, either in love to him, or one to another, but they do imitate him in both:
they Are Far from equalling him, either in love to him, or one to Another, but they do imitate him in both:
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1922
This is his great Commandment, That we love one another, even as he loved us, which is exprest both as a strange motive, and a high example.
This is his great Commandment, That we love one Another, even as he loved us, which is expressed both as a strange motive, and a high Exampl.
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1923
'Tis not possible that a Spirit of Malice, and implacable Hatred, can consist with the love of Christ.
It's not possible that a Spirit of Malice, and implacable Hatred, can consist with the love of christ.
pn31|vbz xx j cst dt n1 pp-f n1, cc j n1, vmb vvi p-acp dt n1 pp-f np1.
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1924
Finally, should you be ready to suffer for Christ? Yes: Then love is that which will enable you;
Finally, should you be ready to suffer for christ? Yes: Then love is that which will enable you;
av-j, vmd pn22 vbi j pc-acp vvi p-acp np1? uh: av n1 vbz d r-crq vmb vvi pn22;
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1925
and if you were inflamed with this fire, then, though burned for him, that fire would only consume your dross,
and if you were inflamed with this fire, then, though burned for him, that fire would only consume your dross,
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1926
and be soon extinguished, but this would endure for ever. By these and the like Evidences, try whether you indeed love the Lord Jesus Christ, and by these fruits.
and be soon extinguished, but this would endure for ever. By these and the like Evidences, try whither you indeed love the Lord jesus christ, and by these fruits.
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1927
You that profess to love him, testifie the sincerity of your love;
You that profess to love him, testify the sincerity of your love;
pn22 cst vvb pc-acp vvi pno31, vvb dt n1 pp-f po22 n1;
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1928
and be assured, that if you be now found amongst these Virgins that love him, you shall one day be of the number of those Virgins that are spoken of Rev. 14. 3, 4. that sing a new Song before the Throne of God.
and be assured, that if you be now found among these Virgins that love him, you shall one day be of the number of those Virgins that Are spoken of Rev. 14. 3, 4. that sing a new Song before the Throne of God.
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1929
If you hate the defilements of the World, and be not polluted with inordinate affection to the Creature, it shall never repent you to have made choice of Christ;
If you hate the defilements of the World, and be not polluted with inordinate affection to the Creature, it shall never Repent you to have made choice of christ;
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1930
he shall fill your hearts with peace, and joy in believing.
he shall fill your hearts with peace, and joy in believing.
pns31 vmb vvi po22 n2 p-acp n1, cc n1 p-acp vvg.
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1931
When you come to his House and Table, he shall lend you home with Joy and sweet Consolation, such as you would not exchange with Crowns and Scepters;
When you come to his House and Table, he shall lend you home with Joy and sweet Consolation, such as you would not exchange with Crowns and Sceptres;
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1932
and after some few of these running Banquets here below, you shall enter into the great Marriage Supper of the Lamb, where Faith shall end in sight,
and After Some few of these running Banquets Here below, you shall enter into the great Marriage Supper of the Lamb, where Faith shall end in sighed,
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1933
and Hope in possession, and Love continue in perpetual and full Enjoyment, where you shall be never weary,
and Hope in possession, and Love continue in perpetual and full Enjoyment, where you shall be never weary,
cc vvb p-acp n1, cc vvb vvi p-acp j cc j n1, c-crq pn22 vmb vbi av j,
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1934
but for ever happy, in beholding the face of the Blessed Trinity. To whom be Glory. Amen.
but for ever happy, in beholding the face of the Blessed Trinity. To whom be Glory. Amen.
cc-acp c-acp av j, p-acp vvg dt n1 pp-f dt j-vvn np1. p-acp ro-crq vbb n1. uh-n.
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1935
SERMON, IX.
SERMON, IX.
n1, crd.
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1936
PREFACE.
PREFACE.
n1.
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1937
HOW true is that word of our Saviour, who is truth it self, Without me ye can do nothing, severed from me,
HOW true is that word of our Saviour, who is truth it self, Without me you can do nothing, severed from me,
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1938
as that branch that is not in me: They that are altogether out of Christ in Spiritual Exercises do nothing at all.
as that branch that is not in me: They that Are altogether out of christ in Spiritual Exercises do nothing At all.
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1939
'Tis true, they may Pray, and hear the Word, yea, and Preach it too, and yet in so doing they do nothing, nothing in effect.
It's true, they may Pray, and hear the Word, yea, and Preach it too, and yet in so doing they do nothing, nothing in Effect.
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1940
They have the matter of good actions, but it is the eternal Form gives being to things;
They have the matter of good actions, but it is the Eternal From gives being to things;
pns32 vhb dt n1 pp-f j n2, cc-acp pn31 vbz dt j n1 vvz vbg p-acp n2;
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1941
they are but a number of empty words, and a dead service to a living God,
they Are but a number of empty words, and a dead service to a living God,
pns32 vbr p-acp dt n1 pp-f j n2, cc dt j n1 p-acp dt j-vvg np1,
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1942
for all our outward performances and worship of the Body is nothing but the body of worship,
for all our outward performances and worship of the Body is nothing but the body of worship,
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1943
and therefore nothing but a Carkass, except the Lord Jesus, by his Spirit, breath upon it the breath of life.
and Therefore nothing but a Carcase, except the Lord jesus, by his Spirit, breath upon it the breath of life.
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1944
Yea, the Worshipper himself is Spiritually Dead, till he receive Life from Jesus, and be quickned by his Spirit.
Yea, the Worshipper himself is Spiritually Dead, till he receive Life from jesus, and be quickened by his Spirit.
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1945
If this be true, then it will follow necessarily, That where numbers are met together, (as here) pretending to serve and worship God,
If this be true, then it will follow necessarily, That where numbers Are met together, (as Here) pretending to serve and worship God,
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1946
yet he hath very few that do so indeed, the greatest part being out of Christ;
yet he hath very few that do so indeed, the greatest part being out of christ;
av pns31 vhz j d cst vdb av av, dt js n1 vbg av pp-f np1;
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1947
and such, being without him, they can do nothing in his service.
and such, being without him, they can do nothing in his service.
cc d, vbg p-acp pno31, pns32 vmb vdi pix p-acp po31 n1.
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1948
Rom. VIII. 7. Because the carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be.
Rom. VIII. 7. Because the carnal mind is enmity against God; for it is not Subject to the Law of God, neither indeed can be.
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1949
THE ordinary workings and actions of Creatures, are suitable to their Naure, as the ascending of light things,
THE ordinary workings and actions of Creatures, Are suitable to their Nature, as the ascending of Light things,
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1950
and the moving of heavy things downwards; so the vital and sensitive actions of things that have life and sense.
and the moving of heavy things downwards; so the vital and sensitive actions of things that have life and sense.
cc dt n-vvg pp-f j n2 av; av dt j cc j n2 pp-f n2 cst vhb n1 cc n1.
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1951
The reasonable Creature, 'tis true, hath more liberty in its actions, freely chusing one thing and rejecting another,
The reasonable Creature, it's true, hath more liberty in its actions, freely choosing one thing and rejecting Another,
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1952
yet it cannot be denied, that in acting of that liberty, their choice and refusal follow the sway of their nature and condition,
yet it cannot be denied, that in acting of that liberty, their choice and refusal follow the sway of their nature and condition,
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1953
as the Angels and glorified Souls, their nature being perfectly holy, and unalterably such.
as the Angels and glorified Souls, their nature being perfectly holy, and unalterably such.
c-acp dt n2 cc vvn n2, po32 n1 vbg av-j j, cc av-j d.
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1954
They cannot sin, they can delight in nothing but in obeying and praising that God, in the enjoyment of whom their happiness consisteth;
They cannot sin, they can delight in nothing but in obeying and praising that God, in the enjoyment of whom their happiness Consisteth;
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1955
still ravish'd in beholding his face.
still ravished in beholding his face.
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1956
The Saints again, that have not yet reach'd that home, and are but on their Journey, they are not fully defecated,
The Saints again, that have not yet reached that home, and Are but on their Journey, they Are not Fully defecated,
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1957
and refined from the dross of Sin;
and refined from the dross of since;
cc vvn p-acp dt n1 pp-f n1;
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1958
there are in them two parties, Natural Corruption, and Supernatural Grace, and these keep a strugling within them;
there Are in them two parties, Natural Corruption, and Supernatural Grace, and these keep a struggling within them;
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1959
but the younger shall supplant the elder.
but the younger shall supplant the elder.
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1960
Grace shall in the end overcome, and in the mean while, though it be not free from mixture, yet it is predominant.
Grace shall in the end overcome, and in the mean while, though it be not free from mixture, yet it is predominant.
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1961
The main bent of a renewed Man, is Obedience and Holiness, and any action of that kind he rejoyces in,
The main bent of a renewed Man, is obedience and Holiness, and any actium of that kind he rejoices in,
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1962
but the Sin, that escapes him, he cannot look upon but with regret and discontent. But alas!
but the since, that escapes him, he cannot look upon but with regret and discontent. But alas!
cc-acp dt n1, cst vvz pno31, pns31 vmbx vvi p-acp cc-acp p-acp n1 cc n-jn. p-acp uh!
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1963
they that be so minded, are very thin sown in the World, even in Gods peculiar Fields, where the Labourage of the Gospel is,
they that be so minded, Are very thin sown in the World, even in God's peculiar Fields, where the Labourage of the Gospel is,
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1964
and the outward profession of true Religion unanimously received.
and the outward profession of true Religion unanimously received.
cc dt j n1 pp-f j n1 av-j vvn.
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1965
Yet the number of true Converts, Spiritualminded Persons, is very small, the greatest part acting Sin with delight,
Yet the number of true Converts, Spiritualminded Persons, is very small, the greatest part acting since with delight,
av dt n1 pp-f j vvz, j n2, vbz av j, dt js n1 vvg n1 p-acp n1,
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1966
and taking pleasure in Unrighteousness, living in disobedience to God, as in their proper Element; and the reason is, The contrariety of their Nature to our Holy Lord.
and taking pleasure in Unrighteousness, living in disobedience to God, as in their proper Element; and the reason is, The contrariety of their Nature to our Holy Lord.
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1967
The carnal mind is enmity against God. The mind NONLATINALPHABET ] Some render it the Prudence or Wisdom of the Flesh.The carnal mind is enmity against God. The mind ] some render it the Prudence or Wisdom of the Flesh.
dt j n1 vbz n1 p-acp np1. dt n1 ] d vvb pn31 dt n1 cc n1 pp-f dt n1.
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1968
Here you have it, The Carnal Mind, but the word signifies, indeed, an act of the mind, rather than either the faculty it self,
Here you have it, The Carnal Mind, but the word signifies, indeed, an act of the mind, rather than either the faculty it self,
av pn22 vhb pn31, dt j n1, p-acp dt n1 vvz, av, dt n1 pp-f dt n1, av-c cs d dt n1 pn31 n1,
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1969
or the habit of Prudence in it, so as it discovers what is the frame of both those.
or the habit of Prudence in it, so as it discovers what is the frame of both those.
cc dt n1 pp-f n1 p-acp pn31, av c-acp pn31 vvz r-crq vbz dt n1 pp-f d d.
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1970
The minding, as it is used, in•• ▪ ver. 27. conform to that of Moses, Gen. 6. Every imagination of the thoughts of mans heart, is only evil continually. The word indeed signifies the wise thoughts,
The minding, as it is used, in•• ▪ for. 27. conform to that of Moses, Gen. 6. Every imagination of the thoughts of men heart, is only evil continually. The word indeed signifies the wise thoughts,
dt vvg, c-acp pn31 vbz vvn, n1 ▪ p-acp. crd vvi p-acp d pp-f np1, np1 crd d n1 pp-f dt n2 pp-f ng1 n1, vbz av-j j-jn av-j. dt n1 av vvz dt j n2,
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1971
so then take the full latitude of it thus: The carnal mind, in its best and wisest thoughts, is direct enmity against God.
so then take the full latitude of it thus: The carnal mind, in its best and Wisest thoughts, is Direct enmity against God.
av av vvi dt j n1 pp-f pn31 av: dt j n1, p-acp po31 js cc js n2, vbz j n1 p-acp np1.
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1972
Carnal, NONLATINALPHABET ] What meant by the flesh here? It is the whole corrupt Nature of man,Carnal, ] What meant by the Flesh Here? It is the Whole corrupt Nature of man,
j, ] q-crq vvd p-acp dt n1 av? pn31 vbz dt j-jn j n1 pp-f n1,
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1973
and that we may know by its opposition to the Spirit, not to the Spirit or Soul of a man,
and that we may know by its opposition to the Spirit, not to the Spirit or Soul of a man,
cc cst pns12 vmb vvi p-acp po31 n1 p-acp dt n1, xx p-acp dt n1 cc n1 pp-f dt n1,
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1974
for so it hath no thoughts nor minding, these being proper to the Soul, but opposed to the Spirit of God.
for so it hath no thoughts nor minding, these being proper to the Soul, but opposed to the Spirit of God.
c-acp av pn31 vhz dx n2 ccx vvg, d vbg j p-acp dt n1, cc-acp vvn p-acp dt n1 pp-f np1.
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1975
Now the Corruption of Nature is called the Flesh, not without very good reason, not only to signifie the baseness of it, the Flesh being the more ignoble and meaner part of a Man,
Now the Corruption of Nature is called the Flesh, not without very good reason, not only to signify the baseness of it, the Flesh being the more ignoble and meaner part of a Man,
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1976
but because the greatest part of the sins of mens lives are about sensitive objects, and things that concern the Flesh or the Body;
but Because the greatest part of the Sins of men's lives Are about sensitive objects, and things that concern the Flesh or the Body;
cc-acp c-acp dt js n1 pp-f dt n2 pp-f ng2 n2 vbr a-acp j n2, cc n2 cst vvb dt n1 cc dt n1;
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1977
it lets in temptation of sin to the Soul by the doors of the Senses, and it gives the last perfection, or accomplishment, to sin, by external acting of it.
it lets in temptation of since to the Soul by the doors of the Senses, and it gives the last perfection, or accomplishment, to since, by external acting of it.
pn31 vvz p-acp n1 pp-f n1 p-acp dt n1 p-acp dt n2 pp-f dt n2, cc pn31 vvz dt ord n1, cc n1, p-acp n1, p-acp j n-vvg pp-f pn31.
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1978
The very first sin, that brought in Death and Misery with it upon Mankind, the pleasure of the eye and of the taste, were sharers in the guiltiness of it.
The very First since, that brought in Death and Misery with it upon Mankind, the pleasure of the eye and of the taste, were sharers in the guiltiness of it.
dt av ord n1, cst vvd p-acp n1 cc n1 p-acp pn31 p-acp n1, dt n1 pp-f dt n1 cc pp-f dt n1, vbdr n2 p-acp dt n1 pp-f pn31.
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1979
The carnal mind ] Man in regard of his composure, is, as it were, the tie and band of Heaven and Earth;The carnal mind ] Man in regard of his composure, is, as it were, the tie and band of Heaven and Earth;
dt j n1 ] n1 p-acp n1 pp-f po31 n1, vbz, c-acp pn31 vbdr, dt n1 cc n1 pp-f n1 cc n1;
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1980
they meet and are married in him.
they meet and Are married in him.
pns32 vvb cc vbr vvn p-acp pno31.
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1981
A Body he has taken out of the Dust, but a Soul breathed from Heaven, the Father of Spirits;
A Body he has taken out of the Dust, but a Soul breathed from Heaven, the Father of Spirits;
dt n1 pns31 vhz vvn av pp-f dt n1, cc-acp dt n1 vvd p-acp n1, dt n1 pp-f n2;
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1982
a House of Clay, but a Guest of most noble Extraction.
a House of Clay, but a Guest of most noble Extraction.
dt n1 pp-f n1, cc-acp dt n1 pp-f ds j n1.
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1983
But the pity is, it hath forgot its Original, and is so drowned in flesh, that it deserves no other but to go under the Name of Flesh.
But the pity is, it hath forgotten its Original, and is so drowned in Flesh, that it deserves no other but to go under the Name of Flesh.
p-acp dt n1 vbz, pn31 vhz vvn po31 j-jn, cc vbz av vvn p-acp n1, cst pn31 vvz dx n-jn cc-acp pc-acp vvi p-acp dt n1 pp-f n1.
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1984
It is become the Slave and Drudge of the Body, and, as the Israelites in Egypt, made perpetually to moyl in Clay.
It is become the Slave and Drudge of the Body, and, as the Israelites in Egypt, made perpetually to moil in Clay.
pn31 vbz vvn dt n1 cc n1 pp-f dt n1, cc, c-acp dt np1 p-acp np1, vvd av-j p-acp n1 p-acp n1.
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1985
What is all your Merchandise, your Trades and Manufactures, your Tillage and Husbandry, but all for the Body, in its behalf,
What is all your Merchandise, your Trades and Manufactures, your Tillage and Husbandry, but all for the Body, in its behalf,
q-crq vbz d po22 n1, po22 n2 cc n2, po22 n1 cc n1, cc-acp d c-acp dt n1, p-acp po31 n1,
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1986
for Food and Raiment? In all these, the Mind must be careful and thoughtful, and yet properly they reach it not, for it self hath no interest in them.
for Food and Raiment? In all these, the Mind must be careful and thoughtful, and yet properly they reach it not, for it self hath no Interest in them.
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1987
It is true, the necessity of the Body requires much of these things, and superfluous custom far more,
It is true, the necessity of the Body requires much of these things, and superfluous custom Far more,
pn31 vbz j, dt n1 pp-f dt n1 vvz d pp-f d n2, cc j n1 av-j av-dc,
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1988
but it is lamentable that men force their Souls to forget it self, and its proper business, to attend these things only, and be busie in them.
but it is lamentable that men force their Souls to forget it self, and its proper business, to attend these things only, and be busy in them.
cc-acp pn31 vbz j cst n2 vvb po32 n2 pc-acp vvi pn31 n1, cc po31 j n1, pc-acp vvi d n2 av-j, cc vbi j p-acp pno32.
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1989
They spend all their time, and their choicest pains upon perishing things, and which is worse, engage their affections to them.
They spend all their time, and their Choicest pains upon perishing things, and which is Worse, engage their affections to them.
pns32 vvb d po32 n1, cc po32 js n2 p-acp j-vvg n2, cc r-crq vbz av-jc, vvb po32 n2 p-acp pno32.
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1990
They mind earthly things, whose end is destruction, Philip. 3. 19. The same word that's here, NONLATINALPHABET, &c.
They mind earthly things, whose end is destruction, Philip. 3. 19. The same word that's Here,, etc.
pns32 vvb j n2, rg-crq n1 vbz n1, n1. crd crd dt d n1 cst|vbz av,, av
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1991
Will you consider seriously, that your Souls run the hazard of perishing, because you consider not their Spiritual Nature? When that earthly Tabernacle of yours shall fall to the ground (and e're long it must) your Souls must then enter Eternity,
Will you Consider seriously, that your Souls run the hazard of perishing, Because you Consider not their Spiritual Nature? When that earthly Tabernacle of yours shall fallen to the ground (and ever long it must) your Souls must then enter Eternity,
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1992
and though you had as large a share of earthly things as your earthly hearts now would wish, they all lose their use in that moment;
and though you had as large a share of earthly things as your earthly hearts now would wish, they all loose their use in that moment;
cc cs pn22 vhd p-acp j dt n1 pp-f j n2 p-acp po22 j n2 av vmd vvi, pns32 d vvb po32 n1 p-acp d n1;
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1993
they are not a proper good for the Soul at any time, and least at that time.
they Are not a proper good for the Soul At any time, and lest At that time.
pns32 vbr xx dt j j p-acp dt n1 p-acp d n1, cc cs p-acp d n1.
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1994
If you keep it all your life long, busie about the interest and benefit of the flesh, the Body,
If you keep it all your life long, busy about the Interest and benefit of the Flesh, the Body,
cs pn22 vvb pn31 d po22 n1 av-j, j p-acp dt n1 cc n1 pp-f dt n1, dt n1,
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1995
how poor will be when thy part, having provided nothing at all for it self,
how poor will be when thy part, having provided nothing At all for it self,
c-crq j vmb vbi c-crq po21 n1, vhg vvn pix p-acp d c-acp pn31 n1,
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1996
but the guiltiness of a sinful life, which will sink it into that bottomless Pit? Be forewarned then, for to be carnally minded is death, verse 6. precedeing the Text.
but the guiltiness of a sinful life, which will sink it into that bottomless Pit? Be forewarned then, for to be carnally minded is death, verse 6. preceding the Text.
cc-acp dt n1 pp-f dt j n1, r-crq vmb vvi pn31 p-acp d j n1? vbb vvn av, p-acp pc-acp vbi av-j vvn vbz n1, n1 crd j-vvg dt np1
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1997
The carnal mind ] Now as Sin hath abased and degenerated the Soul of Man, making it Carnal,The carnal mind ] Now as since hath abased and degenerated the Soul of Man, making it Carnal,
dt j n1 ] av c-acp n1 vhz vvd cc vvd dt n1 pp-f n1, vvg pn31 j,
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1998
so the Son of God, by taking on our Nature, hath sublimated it again, and made it Spiritual.
so the Son of God, by taking on our Nature, hath sublimated it again, and made it Spiritual.
av dt n1 pp-f np1, p-acp vvg p-acp po12 n1, vhz vvn pn31 av, cc vvd pn31 j.
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1999
The Souls that received him are Spiritualized, yea, as Sin made the Soul Carnal, Grace makes the very Body to become Spiritual, making it partaker and coworker in spiritual things, together with the Soul, in doing and suffering,
The Souls that received him Are Spiritualized, yea, as since made the Soul Carnal, Grace makes the very Body to become Spiritual, making it partaker and coworker in spiritual things, together with the Soul, in doing and suffering,
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2000
and participant of the hopes too of an everlasting reward. This is the main Christian Character our Apostle gives here, that they are spiritually minded,
and participant of the hope's too of an everlasting reward. This is the main Christian Character our Apostle gives Here, that they Are spiritually minded,
cc j pp-f dt n2 av pp-f dt j n1. d vbz dt j njp n1 po12 n1 vvz av, cst pns32 vbr av-j vvn,
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2001
and that their actions suit their minds, They walk not after the flesh, but after the spirit;
and that their actions suit their minds, They walk not After the Flesh, but After the Spirit;
cc cst po32 n2 vvb po32 n2, pns32 vvb xx p-acp dt n1, cc-acp p-acp dt n1;
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2002
whereas before, with the rest of the World, they were eager in the pursuit of Honours and Profits, and Worldly Pleasures.
whereas before, with the rest of the World, they were eager in the pursuit of Honours and Profits, and Worldly Pleasures.
cs a-acp, p-acp dt n1 pp-f dt n1, pns32 vbdr j p-acp dt n1 pp-f ng1 cc n2, cc j n2.
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2003
Now the stream of their desires run in another channel, they seek after Honour, and are very ambitious of it,
Now the stream of their Desires run in Another channel, they seek After Honour, and Are very ambitious of it,
av dt n1 pp-f po32 n2 vvn p-acp j-jn n1, pns32 vvb p-acp n1, cc vbr av j pp-f pn31,
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2004
but it is such Honour as the Apostle speaks of in this Epistle, Rom. 2. 7. By patient continuance in well doing they seek for glory, and honour, and immortality.
but it is such Honour as the Apostle speaks of in this Epistle, Rom. 2. 7. By patient Continuance in well doing they seek for glory, and honour, and immortality.
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2005
Their mind is upon profit and gain, but it is with the same Apostle, Philip. 3. that they may win Christ, and they account all other things loss in comparison.
Their mind is upon profit and gain, but it is with the same Apostle, Philip. 3. that they may win christ, and they account all other things loss in comparison.
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2006
And their desires are after pleasure too, but not Carnal Pleasures, those are both base,
And their Desires Are After pleasure too, but not Carnal Pleasures, those Are both base,
cc po32 n2 vbr p-acp n1 av, cc-acp xx j n2, d vbr d j,
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2007
and of short continuance, but the pleasures they aim at, are those that are at Gods right hand, and for evermore, Psal. 16. 11. And that path of life he there speaks of, that way of holiness that leads thither, is their delight:
and of short Continuance, but the pleasures they aim At, Are those that Are At God's right hand, and for evermore, Psalm 16. 11. And that path of life he there speaks of, that Way of holiness that leads thither, is their delight:
cc pp-f j n1, cc-acp dt n2 pns32 vvb p-acp, vbr d cst vbr p-acp npg1 j-jn n1, cc p-acp av, np1 crd crd cc d n1 pp-f n1 pns31 a-acp vvz pp-f, cst n1 pp-f n1 cst vvz av, vbz po32 n1:
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2008
Spiritual Excercises they go to, not as their task only, but more as their joy and refreshment.
Spiritual Exercises they go to, not as their task only, but more as their joy and refreshment.
j n2 pns32 vvb p-acp, xx p-acp po32 n1 av-j, cc-acp av-dc p-acp po32 n1 cc n1.
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2009
And this change the Spirit of God works in the Soul, making it (yea,
And this change the Spirit of God works in the Soul, making it (yea,
cc d n1 dt n1 pp-f np1 vvz p-acp dt n1, vvg pn31 (uh,
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2010
and the body wherein it dwells) of Carnal, to become Spiritual, as the fire, to which the Holy Ghost is compared, refines Sand and Ashes,
and the body wherein it dwells) of Carnal, to become Spiritual, as the fire, to which the Holy Ghost is compared, refines Sand and Ashes,
cc dt n1 c-crq pn31 vvz) pp-f j, pc-acp vvi j, c-acp dt n1, p-acp r-crq dt j n1 vbz vvn, vvz n1 cc n2,
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2011
and makes of them the purest Glass, which is so neat and transparent.
and makes of them the Purest Glass, which is so neat and transparent.
cc vvz pp-f pno32 dt js n1, r-crq vbz av j cc j.
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2012
Enmity against God ] Sin hath not only made us unlike God, by defacing his beautiful Image in us;Enmity against God ] since hath not only made us unlike God, by defacing his beautiful Image in us;
n1 p-acp np1 ] n1 vhz xx av-j vvn pno12 av-j np1, p-acp vvg po31 j n1 p-acp pno12;
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2013
not only strangers by making us wander far off from him, but enemies;
not only Strangers by making us wander Far off from him, but enemies;
xx av-j n2 p-acp vvg pno12 vvi av-j a-acp p-acp pno31, cc-acp n2;
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2014
nor enemies only, but Enmity in the abstract, for that is emphatical, The carnal mind is Enmity; nothing else but Enmity.
nor enemies only, but Enmity in the abstract, for that is emphatical, The carnal mind is Enmity; nothing Else but Enmity.
ccx n2 j, cc-acp n1 p-acp dt n-jn, c-acp d vbz j, dt j n1 vbz n1; pix av cc-acp n1.
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2015
Now this Enmity is described in the latter clause of the Text, by an Antipathy, so to call it, or Not-compliance with the Law of God;
Now this Enmity is described in the latter clause of the Text, by an Antipathy, so to call it, or Not-compliance with the Law of God;
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2016
it is not subject to the Law of God, neither can it be, to wit,it is not Subject to the Law of God, neither can it be, to wit,
pn31 vbz xx j-jn p-acp dt n1 pp-f np1, dx vmb pn31 vbi, p-acp n1,
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2017
while it remains such ▪ There is an absolute impossibility in it, to suit with the Law of God, and consequently, with God himself;
while it remains such ▪ There is an absolute impossibility in it, to suit with the Law of God, and consequently, with God himself;
cs pn31 vvz d ▪ pc-acp vbz dt j n1 p-acp pn31, p-acp n1 p-acp dt n1 pp-f np1, cc av-j, p-acp np1 px31;
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the reason lies in their opposits qualities.
the reason lies in their opposites qualities.
dt n1 vvz p-acp po32 n2-jn n2.
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2019
God is spiritual and holy, and so is the law, as our Apostle hath it in the preceeding Chapter;God is spiritual and holy, and so is the law, as our Apostle hath it in the preceding Chapter;
np1 vbz j cc j, cc av vbz dt n1, p-acp po12 n1 vhz pn31 p-acp dt j-vvg n1;
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2020
and the opposition he there makes, betwixt his Unregenerate part and the Law, is wholly true of the Unregenerate man.
and the opposition he there makes, betwixt his Unregenerate part and the Law, is wholly true of the Unregenerate man.
cc dt n1 pns31 a-acp vvz, p-acp po31 j n1 cc dt n1, vbz av-jn j pp-f dt j n1.
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2021
The law is holy, says he, ver. 12. And ver. 14. It is spiritual; to which too he opposes, but I am carnal, sold under sin.
The law is holy, Says he, ver. 12. And ver. 14. It is spiritual; to which too he opposes, but I am carnal, sold under since.
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2022
Where are now those that so vilifie Grace, and magnifie Nature? Or, shall I rather say, Nullifie Grace,
Where Are now those that so vilify Grace, and magnify Nature? Or, shall I rather say, Nullify Grace,
q-crq vbr av d cst av vvi n1, cc vvi n1? cc, vmb pns11 av-c vvb, vvi n1,
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2023
and Deifie Nature? Here is the best Elogy the Apostle will bestow upon the best of Natures, Enmity against God. Nay, all the sparkles of Virtue and Moral Goodness in Civil Men,
and Deify Nature? Here is the best Eulogy the Apostle will bestow upon the best of Nature's, Enmity against God. Nay, all the sparkles of Virtue and Moral goodness in Civil Men,
cc vvi n1? av vbz dt js n1 dt n1 vmb vvi p-acp dt js pp-f n2, n1 p-acp np1. uh, d dt n2 pp-f n1 cc j n1 p-acp j n2,
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2024
and Ancient Heathens, is no better;
and Ancient heathens, is no better;
cc j n2-jn, vbz dx j;
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2025
besides many other things, to be said to the Vertues of those Philosophers, as ignorance of Christ, by whom alone this enmity is removed.
beside many other things, to be said to the Virtues of those Philosophers, as ignorance of christ, by whom alone this enmity is removed.
p-acp d j-jn n2, pc-acp vbi vvn p-acp dt n2 pp-f d n2, c-acp n1 pp-f np1, p-acp ro-crq j d n1 vbz vvn.
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2026
I should easily confess, nor (I think) can any deny it, but that there is in the very ruines of our Nature, some Character left of a tendency to God,
I should Easily confess, nor (I think) can any deny it, but that there is in the very ruins of our Nature, Some Character left of a tendency to God,
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2027
as our chief and only satisfying good, which we may call a kind of love, and when we hear him spoken of, find it flutter and stir;
as our chief and only satisfying good, which we may call a kind of love, and when we hear him spoken of, find it flutter and stir;
c-acp po12 n-jn cc av-j vvg j, r-crq pns12 vmb vvi dt n1 pp-f n1, cc c-crq pns12 vvb pno31 vvn pp-f, vvb pn31 vvi cc vvi;
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and hence men so abhor the imputation of hating God, and being enemies.
and hence men so abhor the imputation of hating God, and being enemies.
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2029
Yet this is so smothered under sensuality and flesh, that until we be made spiritual, nothing appears,
Yet this is so smothered under sensuality and Flesh, that until we be made spiritual, nothing appears,
av d vbz av vvn p-acp n1 cc n1, cst c-acp pns12 vbb vvn j, pix vvz,
(30) text (DIV2)
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but practical, and, as they call it, Interpretative Enmity.
but practical, and, as they call it, Interpretative Enmity.
cc-acp j, cc, c-acp pns32 vvb pn31, j n1.
(30) text (DIV2)
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2031
There is one thing stains them enough, they were all, as that Father speaks, Animalia Gloriae, They aimed not in their study of Vertue at God's glory, but at their own;
There is one thing stains them enough, they were all, as that Father speaks, Animalia Glory, They aimed not in their study of Virtue At God's glory, but At their own;
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(30) text (DIV2)
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2032
and is not that quarrel enough, and matter of enmity? Says not he, My glory I will not give unto another, &c.
and is not that quarrel enough, and matter of enmity? Says not he, My glory I will not give unto Another, etc.
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(30) text (DIV2)
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2033
But that is most useful for you, to convince you of that too good conceit men have of their natural condition;
But that is most useful for you, to convince you of that too good conceit men have of their natural condition;
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(30) text (DIV2)
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2034
you would take it hardly, the most prophane of you all, if any should come to you, in particular,
you would take it hardly, the most profane of you all, if any should come to you, in particular,
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(30) text (DIV2)
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2035
and tell you, you are an enemy to God.
and tell you, you Are an enemy to God.
cc vvb pn22, pn22 vbr dt n1 p-acp np1.
(30) text (DIV2)
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2036
But I answer, there is none of you, if you believe the Scriptures, but will confess, that all men are naturally such;
But I answer, there is none of you, if you believe the Scriptures, but will confess, that all men Are naturally such;
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(30) text (DIV2)
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2037
and therefore, except we find in our selves a notable alteration, from the condition of Nature, we must take with it, that we are Enemies, yea, Enmity to God.
and Therefore, except we find in our selves a notable alteration, from the condition of Nature, we must take with it, that we Are Enemies, yea, Enmity to God.
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(30) text (DIV2)
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2038
Of strangers to become acquainted with him;
Of Strangers to become acquainted with him;
pp-f n2 pc-acp vvi vvn p-acp pno31;
(30) text (DIV2)
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2039
yea, which is more, of enemies to become friends, is a greater and more remarkable change,
yea, which is more, of enemies to become Friends, is a greater and more remarkable change,
uh, r-crq vbz av-dc, pp-f n2 pc-acp vvi n2, vbz dt jc cc av-dc j n1,
(30) text (DIV2)
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2040
than to be incident to a man without any evidence and sign of it. I know there is very great variety in the way and manner of Conversion;
than to be incident to a man without any evidence and Signen of it. I know there is very great variety in the Way and manner of Conversion;
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(30) text (DIV2)
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2041
and to some, especially if it be in their tender years, Grace may be instilled, and dropt in, as it were, insensibly.
and to Some, especially if it be in their tender Years, Grace may be instilled, and dropped in, as it were, insensibly.
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(30) text (DIV2)
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2042
But this I may confidently say, that whatsoever be the way of working it, there will be a wide and apparent difference betwixt friendship with God,
But this I may confidently say, that whatsoever be the Way of working it, there will be a wide and apparent difference betwixt friendship with God,
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(30) text (DIV2)
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2043
and the condition of Nature, which is Enmity against him.
and the condition of Nature, which is Enmity against him.
cc dt n1 pp-f n1, r-crq vbz n1 p-acp pno31.
(30) text (DIV2)
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2044
Do not flatter your selves, so long as your minds remain Carnal, ardent in love to the World,
Do not flatter your selves, so long as your minds remain Carnal, Ardent in love to the World,
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(30) text (DIV2)
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2045
and cold in love to God:
and cold in love to God:
cc j-jn p-acp n1 p-acp np1:
(30) text (DIV2)
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2046
Lovers of pleasures more then of God (as the Apostle speaks.) You are his Enemies,Lovers of pleasures more then of God (as the Apostle speaks.) You Are his Enemies,
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(30) text (DIV2)
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2047
for with him there is no neutrality. That which they say, taxing it as a weakness in the Sex, Aut amat aut odit nihil est tertium, is in this case necessarily true of all.
for with him there is no neutrality. That which they say, taxing it as a weakness in the Sex, Or amat Or odit nihil est Tertium, is in this case necessarily true of all.
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(30) text (DIV2)
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2048
And this is Gods peculiar, that he can judge Infallibly of the inside;
And this is God's peculiar, that he can judge Infallibly of thee inside;
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(30) text (DIV2)
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2049
those shadows of friendship, men use one with another, will not pass with him, deceived he cannot be,
those shadows of friendship, men use one with Another, will not pass with him, deceived he cannot be,
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(30) text (DIV2)
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2050
but men may easily, and alas! too many do deceive themselves in this matter to their own ruin.
but men may Easily, and alas! too many do deceive themselves in this matter to their own ruin.
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(30) text (DIV2)
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We may learn hence, how deep Sin goes in our Nature, and consequently, that the cure and remedy of it must go as deep.
We may Learn hence, how deep since Goes in our Nature, and consequently, that the cure and remedy of it must go as deep.
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(30) text (DIV2)
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2052
That all the parts of our Bodies, and powers of our Souls, are polluted originally; our very mind and conscience, as the Apostle speaks, for it is immersed in flesh,
That all the parts of our Bodies, and Powers of our Souls, Are polluted originally; our very mind and conscience, as the Apostle speaks, for it is immersed in Flesh,
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(30) text (DIV2)
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2053
and inslaved to flesh naturally, and therefore goes under its name, We are become all flesh. and enslaved to Flesh naturally, and Therefore Goes under its name, We Are become all Flesh.
cc vvn p-acp n1 av-j, cc av vvz p-acp po31 n1, pns12 vbr vvn d n1.
(30) text (DIV2)
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2054
That is the spring of our mischiefs;
That is the spring of our mischiefs;
cst vbz dt n1 pp-f po12 n2;
(30) text (DIV2)
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2055
we have lost our likeness with our Father, the Father of Spirits, the purest and most Spiritual Spirit, till renewed by participation of his Spirit on our Flesh.
we have lost our likeness with our Father, the Father of Spirits, the Purest and most Spiritual Spirit, till renewed by participation of his Spirit on our Flesh.
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(30) text (DIV2)
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2056
And it is the Errour, not only of Natural Men, but somewhat of the Godly too, that in Self-reformation, they set themselves against actual sin,
And it is the Error, not only of Natural Men, but somewhat of the Godly too, that in Self-reformation, they Set themselves against actual since,
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(30) text (DIV2)
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2057
but they lay not the Ax to the root of the Tree; this root of bitterness, this our inbred and natural enmity against God.
but they lay not the Ax to the root of the Tree; this root of bitterness, this our inbred and natural enmity against God.
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(30) text (DIV2)
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2058
And till this be done, the lopping off of some branches will do no good, while the root is in vigour those will grow again, and possibly, faster than before.
And till this be done, the lopping off of Some branches will do no good, while the root is in vigour those will grow again, and possibly, faster than before.
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(30) text (DIV2)
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2059
Bewail every known act of sin, as much as you can, for the least of them deserves it;
Bewail every known act of since, as much as you can, for the least of them deserves it;
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(30) text (DIV2)
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2060
but withal, let the consideration of them lead you into thoughts of this seed of Rebellion, the wickedness of our Nature, that takes life with us in the Womb,
but withal, let the consideration of them led you into thoughts of this seed of Rebellion, the wickedness of our Nature, that Takes life with us in the Womb,
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(30) text (DIV2)
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and springs and grows up with us, and this will humble us exceedingly, and raise our Godly sorrow to a higher tide.
and springs and grows up with us, and this will humble us exceedingly, and raise our Godly sorrow to a higher tide.
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(30) text (DIV2)
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2062
We find David taketh this course, Psal. 51. 5. where he is lamenting his particular sin of Adultery and Murder, it leads him to the sinfulness of his Nature, I was shapen in Iniquity,
We find David Takes this course, Psalm 51. 5. where he is lamenting his particular since of Adultery and Murder, it leads him to the sinfulness of his Nature, I was shapen in Iniquity,
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(30) text (DIV2)
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2063
and in sin did my Mother conceive me, or, warm me;and in since did my Mother conceive me, or, warm me;
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(30) text (DIV2)
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which he mentions not to extenuate and diminish his sin, no, he is there very far from that strain,
which he mentions not to extenuate and diminish his since, no, he is there very Far from that strain,
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(30) text (DIV2)
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2065
but adds it as a main aggravation.
but adds it as a main aggravation.
cc-acp vvz pn31 p-acp dt j n1.
(30) text (DIV2)
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2066
Indeed, the power of Original Sin, in the Regenerate, is laid very low, yet not altogether extinct, which they find often to their grief,
Indeed, the power of Original since, in the Regenerate, is laid very low, yet not altogether extinct, which they find often to their grief,
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(30) text (DIV2)
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2067
and makes them cry out with our Apostle, in the former Chapter, O wretched man that I am, who shall deliver me from this body of death.
and makes them cry out with our Apostle, in the former Chapter, Oh wretched man that I am, who shall deliver me from this body of death.
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(30) text (DIV2)
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2068
The Converted are already delivered (as he adds) from the Dominion of it, but not from the Molestation and Trouble of it;
The Converted Are already Delivered (as he adds) from the Dominion of it, but not from the Molestation and Trouble of it;
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(30) text (DIV2)
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though it is not a quiet and uncontroulled Master, as it was before, yet it is in the House still as an unruly Servant or Slave, ever vexing and annoying them:
though it is not a quiet and uncontrolled Master, as it was before, yet it is in the House still as an unruly Servant or Slave, ever vexing and annoying them:
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(30) text (DIV2)
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2070
And this Body of Death, they shall have still cause to bewail, till Death release them.
And this Body of Death, they shall have still cause to bewail, till Death release them.
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(30) text (DIV2)
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2071
This Leprosie hath taken so deep in the Walls of this House, that it cannot perfectly be cleansed till it be taken down;
This Leprosy hath taken so deep in the Walls of this House, that it cannot perfectly be cleansed till it be taken down;
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(30) text (DIV2)
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and it is this, more than any other sorrows or afflictions of life, that makes the Godly man not only content to die,
and it is this, more than any other sorrows or afflictions of life, that makes the Godly man not only content to die,
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(30) text (DIV2)
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but desirous, longing with our Apostle, To be dissolved, and be with Christ, which is far better.
but desirous, longing with our Apostle, To be dissolved, and be with christ, which is Far better.
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(30) text (DIV2)
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As this teaches us the misery of Mans Nature, so it sets off, and commends exceedingly, the riches of Gods Grace.
As this Teaches us the misery of men Nature, so it sets off, and commends exceedingly, the riches of God's Grace.
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(30) text (DIV2)
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2075
Are men naturally his Enemies? Why then, admire his patience and bounty a little, and then we will speak of his Saving-Grace.
are men naturally his Enemies? Why then, admire his patience and bounty a little, and then we will speak of his Saving grace.
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(30) text (DIV2)
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2076
Could not he very easily ease himself of his Adversaries (as he says by the Prophet?) Wants he power in his right hand, to find out,
Could not he very Easily ease himself of his Adversaries (as he Says by the Prophet?) Wants he power in his right hand, to find out,
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(30) text (DIV2)
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and cut off all his Enemies? Surely no, not only he hath power to destroy them all in a moment,
and Cut off all his Enemies? Surely no, not only he hath power to destroy them all in a moment,
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(30) text (DIV2)
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but the very withdrawing of his hand, that upholds their being (though they consider it not) would make them fall to nothing;
but the very withdrawing of his hand, that upholds their being (though they Consider it not) would make them fallen to nothing;
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(30) text (DIV2)
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2079
yet is he pleased not only to spare Transgressours, but to give them many outward blessings, rain and fruitful seasons, as the Apostle speaks, Act. 14. And the Earth that is so full of mans Rebellion, is yet more full of his Goodness:
yet is he pleased not only to spare Transgressors, but to give them many outward blessings, rain and fruitful seasons, as the Apostle speaks, Act. 14. And the Earth that is so full of men Rebellion, is yet more full of his goodness:
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(30) text (DIV2)
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2080
The earth is full of thy goodness. The earth is full of thy Goodness.
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(30) text (DIV2)
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2081
It is remarkable, that that same reason which is given, Gen. 6. 5. of the Justice of God in drowning the World, is Chapter 8. 21. rendred as the reason of Gods resolved patience ever since.
It is remarkable, that that same reason which is given, Gen. 6. 5. of the justice of God in drowning the World, is Chapter 8. 21. rendered as the reason of God's resolved patience ever since.
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(30) text (DIV2)
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His Grace, in finding a way of Reconcilement, and not sparing his own Son, his only begotten Son, to accomplish it; nor did he spare himself. O matchless Love!
His Grace, in finding a Way of Reconcilement, and not sparing his own Son, his only begotten Son, to accomplish it; nor did he spare himself. O matchless Love!
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(30) text (DIV2)
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2083
to lay down his life, not for Friends but for Strangers!
to lay down his life, not for Friends but for Strangers!
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(30) text (DIV2)
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2084
Not only so, but Enemies, for Unrighteous and Ungodly Persons, such as be at enmity against him, Rom. 5. 7, 8, &c. And having done this, he sends his Word, the Message of Reconciliation, to Rebels,
Not only so, but Enemies, for Unrighteous and Ungodly Persons, such as be At enmity against him, Rom. 5. 7, 8, etc. And having done this, he sends his Word, the Message of Reconciliation, to Rebels,
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(30) text (DIV2)
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2085
and sends his Spirit into the hearts of these whom he hath appointed to Salvation, to change their Spirits, that they perish not in Disobedience;
and sends his Spirit into the hearts of these whom he hath appointed to Salvation, to change their Spirits, that they perish not in Disobedience;
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(30) text (DIV2)
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2086
he brings them near that were far off, having slain this enmity by the Death of his Son.
he brings them near that were Far off, having slave this enmity by the Death of his Son.
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(30) text (DIV2)
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2087
As many of you then, as have hitherto heard this Message of Reconcilement in vain, be perswaded at last to give ear to it:
As many of you then, as have hitherto herd this Message of Reconcilement in vain, be persuaded At last to give ear to it:
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(30) text (DIV2)
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This is all that Gods Ambassadours require, according to their Instructions from himself, That men would lay down that enmity against him,
This is all that God's ambassadors require, according to their Instructions from himself, That men would lay down that enmity against him,
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(30) text (DIV2)
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and not be so foolish as wilfully to perish in it, 2 Cor. 5. 20. Consider that this enmity is (1) Unjust. (2) Unhappy.
and not be so foolish as wilfully to perish in it, 2 Cor. 5. 20. Consider that this enmity is (1) Unjust. (2) Unhappy.
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Unjust it is, being against him who is the chief object of Love, who is altogether Goodness, both in himself, and towards his Creatures;
Unjust it is, being against him who is the chief Object of Love, who is altogether goodness, both in himself, and towards his Creatures;
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it is too much not to love him with most ardent and superlative affection, but to entertain enmity against him is madness,
it is too much not to love him with most Ardent and superlative affection, but to entertain enmity against him is madness,
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as he said to one who asked why are the beautiful loved, it is a blind man's question.
as he said to one who asked why Are the beautiful loved, it is a blind Man's question.
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Certainly we are blind if we see not cause enough, not only to desist from enmity,
Certainly we Are blind if we see not cause enough, not only to desist from enmity,
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but to be inflamed with his love;
but to be inflamed with his love;
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one glance of his amiable countenance is sufficient to cause the most rebellious heart to yield,
one glance of his amiable countenance is sufficient to cause the most rebellious heart to yield,
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and lay down arms, and for ever devote themselves to his service. No, we know him not, and therefore it is we hold out against him;
and lay down arms, and for ever devote themselves to his service. No, we know him not, and Therefore it is we hold out against him;
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is he not the living spring of all our comforts? Have we not from him life and breath,
is he not the living spring of all our comforts? Have we not from him life and breath,
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and all things? And is he not ready to forgive Iniquity, Transgression and Sin? Let mercy melt our hearts to him, those sweet rays of love.
and all things? And is he not ready to forgive Iniquity, Transgression and since? Let mercy melt our hearts to him, those sweet rays of love.
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Let his loving kindness overcome these stubborn Hearts or Spirits of ours; among Enemies, the weaker usually seeks first for Peace, but here the Mighty;
Let his loving kindness overcome these stubborn Hearts or Spirits of ours; among Enemies, the Weaker usually seeks First for Peace, but Here the Mighty;
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Almighty God comes to intreat agreement with sinful Clay.
Almighty God comes to entreat agreement with sinful Clay.
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But if this prevail not, then think how unhappy this enmity is, you that are so afraid of men,
But if this prevail not, then think how unhappy this enmity is, you that Are so afraid of men,
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and these weak men, of men like your selves, whose breath is in their Nostrils;
and these weak men, of men like your selves, whose breath is in their Nostrils;
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will ye not tremble at his power, and be afraid to continue in terms of Hostility, against him who is the Lord of Hosts, who hath power of the Soul and Body both, to kill both,
will you not tremble At his power, and be afraid to continue in terms of Hostility, against him who is the Lord of Hosts, who hath power of the Soul and Body both, to kill both,
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and cast them into Hell? What is the stoutest of men, but as Stubble, to the flame of his Wrath? Our God is a consuming fire;
and cast them into Hell? What is the Stoutest of men, but as Stubble, to the flame of his Wrath? Our God is a consuming fire;
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the sinners in Zion are afraid (says the Prophet, who shall dwell, say they, with devouring fire and everlasting burnings. the Sinners in Zion Are afraid (Says the Prophet, who shall dwell, say they, with devouring fire and everlasting burnings.
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Then if you would not perish, when his wrath is kindled, take that word of Eliphaz, Job 22. 21. Acquaint now thy self with him,
Then if you would not perish, when his wrath is kindled, take that word of Eliphaz, Job 22. 21. Acquaint now thy self with him,
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and be at peace, thereby good shall come unto thee. and be At peace, thereby good shall come unto thee.
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And to you, so many as he hath taken into friendship with himself, look backward to the gulf you have escaped,
And to you, so many as he hath taken into friendship with himself, look backward to the gulf you have escaped,
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and forward to the happiness you are appointed too, and let the joynt-consideration of both, awaken your Hearts and Tongues to Praises.
and forward to the happiness you Are appointed too, and let the joint-consideration of both, awaken your Hearts and Tongues to Praises.
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How can your Hearts contain such a wonder of Love, as he hath manifested to you,
How can your Hearts contain such a wonder of Love, as he hath manifested to you,
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and not run over in Songs and Praise?
and not run over in Songs and Praise?
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And as you owe him praises, so study, being made his friends, to become more like him;
And as you owe him praises, so study, being made his Friends, to become more like him;
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that same idem velle & idem nolle, to love and hate the same things with him, will be a sure testimony of friendship.
that same idem velle & idem nolle, to love and hate the same things with him, will be a sure testimony of friendship.
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And because carnality, or fleshly and earthly mindedness, is here made the Character of Enmity, mortifie these affections, nail them to that Cross of Christ, whereby the enmity was taken away.
And Because carnality, or fleshly and earthly Mindedness, is Here made the Character of Enmity, mortify these affections, nail them to that Cross of christ, whereby the enmity was taken away.
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And further, being once admitted into friendship, labour for a further degree of Intimacy with him,
And further, being once admitted into friendship, labour for a further degree of Intimacy with him,
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and forbear every thing that may hinder that; use frequent converse with him, for that both entertains and increases friendship.
and forbear every thing that may hinder that; use frequent converse with him, for that both entertains and increases friendship.
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If any thing fall out on your part (as it too often does) that may occasion any strangeness betwixt you and your God, rest not till it be removed:
If any thing fallen out on your part (as it too often does) that may occasion any strangeness betwixt you and your God, rest not till it be removed:
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and if you walk in this way, it shall undoubtedly, at length, bring you where you shall abide in his presence for ever,
and if you walk in this Way, it shall undoubtedly, At length, bring you where you shall abide in his presence for ever,
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and shall no more fear any breach or interruption of enjoying him. To him be praise. Amen.
and shall no more Fear any breach or interruption of enjoying him. To him be praise. Amen.
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SERMON, X. Rom. XIII. 5. Wherefore ye must needs be subject, not only for Wrath, but also for Conscience sake.
SERMON, X. Rom. XIII. 5. Wherefore you must needs be Subject, not only for Wrath, but also for Conscience sake.
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THE Wisdom and Goodness of God, that shines in the natural order and dependence of things in the frame of the great World, appears likewise,
THE Wisdom and goodness of God, that shines in the natural order and dependence of things in the frame of the great World, appears likewise,
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and commends it self to us, in the civil order he hath instituted in the Societies of Men, the lesser World.
and commends it self to us, in the civil order he hath instituted in the Societies of Men, the lesser World.
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As out of the same Mass he made the Heaven, and the Earth, and the other Elements betwixt them, one higher than another,
As out of the same Mass he made the Heaven, and the Earth, and the other Elements betwixt them, one higher than Another,
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and gave them different Stations, and Qualities, yet so different as to be linkt and concatenated together, Concordia Discordia, and all for the concern and benefit of the whole.
and gave them different Stations, and Qualities, yet so different as to be linked and concatenated together, Concord Discordia, and all for the concern and benefit of the Whole.
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Thus for the good of Men, hath the Lord assigned these different Stations of Rule and Subjection,
Thus for the good of Men, hath the Lord assigned these different Stations of Rule and Subjection,
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though all of one Race Acts 17. Raising from among Men some above the rest,
though all of one Raze Acts 17. Raising from among Men Some above the rest,
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and Cloathed them with such Authority, as hath some representment of himself, and accordingly communicating to them his own Name, I have said you are Gods. And the very power that is in Magistracy to curb and punish these that despise it, the Apostle useth as a strong and hard Cord to bind on the duty of Obedience, a Cord of Necessity, but he adds another of a higher Necessity, that binds more strongly and yet more sweetly, that of Conscience, wherefore ye must needs be subject not only for wrath, but also for Conscience sake.
and Clothed them with such authority, as hath Some representment of himself, and accordingly communicating to them his own Name, I have said you Are God's And the very power that is in Magistracy to curb and Punish these that despise it, the Apostle uses as a strong and hard Cord to bind on the duty of obedience, a Cord of Necessity, but he adds Another of a higher Necessity, that binds more strongly and yet more sweetly, that of Conscience, Wherefore you must needs be Subject not only for wrath, but also for Conscience sake.
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Observe. 1. This is the main consideration that closes the discourse, the great Cord, that binds on and fastens all the rest, all the arguments foregoing,Observe. 1. This is the main consideration that closes the discourse, the great Cord, that binds on and fastens all the rest, all the Arguments foregoing,
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therefore, are mainly here to be prest.
Therefore, Are mainly Here to be pressed.
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Have a reverent and conscientious respect to the Ordinance of God in the Institution of Government,
Have a reverend and conscientious respect to the Ordinance of God in the Institution of Government,
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and to the Providence of God in his choice of those particular persons whom he calls to it.
and to the Providence of God in his choice of those particular Persons whom he calls to it.
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Contain thy self in thy own Station, and submit to those set higher by the Lord, in obedience to him.
Contain thy self in thy own Station, and submit to those Set higher by the Lord, in Obedience to him.
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This indeed is the only true Spring of all obedience, both to God and to Men for him, and according to his Ordinance, to regulate the outward carriage, without the living principle of an enlightned and sanctified conscience within, is to build without a Foundation.
This indeed is the only true Spring of all Obedience, both to God and to Men for him, and according to his Ordinance, to regulate the outward carriage, without the living principle of an enlightened and sanctified conscience within, is to built without a Foundation.
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This is the thing God eyes most, he looks through the surface of Mens Actions to the bottom, follows them into their source, examines from what perswasives and reasons they flow;
This is the thing God eyes most, he looks through the surface of Men's Actions to the bottom, follows them into their source, examines from what persuasive and Reasons they flow;
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he sees not only the handle of the Dial, but all the Wheels and Weights of the Clock that are the cause of its motion,
he sees not only the handle of the Dial, but all the Wheels and Weights of the Clock that Are the cause of its motion,
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and accordingly judges both Men and their Actions to be good or evil as the inward frame and secret motions of the heart are in his own Worship;
and accordingly judges both Men and their Actions to be good or evil as the inward frame and secret motions of the heart Are in his own Worship;
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the outside of it may have the same visage and plausable appearance in a multitude conven'd to it,
the outside of it may have the same visage and plausable appearance in a multitude convened to it,
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and concurring in it, and no humane eye can trace a difference, and yet, oh, what vast difference doth Gods eye discover amongst them, he sees the multitude of these that are driven to his House, by the power of Civil and Church Laws,
and concurring in it, and no humane eye can trace a difference, and yet, o, what vast difference does God's eye discover among them, he sees the multitude of these that Are driven to his House, by the power of Civil and Church Laws,
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or carried to it only with the stream of Company and Custom, and those I fancy take up the most room in our Churches.
or carried to it only with the stream of Company and Custom, and those I fancy take up the most room in our Churches.
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But he sees here and there, where such are in any corner that Worship him in singleness of heart, out of conscience to his holy Command,
But he sees Here and there, where such Are in any corner that Worship him in singleness of heart, out of conscience to his holy Command,
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and of their many obligations that dare not let pass any opportunity they can reach of doing service to their Lord,
and of their many obligations that Dare not let pass any opportunity they can reach of doing service to their Lord,
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and that dare not slight his Word.
and that Dare not slight his Word.
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And thus coming for conscience sake, they do present their Souls to receive his Word, give their hearts up to receive the impression of it, put themselves under it, to be stampt by it according to that Rom. 6. 17. But ye have obeyed from the heart that form of Doctrine which was delivered you.
And thus coming for conscience sake, they do present their Souls to receive his Word, give their hearts up to receive the impression of it, put themselves under it, to be stamped by it according to that Rom. 6. 17. But you have obeyed from the heart that from of Doctrine which was Delivered you.
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So likewise he sees those that bear his Name to his people, the Ministers of his Word;
So likewise he sees those that bear his Name to his people, the Ministers of his Word;
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If they Preach constantly and live blamelessly, and are diligent and irreprovable in all the external parts of their walking:
If they Preach constantly and live blamelessly, and Are diligent and irreprovable in all the external parts of their walking:
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This last satisfies Mens questions in their inspection and visitings, but Gods enquiry and visiting searches deeper, he asks from what heart all this comes,
This last Satisfies Men's questions in their inspection and visitings, but God's enquiry and visiting Searches Deeper, he asks from what heart all this comes,
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if from a holy conscience of the weight and high importance of their holy calling, and a faithful respect to the interest of their Masters Glory and his Peoples Souls.
if from a holy conscience of the weight and high importance of their holy calling, and a faithful respect to the Interest of their Masters Glory and his Peoples Souls.
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And thus, he, as Supream Judge, sits and considers the proceedings of Judges and Magistrates, not only whether they do that which is Just,
And thus, he, as Supreme Judge, sits and considers the proceedings of Judges and Magistrates, not only whither they do that which is Just,
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for often they cannot, easily or safely, do otherwise, but whether they do it with regard to him or not;
for often they cannot, Easily or safely, do otherwise, but whither they do it with regard to him or not;
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that is, whether they Judge righteously, for conscience sake, or not;
that is, whither they Judge righteously, for conscience sake, or not;
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whether they do consider him, as sitting above them, when they sit down upon the Bench or Seat of Justice,
whither they do Consider him, as sitting above them, when they fit down upon the Bench or Seat of justice,
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and do indeed, truly speak righteousness, Psal. 58. Or if in heart they work wickedness,
and do indeed, truly speak righteousness, Psalm 58. Or if in heart they work wickedness,
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if they have any corrupt end, or hearts that are not straight, he sits on their heart and Judges it:
if they have any corrupt end, or hearts that Are not straight, he sits on their heart and Judges it:
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Or if this be done either for base gain, or vain-glory, or by compulsion, or outward necessity, or danger of censure;
Or if this be done either for base gain, or vainglory, or by compulsion, or outward necessity, or danger of censure;
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or if it be this latter, and inward necessity of Conscience, which makes a true willingness.
or if it be this latter, and inward necessity of Conscience, which makes a true willingness.
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Thus people, if they obey for Wrath, which is, for fear of the Magistrates Sword, more than for Conscience of the Lords command, God accounts not this Obedience,
Thus people, if they obey for Wrath, which is, for Fear of the Magistrates Sword, more than for Conscience of the lords command, God accounts not this obedience,
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but in his Judgement it goes for no better than Rebellion.
but in his Judgement it Goes for no better than Rebellion.
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It is to be feared, too many Magistrates, and others, have in this Natien embrac'd the Reformation, not at all for Conscience sake,
It is to be feared, too many Magistrates, and Others, have in this Natien embraced the Reformation, not At all for Conscience sake,
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but only for Wrath, fear of Laws and Authority.
but only for Wrath, Fear of Laws and authority.
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But although we are not able to follow forth this search to the full, that being the Lords own Prerogative,
But although we Are not able to follow forth this search to the full, that being the lords own Prerogative,
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yet, truly, where it is evident to us, that there is nothing of Conscience, though in civil things, it may pass,
yet, truly, where it is evident to us, that there is nothing of Conscience, though in civil things, it may pass,
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yet in things that are peculiarly matters of Conscience in Religion, men ought to be somewhat wary, according to the utmost of due discerning,
yet in things that Are peculiarly matters of Conscience in Religion, men ought to be somewhat wary, according to the utmost of endue discerning,
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and are possibly somewhat to blame in promiscuous admitting of such, whose Carriage, yea, whose Profession and Religion, speaks aloud, that their compliance was wholly constrained Obedience, only for Wrath, and not for Conscience.
and Are possibly somewhat to blame in promiscuous admitting of such, whose Carriage, yea, whose Profession and Religion, speaks aloud, that their compliance was wholly constrained obedience, only for Wrath, and not for Conscience.
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If Civil Authority is to be obeyed most for Conscience, than Church Authority, that is more Symbolical with Conscience,
If Civil authority is to be obeyed most for Conscience, than Church authority, that is more Symbolical with Conscience,
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and hath nearer reference to it, ought to aim most at that.
and hath nearer Referente to it, ought to aim most At that.
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Conviction and Conversion is our Work, and not Constraint, to bring people both by the Word,Conviction and Conversion is our Work, and not Constraint, to bring people both by the Word,
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and by a way of Discipline, suiting and backing it, to a sense of Sin,
and by a Way of Discipline, suiting and backing it, to a sense of since,
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and Spiritual thoughts of God, and his Holy Law, that they may be subject more for Conscience than for Wrath.
and Spiritual thoughts of God, and his Holy Law, that they may be Subject more for Conscience than for Wrath.
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And ye People, labour more to find the actings of that holy fear of God, and conscience of his Will, in all your ways;
And you People, labour more to find the actings of that holy Fear of God, and conscience of his Will, in all your ways;
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study to have an inward Light, a practical sanctifying Light, directing you, and be not meerly held in as Beasts, by the Authority and Laws of men,
study to have an inward Light, a practical sanctifying Light, directing you, and be not merely held in as Beasts, by the authority and Laws of men,
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but learn to know, and be sensible of the Soveraign Authority of the most high God and his Law,
but Learn to know, and be sensible of the Sovereign authority of the most high God and his Law,
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and to have respect unto all his Commandments.
and to have respect unto all his commandments.
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If this were once done, how regular a motion would it keep amongst all Superiours and Inferiours of all sorts, in Families and States, the one commanding, the other obeying in God? It would be as sweet Musick in the Celestial Quire of their Lives and Affairs;
If this were once done, how regular a motion would it keep among all Superiors and Inferiors of all sorts, in Families and States, the one commanding, the other obeying in God? It would be as sweet Music in the Celestial Choir of their Lives and Affairs;
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right informing, and right moving Consciences, would be as continual Teachers within, directing all in Obedience,
right informing, and right moving Consciences, would be as continual Teachers within, directing all in obedience,
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and would make it both more constant, sweet and pleasant, as natural motion;
and would make it both more constant, sweet and pleasant, as natural motion;
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whereas it it grievous and violent, that is from wrath or outward power, and therefore lasts not,
whereas it it grievous and violent, that is from wrath or outward power, and Therefore lasts not,
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as the Israelites worshipt God aright while their good Judges lived, and run after Idols when they were removed. Again:
as the Israelites worshipped God aright while their good Judges lived, and run After Idols when they were removed. Again:
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This same obedience for conscience, ennobles and sublimates mens action, even in Civil things, makes them have somewhat Divine, turns all into Sacrifice to God;
This same Obedience for conscience, ennobles and sublimates men's actium, even in Civil things, makes them have somewhat Divine, turns all into Sacrifice to God;
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when all is done for God, even Servants and Children obeying Masters and Parents, Subjects, Magistrates, for his commands sake:
when all is done for God, even Servants and Children obeying Masters and Parents, Subject's, Magistrates, for his commands sake:
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And still thinking, in the whole course of their regular due Carriage, in their very Callings, This I do for God, my ordinary Labour and Works,
And still thinking, in the Whole course of their regular due Carriage, in their very Callings, This I do for God, my ordinary Labour and Works,
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and my just Obedience to Men, I offer up to him.
and my just obedience to Men, I offer up to him.
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This is the Philosophers Stone, that turns actions of lower Metal into Gold, I set the Lord always before me, Ps. 16.
This is the Philosophers Stone, that turns actions of lower Metal into Gold, I Set the Lord always before me, Ps. 16.
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Obs. 2. Kings, and other Powers of the World, who are the Enemies, and sometimes the enraged Persecutors of our Holy Religion, mistake their quarrel,Obs. 2. Kings, and other Powers of the World, who Are the Enemies, and sometime the enraged Persecutors of our Holy Religion, mistake their quarrel,
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and are very wrongfully misprejudiced against it, and upon that false supposition, do hate and oppose it, suspecting it as an Enemy to their Dignity and Authority,
and Are very wrongfully misprejudice against it, and upon that false supposition, do hate and oppose it, suspecting it as an Enemy to their Dignity and authority,
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whereas there is nothing that doth so much assert their Just power as Religion doth.
whereas there is nothing that does so much assert their Just power as Religion does.
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Civil Laws may tie the hands and tongue to their obedience, but Religion binds all due subjection to them upon the very Consciences of their people,
Civil Laws may tie the hands and tongue to their Obedience, but Religion binds all due subjection to them upon the very Consciences of their people,
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therefore they are both ingrate and unwise, in using their power against Religion, which it so much strengthens:
Therefore they Are both ingrate and unwise, in using their power against Religion, which it so much strengthens:
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Their power should strengthen it, both by way of due return, to correspond with it in that,
Their power should strengthen it, both by Way of due return, to correspond with it in that,
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and even for its own Interest, receiving a new Establishment to it self by Establishing Religion.
and even for its own Interest, receiving a new Establishment to it self by Establishing Religion.
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Even that Master of Irreligious Policy, confesses that the profession of Religion is a friend to Authority,
Even that Master of Irreligious Policy, Confesses that the profession of Religion is a friend to authority,
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but if the shadow of it do any thing that way, we see, contrary to his prophane supicion, the substance and truth of it doth it much more.
but if the shadow of it do any thing that Way, we see, contrary to his profane suspicion, the substance and truth of it does it much more.
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Obs. 3. If for Conscience sake, subjection;Obs. 3. If for Conscience sake, subjection;
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then sure in nothing against the true Rule of Conscience, and prime Object of Conscience, the Authority and Law of God.
then sure in nothing against the true Rule of Conscience, and prime Object of Conscience, the authority and Law of God.
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That is the first and highest, and the perpetual unalterable engagement to him, binding Kings and Subjects high and low, and if they leave their Station, we ought to keep ours still in a streight subjection to God;
That is the First and highest, and the perpetual unalterable engagement to him, binding Kings and Subject's high and low, and if they leave their Station, we ought to keep ours still in a straight subjection to God;
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for the extent of Friendship, and all other Relations, and of all Subjection and Obedience, is to be ruled and bounded, usque ad aras. Give to Caesar the things that are Caesars, but nothing of Gods;
for the extent of Friendship, and all other Relations, and of all Subjection and obedience, is to be ruled and bounded, usque ad aras. Give to Caesar the things that Are Caesars, but nothing of God's;
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neither ours to give, nor his to receive. For, for this Cause you pay tribute also.
neither ours to give, nor his to receive. For, for this Cause you pay tribute also.
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This the Apostle gives as a sign of that confest right that Magistrates have to the subjection and obedience of people, that in all Nations this Homage,
This the Apostle gives as a Signen of that confessed right that Magistrates have to the subjection and Obedience of people, that in all nations this Homage,
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and Acknowledgment is due to them, Tribute payed; which it may be, he the rather mentions because some question might be, what might Christians do concerning this;
and Acknowledgment is due to them, Tribute paid; which it may be, he the rather mentions Because Some question might be, what might Christians do Concerning this;
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however this according to the Constitution of several places, he takes as granted, to be not only lawful, but due to be rendred.
however this according to the Constitution of several places, he Takes as granted, to be not only lawful, but due to be rendered.
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Here we are not to insist on the seanning of this, but certainly as the power of a Magistrate is not in this,
Here we Are not to insist on the seanning of this, but Certainly as the power of a Magistrate is not in this,
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nor in any other thing, absolute and unbounded, so the legal and just paying of Tribute and other Revenues by the people, argues their engagement to these set over them,
nor in any other thing, absolute and unbounded, so the Legal and just paying of Tribute and other Revenues by the people, argues their engagement to these Set over them,
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and is not as Wages to a Mercenary servant, but an Honorary due to their place and calling, who are the Ministers of God in civil Government;
and is not as Wages to a Mercenary servant, but an Honorary due to their place and calling, who Are the Ministers of God in civil Government;
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so also convenient, yet liberal maintenance to the Ministers of Gods own house is their right,
so also convenient, yet liberal maintenance to the Ministers of God's own house is their right,
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yet (not to inrich them) nor yet ought it to be given grudgingly, as undue; or superciliously as to servants;
yet (not to enrich them) nor yet ought it to be given grudgingly, as undue; or superciliously as to Servants;
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but with the chearfulness and respect agreeable to the Lords servants, watching for their Souls.
but with the cheerfulness and respect agreeable to the lords Servants, watching for their Souls.
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All Tribute and Obedience still relates to this, and is grounded on it, the Lords Institution of Power and Government for the good of Men;
All Tribute and obedience still relates to this, and is grounded on it, the lords Institution of Power and Government for the good of Men;
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though it sometimes prove otherwise in the exercise of it, yet the Ordinance is pure,
though it sometime prove otherwise in the exercise of it, yet the Ordinance is pure,
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and most wisely suited to its end, from which the Sin and Corruption of Men turns it, but too often;
and most wisely suited to its end, from which the since and Corruption of Men turns it, but too often;
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so that one Man Rules over another to his hurt, to the hurt of both the Ruler himself,
so that one Man Rules over Another to his hurt, to the hurt of both the Ruler himself,
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and of the Ruled, Eccl. 8. 9. There is a time wherein one ▪ Man ruleth over another to his own hurt, each proving a scourge to the other, in the Just Judgment of God upon both for their Iniquities, making a fire from Abimelech to devour the Men of Shechem, and the Men of Shechem deal treacherously with Abimelech.
and of the Ruled, Ecclesiastes 8. 9. There is a time wherein one ▪ Man Ruleth over Another to his own hurt, each proving a scourge to the other, in the Just Judgement of God upon both for their Iniquities, making a fire from Abimelech to devour the Men of Shechem, and the Men of Shechem deal treacherously with Abimelech.
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Yet still the thing it self remains good, many skilful Physicians may kill instead of curing,
Yet still the thing it self remains good, many skilful Physicians may kill instead of curing,
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yet it is but a caprice to decry all Remedies, and the use of things Medicinal, that the God of Nature hath furnisht for that use: Men may, and alas!
yet it is but a caprice to decry all Remedies, and the use of things Medicinal, that the God of Nature hath furnished for that use: Men may, and alas!
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most do, prejudice their own health, by either intemperate, or some way irregular Diet, yet this makes nothing against the continual necessity and use of Food,
most doe, prejudice their own health, by either intemperate, or Some Way irregular Diet, yet this makes nothing against the continual necessity and use of Food,
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nor can disswade any from using it.
nor can dissuade any from using it.
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Thus the abuses of Authority infringe not this, That Magistrates are a publick good, yea, the Unjust better than none, Tyranny better than Anarchy;
Thus the Abuses of authority infringe not this, That Magistrates Are a public good, yea, the Unjust better than none, Tyranny better than Anarchy;
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there is some Justice done in the most Unjust Government.
there is Some justice done in the most Unjust Government.
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But thus they that are exalted to Rule, ought to consider, who raised them, and for what they are raised,
But thus they that Are exalted to Rule, ought to Consider, who raised them, and for what they Are raised,
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and so faithfully to do Justice.
and so faithfully to do justice.
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They are raised high, as the Stars are set in their Orbs, for influence and the good of the Inferiour World,
They Are raised high, as the Stars Are Set in their Orbs, for influence and the good of the Inferior World,
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and as the Mountains which rise above the Vallies, not to be places of Prey and Ruin,
and as the Mountains which rise above the Valleys, not to be places of Prey and Ruin,
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but by the streams they send out to refresh them.
but by the streams they send out to refresh them.
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So from Magistrates, Judgment ought to run down as Water, and Justice as a mighty Stream;
So from Magistrates, Judgement ought to run down as Water, and justice as a mighty Stream;
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they ought to consider themselves as Ministers (though called Magistrates with relation to the people) yet Ministers in relation to God, NONLATINALPHABET and the people's in him,
they ought to Consider themselves as Ministers (though called Magistrates with Relation to the people) yet Ministers in Relation to God, and the people's in him,
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as the word NONLATINALPHABET imports, being constant Labourers for their good: Even the Sun, a Minister, Gods Minister of Heat and Light to the Earth.
as the word imports, being constant Labourers for their good: Even the Sun, a Minister, God's Minister of Heat and Light to the Earth.
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Would they look up thus to God, it would make them look down on their Inferiours, not with the ill aspect of Pride and Cruelty,
Would they look up thus to God, it would make them look down on their Inferiors, not with the ill aspect of Pride and Cruelty,
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but the benign looks of Good Will, Fidelity and Vigilancy, for their Welfare, knowing that they are appointed for this very use in the World, not referring to that which is nearest here,
but the benign looks of Good Will, Fidis and Vigilancy, for their Welfare, knowing that they Are appointed for this very use in the World, not referring to that which is nearest Here,
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and nearest themselves, The receiving of Tribute, but the remotest good, which is the chief for which their Tribute and themselves are appointed, The punishing of the Wicked, and encouragement of the Good.
and nearest themselves, The receiving of Tribute, but the Remotest good, which is the chief for which their Tribute and themselves Are appointed, The punishing of the Wicked, and encouragement of the Good.
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Render therefore to all their dues, Tribute to whom Tribute, &c. The Apostle enlarges his Exhortation to the general Rule of Equity;Render Therefore to all their dues, Tribute to whom Tribute, etc. The Apostle enlarges his Exhortation to the general Rule of Equity;
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the humble upright mind will willingly suit with this, and pay respect to men, in obedience to God,
the humble upright mind will willingly suit with this, and pay respect to men, in Obedience to God,
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and therefore primarily to him which the most neglect.
and Therefore primarily to him which the most neglect.
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Honour and fear are due to him as to our Father and Master, and yet where is it to be found? If I be a Father where is mine honour? And if I be a Master where is my fear? &c..
Honour and Fear Are due to him as to our Father and Master, and yet where is it to be found? If I be a Father where is mine honour? And if I be a Master where is my Fear? etc..
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Mal. 1. The Tribute of Praise and Glory in all these is due, and ought not to be purloyned,Malachi 1. The Tribute of Praise and Glory in all these is due, and ought not to be purloined,
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nor any part detained, but how few are faithful in this? Much Uncustom'd Goods pass among our hands in the course of our Lives, many things wherein we are not mindful to give Glory, entire Glory to God;
nor any part detained, but how few Are faithful in this? Much Uncustomed Goods pass among our hands in the course of our Lives, many things wherein we Are not mindful to give Glory, entire Glory to God;
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but he cannot be deceived, if we go on he will take us in our quietest conveyance, and all will be forfeited.
but he cannot be deceived, if we go on he will take us in our Quietest conveyance, and all will be forfeited.
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We shall certainly lose all, if all Glory return not to him;
We shall Certainly loose all, if all Glory return not to him;
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all that we have, and are, should we daily and heartily offer up to him, from whom we have life and breath, and all things.
all that we have, and Are, should we daily and heartily offer up to him, from whom we have life and breath, and all things.
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Owe no man any thing, but to love one another, &c. That which the Apostle set before himself,Owe no man any thing, but to love one Another, etc. That which the Apostle Set before himself,
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as his own study and exercise, Act. 24. he doth in the latter part of this Epistle set forth at large,
as his own study and exercise, Act. 24. he does in the latter part of this Epistle Set forth At large,
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as the Duty of every Christian, to keep a Conscience void of offence towards God and Men.
as the Duty of every Christian, to keep a Conscience void of offence towards God and Men.
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And having in the former part of it, treated amply and excellently of the Doctrine of Christians Faith and Salvation,
And having in the former part of it, treated amply and excellently of the Doctrine of Christians Faith and Salvation,
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and ascended to its highest cause, he descends from thence to give the Rules of a Christian Life;
and ascended to its highest cause, he descends from thence to give the Rules of a Christian Life;
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and he reduces them to those two, To give the Lord his due, which is, our selves entire;
and he reduces them to those two, To give the Lord his endue, which is, our selves entire;
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Our Bodies ought to be a living Sacrifice, Chap. 12. ver. 1. And that they are not without the Soul;Our Bodies ought to be a living Sacrifice, Chap. 12. ver. 1. And that they Are not without the Soul;
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and it is Love in the Soul that offers up this whole burnt offering to God, the fire that makes it ascend.
and it is Love in the Soul that offers up this Whole burned offering to God, the fire that makes it ascend.
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Towards men likewise, Love is all, of which in many several acts of it, he spake likewise in the former Chapter, verse 9. &c. And having inserted an exhortation to Subjection to Humane Authority,
Towards men likewise, Love is all, of which in many several acts of it, he spoke likewise in the former Chapter, verse 9. etc. And having inserted an exhortation to Subjection to Humane authority,
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as a Divine Institution, he now returns to that main Comprehensive and Universal Duty of Love,
as a Divine Institution, he now returns to that main Comprehensive and Universal Duty of Love,
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and passes fitly from the mention of other particular Dues to Superiours, to this, as the general Due,
and passes fitly from the mention of other particular Dues to Superiors, to this, as the general Due,
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or standing Debt, all men owe one to another.
or standing Debt, all men owe one to Another.
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So, I conceive, this is not intended for the further pressing of that particular Duty of Subjection, by reducing it (seeming hard in it self) to the sweet and pleasant Rule,
So, I conceive, this is not intended for the further pressing of that particular Duty of Subjection, by reducing it (seeming hard in it self) to the sweet and pleasant Rule,
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or Law of Love, but that he passes wholly from that particular to this common Duty,
or Law of Love, but that he passes wholly from that particular to this Common Duty,
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so as that is not excluded but comprehended here with the rest, though not specially aimed at;
so as that is not excluded but comprehended Here with the rest, though not specially aimed At;
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but a little Rivulet running a while in its own Channel, in the foregoing Discourse, falls here in again, to the main Current of the Doctrine of Love, begun in the former Chapter.
but a little Rivulet running a while in its own Channel, in the foregoing Discourse, falls Here in again, to the main Current of the Doctrine of Love, begun in the former Chapter.
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And here he chooses, adapting it to the strain of the Discourses immediately foregoing it, to express this under the Notion of a Debt, Owe nothing but Love. 1. Other Debt removed:
And Here he chooses, adapting it to the strain of the Discourses immediately foregoing it, to express this under the Notion of a Debt, Owe nothing but Love. 1. Other Debt removed:
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Owe nothing That is, be not willing to continue Debters of any thing to any, by undue retaining of such things, which being paid are not owing. (2) This is a constant Debt, that you must still pay,Owe nothing That is, be not willing to continue Debtors of any thing to any, by undue retaining of such things, which being paid Are not owing. (2) This is a constant Debt, that you must still pay,
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and yet still owe, Love; and the reason added is most enforcing, that we be willing,
and yet still owe, Love; and the reason added is most enforcing, that we be willing,
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and continue both Payers, and yet Debters of it; the dueness of it appears in this, That the Law requires it;
and continue both Payers, and yet Debtors of it; the dueness of it appears in this, That the Law requires it;
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and the compleatness of it, That it is all the Law requires. Love is the fulfilling of the Law, which is amplified in the two subsequent verses.
and the completeness of it, That it is all the Law requires. Love is the fulfilling of the Law, which is amplified in the two subsequent Verses.
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This is most fully true, take Love fully as it looks on its full Object, God and Man; and so it is the fulfilling of the whole Law that relates to those two in its Two Tables.
This is most Fully true, take Love Fully as it looks on its full Object, God and Man; and so it is the fulfilling of the Whole Law that relates to those two in its Two Tables.
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Take it particularly as acting towards men (as here it its) and so it fulfills that part of the Law, that whole Table that respects Man;
Take it particularly as acting towards men (as Here it its) and so it fulfils that part of the Law, that Whole Table that respects Man;
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the most of those Commandments are expressly here set down, and the omission of one is fully supplied by that additament, if there be any other.
the most of those commandments Are expressly Here Set down, and the omission of one is Fully supplied by that additament, if there be any other.
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Then again, it is cleared by the common aim and result of them all, to keep our Neighbour undamaged,
Then again, it is cleared by the Common aim and result of them all, to keep our Neighbour undamaged,
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and that, Love doth most surely and fully, therefore fulfills all.
and that, Love does most surely and Fully, Therefore fulfils all.
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That negative work no ill, answers the strain of all the Commandments, which is to defend our Neighbours from our ill, being most of them such,
That negative work no ill, answers the strain of all the commandments, which is to defend our Neighbours from our ill, being most of them such,
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and all of them such that are here specifi'd, yet both they, and this sum of them, involving the contrary, working of all possible good to our Neighbour, in which still Love suits it, nothing being both more averse from wrong,
and all of them such that Are Here specified, yet both they, and this sum of them, involving the contrary, working of all possible good to our Neighbour, in which still Love suits it, nothing being both more averse from wrong,
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and more active in good, than Love, as the same Apostle hath it, 1 Cor. 13. Besides that, it cannot do, no, not so much as think evil, it is naturally carried to bounty and kindness,
and more active in good, than Love, as the same Apostle hath it, 1 Cor. 13. Beside that, it cannot do, no, not so much as think evil, it is naturally carried to bounty and kindness,
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and cannot cease from doing good; a Plant that is fruitfull all the Year long. The Apostle hath very good Authority for this abridgment of the Law;
and cannot cease from doing good; a Plant that is fruitful all the Year long. The Apostle hath very good authority for this abridgment of the Law;
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our Saviour himself, Matth. 22. 40. and he takes it out of the Books of the Law themselves,
our Saviour himself, Matthew 22. 40. and he Takes it out of the Books of the Law themselves,
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and certifies us, that it is the substance and sum both of Law and Prophets. Were this Love absolutely perfect, the fulfilling of the Law would be so too;
and certifies us, that it is the substance and sum both of Law and prophets. Were this Love absolutely perfect, the fulfilling of the Law would be so too;
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and where it is sincere, as the Apostle requires it, there is a Sincere and Evangelical Obedience, or fulfilling of the Law.
and where it is sincere, as the Apostle requires it, there is a Sincere and Evangelical obedience, or fulfilling of the Law.
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In the Text consider, (1) The largeness of its Object. (2) The largeness of its Acting. (3) The height of its true Original. First:
In the Text Consider, (1) The largeness of its Object. (2) The largeness of its Acting. (3) The height of its true Original. First:
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So far as thou canst acquit thy self, owe nothing else to any but Love, owe that to all;
So Far as thou Canst acquit thy self, owe nothing Else to any but Love, owe that to all;
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not alike familiar Conv•rse necessarily to all, nor alike measure of benefi•ence, nor alike degree of love,
not alike familiar Conv•rse necessarily to all, nor alike measure of benefi•ence, nor alike degree of love,
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but yet love alike sincere and real to all;
but yet love alike sincere and real to all;
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not either a false, or an empty fair Carriage, but holy Christian Love, Love rooted in thy heart,
not either a false, or an empty fair Carriage, but holy Christian Love, Love rooted in thy heart,
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and springing up in thy actions, even towards all men, as thy opportunity and ability serves thee,
and springing up in thy actions, even towards all men, as thy opportunity and ability serves thee,
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and their condition requires of thee, not hating no• despising any for their poverty in Estate,
and their condition requires of thee, not hating no• despising any for their poverty in Estate,
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or deformity of Body, or defects of Mind, nor for that which works most on men, Injuries done to thy self;
or deformity of Body, or defects of Mind, nor for that which works most on men, Injuries done to thy self;
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all they can do cannot give thee an acquittance, or free thee of this Debt of Love,
all they can do cannot give thee an acquittance, or free thee of this Debt of Love,
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for thou art bound to another.
for thou art bound to Another.
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This is the Rule of Jesus Christ, and the Badg of Christians, to love their very Enemies; but this, oh!
This is the Rule of jesus christ, and the Badge of Christians, to love their very Enemies; but this, o!
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how rare? How few attain it? Yea, how few endeavour it? On the contrary, it is by many given over as a desperate impossible business, they judging of it not according to that Spirit of Christ that is his,
how rare? How few attain it? Yea, how few endeavour it? On the contrary, it is by many given over as a desperate impossible business, they judging of it not according to that Spirit of christ that is his,
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but according to the Corrupt rancour and bitterness of their own natural perverse Spirits, yea,
but according to the Corrupt rancour and bitterness of their own natural perverse Spirits, yea,
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and too many disdain it as a poorness and sheepishness of Spirit to suffer and forgive;
and too many disdain it as a poorness and sheepishness of Spirit to suffer and forgive;
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be it so, yet such a Sheepishness as makes a man like Jesus Christ, who as a Sheep before the Shearers is Dumb,
be it so, yet such a Sheepishness as makes a man like jesus christ, who as a Sheep before the Shearers is Dumb,
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so he opened not his mouth, when his heart within was compassionate towards them, as appeared,
so he opened not his Mouth, when his heart within was compassionate towards them, as appeared,
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when he opened it concerning them, Father forgive them, for they know not what they do.
when he opened it Concerning them, Father forgive them, for they know not what they do.
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This is true greatness of Spirit to partake of His, that is the highest and best of Spirits,
This is true greatness of Spirit to partake of His, that is the highest and best of Spirits,
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and is the Spirit of Meekness and Love.
and is the Spirit of Meekness and Love.
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How much is this above the common Spirit of the World? Truly, base and poor, is that which is discomposed and put out of frame with every touch,
How much is this above the Common Spirit of the World? Truly, base and poor, is that which is discomposed and put out of frame with every touch,
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whereas this is mighty, and triumphs indeed over all provocations and injuries. 2. Let us consider the largeness of its acting;
whereas this is mighty, and Triumphos indeed over all provocations and injuries. 2. Let us Consider the largeness of its acting;
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it goes through the Law, fulfils it all.
it Goes through the Law, fulfils it all.
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That command that is first in the second Table, that is not here exprest, is it not Love that makes all concerned in it, to fulfil it? That produceth Mildness and Moderation in Superiours,
That command that is First in the second Table, that is not Here expressed, is it not Love that makes all concerned in it, to fulfil it? That Produceth Mildness and Moderation in Superiors,
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and Faithfulness and willing Obedience in Inferiours; makes both Authority and Subjection sweet and easie, where Love commands and Love obeys.
and Faithfulness and willing obedience in Inferiors; makes both authority and Subjection sweet and easy, where Love commands and Love obeys.
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And for the next, Thou shalt not kill. Doth not Love, as the Sun beams, put out the fire by its Divine heat, eat out the Earthy,
And for the next, Thou shalt not kill. Does not Love, as the Sun beams, put out the fire by its Divine heat, eat out the Earthy,
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yea, the Infernal fire of fixed Malice or rash Anger, that burns naturally in the hearts of men? (Such anger is called Brutish, Ezek. 21. 31. Burning or Brutish: And on the contrary, Prov. 17. 27. The ambiguity is happy, of an excellent or of a cool Spirit, for the cool Spirit is so;
yea, the Infernal fire of fixed Malice or rash Anger, that burns naturally in the hearts of men? (Such anger is called Brutish, Ezekiel 21. 31. Burning or Brutish: And on the contrary, Curae 17. 27. The ambiguity is happy, of an excellent or of a cool Spirit, for the cool Spirit is so;
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cool from base passion, but burning truly with this Love,) and then is by very small,
cool from base passion, but burning truly with this Love,) and then is by very small,
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and many times meerly imaginary causes, so easily blown up, and that flames forth into gross Murders,
and many times merely imaginary Causes, so Easily blown up, and that flames forth into gross Murders,
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or at least such Injuries and Violences, or Contentions and Revilings, as go in Gods account,
or At least such Injuries and Violences, or Contentions and Revilings, as go in God's account,
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and are writ down in his Book for Murders.
and Are writ down in his Book for Murders.
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And he doth not misjudge, nor misname things, but they are really what he accounts them.
And he does not misjudge, nor misname things, but they Are really what he accounts them.
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Love can generously pass over these things, about which Folly and Pride make such a noise.
Love can generously pass over these things, about which Folly and Pride make such a noise.
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Oh! can I bear this and that? and thou wouldest, by so saying, speak thy stout heartedness.
Oh! can I bear this and that? and thou Wouldst, by so saying, speak thy stout heartedness.
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Fool, is this stoutness and strength? Is it not rather the greatest weakness to be able to bear nothing? Have not the weakest persons much of that kind of stoutness and strength, who are the soonest moved and disquieted, Women and Children,
Fool, is this stoutness and strength? Is it not rather the greatest weakness to be able to bear nothing? Have not the Weakest Persons much of that kind of stoutness and strength, who Are the soonest moved and disquieted, Women and Children,
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and Sick or Aged Persons? But Love, Christian Love to thy Brother, makes the mind truly strong and composed, not easily stir'd against him for every trifle; nay, nor for greater matters:
and Sick or Aged Persons? But Love, Christian Love to thy Brother, makes the mind truly strong and composed, not Easily stirred against him for every trifle; nay, nor for greater matters:
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Love can endure much, yea, all things, says the Apostle, 1 Cor. 13. hath strength to stand under them,
Love can endure much, yea, all things, Says the Apostle, 1 Cor. 13. hath strength to stand under them,
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and stand firm, whereas base minds, void of Love, break all to pieces under a very small weight, bears all as the supporters of a strong and firm Building,
and stand firm, whereas base minds, void of Love, break all to Pieces under a very small weight, bears all as the supporters of a strong and firm Building,
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or rather, as a House, covers all, for so it signifies;
or rather, as a House, covers all, for so it signifies;
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doth not blaze abroad the failing• of men, yea, it hides much, covers a multitude of sins, not only from the eyes of others,
does not blaze abroad the failing• of men, yea, it hides much, covers a multitude of Sins, not only from the eyes of Others,
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but even from a mans own eyes, makes him not behold and look on those things that might provoke him;
but even from a men own eyes, makes him not behold and look on those things that might provoke him;
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yea, it is Ingenious and Inventive of the fairest Constructions of things, to take them by the best side, in the favourablest sense,
yea, it is Ingenious and Inventive of the Fairest Constructions of things, to take them by the best side, in the favourablest sense,
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and so long as there is any agreeable way to Interpret any thing favourably, will not have a hard thought of it.
and so long as there is any agreeable Way to Interpret any thing favourably, will not have a hard Thought of it.
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Thinks no ill, as there it is:
Thinks no ill, as there it is:
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not only hath not active evil thoughts of Revenge, or returning Evil, but willingly doth not judge ill of what is done by others,
not only hath not active evil thoughts of Revenge, or returning Evil, but willingly does not judge ill of what is done by Others,
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and that might be so lookt on as to provoke, NONLATINALPHABET, doth not reckon wrongs so high as want of Charity moves the most to do, sets them low,
and that might be so looked on as to provoke,, does not reckon wrongs so high as want of Charity moves the most to do, sets them low,
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and as a healthful Constitution is sweet it self, and relishes all things right, there is more true pleasure,
and as a healthful Constitution is sweet it self, and Relishes all things right, there is more true pleasure,
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and content of mind, in forgiving, than ever any man found in revenge; that is but a Feverish delight that Malice and Anger hath wrought, working perhaps greedily, but is indeed a Distemper.
and content of mind, in forgiving, than ever any man found in revenge; that is but a Feverish delight that Malice and Anger hath wrought, working perhaps greedily, but is indeed a Distemper.
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This Love is the very root of Peace and Concord, a humble Grace, that is not lifted up and Insolent,
This Love is the very root of Peace and Concord, a humble Grace, that is not lifted up and Insolent,
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as the word there is, and so doth not breed Jars about Punctili•e;
as the word there is, and so does not breed Jars about Punctili•e;
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; esteems so well of others, and so meanly of it self, that it cannot well be crost by any, in that matter of under valuing.
; esteems so well of Others, and so meanly of it self, that it cannot well be crossed by any, in that matter of under valuing.
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But vain Spirits are puft up with a little approbation, and as easily kindled up with any affront, or apprehended disgrace.
But vain Spirits Are puffed up with a little approbation, and as Easily kindled up with any affront, or apprehended disgrace.
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Love is not lightly put out of temper, as sickly Constitutions, a Fit of a Fever or Ague, with any blast or wrong touch of Diet, it is of a stronger digestion, and firmer health.
Love is not lightly put out of temper, as sickly Constitutions, a Fit of a Fever or Ague, with any blast or wrong touch of Diet, it is of a Stronger digestion, and firmer health.
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Then for that Not commit Adultery. All things of that kind, though they spring from a kind of Love,
Then for that Not commit Adultery. All things of that kind, though they spring from a kind of Love,
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yet not from this Love from above, but (as the Apostle James distinguishes wisdom) from the Love that is sensual and devilish; Love is not the true name of it,
yet not from this Love from above, but (as the Apostle James Distinguishes Wisdom) from the Love that is sensual and devilish; Love is not the true name of it,
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but base and brutish Lust, and generally all prophane Societies, and sortings of men one with another, are most contrary to this pure Love.
but base and brutish Lust, and generally all profane Societies, and sortings of men one with Another, Are most contrary to this pure Love.
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The Drunkards that are Cup-friends, as they are full of Jars, and have no constancy,
The Drunkards that Are Cup-friends, as they Are full of Jars, and have no constancy,
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but are unstable as that wherein their Friendship lies, their Liquor, are a vile despicable Society, not worthy of Men, much less of Christians.
but Are unstable as that wherein their Friendship lies, their Liquour, Are a vile despicable Society, not worthy of Men, much less of Christians.
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This sin hath affininity with Uncleanness, and is usually ranked there.
This since hath affininity with Uncleanness, and is usually ranked there.
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Right Love to a Tipler, is not to sit down and guzzle with him, but to reprove and labour to reclaim him,
Right Love to a Tipler, is not to fit down and guzzle with him, but to reprove and labour to reclaim him,
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and where that cannot be done, to avoid him.
and where that cannot be done, to avoid him.
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To wicked persons we owe not a complacency or delight, which is most contrary to this Love,
To wicked Persons we owe not a complacency or delight, which is most contrary to this Love,
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but hating their Sin we owe them Love, and the desiring and (as far as Love can) the procuring their Conversion and Salvation.
but hating their since we owe them Love, and the desiring and (as Far as Love can) the procuring their Conversion and Salvation.
cc-acp vvg po32 n1 pns12 vvb pno32 vvi, cc dt vvg cc (c-acp av-j c-acp n1 vmb) dt vvg po32 n1 cc n1.
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Wicked Converse cannot consist with this Love, which is the fulfilling of the Law, and a Combination for the breaking of it,
Wicked Converse cannot consist with this Love, which is the fulfilling of the Law, and a Combination for the breaking of it,
j n1 vmbx vvi p-acp d n1, r-crq vbz dt j-vvg pp-f dt n1, cc dt n1 p-acp dt n-vvg pp-f pn31,
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and the joining their strength together for that end.
and the joining their strength together for that end.
cc dt vvg po32 n1 av p-acp d n1.
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Love rejoiceth not in Iniquity, but in the Truth, makes not men rejoice together in Sin. So foul unclean Affections,
Love rejoices not in Iniquity, but in the Truth, makes not men rejoice together in Sin. So foul unclean Affections,
n1 vvz xx p-acp n1, cc-acp p-acp dt n1, vvz xx n2 vvi av p-acp np1 av j j n2,
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and a Society, in order to the grati•ying them, is most contrary to it;
and a Society, in order to the grati•ying them, is most contrary to it;
cc dt n1, p-acp n1 p-acp dt vvg pno32, vbz av-ds j-jn p-acp pn31;
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true Love is most tender of the Chastity of others, and cannot abide an impute thought in it self.
true Love is most tender of the Chastity of Others, and cannot abide an impute Thought in it self.
j n1 vbz av-ds j pp-f dt n1 pp-f n2-jn, cc vmbx vvi dt vvb vvn p-acp pn31 n1.
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So in not Stealing. Love would be loth to enrich, or advantage it self, upon the damage of others in any kind, it doth most faithfully •nd singly seek the profit,So in not Stealing. Love would be loath to enrich, or advantage it self, upon the damage of Others in any kind, it does most faithfully •nd singly seek the profit,
av p-acp xx vvg. n1 vmd vbi j p-acp vvb, cc vvi pn31 n1, p-acp dt n1 pp-f n2-jn p-acp d n1, pn31 vdz ds av-j vvi av-j vvi dt n1,
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and prosperity of our Neighbour, even as our own.
and Prosperity of our Neighbour, even as our own.
cc n1 pp-f po12 n1, av c-acp po12 d.
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And i• this took place, of how much use were it in the World? But oh! it is rare.
And i• this took place, of how much use were it in the World? But o! it is rare.
cc n1 d vvd n1, pp-f c-crq d n1 vbdr pn31 p-acp dt n1? p-acp uh! pn31 vbz j.
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This meum and tuum is the grand Cause of the ill understanding and discords that are amongst men,
This meum and tuum is the grand Cause of the ill understanding and discords that Are among men,
d fw-la cc fw-la vbz dt j n1 pp-f dt j-jn n1 cc n2 cst vbr p-acp n2,
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when it is not managed by this Love but by Self-love.
when it is not managed by this Love but by Self-love.
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And the tendering and preserving of the good name of our Brethren, is a proper and very remarkable fruit of this Love, which is so far from forging false defaming Stories, that it will rather excuse if it may be done,
And the tendering and preserving of the good name of our Brothers, is a proper and very remarkable fruit of this Love, which is so Far from forging false defaming Stories, that it will rather excuse if it may be done,
cc dt vvg cc vvg pp-f dt j n1 pp-f po12 n2, vbz dt j cc j j n1 pp-f d n1, r-crq vbz av av-j p-acp vvg j vvg n2, cst pn31 vmb av vvi cs pn31 vmb vbi vdn,
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or if not, will pity the real failings of men that tend to their reproach;
or if not, will pity the real failings of men that tend to their reproach;
cc cs xx, vmb vvi dt j n2-vvg pp-f n2 cst vvb p-acp po32 n1;
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and on the contrary, will teach men to rejoice in the good carriage and good esteem of their Brethren as of their own.
and on the contrary, will teach men to rejoice in the good carriage and good esteem of their Brothers as of their own.
cc p-acp dt n-jn, vmb vvi n2 pc-acp vvi p-acp dt j n1 cc j n1 pp-f po32 n2 c-acp pp-f po32 d.
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In the end, Love works such a Complacency in the good of others, and such a Contentation with our own Estate, that it most powerfully banishes that unruly humour of Coveting, which looks on the condition of others with envy,
In the end, Love works such a Complacency in the good of Others, and such a Contentation with our own Estate, that it most powerfully Banishes that unruly humour of Coveting, which looks on the condition of Others with envy,
p-acp dt n1, n1 vvz d dt n1 p-acp dt j pp-f n2-jn, cc d dt n1 p-acp po12 d n1, cst pn31 av-ds av-j vvz d j n1 pp-f vvg, r-crq vvz p-acp dt n1 pp-f n2-jn p-acp n1,
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and on our own with grudging and discontent.
and on our own with grudging and discontent.
cc p-acp po12 d p-acp vvg cc j-jn.
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This Law of Love written within, doth not only rectifie and order the Hands and Tongue,
This Law of Love written within, does not only rectify and order the Hands and Tongue,
d n1 pp-f n1 vvn a-acp, vdz xx av-j vvi cc vvi dt n2 cc n1,
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but the Jealousies, the very stirrings of the Heart;
but the Jealousies, the very stirrings of the Heart;
cc-acp dt n2, dt j n2 pp-f dt n1;
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it corrects the usual disorder of its motion, and bars those uncharitable inordinate thoughts that do so abound and swarm in Carnal minds.
it corrects the usual disorder of its motion, and bars those uncharitable inordinate thoughts that do so abound and swarm in Carnal minds.
pn31 vvz dt j n1 pp-f po31 n1, cc vvz d j j n2 cst vdb av vvi cc vvi p-acp j n2.
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3. The Original of this Love is that other Love which corresponds to the other part, the first and chief point of the Law; our Duty towards God.
3. The Original of this Love is that other Love which corresponds to the other part, the First and chief point of the Law; our Duty towards God.
crd dt j-jn pp-f d n1 vbz d j-jn n1 r-crq vvz p-acp dt j-jn n1, dt ord cc j-jn n1 pp-f dt n1; po12 n1 p-acp np1.
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Love to him is the sum and source of all Obedience, when the whole Soul and Mind is possest with that,
Love to him is the sum and source of all obedience, when the Whole Soul and Mind is possessed with that,
n1 p-acp pno31 vbz dt n1 cc n1 pp-f d n1, c-crq dt j-jn n1 cc n1 vbz vvn p-acp d,
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then all is acceptable and sweet that he commands;
then all is acceptable and sweet that he commands;
cs d vbz j cc j cst pns31 vvz;
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first, what he commands, as immediately referrable to himself, and then what is the Rule of our Carriage to men,
First, what he commands, as immediately referable to himself, and then what is the Rule of our Carriage to men,
ord, r-crq pns31 vvz, c-acp av-j j p-acp px31, cc av q-crq vbz dt n1 pp-f po12 n1 p-acp n2,
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as being prescrib'd and commanded by him.
as being prescribed and commanded by him.
c-acp vbg vvn cc vvn p-acp pno31.
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For so, and no otherwise, is this Love the fulfilling of the Law, when it flows from that first Love, Love to God, whose Law it is, that commands this other Love to Men.
For so, and no otherwise, is this Love the fulfilling of the Law, when it flows from that First Love, Love to God, whose Law it is, that commands this other Love to Men.
p-acp av, cc dx av, vbz d n1 dt j-vvg pp-f dt n1, c-crq pn31 vvz p-acp d ord n1, vvb p-acp np1, rg-crq n1 pn31 vbz, cst vvz d j-jn n1 p-acp n2.
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Some may have somewhat like it, by a mildness and ingenuity of Nature, being inoffensive and well-willing towards all;
some may have somewhat like it, by a mildness and ingenuity of Nature, being inoffensive and well-willing towards all;
d vmb vhi av av-j pn31, p-acp dt n1 cc n1 pp-f n1, vbg j cc j p-acp d;
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but then only doth it fulfil the Law, when out of regard to the Law of God it obeys,
but then only does it fulfil the Law, when out of regard to the Law of God it obeys,
cc-acp av av-j vdz pn31 vvi dt n1, c-crq av pp-f n1 p-acp dt n1 pp-f np1 pn31 vvz,
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and obeys out of love to him whose Law it is.
and obeys out of love to him whose Law it is.
cc vvz av pp-f n1 p-acp pno31 rg-crq n1 pn31 vbz.
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So then, the Love of God in the heart is the Spring of right and holy Love to our Neighbour, both (1) because in obedience to him, whom we love soveraignly, we will love even sincerely,
So then, the Love of God in the heart is the Spring of right and holy Love to our Neighbour, both (1) Because in Obedience to him, whom we love sovereignly, we will love even sincerely,
av av, dt n1 pp-f np1 p-acp dt n1 vbz dt n1 pp-f j-jn cc j n1 p-acp po12 n1, d (crd) c-acp p-acp n1 p-acp pno31, ro-crq pns12 vvb av-jn, pns12 vmb vvi av av-j,
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because he will have it so. That is reason enough to the Soul possest, and taken up with his Love.
Because he will have it so. That is reason enough to the Soul possessed, and taken up with his Love.
c-acp pns31 vmb vhi pn31 av. cst vbz n1 av-d p-acp dt n1 vvn, cc vvn a-acp p-acp po31 n1.
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It loves nothing, how lovely soever, but in him and for him, in order and subordination to his Love,
It loves nothing, how lovely soever, but in him and for him, in order and subordination to his Love,
pn31 vvz pix, c-crq j av, cc-acp p-acp pno31 cc p-acp pno31, p-acp n1 cc n1 p-acp po31 n1,
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and in respect to his Will; and it loves any thing, how unlovely soever, taking it in that Contemplation.
and in respect to his Will; and it loves any thing, how unlovely soever, taking it in that Contemplation.
cc p-acp n1 p-acp po31 n1; cc pn31 vvz d n1, c-crq j av, vvg pn31 p-acp d n1.
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It loves not the dearest Friend but in God, and can love the hatefullest Enemy for him.
It loves not the dearest Friend but in God, and can love the hatefullest Enemy for him.
pn31 vvz xx dt js-jn n1 p-acp p-acp np1, cc vmb vvi dt js n1 p-acp pno31.
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Amicum in Deo & inimicum propter Deum, Aug. His love can beautifie the most unamiable ▪ Object and make it lovely.Amicum in God & Inimicum propter God, Aug. His love can beautify the most unamiable ▪ Object and make it lovely.
np1 p-acp fw-la cc fw-la fw-la fw-la, np1 po31 n1 vmb vvi dt av-ds j ▪ n1 cc vvi pn31 j.
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He saith of a worthless undeserving Man, or thy most undeserving Enemy, Love him for my sake, because it pleases me;
He Says of a worthless undeserving Man, or thy most undeserving Enemy, Love him for my sake, Because it Pleases me;
pns31 vvz pp-f dt j j n1, cc po21 av-ds j n1, vvb pno31 p-acp po11 n1, c-acp pn31 vvz pno11;
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that's reason enough to one that loves him. (2) There is that dilateing sweetning Vertue in love to God, that it can act no other way to men but as becomes Love.
that's reason enough to one that loves him. (2) There is that dilating sweetening Virtue in love to God, that it can act no other Way to men but as becomes Love.
d n1 av-d p-acp pi cst vvz pno31. (crd) pc-acp vbz d vvg vvg n1 p-acp n1 p-acp np1, cst pn31 vmb vvi dx j-jn n1 p-acp n2 p-acp a-acp vvz n1.
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Base selflove contracts the heart, and is the very root of all Sin, the chief wickedness in our corrupt Nature;
Base Self-love contracts the heart, and is the very root of all since, the chief wickedness in our corrupt Nature;
j n1 vvz dt n1, cc vbz dt j n1 pp-f d n1, dt j-jn n1 p-acp po12 j n1;
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but the Love of God assimilates the Soul to him, makes it Divine, and therefore Bountiful;
but the Love of God assimilates the Soul to him, makes it Divine, and Therefore Bountiful;
cc-acp dt n1 pp-f np1 vvz dt n1 p-acp pno31, vvz pn31 j-jn, cc av j;
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full of Love to all. (So these two contradict not, Love the Lord with all thy heart,
full of Love to all. (So these two contradict not, Love the Lord with all thy heart,
j pp-f n1 p-acp d. (av d crd vvb xx, vvb dt n1 p-acp d po21 n1,
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and thy Neighbour as thy self. and thy Neighbour as thy self.
cc po21 n1 p-acp po21 n1.
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If all our love must go to God, what remains for our Neighbour? Indeed all go upwards,
If all our love must go to God, what remains for our Neighbour? Indeed all go upward,
cs d po12 n1 vmb vvi p-acp np1, r-crq vvz p-acp po12 n1? np1 av-d vvi av-j,
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and be all placed on him, and from thence it is refounded and regulated downwards to men, according to his Will.)
and be all placed on him, and from thence it is refounded and regulated downwards to men, according to his Will.)
cc vbi av-d vvn p-acp pno31, cc p-acp av pn31 vbz vvn cc vvn av-j p-acp n2, vvg p-acp po31 n1.)
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But Self-love brings forth Pride, and Cruelty, and Covetousness, and Uncleanness, and disdain of others, and all such kind of Monsters;
But Self-love brings forth Pride, and Cruelty, and Covetousness, and Uncleanness, and disdain of Others, and all such kind of Monsters;
p-acp n1 vvz av n1, cc n1, cc n1, cc n1, cc n1 pp-f n2-jn, cc d d n1 pp-f n2;
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so it is the main breaking of the Law.
so it is the main breaking of the Law.
av pn31 vbz dt j n-vvg pp-f dt n1.
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All that can be said, will not perswade men to this, till the Lord by his Love teach it and impress it on the heart.
All that can be said, will not persuade men to this, till the Lord by his Love teach it and Impress it on the heart.
d cst vmb vbi vvn, vmb xx vvi n2 p-acp d, c-acp dt n1 p-acp po31 n1 vvi pn31 cc vvi pn31 p-acp dt n1.
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Know that this is the Badge of Christs Followers, and his great Rule and Law given to them;
Know that this is the Badge of Christ Followers, and his great Rule and Law given to them;
vvb cst d vbz dt n1 pp-f npg1 n2, cc po31 j n1 cc n1 vvn p-acp pno32;
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and if you will follow him, that you may come to be where he is,
and if you will follow him, that you may come to be where he is,
cc cs pn22 vmb vvi pno31, cst pn22 vmb vvi pc-acp vbi c-crq pns31 vbz,
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then study this, That as our Lord Christ loved us, so also we ought to love one another.
then study this, That as our Lord christ loved us, so also we ought to love one Another.
av vvb d, cst p-acp po12 n1 np1 vvd pno12, av av pns12 vmd pc-acp vvi pi j-jn.
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SERMON, XI.
SERMON, XI.
n1, crd.
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PREFACE. GReat and various are the Evils that lodg within the Heart of Man: Hence proceed Evil thoughts, Adulteries, Murders, and many other mischiefs, as our Saviour specifies there;
PREFACE. GReat and various Are the Evils that lodge within the Heart of Man: Hence proceed Evil thoughts, Adulteries, Murders, and many other mischiefs, as our Saviour Specifies there;
n1. j cc j vbr dt n2-jn cst vvi p-acp dt n1 pp-f n1: av vvb j-jn n2, n2, n2, cc d j-jn n2, c-acp po12 n1 vvz a-acp;
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they come forth apace, and yet the heart is not emptied of them.
they come forth apace, and yet the heart is not emptied of them.
pns32 vvb av av, cc av dt n1 vbz xx vvn pp-f pno32.
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But was this heart thus at first, when it came newly forth of the hands of its Maker? Surely, no:
But was this heart thus At First, when it Come newly forth of the hands of its Maker? Surely, no:
cc-acp vbds d n1 av p-acp ord, c-crq pn31 vvd av-j av pp-f dt n2 pp-f po31 n1? np1, dx:
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Man was made upright, but he found out many Inventions. Man was made upright, but he found out many Inventions.
n1 vbds vvn av-j, cc-acp pns31 vvd av d n2.
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Soon did the heart find the way to corrupt it self, but to renew it self, is as impossible as to have been the Author of its own Creation;
Soon did the heart find the Way to corrupt it self, but to renew it self, is as impossible as to have been the Author of its own Creation;
av vdd dt n1 vvb dt n1 pc-acp vvi pn31 n1, cc-acp pc-acp vvi pn31 n1, vbz a-acp j c-acp pc-acp vhi vbn dt n1 pp-f po31 d n1;
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easily could it deface the precious Characters of Gods Image, but it passes the Art of Men and Angels to restore them:
Easily could it deface the precious Characters of God's Image, but it passes the Art of Men and Angels to restore them:
av-j vmd pn31 vvi dt j n2 pp-f npg1 n1, cc-acp pn31 vvz dt n1 pp-f n2 cc n2 pc-acp vvi pno32:
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Only the Son of God, who for that purpose took on him our Nature, can make us, according to the Apostles Phrase, partakers of the Divine Nature.
Only the Son of God, who for that purpose took on him our Nature, can make us, according to the Apostles Phrase, partakers of the Divine Nature.
av-j dt n1 pp-f np1, r-crq p-acp d n1 vvd p-acp pno31 po12 n1, vmb vvi pno12, vvg p-acp dt n2 n1, n2 pp-f dt j-jn n1.
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It is he alone that can banish these Unclean Spirits, and keep possession that they return no more.
It is he alone that can banish these Unclean Spirits, and keep possession that they return no more.
pn31 vbz pns31 j cst vmb vvi d j-u n2, cc vvi n1 cst pns32 vvb av-dx av-dc.
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Have not they made a happy change of Guests, that have those Infernal Troops turn'd out of Doors,
Have not they made a happy change of Guests, that have those Infernal Troops turned out of Doors,
vhb xx pns32 vvn dt j n1 pp-f n2, cst vhb d j n2 vvd av pp-f n2,
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and the King of Glory fixing his abode within them? This is the voice of the Gospel, Lift up your heads, ye gates, and be ye lift up ye everlasting doors, that the King of glory may enter in.
and the King of Glory fixing his Abided within them? This is the voice of the Gospel, Lift up your Heads, you gates, and be you lift up the everlasting doors, that the King of glory may enter in.
cc dt n1 pp-f n1 vvg po31 n1 p-acp pno32? d vbz dt n1 pp-f dt n1, vvb a-acp po22 n2, pn22 n2, cc vbb pn22 vvn a-acp dt j n2, cst dt n1 pp-f n1 vmb vvi p-acp.
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But small is the number of those that open where this voice is daily sounded;
But small is the number of those that open where this voice is daily sounded;
p-acp j vbz dt n1 pp-f d cst vvi c-crq d n1 vbz av-j vvn;
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yea, some there are that grow worse under the frequent Preaching of the Word, as if Sin were emulous,
yea, Some there Are that grow Worse under the frequent Preaching of the Word, as if since were emulous,
uh, d a-acp vbr cst vvb av-jc p-acp dt j vvg pp-f dt n1, c-acp cs n1 vbdr j,
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and as is said of Vertue, would grow by opposition.
and as is said of Virtue, would grow by opposition.
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The truth is, too many of us turn these serious Exercises of Religion into an idle Divertisement.
The truth is, too many of us turn these serious Exercises of Religion into an idle Divertisement.
dt n1 vbz, av d pp-f pno12 vvi d j n2 pp-f n1 p-acp dt j n1.
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Take heed that Formality, and Custom, and Novelty, do not often help to fill up many Rooms in our Church.
Take heed that Formality, and Custom, and Novelty, do not often help to fill up many Rooms in our Church.
vvb n1 cst n1, cc n1, cc n1, vdb xx av vvi pc-acp vvi a-acp d n2 p-acp po12 n1.
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It were indeed a breach of Charity, to entertain the fullness of your Assemblies with ill Construction.
It were indeed a breach of Charity, to entertain the fullness of your Assemblies with ill Construction.
pn31 vbdr av dt n1 pp-f n1, pc-acp vvi dt n1 pp-f po22 n2 p-acp j-jn n1.
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No, it is to be commended, But would to God we were more careful to shew our Religion in our Lives, to study to know better the Deceits and Impostures of our own hearts,
No, it is to be commended, But would to God we were more careful to show our Religion in our Lives, to study to know better the Deceits and Impostors of our own hearts,
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and to gain daily more Victory over our secret and best beloved Sins.
and to gain daily more Victory over our secret and best Beloved Sins.
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Let our intentions then be to meet with Christ here, and to admit him gladly to dwell and rule within us;
Let our intentions then be to meet with christ Here, and to admit him gladly to dwell and Rule within us;
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if he conquer our inward Enemies, those without shall not be able to hurt us: if he deliver us from our sinful Lusts, he will still our own distrustful fears.
if he conquer our inward Enemies, those without shall not be able to hurt us: if he deliver us from our sinful Lustiest, he will still our own distrustful fears.
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And that such may be the fruits of our meeting, let us turn our selves towards the Throne of Grace, with humble Prayer, in the Name of Jesus Christ the Righteous.
And that such may be the fruits of our meeting, let us turn our selves towards the Throne of Grace, with humble Prayer, in the Name of jesus christ the Righteous.
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Psalm LXXVI. 10. Surely the wrath of a man shall praise thee: The remainder of wrath shalt thou restrain.
Psalm LXXVI. 10. Surely the wrath of a man shall praise thee: The remainder of wrath shalt thou restrain.
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WHat Man is this (said the Passengers in the Ship) that even the Winds and the Sea obey him? Christ suddenly turns a great tempest into a greater Calm, Matth. 8. 27. Surely those are no ordinary words of Command, that swelling Waves and boisterous Winds, in the midst of their rage, are forc'd to hear,WHat Man is this (said the Passengers in the Ship) that even the Winds and the Sea obey him? christ suddenly turns a great tempest into a greater Cam, Matthew 8. 27. Surely those Are no ordinary words of Command, that swelling Waves and boisterous Winds, in the midst of their rage, Are forced to hear,
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and taught to understand and obey them.
and taught to understand and obey them.
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Therefore the holding of the Seas in the hollow of his Hand, the bridling of the Wind,
Therefore the holding of the Seas in the hollow of his Hand, the bridling of the Wind,
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and riding upon the Wings of it, we find peculiarly attributed to the Almighty.
and riding upon the Wings of it, we find peculiarly attributed to the Almighty.
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But no less, if not more wonderful is another of his Prerogatives, to wit, His Soveraignty over all Mankind, the divers and strange motions of the Heart of Man;
But no less, if not more wondered is Another of his Prerogatives, to wit, His Sovereignty over all Mankind, the diverse and strange motions of the Heart of Man;
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admirable is it to govern those, both in respect of their Multitude and Irregularity. Consider we what Millions of men dwell at once upon the face of the Earth;
admirable is it to govern those, both in respect of their Multitude and Irregularity. Consider we what Millions of men dwell At once upon the face of the Earth;
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and again, what Troops of several Imaginations will pass through the fancy of any one man, within the compass of one day;
and again, what Troops of several Imaginations will pass through the fancy of any one man, within the compass of one day;
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'Tis much to keep eye upon them, and to behold them all at once, but far more to Command and Controul them all;
It's much to keep eye upon them, and to behold them all At once, but Far more to Command and Control them all;
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yet if they were all Loyal and willingly Obedient, were they Tractable and easily Curbed, it were more easie for us to conceive how they might be Governed,
yet if they were all Loyal and willingly Obedient, were they Tractable and Easily Curbed, it were more easy for us to conceive how they might be Governed,
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but to bound and over-rule the unruly hearts of men, the most of them continually are either plotting or acting Rebellion against their Lord, to make them all concur and meet at last in one end, cannot be done but by a Power and a Wisdom that are both Infinite.
but to bound and overrule the unruly hearts of men, the most of them continually Are either plotting or acting Rebellion against their Lord, to make them all concur and meet At last in one end, cannot be done but by a Power and a Wisdom that Are both Infinite.
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That God (whose Name we often mention, but seldom think on his Excellency) is alone the Absolute Monarch of mens Hearts,
That God (whose Name we often mention, but seldom think on his Excellency) is alone the Absolute Monarch of men's Hearts,
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and the Ruler of all their Motions;
and the Ruler of all their Motions;
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he hath them Limited while they seem most free, and works his own Glory out of their attempts,
he hath them Limited while they seem most free, and works his own Glory out of their attempts,
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while they strive most to dishonour him. Surely the wrath of man shall praise thee, &c.
while they strive most to dishonour him. Surely the wrath of man shall praise thee, etc.
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The Psalm is made up of these two different sorts of Thoughts, the one arising out of Particular Experience, and the other out of a General Doctrine. These drawn from Experience, are set down in the verses precedeing the Text,
The Psalm is made up of these two different sorts of Thoughts, the one arising out of Particular Experience, and the other out of a General Doctrine. These drawn from Experience, Are Set down in the Verses preceding the Text,
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and in it, with those that follow, is the Doctrine, with a Duty annexed to it;
and in it, with those that follow, is the Doctrine, with a Duty annexed to it;
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which two are Faiths main Supporters:
which two Are Faiths main Supporters:
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by past particulars verifie the Doctrine, and the generality of the Doctrine serves to explain the particular Experiences to all wise observers.
by past particulars verify the Doctrine, and the generality of the Doctrine serves to explain the particular Experiences to all wise observers.
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There is not a Treasure of the Merits of Saints in the Church (as some Dream) but there is a Treasure of the precious Experiences of the Saints, which every Believer hath right to make use of;
There is not a Treasure of the Merits of Saints in the Church (as Some Dream) but there is a Treasure of the precious Experiences of the Saints, which every Believer hath right to make use of;
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and these we should be verst in, that we may have them in readiness at hand, in time of need,
and these we should be versed in, that we may have them in readiness At hand, in time of need,
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and know how to use them, both to draw comfort from them to our selves, and arguments to use with God.
and know how to use them, both to draw Comfort from them to our selves, and Arguments to use with God.
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The words contain clearly Two Propositions, both of them concerning the wrath of Man; the former hath the event of it, Surely the wrath of Man shall praise thee.
The words contain clearly Two Propositions, both of them Concerning the wrath of Man; the former hath the event of it, Surely the wrath of Man shall praise thee.
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The latter, the limitation of it, The remainder of wrath thou wilt restrain. That the Vertues and Graces of men do praise the Lord, all men easily understand,
The latter, the limitation of it, The remainder of wrath thou wilt restrain. That the Virtues and Graces of men do praise the Lord, all men Easily understand,
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for they flow from him, his Image and Superscription is upon them, and therefore no wonder,
for they flow from him, his Image and Superscription is upon them, and Therefore no wonder,
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if of them, he has from them a Tribute of Glory: Who knows not that Faith praises him? Abraham believed and gave glory to God;
if of them, he has from them a Tribute of Glory: Who knows not that Faith praises him? Abraham believed and gave glory to God;
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good Works, the fruits of Faith, praise him too, Herein is your heavenly Father glorified (says our Saviour) that you bring forth much fruit.
good Works, the fruits of Faith, praise him too, Herein is your heavenly Father glorified (Says our Saviour) that you bring forth much fruit.
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But that the Inordinate wrath of man should praise him, may seem somewhat strange;
But that the Inordinate wrath of man should praise him, may seem somewhat strange;
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were it Gods own wrath (as wrath is attributed to him in Scripture) that might praise him,
were it God's own wrath (as wrath is attributed to him in Scripture) that might praise him,
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for it is always most Just.
for it is always most Just.
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Or were it a due and moderate anger of Man, upon Just cause, that were fit for praising him too, in despite of the Stoicks;
Or were it a due and moderate anger of Man, upon Just cause, that were fit for praising him too, in despite of the Stoics;
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but that wicked and disordered wrath (which is undoubtedly here meant) that the wrath of men, that is both uncomely and dishonourable for themselves (though they think otherwise) that even such a wrath should honour God,
but that wicked and disordered wrath (which is undoubtedly Here meant) that the wrath of men, that is both uncomely and dishonourable for themselves (though they think otherwise) that even such a wrath should honour God,
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2433
and praise him, argues well that he hath good right to Praises, when every thing,
and praise him, argues well that he hath good right to Praises, when every thing,
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even things that seem contrary to his Nature, as well as to his Law, do pay them to him.
even things that seem contrary to his Nature, as well as to his Law, do pay them to him.
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And that he hath great power and wisdom who obtains what is due to him,
And that he hath great power and Wisdom who obtains what is due to him,
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even from those persons and things, that of themselves are most unwilling and unfit to pay it.
even from those Persons and things, that of themselves Are most unwilling and unfit to pay it.
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This is the excellent skill of his wisdom, to draw that which shall go into the making up of the precious Composition of his Praise out of this Poison,
This is the excellent skill of his Wisdom, to draw that which shall go into the making up of the precious Composition of his Praise out of this Poison,
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for so the word here used for wrathful heat, doth sometimes signifie;
for so the word Here used for wrathful heat, does sometime signify;
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and this wrath often proves so, a deadly Poison both to those it is incens'd against,
and this wrath often Proves so, a deadly Poison both to those it is incensed against,
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and to the very Breast that breeds it, and wherein it is kindled.
and to the very Breast that breeds it, and wherein it is kindled.
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But for the clearer understanding of this, I conceive it will be requisite to consider more distinctly: (1) What this wrath of man is: (2) How it can praise God.
But for the clearer understanding of this, I conceive it will be requisite to Consider more distinctly: (1) What this wrath of man is: (2) How it can praise God.
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And lastly, the Infallibility of this event: Surely the wrath of man shall praise thee.
And lastly, the Infallibility of this event: Surely the wrath of man shall praise thee.
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2443
In the 148 Psalm, where David Summons the Creatures to meet in that Song of Praise, to keep that full Consort, he calls not only the Heavens,
In the 148 Psalm, where David Summons the Creatures to meet in that Song of Praise, to keep that full Consort, he calls not only the Heavens,
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and the Inhabitants of it, Angels and Lights, but these of the lower World to bear their part in it;
and the Inhabitants of it, Angels and Lights, but these of the lower World to bear their part in it;
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2445
and not only Men, Beasts, Cattel, creeping things ▪ and the flying of Fowl, but these Creatures that do most resemble this wrath here spoken of, Fire, Stormy ' Tempest,
and not only Men, Beasts, Cattle, creeping things ▪ and the flying of Fowl, but these Creatures that do most resemble this wrath Here spoken of, Fire, Stormy ' Tempest,
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2446
and Dragons, &c. The tenor of the Psalm doth shew, that by the wrath of man is to be understood the undue rage of Evil and Ungodly men against those whom God owns for his People.
and Dragons, etc. The tenor of the Psalm does show, that by the wrath of man is to be understood the undue rage of Evil and Ungodly men against those whom God owns for his People.
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2447
The word here used, signifies a hot or inflaming wrath; and indeed, such is the feverish distempered Anger of the Churches Enemies.
The word Here used, signifies a hight or Inflaming wrath; and indeed, such is the feverish distempered Anger of the Churches Enemies.
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And as too much heat is an Enemy to solid Reason, this hot wrath of theirs makes them incapable of wise deliberation in themselves,
And as too much heat is an Enemy to solid Reason, this hight wrath of theirs makes them incapable of wise deliberation in themselves,
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2449
and inflexible to the good advice of others. 'Tis true, they take Counsel how to execute their wrath, as we shall hear anon,
and inflexible to the good Advice of Others. It's true, they take Counsel how to execute their wrath, as we shall hear anon,
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but they take no Counsel that may cool it.
but they take no Counsel that may cool it.
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Anger described by its Material Cause, is called a boiling of Blood the about the Heart;
Anger described by its Material Cause, is called a boiling of Blood the about the Heart;
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but this ariseth from the apprehension of something offensive, kindling a desire of revenge.
but this arises from the apprehension of something offensive, kindling a desire of revenge.
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2453
Now it is a wonder what the Powers of the World find in Christ, and his harmless Flock, that can incense them;
Now it is a wonder what the Powers of the World find in christ, and his harmless Flock, that can incense them;
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2454
St. James says of the Tongue, that it is set on fire of Hell.
Saint James Says of the Tongue, that it is Set on fire of Hell.
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2455
The same is the Original of this wrath, Why doth the Heathen rage, saith the Psalmist? That is only, to what purpose? Intimating that it is a fruitless rage,
The same is the Original of this wrath, Why does the Heathen rage, Says the Psalmist? That is only, to what purpose? Intimating that it is a fruitless rage,
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2456
and void of success, in regard of Gods power.
and void of success, in regard of God's power.
cc j pp-f n1, p-acp n1 pp-f npg1 n1.
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But why? That's upon what occasion? Checking the rage as groundless, and without cause, in regard of Christ and his Churches Innocency.
But why? That's upon what occasion? Checking the rage as groundless, and without cause, in regard of christ and his Churches Innocency.
p-acp q-crq? d|vbz p-acp q-crq n1? vvg dt n1 c-acp j, cc p-acp n1, p-acp n1 pp-f np1 cc po31 ng1 n1.
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2458
The cause is only within themselves, to wit. That unhappy Antipathy of the Serpents Seed against the Seed of the Woman.
The cause is only within themselves, to wit. That unhappy Antipathy of the Serpents Seed against the Seed of the Woman.
dt n1 vbz av-j p-acp px32, pc-acp vvi. cst j n1 pp-f dt ng1 n1 p-acp dt n1 pp-f dt n1.
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Thus this wrath of man is the causeless malicious Enmity of the Wicked against the Church of God,
Thus this wrath of man is the causeless malicious Enmity of the Wicked against the Church of God,
av d n1 pp-f n1 vbz dt j j n1 pp-f dt j p-acp dt n1 pp-f np1,
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and under the name of this Passion, I take to be here comprised likewise all the Attendants of it, all their crafty Complo•ments and Devices for the acting of their wrath.
and under the name of this Passion, I take to be Here comprised likewise all the Attendants of it, all their crafty Complo•ments and Devices for the acting of their wrath.
cc p-acp dt n1 pp-f d n1, pns11 vvb pc-acp vbi av vvn av d dt n2-jn pp-f pn31, d po32 j n2 cc n2 p-acp dt n-vvg pp-f po32 n1.
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As there is mention of the Nations rage against Christ, in the second Psalm, so likewise of the Consultations of those that are of Quality fit for it, The Rulers take counsel together.
As there is mention of the nations rage against christ, in the second Psalm, so likewise of the Consultations of those that Are of Quality fit for it, The Rulers take counsel together.
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Further, this wrath is not barely their inward fire, but the vent of it flames into cruel and outragious Practices, including likewise all the Instruments they make use of.
Further, this wrath is not barely their inward fire, but the vent of it flames into cruel and outrageous Practices, including likewise all the Instruments they make use of.
jc, d n1 vbz xx av-j po32 j n1, cc-acp dt n1 pp-f pn31 vvz p-acp j cc j n2, vvg av d dt n2 pns32 vvb n1 pp-f.
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And of all these its true, that God shall gain Glory by them, Surely the wrath of man shall praise thee.
And of all these its true, that God shall gain Glory by them, Surely the wrath of man shall praise thee.
cc pp-f d d po31 j, cst np1 vmb vvi n1 p-acp pno32, av-j dt n1 pp-f n1 vmb vvi pno21.
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The wrath of man (says the Apostle) accomplisheth not the righteousness of God, how then can it accomplish his praises? And this is the Second thing propounded.
The wrath of man (Says the Apostle) accomplisheth not the righteousness of God, how then can it accomplish his praises? And this is the Second thing propounded.
dt n1 pp-f n1 (vvz dt n1) vvz xx dt n1 pp-f np1, c-crq av vmb pn31 vvi po31 n2? cc d vbz dt ord n1 vvn.
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Are Grapes gathered of Thorns, or Figs of Thistles? Surely no; are Grapes gathered of Thorns, or Figs of Thistles? Surely no;
vbr n2 vvn pp-f n2, cc n2 pp-f n2? av-j dx;
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therefore I called this praise not the fruit or proper effect of mans wrath, but the event or consequent of it, by the efficacy of Divine Providence.
Therefore I called this praise not the fruit or proper Effect of men wrath, but the event or consequent of it, by the efficacy of Divine Providence.
av pns11 vvd d n1 xx dt n1 cc j n1 pp-f ng1 n1, cc-acp dt n1 cc j pp-f pn31, p-acp dt n1 pp-f j-jn n1.
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The wrath of man shall praise thee. The use which thou wilt make of it shall tend to thy praise.The wrath of man shall praise thee. The use which thou wilt make of it shall tend to thy praise.
dt n1 pp-f n1 vmb vvi pno21. dt n1 r-crq pns21 vm2 vvi pp-f pn31 vmb vvi p-acp po21 n1.
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2468
Thou wilt produce such affects from it, both in the Church and upon thine Enemies,
Thou wilt produce such affects from it, both in the Church and upon thine Enemies,
pns21 vm2 vvi d n2 p-acp pn31, av-d p-acp dt n1 cc p-acp po21 n2,
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2469
when thou sufferest thy wrath to break forth, as shall furnish more matter of thy praises than if thou hadst altogether restrained it.
when thou sufferest thy wrath to break forth, as shall furnish more matter of thy praises than if thou Hadst altogether restrained it.
c-crq pns21 vv2 po21 n1 pc-acp vvi av, c-acp vmb vvi dc n1 pp-f po21 n2 av cs pns21 vhd2 av vvn pn31.
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To instance this in some few particulars.
To instance this in Some few particulars.
p-acp n1 d p-acp d d n2-j.
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'Tis the fury of the Churches Enemies, that has made known to the World the Invincible Courage and Patience of the Saints:
It's the fury of the Churches Enemies, that has made known to the World the Invincible Courage and Patience of the Saints:
pn31|vbz dt n1 pp-f dt n2 n2, cst vhz vvn vvn p-acp dt n1 dt j n1 cc n1 pp-f dt n2:
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2472
Those Ages that have been most monstruous in Persecution, have most of all grac'd Christianity.
Those Ages that have been most monstruous in Persecution, have most of all graced Christianity.
d n2 cst vhb vbn av-ds j p-acp n1, vhb ds pp-f d vvd np1.
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Had there been no Persecuting Emperours, who should have heard of those Primitive Martyrs, that triumph'd over the Cruelty of their Torments? Were there no Persecution,
Had there been no Persecuting emperors, who should have herd of those Primitive Martyrs, that triumphed over the Cruelty of their Torments? Were there no Persecution,
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2474
nor Peril, nor Sword, against Believers, we should not have heard the Apostle say immediately after the mention of those, In all these we are more than Conquerours;
nor Peril, nor Sword, against Believers, we should not have herd the Apostle say immediately After the mention of those, In all these we Are more than Conquerors;
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2475
they could not have been so much as Conquerours, had there been no Conflict. Again, as the wrath of man praises God in the Invincible Patience of the Saints,
they could not have been so much as Conquerors, had there been no Conflict. Again, as the wrath of man praises God in the Invincible Patience of the Saints,
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2476
so likewise in the unmoveable stability of the Church.
so likewise in the Unmovable stability of the Church.
av av p-acp dt j n1 pp-f dt n1.
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2477
Is it not wonderful how so small and weak a Company as the Church hath often been reduced to,
Is it not wondered how so small and weak a Company as the Church hath often been reduced to,
vbz pn31 xx j c-crq av j cc j dt n1 p-acp dt n1 vhz av vbn vvn p-acp,
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2478
yea, hath always been, in respect of the World, could escape the mouths of so many Lions,
yea, hath always been, in respect of the World, could escape the mouths of so many Lions,
uh, vhz av vbn, p-acp n1 pp-f dt n1, vmd vvi dt n2 pp-f av d n2,
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2479
so many en•aged Enemies that were ready to devour it? And that we may see that this tends solely to the praise of her great Protecto•, look the Churches Song penned by the Royal Prophet, it is the 124 Psalm: If it had not been the Lord that was on our side,
so many en•aged Enemies that were ready to devour it? And that we may see that this tends solely to the praise of her great Protecto•, look the Churches Song penned by the Royal Prophet, it is the 124 Psalm: If it had not been the Lord that was on our side,
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2480
when men rose up against us, then they had swallowed us up quick. when men rose up against us, then they had swallowed us up quick.
c-crq n2 vvd a-acp p-acp pno12, cs pns32 vhd vvn pno12 p-acp j.
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The great Monarchies and Kingdoms of the World, that have risen with so much splendour, have had their periods,
The great Monarchies and Kingdoms of the World, that have risen with so much splendour, have had their periods,
dt j n2 cc n2 pp-f dt n1, cst vhb vvn p-acp av d n1, vhb vhn po32 n2,
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2482
and been buried in the Dust. That Golden ▪ headed and Silver-bodied Image, degenerated into worse Metal as it went lower,
and been buried in the Dust. That Golden ▪ headed and Silver-bodied Image, degenerated into Worse Metal as it went lower,
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2483
and the brittle feet was the cause of the fall and breaking of all the rest;
and the brittle feet was the cause of the fallen and breaking of all the rest;
cc dt j n2 vbds dt n1 pp-f dt n1 cc n-vvg pp-f d dt n1;
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2484
but the Kingdom of Jesus Christ, though despicable in the World, and exposed to the wrath of the World in all Ages, stands firm and cannot be removed.
but the Kingdom of jesus christ, though despicable in the World, and exposed to the wrath of the World in all Ages, Stands firm and cannot be removed.
cc-acp dt n1 pp-f np1 np1, cs j p-acp dt n1, cc vvn p-acp dt n1 pp-f dt n1 p-acp d n2, vvz j cc vmbx vbi vvn.
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2485
There is a common Emblem of the Winds blowing from all Quarters, and upon the Globe of the Earth, being in the middle of them, is written Immobilis. This fitly resembles the Church.
There is a Common Emblem of the Winds blowing from all Quarters, and upon the Globe of the Earth, being in the middle of them, is written Immobilis. This fitly resembles the Church.
pc-acp vbz dt j n1 pp-f dt n2 vvg p-acp d n2, cc p-acp dt n1 pp-f dt n1, vbg p-acp dt n-jn pp-f pno32, vbz vvn fw-la. d av-j vvz dt n1.
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Why? It seems to be the sport of all the Winds, but is indeed so Established, that all of them,
Why? It seems to be the sport of all the Winds, but is indeed so Established, that all of them,
q-crq? pn31 vvz pc-acp vbi dt n1 pp-f d dt n2, cc-acp vbz av av vvn, cst d pp-f pno32,
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2487
yea, the very Gates of Hell cannot prevail against it.
yea, the very Gates of Hell cannot prevail against it.
uh, dt j n2 pp-f n1 vmbx vvi p-acp pn31.
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2488
Now the more the Churches Enemies labour and moil themselves to undo her, the more doth their weakness,
Now the more the Churches Enemies labour and moil themselves to undo her, the more does their weakness,
av dt av-dc dt ng1 n2 vvb cc n1 px32 pc-acp vvi pno31, dt av-dc vdz po32 n1,
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2489
and the power of her Lord appear; so that thus the wrath of man doth praise him.
and the power of her Lord appear; so that thus the wrath of man does praise him.
cc dt n1 pp-f po31 n1 vvi; av cst av dt n1 pp-f n1 vdz vvi pno31.
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2490
When was the Church free from the Worlds wrath? (To say nothing of the Church of the Jews ) Did not those Wicked Emperours of Rome think to have made the Christian Church short lived, to have drowned her, newly Born, in Floods of her own Blood? And in latter Ages, who knows not the Cruelties that have been practised by the Turk in the East, And the Proud Prelate of Rome in the West? By which she hath sometimes been brought to so obscure and low a point, that if you can follow her in History, 'tis by the tract of her Blood;
When was the Church free from the World's wrath? (To say nothing of the Church of the jews) Did not those Wicked emperors of Room think to have made the Christian Church short lived, to have drowned her, newly Born, in Floods of her own Blood? And in latter Ages, who knows not the Cruelties that have been practised by the Turk in the East, And the Proud Prelate of Room in the West? By which she hath sometime been brought to so Obscure and low a point, that if you can follow her in History, it's by the tract of her Blood;
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and if you would see her, 'tis by the light of those fires in which her Martyrs have been burnt.
and if you would see her, it's by the Light of those fires in which her Martyrs have been burned.
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Yet hath she still come through, and survived all that wrath, and still shall, till she be made perfectly Triumphant. Further:
Yet hath she still come through, and survived all that wrath, and still shall, till she be made perfectly Triumphant. Further:
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2493
Mans wrath tends to Gods praise in this, That God, giving way to it, does so manage it by his sublime Providence, that it often directly crosses their own ends, that conduces manifestly to his.men wrath tends to God's praise in this, That God, giving Way to it, does so manage it by his sublime Providence, that it often directly Crosses their own ends, that conduces manifestly to his.
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2494
Pharaoh thought that his dealing more cruelly with the Jews in their tasks and burdens was wisdom:Pharaoh Thought that his dealing more cruelly with the jews in their tasks and burdens was Wisdom:
np1 vvd cst po31 n-vvg av-dc av-j p-acp dt np2 p-acp po32 n2 cc n2 vbds n1:
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2495
Let us work wisely (says he.) But whereas their ordinary servility was become familiar to them,Let us work wisely (Says he.) But whereas their ordinary servility was become familiar to them,
vvb pno12 vvi av-j (vvz pns31.) p-acp cs po32 j n1 vbds vvn j-jn p-acp pno32,
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and they were tamed to it, that same accession of new Tyranny did prepare and dispose the Israelites for a desire of departure,
and they were tamed to it, that same accession of new Tyranny did prepare and dispose the Israelites for a desire of departure,
cc pns32 vbdr vvn p-acp pn31, cst d n1 pp-f j n1 vdd vvi cc vvi dt np1 p-acp dt n1 pp-f n1,
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and their departure made way for Pharaoh's destruction.
and their departure made Way for Pharaoh's destruction.
cc po32 n1 vvd n1 p-acp npg1 n1.
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2498
Undigestable Insolency and Rage, hastening to be great, makes Kingdoms cast them off, which would have been far longer troubled with their wickedness, had it been more moderate;
Undigestable Insolency and Rage, hastening to be great, makes Kingdoms cast them off, which would have been Far longer troubled with their wickedness, had it been more moderate;
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surely then the wrath of man commends the wisdom of God, when he makes him by that contrive and afford the means of his own downfal.
surely then the wrath of man commends the Wisdom of God, when he makes him by that contrive and afford the means of his own downfall.
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Job 18. 7. The steps of his strength shall be straightened, and his own counsel should cast him down, says Bildad. And that is a sad fall;Job 18. 7. The steps of his strength shall be straightened, and his own counsel should cast him down, Says Bildad. And that is a sad fallen;
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as that Eagle that was shot with an Arrow trimmed with her own Feathers. But to close this point.
as that Eagl that was shot with an Arrow trimmed with her own Feathers. But to close this point.
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It is out of all question, that the deserved punishment of mans unjust wrath, doth always glorifie the Justice of God,
It is out of all question, that the deserved punishment of men unjust wrath, does always Glorify the justice of God,
pn31 vbz av pp-f d n1, cst dt j-vvn n1 pp-f ng1 j n1, vdz av vvi dt n1 pp-f np1,
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2503
and the more he gives way to their wrath, the more notable shall be both their Punishment and the Justice of it;
and the more he gives Way to their wrath, the more notable shall be both their Punishment and the justice of it;
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2504
and though God seems neglective of his people and of his praise, while mans wrath prevails,
and though God seems neglective of his people and of his praise, while men wrath prevails,
cc cs np1 vvz j pp-f po31 n1 cc pp-f po31 n1, cs ng1 n1 vvz,
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2505
yet the truth is, he never comes too late to vindicate his care of both: And when he defers longest, the Enemy pays dear Interest for the time of forbearance.
yet the truth is, he never comes too late to vindicate his care of both: And when he defers longest, the Enemy pays dear Interest for the time of forbearance.
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2506
In his Eternal Decree, he resolved to permit the course of mans wrath for his own Glory,
In his Eternal decree, he resolved to permit the course of men wrath for his own Glory,
p-acp po31 j n1, pns31 vvd pc-acp vvi dt n1 pp-f ng1 n1 p-acp po31 d n1,
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2507
and when the period which he hath fixed is come, he stops mans wrath, and gives course unto the Justice of his own.
and when the Period which he hath fixed is come, he stops men wrath, and gives course unto the justice of his own.
cc c-crq dt n1 r-crq pns31 vhz vvn vbz vvn, pns31 vvz ng1 n1, cc vvz n1 p-acp dt n1 pp-f po31 d.
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2508
Nor is there then any possibility of escaping; he will right himself, and be known by executing Judgment.
Nor is there then any possibility of escaping; he will right himself, and be known by executing Judgement.
ccx vbz pc-acp av d n1 pp-f vvg; pns31 vmb vvi px31, cc vbi vvn p-acp vvg n1.
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2509
Surely the wrath of man shall praise thee. And that is the Third thing propounded, The Infallibility of the Event.
Surely the wrath of man shall praise thee. And that is the Third thing propounded, The Infallibility of the Event.
np1 dt n1 pp-f n1 vmb vvi pno21. cc d vbz dt ord n1 vvd, dt n1 pp-f dt n1.
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2510
The Author of Nature governs all his Creatures, each in a suitable way to the Nature he hath given them:
The Author of Nature governs all his Creatures, each in a suitable Way to the Nature he hath given them:
dt n1 pp-f n1 vvz d po31 n2, d p-acp dt j n1 p-acp dt n1 pns31 vhz vvn pno32:
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He maintains in some things a natural Necessity of working, Contingency in others; and in others, Liberty.
He maintains in Some things a natural Necessity of working, Contingency in Others; and in Others, Liberty.
pns31 vvz p-acp d n2 dt j n1 pp-f vvg, n1 p-acp n2-jn; cc p-acp n2-jn, n1.
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2512
But all of them are subject to this Necessity of effecting inevitably his Eternal purposes; and this Necessity is no way repugnant to the due Liberty of mans Will.
But all of them Are Subject to this Necessity of effecting inevitably his Eternal Purposes; and this Necessity is no Way repugnant to the due Liberty of men Will.
p-acp d pp-f pno32 vbr j-jn p-acp d n1 pp-f vvg av-j po31 j n2; cc d n1 vbz dx n1 j p-acp dt j-jn n1 pp-f ng1 n1.
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2513
Some entertain and maintain the Truth; some Plot; others act and execute against it;
some entertain and maintain the Truth; Some Plot; Others act and execute against it;
d vvb cc vvi dt n1; d n1; n2-jn n1 cc vvi p-acp pn31;
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2514
some please themselves in a wise Neutrality, and will appear so indifferent, that it would seem they might be accepted of all sides for Judges of Controversies:
Some please themselves in a wise Neutrality, and will appear so indifferent, that it would seem they might be accepted of all sides for Judges of Controversies:
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2515
And all these find no less Liberty to wind and turn themselves whither they please, than if no higher hand had the winding of them.
And all these find no less Liberty to wind and turn themselves whither they please, than if no higher hand had the winding of them.
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2516
Shall not only the Zeal of the Godly, but even the Wrath of the Enemy,
Shall not only the Zeal of the Godly, but even the Wrath of the Enemy,
vmb xx av-j dt n1 pp-f dt j, cc-acp av dt n1 pp-f dt n1,
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2517
and the cold Discretion of the Neutral, all tend to his praise whose Supream Will hath a secret,
and the cold Discretion of the Neutral, all tend to his praise whose Supreme Will hath a secret,
cc dt j-jn n1 pp-f dt j, d vvb p-acp po31 n1 rg-crq j vmb vhz dt j-jn,
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2518
but a sure and infallible sway in all their Actions; whilst some Passengers sit, some walk one way, some another;
but a sure and infallible sway in all their Actions; while Some Passengers fit, Some walk one Way, Some Another;
cc-acp dt j cc j n1 p-acp d po32 n2; cs d n2 vvb, d n1 crd n1, d n-jn;
(34) text (DIV2)
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some have their faces towards their Journeys end, some theirs back turned upon it;
Some have their faces towards their Journeys end, Some theirs back turned upon it;
d vhb po32 n2 p-acp po32 n2 vvi, d png32 av vvn p-acp pn31;
(34) text (DIV2)
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2520
this wise Pilot does most skilfully guide the Ship to arrive with them all, at his own Glory.
this wise Pilot does most skilfully guide the Ship to arrive with them all, At his own Glory.
d j n1 vdz ds av-j vvi dt n1 pc-acp vvi p-acp pno32 d, p-acp po31 d n1.
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2521
Happy they that propound and intend his Glory as he himself does, for in them shall the riches of his mercy be glorified;
Happy they that propound and intend his Glory as he himself does, for in them shall the riches of his mercy be glorified;
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(34) text (DIV2)
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2522
they that oppose him lose this happ•ness, but he is sure not to lose his Glory for all that, to wit, the Glory of his Justice.
they that oppose him loose this happ•ness, but he is sure not to loose his Glory for all that, to wit, the Glory of his justice.
pns32 cst vvb pno31 vvi d n1, cc-acp pns31 vbz j xx pc-acp vvi po31 n1 p-acp d d, p-acp n1, dt n1 pp-f po31 n1.
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2523
His right hand shall find out all his Enemies; surely the wrath of man shall praise thee.
His right hand shall find out all his Enemies; surely the wrath of man shall praise thee.
po31 j-jn n1 vmb vvi av d po31 n2; av-j dt n1 pp-f n1 vmb vvi pno21.
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2524
The consideration of this truth, thus in some measure unfolded, may serve to justifie the truly wise Dispensation of God against our Imaginary Wisdom;
The consideration of this truth, thus in Some measure unfolded, may serve to justify the truly wise Dispensation of God against our Imaginary Wisdom;
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(34) text (DIV2)
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2525
were the matter referr'd to our modelling, we would assign the Church constant Peace and Prosperity for her Portion,
were the matter referred to our modelling, we would assign the Church constant Peace and Prosperity for her Portion,
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2526
and not consent that the least air of trouble should come near her;
and not consent that the least air of trouble should come near her;
cc xx vvi cst dt ds n1 pp-f n1 vmd vvi av-j pno31;
(34) text (DIV2)
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we would have no Enemies to molest her, nor stir against her, or if they did stir, we would have them to be presently represt,
we would have no Enemies to molest her, nor stir against her, or if they did stir, we would have them to be presently repressed,
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2528
and these in our Judgment, would be the fairest and most glorious tokens of his love and power, whose Spouse she is ▪ But this carnal wisdom is enmity against God,
and these in our Judgement, would be the Fairest and most glorious tokens of his love and power, whose Spouse she is ▪ But this carnal Wisdom is enmity against God,
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(34) text (DIV2)
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2529
and to the Glory of God, which rises so often out of the wrath of his Enemies.
and to the Glory of God, which rises so often out of the wrath of his Enemies.
cc p-acp dt n1 pp-f np1, r-crq vvz av av av pp-f dt n1 pp-f po31 n2.
(34) text (DIV2)
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2530
Had God caused Pharaoh to yield at the very first, to the release of his people, where had been the fame of those Miraculous Judgments in Egypt, and Mercies on the Israelites, the one setting out and illustrating the other? Where had been that Name and Honour that God says he would gain to himself,
Had God caused Pharaoh to yield At the very First, to the release of his people, where had been the fame of those Miraculous Judgments in Egypt, and mercies on the Israelites, the one setting out and illustrating the other? Where had been that Name and Honour that God Says he would gain to himself,
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2531
and that he did gain out of Pharaoh's final Destruction, making that Stony-hearted King, and his Troops, sink like a stone in the waters, as Moses Sings? Observe his proud boastings immediately foregoing his Ruin, I will pursue, says he, I will overtake, I will divide the spoil, my lust shall be satisfied on them;
and that he did gain out of Pharaoh's final Destruction, making that Stonyhearted King, and his Troops, sink like a stone in the waters, as Moses Sings? Observe his proud boastings immediately foregoing his Ruin, I will pursue, Says he, I will overtake, I will divide the spoil, my lust shall be satisfied on them;
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(34) text (DIV2)
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2532
I will draw my sword, and my hand shall destroy them: Soon after, the Sea quenches all this heat.I will draw my sword, and my hand shall destroy them: Soon After, the Sea quenches all this heat.
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(34) text (DIV2)
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2533
Commonly big threatnings are unhappy presages of very ill success. That Historian says well of God ;
Commonly big threatenings Are unhappy presages of very ill success. That Historian Says well of God;
av-j j n2-vvg vbr j vvz pp-f av j-jn n1. cst n1 vvz av pp-f np1;
(34) text (DIV2)
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2534
and indeed, as he abhors these boastings, so he delights in the abasing of the lofty heart whence they flow,
and indeed, as he abhors these boastings, so he delights in the abasing of the lofty heart whence they flow,
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(34) text (DIV2)
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2535
and it is his Prerogative to gain praise to himself out of their wrath, Hast thou an arm like God (says the Lord to Job ) then look upon the proud and bring them low, Job 40. 9. When Sennacherib came up against Jerusalem, his blasphemies and boastings were no less vast and monstrous than the number of his Men and Chariots;
and it is his Prerogative to gain praise to himself out of their wrath, Hast thou an arm like God (Says the Lord to Job) then look upon the proud and bring them low, Job 40. 9. When Sennacherib Come up against Jerusalem, his Blasphemies and boastings were no less vast and monstrous than the number of his Men and Chariots;
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(34) text (DIV2)
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2536
good Hezekiah turned over the matter unto God, spreading the Letter of Blasphemies before him;
good Hezekiah turned over the matter unto God, spreading the letter of Blasphemies before him;
j np1 vvn p-acp dt n1 p-acp np1, vvg dt n1 pp-f n2 p-acp pno31;
(34) text (DIV2)
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2537
God undertook the War, and assured Hezekiah that the Assyrian should not so much as shoot an Arrow against the City, but return the same way he came, 2 Kings 19. And the Deliverance there promised and effected, is conceived to have been the occasion of penning this very Psalm, Surely when an Angel did in one night slay 185000 in their Camps, that wrath and those threats, tended exceedingly to the praise of the God of Israel. The hook that he put in Sennacheribs Nostrils, (as the History speaks) to pull him back again, was more remarkable than the fetters would have been if he had tied him at home,
God undertook the War, and assured Hezekiah that the assyrian should not so much as shoot an Arrow against the city, but return the same Way he Come, 2 Kings 19. And the Deliverance there promised and effected, is conceived to have been the occasion of penning this very Psalm, Surely when an Angel did in one night slay 185000 in their Camps, that wrath and those Treats, tended exceedingly to the praise of the God of Israel. The hook that he put in Sennacherib's Nostrils, (as the History speaks) to pull him back again, was more remarkable than the fetters would have been if he had tied him At home,
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(34) text (DIV2)
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2538
or hindred his march with his Army.
or hindered his march with his Army.
cc vvd po31 n1 p-acp po31 n1.
(34) text (DIV2)
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2539
Who is he then that will be impatient because of Gods patience, and Judge him slack in Judgment,
Who is he then that will be impatient Because of God's patience, and Judge him slack in Judgement,
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(34) text (DIV2)
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2540
while the rage of the Wicked prevails a while? Know that he is more careful of his own Glory than we can be,
while the rage of the Wicked prevails a while? Know that he is more careful of his own Glory than we can be,
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(34) text (DIV2)
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2541
and the greater heighth mans wrath arises to, the more Honour shall arise to him out of it.
and the greater height men wrath arises to, the more Honour shall arise to him out of it.
cc dt jc n1 vvz n1 vvz p-acp, dt av-dc n1 vmb vvi p-acp pno31 av pp-f pn31.
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2542
Did not his Omnipotency shine brighter in the flames of that Eurnace into which the Children were cast,
Did not his Omnipotency shine Brighter in the flames of that Eurnace into which the Children were cast,
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(34) text (DIV2)
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2543
than if the Kings wrath had been at first cooled? Certainly, the more both it and the Furnace had their heat augmented, the more was God glorified.
than if the Kings wrath had been At First cooled? Certainly, the more both it and the Furnace had their heat augmented, the more was God glorified.
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(34) text (DIV2)
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2544
Who is that God (said he blasphemo•sly and proudly,) that can deliver you out of my hands? A question indeed highly dishonouring the Almighty,Who is that God (said he blasphemo•sly and proudly,) that can deliver you out of my hands? A question indeed highly Dishonoring the Almighty,
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(34) text (DIV2)
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2545
but stay till the real answer come, and not only shall that wrath praise him,
but stay till the real answer come, and not only shall that wrath praise him,
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2546
but that very same Tongue, though inured to Blasphemy, shall be taught to bear a main part in the confession of these praises.
but that very same Tongue, though inured to Blasphemy, shall be taught to bear a main part in the Confessi of these praises.
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2547
Let that Apostate Emperour go taun•ing the Head and Tormenting the Members of that mystical Body, his closing with NONLATINALPHABET, Thou hast overcome, O Galilean, (meaning Christ) shall help to verifie that:
Let that Apostate Emperor go taun•ing the Head and Tormenting the Members of that mystical Body, his closing with, Thou hast overcome, Oh Galilean, (meaning christ) shall help to verify that:
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(34) text (DIV2)
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2548
whether its course be shorter or longer, Mans wrath ends always in Gods praise.
whither its course be shorter or longer, men wrath ends always in God's praise.
cs po31 n1 vbi jc cc av-jc, ng1 n1 vvz av p-acp ng1 n1.
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2549
In like manner, the closing of the Lions mouth spake louder to his praise that stopt them,
In like manner, the closing of the Lions Mouth spoke Louder to his praise that stopped them,
p-acp j n1, dt n-vvg pp-f dt ng1 n1 vvd av-jc p-acp po31 n1 cst vvd pno32,
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2550
than if he had stopt Daniels enemies in the beginning of their wicked design;
than if he had stopped Daniel's enemies in the beginning of their wicked Design;
cs cs pns31 vhd vvn np1 n2 p-acp dt n-vvg pp-f po32 j n1;
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2551
so hot was their rage, that the Kings favourable inclination to Daniel (of which in other cases Courtiers •se to be so devout observers) yea his contesting and pleading for him, did profit him nothing,
so hight was their rage, that the Kings favourable inclination to daniel (of which in other cases Courtiers •se to be so devout observers) yea his contesting and pleading for him, did profit him nothing,
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(34) text (DIV2)
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2552
but they hurried their King to be execution of their unjust Malice, though themselves were convinced, that nothing could be found against him,
but they hurried their King to be execution of their unjust Malice, though themselves were convinced, that nothing could be found against him,
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(34) text (DIV2)
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2553
but only concerning the Law of his God.
but only Concerning the Law of his God.
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2554
Dan. 6. verse 14. It is said, he set his heart upon him to deliver him, Dan. 6. verse 14. It is said, he Set his heart upon him to deliver him,
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(34) text (DIV2)
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2555
and laboured to do it till the going down of the Sun, and then those Counsellers,and laboured to do it till the going down of the Sun, and then those Counsellers,
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(34) text (DIV2)
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2556
and Counsels of darkness overcame him, but upon this black night of their prevailing wrath, followed immediately a bright morning of praises to Daniel's God.
and Counsels of darkness overcame him, but upon this black night of their prevailing wrath, followed immediately a bright morning of praises to Daniel's God.
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(34) text (DIV2)
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2557
When the Lions that were so quiet company all night to Daniel, made so quick a Breakfast of those accursed Courtiers that had maliciously accused him.
When the Lions that were so quiet company all night to daniel, made so quick a Breakfast of those accursed Courtiers that had maliciously accused him.
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2558
Even so let thine Enemies perish, O Lord, and let those that love thee, be as the Sun when he goes forth in his might. Even so let thine Enemies perish, Oh Lord, and let those that love thee, be as the Sun when he Goes forth in his might.
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2559
The other Proposition concerns the limiting of this wrath. The remainder of wrath thou wilt restrain.
The other Proposition concerns the limiting of this wrath. The remainder of wrath thou wilt restrain.
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2560
To take no notice for the present, of divers other readings of these words, the sense of them,
To take no notice for the present, of diverse other readings of these words, the sense of them,
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(34) text (DIV2)
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2561
as they are here very well rendred, may be briefly this, that whereas the wrath of Man to which God gives way, shall praise him, the rest shall be curb'd, and bound up, as the word is, no more of it shall break forth than shall contribute to his glory.
as they Are Here very well rendered, may be briefly this, that whereas the wrath of Man to which God gives Way, shall praise him, the rest shall be curbed, and bound up, as the word is, no more of it shall break forth than shall contribute to his glory.
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(34) text (DIV2)
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2562
Here should be considered divers ways and means, by which God useth to stop the heady course of Mans wrath,
Here should be considered diverse ways and means, by which God uses to stop the heady course of men wrath,
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2563
and hinder its proceeding any further. But only,
and hinder its proceeding any further. But only,
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(34) text (DIV2)
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2564
Let us take out of it this lesson, That the most compendious way to be safe from the violence of Men, is to be in terms of friendship with God.
Let us take out of it this Lesson, That the most compendious Way to be safe from the violence of Men, is to be in terms of friendship with God.
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(34) text (DIV2)
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2565
Is it not an incomparable priviledge to be in the favour, and under the protection of one whose power is so transcendent, that no enemy can so much as stir without his leave? Be perswaded then, Christians, in these dangers that are now so near us, every one to draw near to him; remove what may provoke him;
Is it not an incomparable privilege to be in the favour, and under the protection of one whose power is so transcendent, that no enemy can so much as stir without his leave? Be persuaded then, Christians, in these dangers that Are now so near us, every one to draw near to him; remove what may provoke him;
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(34) text (DIV2)
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2566
let no reigning sin be found either in your Cities, or in your Villages, for he is a holy God.
let no reigning since be found either in your Cities, or in your Villages, for he is a holy God.
vvb dx j-vvg n1 vbi vvn av-d p-acp po22 n2, cc p-acp po22 n2, c-acp pns31 vbz dt j np1.
(34) text (DIV2)
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2567
Is it a time to multiply provocations now, or is it not rather high time to be humbled for the former? What shameless Impiety is it, to be now Licentious or Intemperate? To be Proud, to Oppress or Extort? To prophane Gods Day,
Is it a time to multiply provocations now, or is it not rather high time to be humbled for the former? What shameless Impiety is it, to be now Licentious or Intemperate? To be Proud, to Oppress or Extort? To profane God's Day,
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(34) text (DIV2)
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2568
and Blaspheme his Name? All these sins, and many others, abound amongst us, and that avowedly:
and Blaspheme his Name? All these Sins, and many Others, abound among us, and that avowedly:
cc vvi po31 n1? av-d d n2, cc d n2-jn, vvb p-acp pno12, cc cst av-j:
(34) text (DIV2)
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2569
Without abundant of Repentance for these we shall smart, and the wrath of our Enemies, though unjust in them, shall praise God in our Just punishment;
Without abundant of Repentance for these we shall smart, and the wrath of our Enemies, though unjust in them, shall praise God in our Just punishment;
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though doubtless, he will own his Church, and be praised likewise in the final punishment of their wrath, that rise against it.
though doubtless, he will own his Church, and be praised likewise in the final punishment of their wrath, that rise against it.
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There is a remarkable expression in the 99 Psalm, of Gods dealing with his people, he was favourable to them though he took vengeance on their Inventions.
There is a remarkable expression in the 99 Psalm, of God's dealing with his people, he was favourable to them though he took vengeance on their Inventions.
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A good Cause and a Covenant with God, will not shelter an Impenitent people from sharper Correction.
A good Cause and a Covenant with God, will not shelter an Impenitent people from sharper Correction.
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'Tis a sad Word God speaks by his Prophet to his own people, I my self (says he) will fight against you. A dreadful Enemy;
It's a sad Word God speaks by his Prophet to his own people, I my self (Says he) will fight against you. A dreadful Enemy;
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and none indeed truly dreadful but he. O prevent his anger and you are safe enough.
and none indeed truly dreadful but he. O prevent his anger and you Are safe enough.
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If perverse Sinners will not hear, yet let those that are indeed Christians mourn in secret, not only for their own Sins,
If perverse Sinners will not hear, yet let those that Are indeed Christians mourn in secret, not only for their own Sins,
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but let them bestow some tears likewise upon the sins of others.
but let them bestow Some tears likewise upon the Sins of Others.
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Labour to appease the wrath of God, and he will either appease mans wrath, or howsoever, will turn it jointly to our Benefit and his own Glory.
Labour to appease the wrath of God, and he will either appease men wrath, or howsoever, will turn it jointly to our Benefit and his own Glory.
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Let the fear of the most high God, who hath no less power over the strongest of his Enemies than over the meanest of his Servants;
Let the Fear of the most high God, who hath no less power over the Strongest of his Enemies than over the Meanest of his Servants;
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let his fear (I say) possess all our hearts, and it will certainly expel that ignoble and base fear of the wrath of man.
let his Fear (I say) possess all our hearts, and it will Certainly expel that ignoble and base Fear of the wrath of man.
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See how the Prophet opposes them in that 8th.
See how the Prophet opposes them in that 8th.
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of Isaiah, Fear not their fear (says he) nor be afraid, but sanctifie the Lord,
of Isaiah, fear not their Fear (Says he) nor be afraid, but sanctify the Lord,
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and let him be your fear, and let him be your dread; fear not but fear.and let him be your Fear, and let him be your dread; Fear not but Fear.
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This holy fear begets the best courage; the breast that is most fill'd with it, abounds most in true Magnanimity.
This holy Fear begets the best courage; the breast that is most filled with it, abounds most in true Magnanimity.
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Fear thus, that you may be confident, not in your selves, though your policy and strength were great:
fear thus, that you may be confident, not in your selves, though your policy and strength were great:
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Cursed is the man that trusteth in man, and maketh flesh his arm; Cursed is the man that Trusteth in man, and makes Flesh his arm;
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but confident in that God, who is too wise and vigilant to be surprized, too mighty to be foiled,
but confident in that God, who is too wise and vigilant to be surprised, too mighty to be foiled,
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and too rich to be out-spent in provision;
and too rich to be out-spent in provision;
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who can suffer his Enemy to come to the highest point of apparent advantage, without any inconvenience,
who can suffer his Enemy to come to the highest point of apparent advantage, without any inconvenience,
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yea, with more renown in his Conquest.
yea, with more renown in his Conquest.
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And so a Christian who is made once sure of this (as easily he may) is little careful about the rest, his Love to God prevailing over all his affections, makes him very indifferent what becomes of himself or his dearest friends, so God may be glorified.
And so a Christian who is made once sure of this (as Easily he may) is little careful about the rest, his Love to God prevailing over all his affections, makes him very indifferent what becomes of himself or his dearest Friends, so God may be glorified.
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What though many fall in the quarrel (which God avert) yet it is sufficient that Truth in the end shall be Victorious.
What though many fallen in the quarrel (which God avert) yet it is sufficient that Truth in the end shall be Victorious.
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Have not the Saints in all Ages been content to convey pure Religion to Posterity, in streams of their own Blood not of others? Well, hold fast by this conclusion, that God can limit and bind up the most violent wrath of man, that though it swell it will not break forth.
Have not the Saints in all Ages been content to convey pure Religion to Posterity, in streams of their own Blood not of Others? Well, hold fast by this conclusion, that God can limit and bind up the most violent wrath of man, that though it swell it will not break forth.
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The stiffest Heart, as the current of the most impetuous Rivers, is in his hand, to appoint its Channels,
The stiffest Heart, as the current of the most impetuous rivers, is in his hand, to appoint its Channels,
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and turn it as he pleaseth; yea, it is he that hath shut up the very Sea with Bars and Doors,
and turn it as he Pleases; yea, it is he that hath shut up the very Sea with Bars and Doors,
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and said, Hitherto shalt thou come and no further, here shall thy proud waves be stayed, Job 38. 10, 11, verses. To see the Surges of a rough Sea come in towards the Shoar, a man would think that they were hastening to swallow up the Land,
and said, Hitherto shalt thou come and no further, Here shall thy proud waves be stayed, Job 38. 10, 11, Verses. To see the Surges of a rough Sea come in towards the Shore, a man would think that they were hastening to swallow up the Land,
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but they know their limits, and are beaten back into foam.
but they know their Limits, and Are beaten back into foam.
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Though the Waves thereof toss themselves as angry at their restraint, yet the small Sand is a check to the great Sea, yet can they not prevail,
Though the Waves thereof toss themselves as angry At their restraint, yet the small Sand is a check to the great Sea, yet can they not prevail,
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though they roar, yet can they not pass over it, says Jer 5. verse 22. The sum is this:though they roar, yet can they not pass over it, Says Jer 5. verse 22. The sum is this:
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What God permits his Churches Enemies to do, is for his own further Glory;
What God permits his Churches Enemies to do, is for his own further Glory;
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and reserving this, there is not any wrath of man so great, but he will either sweetly calm it, or strongly restrain it. To him be praise, &c.
and reserving this, there is not any wrath of man so great, but he will either sweetly Cam it, or strongly restrain it. To him be praise, etc.
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SERMON, XII. Psal. CXII. 7. He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord.
SERMON, XII. Psalm CXII. 7. He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord.
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ALL the special designs of men agree in this, They seek satisfaction and quietness of mind, that is, happiness.
ALL the special designs of men agree in this, They seek satisfaction and quietness of mind, that is, happiness.
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This then is the great question, Who is the happy man? 'Tis here resolved, verse 1. Blessed is the man that feareth the Lord, that delighteth in his Commandments.
This then is the great question, Who is the happy man? It's Here resolved, verse 1. Blessed is the man that fears the Lord, that delights in his commandments.
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This Blessedness unfolded as a rich Landskip, that we may view the well mixed Colours, the Story and Tissure of it.
This Blessedness unfolded as a rich Landskip, that we may view the well mixed Colours, the Story and Tissure of it.
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The whole Alphabet in Capital Letters;
The Whole Alphabet in Capital Letters;
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and take all and set them together, 'tis a most full compleat Blessedness, not a Letter wanting to it.
and take all and Set them together, it's a most full complete Blessedness, not a letter wanting to it.
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Amongst the rest, that we have in these words, is of a greater magnitude and brightness than many of the rest, He shall not be afraid of evil tidings.
among the rest, that we have in these words, is of a greater magnitude and brightness than many of the rest, He shall not be afraid of evil tidings.
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Well may it begin with a Hall•l•jah a Note of praise to him in whom this Blessedness lies.
Well may it begin with a Hall•l•jah a Note of praise to him in whom this Blessedness lies.
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O what a wretched Creature were man, if not provided to such a Portion, without which is nothing but disappointment;
O what a wretched Creature were man, if not provided to such a Portion, without which is nothing but disappointment;
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and thence the racking torment and vexation of a disqueited mind, still pursuing somewhat that he never overtakes.
and thence the racking torment and vexation of a disqueited mind, still pursuing somewhat that he never overtakes.
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The first words as the Inscription; The Blessednesses of that man, &c. So the particulars follow:
The First words as the Inscription; The Blessednesses of that man, etc. So the particulars follow:
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Where outward Blessings are so set, as that they look and lead higher, pointing at their end, the infinite goodness whence they flow,
Where outward Blessings Are so Set, as that they look and led higher, pointing At their end, the infinite Goodness whence they flow,
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and whither they return and carry along with them this happy man.
and whither they return and carry along with them this happy man.
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And these promises of outward things often evidently accomplish'd to the Righteous, and their Seed after them,
And these promises of outward things often evidently accomplished to the Righteous, and their Seed After them,
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and that commonly after they have been brought very low.
and that commonly After they have been brought very low.
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But when 'tis otherways with them they lose nothing, 'tis good for many, yea, 'tis good for all the Godly, that have less of these lower things to raise their eye to look after higher;
But when it's otherways with them they loose nothing, it's good for many, yea, it's good for all the Godly, that have less of these lower things to raise their eye to look After higher;
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the eye of all, both of these that are held somewhat short, and for those that have abundance in the World.
the eye of all, both of these that Are held somewhat short, and for those that have abundance in the World.
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These Temporal promises more abounding, and more frequently fullfilled, in their very kind, in the times of the Law,
These Temporal promises more abounding, and more frequently Fulfilled, in their very kind, in the times of the Law,
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yet still the right is constant, and all Ages do give clear examples of the truth of this word;
yet still the right is constant, and all Ages do give clear Examples of the truth of this word;
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where it is thus, 'tis a blessing created by its aspect to this promise, and so differs from the prosperity of Ungodly men,
where it is thus, it's a blessing created by its aspect to this promise, and so differs from the Prosperity of Ungodly men,
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and where 'tis otherways with the Righteous and their Seed, 'tis no shift but a most solid comfort to turn their eyes to a higher Compensation.
and where it's otherways with the Righteous and their Seed, it's no shift but a most solid Comfort to turn their eyes to a higher Compensation.
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But howsoever it go this still holds:
But howsoever it go this still holds:
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He shall not be afraid of evil tidings, notwithstanding the hardest news that can come to his cars, of any thing that concerns himself or his Children,He shall not be afraid of evil tidings, notwithstanding the Hardest news that can come to his cars, of any thing that concerns himself or his Children,
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or the rest of Gods Children in his charge in the World. His heart is fixed, trusting in the Lord.
or the rest of God's Children in his charge in the World. His heart is fixed, trusting in the Lord.
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First, let us take a little of the Character of this Blessed man. Who is it that is thus undaunted? The man that feareth God.
First, let us take a little of the Character of this Blessed man. Who is it that is thus undaunted? The man that fears God.
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All the passions are but several ebbings and slowings of the Soul, and their motions are the signs of its temper;
All the passion Are but several ebbings and slowings of the Soul, and their motions Are the Signs of its temper;
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which way it is carried, that is mainly to be remark'd by the beating of its pulse.
which Way it is carried, that is mainly to be remarked by the beating of its pulse.
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If our desires, and hopes, and fears be in the things of this World, and the interest of Flesh, this is their distemper and disorder, the Soul is in a continual Fever;
If our Desires, and hope's, and fears be in the things of this World, and the Interest of Flesh, this is their distemper and disorder, the Soul is in a continual Fever;
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but if they move Godwards, then is it compos'd and calm in a good temper and healthful point, fearing and loving him, desiring him,
but if they move Godwards, then is it composed and Cam in a good temper and healthful point, fearing and loving him, desiring him,
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and nothing but him, waiting for him, and trusting in him.
and nothing but him, waiting for him, and trusting in him.
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And when any one affection is right, and in a due aspect to God, all the rest are so too,
And when any one affection is right, and in a due aspect to God, all the rest Are so too,
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for they are radically one, and he is the life of that Soul that is united to him;
for they Are radically one, and he is the life of that Soul that is united to him;
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and so in him it moves in a peculiar Spiritual manner, as all do naturally in the dependance of their Natural Life, on him that is the Fountain of Life.
and so in him it moves in a peculiar Spiritual manner, as all do naturally in the dependence of their Natural Life, on him that is the Fountain of Life.
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Thus we have here this fear of God; as often elsewhere set out as the very substance of Holiness and evidence of Happiness.
Thus we have Here this Fear of God; as often elsewhere Set out as the very substance of Holiness and evidence of Happiness.
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And that we may know there is nothing either base or grievous in this fear, we have joined with it delight and trust, Delighteth greatly in his Commandments, which is that Badge of Love to him to observe them,
And that we may know there is nothing either base or grievous in this Fear, we have joined with it delight and trust, Delights greatly in his commandments, which is that Badge of Love to him to observe them,
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and that with delight, and with great exceeding delight;
and that with delight, and with great exceeding delight;
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so then, the fear is not that which Love casts out, but that which Love brings in.
so then, the Fear is not that which Love Cast out, but that which Love brings in.
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This fear follows and flows from Love, a fear to offend, whereof nothing so tender as Love;
This Fear follows and flows from Love, a Fear to offend, whereof nothing so tender as Love;
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and that, in respect of the greatness of God, hath in it withal a humble reverence.
and that, in respect of the greatness of God, hath in it withal a humble Reverence.
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There is in all Love a kind of reverence, a cautious and respective wariness towards the party loved;
There is in all Love a kind of Reverence, a cautious and respective wariness towards the party loved;
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but especially in this, where not only we stand in a lower relation, as Children to our Father,
but especially in this, where not only we stand in a lower Relation, as Children to our Father,
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but the goodness that draws our love doth infinitely transcend our measures and reach, therefore there is a rejoycing with trembling, and an awful love, the fearing the Lord and his goodness, Hos. 3. ult. This both fear and trust, the Heart toucht by the Spirit of God,
but the Goodness that draws our love does infinitely transcend our measures and reach, Therefore there is a rejoicing with trembling, and an awful love, the fearing the Lord and his Goodness, Hos. 3. ult. This both Fear and trust, the Heart touched by the Spirit of God,
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as the Needle toucht with the Loadstone, looks straight and speedily to God, yet still with trembling, being filled with this holy fear.
as the Needle touched with the Loadstone, looks straight and speedily to God, yet still with trembling, being filled with this holy Fear.
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That delighteth ] Oh! this is not only to do them, but to do them with delight;That delights ] Oh! this is not only to do them, but to do them with delight;
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somewhat within is Connatural and Symbolical:
somewhat within is Connatural and Symbolical:
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Yea, this very Law it self writ within, not standing as a hard Task-master over our head,
Yea, this very Law it self writ within, not standing as a hard Taskmaster over our head,
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but imprest within as a sweet principle in our hearts, and working from thence naturally.
but impressed within as a sweet principle in our hearts, and working from thence naturally.
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This makes a Soul find pleasure in purging out of sensual pleasures, and ease in doing violence to corrupt self,
This makes a Soul find pleasure in purging out of sensual pleasures, and ease in doing violence to corrupt self,
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even undoing it for God, having no will but his;
even undoing it for God, having no will but his;
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the remainders sin and self in our Flesh, will be often riof sing up, but this predominant Love dispels them.
the remainders since and self in our Flesh, will be often riof sing up, but this predominant Love dispels them.
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So this fear works with delight.
So this Fear works with delight.
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And further, that we may know how serene and sweet a thing it is, it is here likewise joyned with confidence, Trusting, a quickning confidence always accompanying it;
And further, that we may know how serene and sweet a thing it is, it is Here likewise joined with confidence, Trusting, a quickening confidence always accompanying it;
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and so, undoubtedly, it is a blessed thing. Blessed is he that feareth. Fear sounds rather quite contrary, hath an air of misery;
and so, undoubtedly, it is a blessed thing. Blessed is he that fears. fear sounds rather quite contrary, hath an air of misery;
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but add, Whom? He that feareth the Lord, that touch turns it into Gold. He that so fears fears not, he shall not be afraid;
but add, Whom? He that fears the Lord, that touch turns it into Gold. He that so fears fears not, he shall not be afraid;
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all petty fears are swallowed up in this great fear, as a Spirit inur'd with great things is not stir'd nor affected at all with small matters.
all Petty fears Are swallowed up in this great Fear, as a Spirit inured with great things is not stirred nor affected At all with small matters.
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And this great fear is as sweet and pleasing as these little fears are anxious and vexing; secure of other things.
And this great Fear is as sweet and pleasing as these little fears Are anxious and vexing; secure of other things.
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If my God be pleased, no matter who is displeased; no matter who despise me, if he account me his;
If my God be pleased, no matter who is displeased; no matter who despise me, if he account me his;
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though all forsake me, my dearest friends grows estranged, and look another way, if he reject me not, that is my only fear;
though all forsake me, my dearest Friends grows estranged, and look Another Way, if he reject me not, that is my only Fear;
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and for that I am not perplexed I know he will not:
and for that I am not perplexed I know he will not:
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As they answered Alexander when he sent to enquire what they most feared, thinking possibly they would have said Lest he should invade them.
As they answered Alexander when he sent to inquire what they most feared, thinking possibly they would have said Lest he should invade them.
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Their answer was, We fear nothing but lest Heaven should fall upon us; which they did not fear neither.
Their answer was, We Fear nothing but lest Heaven should fallen upon us; which they did not Fear neither.
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A Believer hath no fear but of the displeasure of Heaven, the anger of God to fall upon him, he fears that;
A Believer hath no Fear but of the displeasure of Heaven, the anger of God to fallen upon him, he fears that;
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that is, accounts that only terrible;
that is, accounts that only terrible;
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but yet he doth not fear, doth not apprehend it will fall on him, is better perswaded of the goodness of his God,
but yet he does not Fear, does not apprehend it will fallen on him, is better persuaded of the Goodness of his God,
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so this fear is still joined with trust, as here, so often elsewhere, Psal 33. 18 ▪ and 40 ▪ 3. and 147. 11. There is no turbulency in this fear, 'tis calm and sweet;
so this Fear is still joined with trust, as Here, so often elsewhere, Psalm 33. 18 ▪ and 40 ▪ 3. and 147. 11. There is no turbulency in this Fear, it's Cam and sweet;
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even that most terrible ▪ Evil, that which this fear properly apprehends and flies, Sin, yet the fear of that goes not to a distraction.
even that most terrible ▪ Evil, that which this Fear properly apprehends and flies, since, yet the Fear of that Goes not to a distraction.
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Though there is little strength, and many and great Enemies, mighty Anakims of tentations from without,
Though there is little strength, and many and great Enemies, mighty Anakims of tentations from without,
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and corruption within, and so good reason for a holy humble fear and self distrust, yet this should not beat us off;
and corruption within, and so good reason for a holy humble Fear and self distrust, yet this should not beatrice us off;
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yea, is most fit to put us on to trust in him who is our Strength. Courage!
yea, is most fit to put us on to trust in him who is our Strength. Courage!
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the day shall be ours, though we may be often foyled and down, and sometimes almost at a hopeless point,
the day shall be ours, though we may be often foiled and down, and sometime almost At a hopeless point,
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yet our head is on high, he hath conquered for us, and shall conquer in us;
yet our head is on high, he hath conquered for us, and shall conquer in us;
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therefore, upon this confidence, so fear as not to fear.
Therefore, upon this confidence, so Fear as not to Fear.
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Why should I fear in the days of evil, when the iniquity of my heels shall compass me about? Psal. 49. 5. Which I take is some grievous affliction, and that with a Visage of punishment of sin;Why should I Fear in the days of evil, when the iniquity of my heels shall compass me about? Psalm 49. 5. Which I take is Some grievous affliction, and that with a Visage of punishment of since;
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guiltiness to be read in it, yet not fear.
guiltiness to be read in it, yet not Fear.
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If I trusted in Wealth, and boast my self in the multitude of Riches, then that being in hazard I must fear;
If I trusted in Wealth, and boast my self in the multitude of Riches, then that being in hazard I must Fear;
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leaning on that, it failing, I might fall.
leaning on that, it failing, I might fallen.
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But this is my confidence, ver. 15. God will redeem my Soul from the power of the Grave, for he shall receive me; wealth cannot, but he can.
But this is my confidence, ver. 15. God will Redeem my Soul from the power of the Grave, for he shall receive me; wealth cannot, but he can.
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It buys not a man out from his hand, but he buys from the hand of the Grave. So the word is.
It buys not a man out from his hand, but he buys from the hand of the Grave. So the word is.
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For the visible Heavens, even their fall and the dissolution of Nature, would not affright a Believer, Psalm. 41. 1. Si fractus illabatur orbis, &c. Alas!
For the visible Heavens, even their fallen and the dissolution of Nature, would not affright a Believer, Psalm. 41. 1. Si fractus illabatur Orbis, etc. Alas!
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most persons have dull or dim apprehensions, and shallow impressions of God, therefore they have little either of this fear or this trust. God is not in all their thoughts,
most Persons have dull or dim apprehensions, and shallow impressions of God, Therefore they have little either of this Fear or this trust. God is not in all their thoughts,
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but how to compass this or that design, and if they miss one then to another;
but how to compass this or that Design, and if they miss one then to Another;
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they are cast from one wave upon another, and if at any time they attain their purpose find it but Wind, a ▪ handful of nothing;
they Are cast from one wave upon Another, and if At any time they attain their purpose find it but Wind, a ▪ handful of nothing;
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far from what they fancied it.
Far from what they fancied it.
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Oh M. B. my desire is that the faces of your Souls were but once turn'd about, that they were towards him, looking to him, continually fearing him, delighting, trusting in him, making him your All. Can any thing so elevate and ennoble the Spirit of a Man,
O M. B. my desire is that the faces of your Souls were but once turned about, that they were towards him, looking to him, continually fearing him, delighting, trusting in him, making him your All. Can any thing so elevate and ennoble the Spirit of a Man,
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as to contemplate and converse with the pure ever blessed Spring, and Father of Spirits? Beg that you may know him, that he would reveal himself to you,
as to contemplate and converse with the pure ever blessed Spring, and Father of Spirits? Beg that you may know him, that he would reveal himself to you,
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for otherwise no teaching can make him known, 'tis to light Candles to seek the Sun, to think to attain to this knowledge without his own revealing it.
for otherwise no teaching can make him known, it's to Light Candles to seek the Sun, to think to attain to this knowledge without his own revealing it.
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If he hide his face, who then may behold him? Pray for this quickening knowledge, such a knowledge as will affectually work this happy fear and trust.
If he hide his face, who then may behold him? prey for this quickening knowledge, such a knowledge as will affectually work this happy Fear and trust.
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You that have attained any thing of it, desire and follow on to know the Lord;
You that have attained any thing of it, desire and follow on to know the Lord;
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particularly, so as your hearts may repose on him; so fear as you may not fear.
particularly, so as your hearts may repose on him; so Fear as you may not Fear.
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He would have our Spirits calm and quiet, for when they are in a hurry and confussion, they are then fit for nothing, all within makes a jarring unpleasant noise,
He would have our Spirits Cam and quiet, for when they Are in a hurry and confusion, they Are then fit for nothing, all within makes a jarring unpleasant noise,
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as of an Instrument quite out of Tune.
as of an Instrument quite out of Tune.
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This fear of God is not, you see, a perplexing, doubting, and distrust of his love;
This Fear of God is not, you see, a perplexing, doubting, and distrust of his love;
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on the contrary, 'tis a fixed resting and trust on his love. Many that have some truth of Grace, are through weakness filled with disquieting fears;
on the contrary, it's a fixed resting and trust on his love. Many that have Some truth of Grace, Are through weakness filled with disquieting fears;
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so possibly, though they perceive it not, it may be in some a point of wilfulness, a little latent undiscern'd affectation of scrupling and doubting, placing much of Religion in it.
so possibly, though they perceive it not, it may be in Some a point of wilfulness, a little latent undiscerned affectation of Scrutining and doubting, placing much of Religion in it.
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True, where the Soul is really solicitous about its inter•st in God, that argues some Grace,
True, where the Soul is really solicitous about its inter•st in God, that argues Some Grace,
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but being vexingly anxious about it, it argues that Grace is low and weak;
but being vexingly anxious about it, it argues that Grace is low and weak;
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a sparkle there is even discovered by that smoak, 〈 ◊ 〉 it, the great smoak still continuing,
a sparkle there is even discovered by that smoke, 〈 ◊ 〉 it, the great smoke still Continuing,
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and noth••• seen but it, argues there is little Fire, little Faith, little Love.
and noth••• seen but it, argues there is little Fire, little Faith, little Love.
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And this ▪ as it is unpleasant to thy self, so to God, as smoak to the eyes.
And this ▪ as it is unpleasant to thy self, so to God, as smoke to the eyes.
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What if one should be always questioning with his friend whether he loved him or no,
What if one should be always questioning with his friend whither he loved him or no,
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and upon every little occasion were ready to think he doth not, how would this disrelish their Society together,
and upon every little occasion were ready to think he does not, how would this disrelish their Society together,
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though truly loving each other? The far more excellent way, and more pleasing both to our selves and to God, were to resolve on humble trust, reverence and confidence, most afraid to offend, delighting to walk in his ways, loving him and his will in all,
though truly loving each other? The Far more excellent Way, and more pleasing both to our selves and to God, were to resolve on humble trust, Reverence and confidence, most afraid to offend, delighting to walk in his ways, loving him and his will in all,
cs av-j vvg d n-jn? dt av-j av-dc j n1, cc av-dc j-vvg d p-acp po12 n2 cc p-acp np1, vbdr pc-acp vvi p-acp j n1, n1 cc n1, av-ds j pc-acp vvi, vvg pc-acp vvi p-acp po31 n2, vvg pno31 cc po31 n1 p-acp d,
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and then resting perswaded of his love though he chastise us;
and then resting persuaded of his love though he chastise us;
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and even, though we offend him, and see our offences in our chastisements, yet he is good, plenteous in redemption, ready to forgive.
and even, though we offend him, and see our offences in our chastisements, yet he is good, plenteous in redemption, ready to forgive.
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Therefore let Israel trust and hope, let my Soul roll it self on him, and adventure there all its weight;
Therefore let Israel trust and hope, let my Soul roll it self on him, and adventure there all its weight;
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he bears greater matters, upholding the frame of Heaven and Earth, and is not troubled nor burden'd with it.
he bears greater matters, upholding the frame of Heaven and Earth, and is not troubled nor burdened with it.
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The heart of a man is not sufficient for Self-support, therefore naturally it seeks out some other thing to lean and rest it self on.
The heart of a man is not sufficient for Self-support, Therefore naturally it seeks out Some other thing to lean and rest it self on.
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The unhappiness is, for the most part, that it seeks to things below it self;
The unhappiness is, for the most part, that it seeks to things below it self;
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these being both so mean and so uncertain, cannot be a firm and certain stay to it.
these being both so mean and so uncertain, cannot be a firm and certain stay to it.
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These things are not fixed themselves, how can they then fix the heart? Can a man have firm footing on a Quagmire,
These things Are not fixed themselves, how can they then fix the heart? Can a man have firm footing on a Quagmire,
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or moving Sands? Therefore men are forc'd in these things still to shift their seat,
or moving Sands? Therefore men Are forced in these things still to shift their seat,
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and seek about from one to another, still rolling and unsettled.
and seek about from one to Another, still rolling and unsettled.
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The Believer only hath this advantage, he hath a rest high enough and sure enough, out of the reach of all hazards.
The Believer only hath this advantage, he hath a rest high enough and sure enough, out of the reach of all hazards.
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His heart is fixed, trusting in the Lord, Psal. 81. 2. The Basis of this happiness is, He trusteth on the Lord. So the heart is fixed;His heart is fixed, trusting in the Lord, Psalm 81. 2. The Basis of this happiness is, He Trusteth on the Lord. So the heart is fixed;
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and so fixed, it fears no ill tidings.
and so fixed, it fears no ill tidings.
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This trust is grounded on the Word of God, revealing the Power and All sufficiency of God, a•• withal, his Goodness, his offer of himself to be the stay of Souls, commanding us to rest on him.
This trust is grounded on the Word of God, revealing the Power and All sufficiency of God, a•• withal, his goodness, his offer of himself to be the stay of Souls, commanding us to rest on him.
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People wait on I know not what perswasions and assurances, but I know no other •o build Faith on,
People wait on I know not what persuasions and assurances, but I know no other •o built Faith on,
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but the Word of Promise, the truth and faithfulness of God opened up, his wisdom,
but the Word of Promise, the truth and faithfulness of God opened up, his Wisdom,
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and power, and goodness, as •he stay of all these, that renouncing all other props will venture on it, and lay all upon him.
and power, and Goodness, as •he stay of all these, that renouncing all other props will venture on it, and lay all upon him.
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He that believes, sets to his Seal that God is true; and so he is sealed for God, his Portion and Interest secured.
He that believes, sets to his Seal that God is true; and so he is sealed for God, his Portion and Interest secured.
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Isa. 7. 9. If you will not believe, surely ye shall not be established. Isaiah 7. 9. If you will not believe, surely you shall not be established.
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This is the way to have peace and assurance, which many look for first, Thou will keep him in perfect peace whose mind is stay'd on thee,
This is the Way to have peace and assurance, which many look for First, Thou will keep him in perfect peace whose mind is stayed on thee,
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because he trusteth in thee, Isa. 26. 3. So here, the heart is fixed by trusting. Because he Trusteth in thee, Isaiah 26. 3. So Here, the heart is fixed by trusting.
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Seek then clearer apprehensions of the faithfulness and goodness of God, hearts more enlarged in the notion of free Grace,
Seek then clearer apprehensions of the faithfulness and Goodness of God, hearts more enlarged in the notion of free Grace,
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and the absolute trust due to it;
and the absolute trust due to it;
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thus shall they be more establish'd and fix'd in all the rollings and changes of the World.
thus shall they be more established and fixed in all the rollings and changes of the World.
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Heart fixed ] Or prepared, ready, prest, and in Arms for all Services; resolved not to give back, able to meet all adventures, and stand its ground.Heart fixed ] Or prepared, ready, pressed, and in Arms for all Services; resolved not to give back, able to meet all adventures, and stand its ground.
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God is unchangeable, and therefore Faith is invincible that sets the heart on him, fastens it there on the Rock of Eternity:
God is unchangeable, and Therefore Faith is invincible that sets the heart on him, fastens it there on the Rock of Eternity:
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Then let Winds blow, and Storms arise, it cares not
Then let Winds blow, and Storms arise, it Cares not
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This firm and close cleaving unto God, hath in it of the affection, which is inseparable from this trust, Love with Faith; and so a hatred of all ways and thoughts that alienate ▪ and estrange from God, that remove and unsettle the heart.
This firm and close cleaving unto God, hath in it of the affection, which is inseparable from this trust, Love with Faith; and so a hatred of all ways and thoughts that alienate ▪ and estrange from God, that remove and unsettle the heart.
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The holiest wariest heart is surely the most believing and fixed heart;
The Holiest wariest heart is surely the most believing and fixed heart;
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if a Believer will adventure on any one way of sin, he shall find that will unfix him,
if a Believer will adventure on any one Way of since, he shall find that will unfix him,
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and shake his confidence, more than ten thousand hazards and assaults from without.
and shake his confidence, more than ten thousand hazards and assaults from without.
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These are so far from moving, that they settle and fix the heart commonly more, cause it to cleave the closer and nearer unto God,
These Are so Far from moving, that they settle and fix the heart commonly more, cause it to cleave the closer and nearer unto God,
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but sinful Liberty breeds inquiet, and disturbs all. Where Sin is, there will be a Storm;
but sinful Liberty breeds inquiet, and disturbs all. Where since is, there will be a Storm;
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the Wind within the Bowels of the Earth makes the Earthquake.
the Wind within the Bowels of the Earth makes the Earthquake.
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Would you be quiet, and have peace within in troublous times, keep near unto God, beware of any thing that may int••pose betwixt you and your confidence.
Would you be quiet, and have peace within in troublous times, keep near unto God, beware of any thing that may int••pose betwixt you and your confidence.
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It is good for me (say the Psalmist ) to be near God; not only to draw near,It is good for me (say the Psalmist) to be near God; not only to draw near,
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but to keep near, to cleave to him, and dwell in him. So the Word. Oh the sweet Calm of such a Soul amidst all Storms;
but to keep near, to cleave to him, and dwell in him. So the Word. O the sweet Cam of such a Soul amid all Storms;
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thus once trusting and fixed, then no more fear. Not afraid of evil •idings, not any ill hearing.
thus once trusting and fixed, then no more Fear. Not afraid of evil •idings, not any ill hearing.
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Whatsoever sound is terrible in the Ears of men, the noise of War, news of Death,
Whatsoever found is terrible in the Ears of men, the noise of War, news of Death,
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even the found of the Trumpet in the last Judgment; he hears all this undisquieted. Nothing is unexpected being once fixed on God;
even the found of the Trumpet in the last Judgement; he hears all this undisquieted. Nothing is unexpected being once fixed on God;
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then the heart may put cases to it self, and suppose all things imaginable, the most terrible, and look for them.
then the heart may put cases to it self, and suppose all things imaginable, the most terrible, and look for them.
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Not troubled before trouble with dark and dismal apprehensions, but satisfied in a quiet unmoved expectation of the hardest things.
Not troubled before trouble with dark and dismal apprehensions, but satisfied in a quiet unmoved expectation of the Hardest things.
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Whatsoever it is, though particularly not thought on before, yet the heart is not afraid of the news of it,
Whatsoever it is, though particularly not Thought on before, yet the heart is not afraid of the news of it,
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because fixed trusting on the Lord; nothing can shake that foundation, nor dissolve that union, therefore no fear.
Because fixed trusting on the Lord; nothing can shake that Foundation, nor dissolve that Union, Therefore no Fear.
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Yea, this assurance stays the heart in all things, how strange and unforeseen soever to it, all foreseen to my God, on whom I trust,
Yea, this assurance stays the heart in all things, how strange and unforeseen soever to it, all foreseen to my God, on whom I trust,
uh, d n1 vvz dt n1 p-acp d n2, c-crq j cc vvn av p-acp pn31, d vvn p-acp po11 np1, p-acp ro-crq pns11 vvb,
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yea, fore-contrived and ordered by him.
yea, fore-contrived and ordered by him.
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This the impregnable Fort of a Soul, all is at the dispose and command of my God, My father rules all, what need I fear? Every one trusts to somewhat;
This the impregnable Fort of a Soul, all is At the dispose and command of my God, My father rules all, what need I Fear? Every one trusts to somewhat;
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as for honour, and esteem, and popularity, they are airy vain things, but riches seem a more solid work and fence,
as for honour, and esteem, and popularity, they Are airy vain things, but riches seem a more solid work and fence,
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yet they are but a Tower in conceit, not really.
yet they Are but a Tower in conceit, not really.
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Prov. 18. 11. The rich mans wealth is his strong City, and as an high Wall in his own conceit, but the name of the Lord is a strong Tower indeed, ver. 10. This the thing, all seek some fence and fixing;Curae 18. 11. The rich men wealth is his strong city, and as an high Wall in his own conceit, but the name of the Lord is a strong Tower indeed, ver. 10. This the thing, all seek Some fence and fixing;
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here it is, we call you not to vexation and turmoil, but from it.
Here it is, we call you not to vexation and turmoil, but from it.
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And as St. Paul said, Act. 17. Whom ye ignorantly worship, him declare I unto you;
And as Saint Paul said, Act. 17. Whom you ignorantly worship, him declare I unto you;
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ye blindly, and fruitlessly seek after the shew. The true aiming at this fixedness of mind will make that, though they fall short,
you blindly, and fruitlessly seek After the show. The true aiming At this fixedness of mind will make that, though they fallen short,
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yet by the way they will light on very pretty things that have some vertue in them,
yet by the Way they will Light on very pretty things that have Some virtue in them,
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as they that seek the Philosophers Stone!
as they that seek the Philosophers Stone!
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But the Believer hath the thing, the secret it self, of Tranquillity and Joy, and this turns all into God, their Iron Chains into a Crown of Gold, 2 Cor. 4. 17, 18. This is the blest and safe estate of Believers.
But the Believer hath the thing, the secret it self, of Tranquillity and Joy, and this turns all into God, their Iron Chains into a Crown of Gold, 2 Cor. 4. 17, 18. This is the blessed and safe estate of Believers.
p-acp dt n1 vhz dt n1, dt j-jn pn31 n1, pp-f n1 cc n1, cc d vvz d p-acp np1, po32 n1 n2 p-acp dt n1 pp-f n1, crd np1 crd crd, crd d vbz dt j-vvn cc j n1 pp-f n2.
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Who can think they have a sad heavy life? Oh! it is the only lightsome sweet chearful condition in the World, the rest of men are poor, rolling, unstayed things, every report shaking them,
Who can think they have a sad heavy life? Oh! it is the only lightsome sweet cheerful condition in the World, the rest of men Are poor, rolling, unstayed things, every report shaking them,
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as the leaves of Trees are shaken with the Wind, Isa. 7. Yea, lighter than so,
as the leaves of Trees Are shaken with the Wind, Isaiah 7. Yea, lighter than so,
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as the Chaff that the Wind drives to and •ro at its pleasure, Psal. 1. Would men but reflect and look in upon their own hearts, 'tis a wonder what vain childish things the most would find there, glad and sorry at things as light as the toys of Children, at which they laugh and cry in a breath;
as the Chaff that the Wind drives to and •ro At its pleasure, Psalm 1. Would men but reflect and look in upon their own hearts, it's a wonder what vain childish things the most would find there, glad and sorry At things as Light as the toys of Children, At which they laugh and cry in a breath;
c-acp dt n1 cst dt n1 vvz p-acp cc av p-acp po31 n1, np1 crd vmd n2 p-acp vvi cc vvi p-acp p-acp po32 d n2, pn31|vbz dt n1 q-crq j j n2 dt av-ds vmd vvi a-acp, j cc j p-acp n2 p-acp j c-acp dt n2 pp-f n2, p-acp r-crq pns32 vvb cc vvi p-acp dt n1;
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how easily pu•t up with a thing or word that pleaseth us, Bladder like, swell'd with a little air,
how Easily pu•t up with a thing or word that Pleases us, Bladder like, swelled with a little air,
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and it shrinks in again in discouragements and fear upon the touch of a Needles point, which gives that air some vent.
and it shrinks in again in discouragements and Fear upon the touch of a Needles point, which gives that air Some vent.
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What is the life of the greatest part but a continual tossing, betwixt vain hopes and fears, all their days spent in these? Oh! how vain a thing is a man even in his best estate,
What is the life of the greatest part but a continual tossing, betwixt vain hope's and fears, all their days spent in these? Oh! how vain a thing is a man even in his best estate,
q-crq vbz dt n1 pp-f dt js n1 p-acp dt j n-vvg, p-acp j n2 cc n2, d po32 n2 vvn p-acp d? uh q-crq j dt n1 vbz dt n1 av p-acp po31 js n1,
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while he is nothing but himself, his heart not united and fixed on God, disquieted in vain,
while he is nothing but himself, his heart not united and fixed on God, disquieted in vain,
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how small a thing will do it:
how small a thing will do it:
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He need no other but his own heart, it may prove disquietment enough to it self, his thoughts are his Tormentors.
He need no other but his own heart, it may prove disquietment enough to it self, his thoughts Are his Tormentors.
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I know some men are, by a stronger Understanding and Moral Principles, somewhat raised above the vulgar,
I know Some men Are, by a Stronger Understanding and Moral Principles, somewhat raised above the Vulgar,
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and speak big of a constancy of mind, but these are but flourishes, an acted bravery;
and speak big of a constancy of mind, but these Are but flourishes, an acted bravery;
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somewhat there, may be that will hold out in some trials, but far short of this fixedness of Faith, troubles may so multiply,
somewhat there, may be that will hold out in Some trials, but Far short of this fixedness of Faith, Troubles may so multiply,
av a-acp, vmb vbi cst vmb vvi av p-acp d n2, cc-acp av-j j pp-f d n1 pp-f n1, n2 vmb av vvi,
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as to drive them at length from their posture, and come on so thick with such violent blows,
as to drive them At length from their posture, and come on so thick with such violent blows,
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as will smite them out of their Artificial Guard, disorder all their Seneca and Epictetus, and all their own calm thoughts and high resolves.
as will smite them out of their Artificial Guard, disorder all their Senecca and Epictetus, and all their own Cam thoughts and high resolves.
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The approach of Death, though they make a good M•en, and set the best Face on't;
The approach of Death, though they make a good M•en, and Set the best Face oned;
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Or if not yet some kind of terrour may seize on their Spirits, which they are not able to shift off.
Or if not yet Some kind of terror may seize on their Spirits, which they Are not able to shift off.
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But the Soul trusting on God is prepared for all, not only for the Calamities of War, Pestilence, Famine, Poverty,
But the Soul trusting on God is prepared for all, not only for the Calamities of War, Pestilence, Famine, Poverty,
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or Death, but in the sadest apprehensions of Soul, above hope, believes under hope, even in the darkest Night, casts Anchor in God, reposes on him when he sees no light.
or Death, but in the Saddest apprehensions of Soul, above hope, believes under hope, even in the Darkest Night, Cast Anchor in God, reposes on him when he sees no Light.
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Isa. 50. 10. Yea, though he slay me, says, Job, yet will I trust on him; Isaiah 50. 10. Yea, though he slay me, Says, Job, yet will I trust on him;
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not only though I die, but though he slay me;
not only though I die, but though he slay me;
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when I see his hand lift up to destroy me, yet from that same hand will I look for Salvation.
when I see his hand lift up to destroy me, yet from that same hand will I look for Salvation.
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M. B. My desire is to stir in your hearts an ambition after this blest Estate of the Godly that fear the Lord,M. B. My desire is to stir in your hearts an ambition After this blessed Estate of the Godly that Fear the Lord,
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and trust on him, and so fear no other thing, the common Revolutions and Changes of the World,
and trust on him, and so Fear no other thing, the Common Revolutions and Changes of the World,
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and those that in these late times we our selves have seen, and the likelihood of more and greater coming on, seem dreadful to weak minds,
and those that in these late times we our selves have seen, and the likelihood of more and greater coming on, seem dreadful to weak minds,
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but let these perswade us the more to prize and seek this fixed unaffrighted Station; no fixing but here where we make a Vertue of a Necessity.
but let these persuade us the more to prize and seek this fixed unaffrighted Station; no fixing but Here where we make a Virtue of a Necessity.
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Oh! that you would be perswaded to break off from the vile ways of Sin, that embase the Soul and fill it full of Terrours,
Oh! that you would be persuaded to break off from the vile ways of since, that embase the Soul and fill it full of Terrors,
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and disingage them from the Vanities of this World to take up in God, to live in him wholly, to cleave to, and depend on him; to esteem nothing beside him.
and disengage them from the Vanities of this World to take up in God, to live in him wholly, to cleave to, and depend on him; to esteem nothing beside him.
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Excellent was the answer of that Holy man to the Emperour, first essaying him with large proffers of Honour and Riches, to draw him from Christ.
Excellent was the answer of that Holy man to the Emperor, First essaying him with large proffers of Honour and Riches, to draw him from christ.
j vbds dt n1 pp-f cst j n1 p-acp dt n1, ord vvg pno31 p-acp j n2 pp-f n1 cc n2, pc-acp vvi pno31 p-acp np1.
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Offer these things (says he) to Children, I regard them not. Then after he try'd to terrifie him with threatning.Offer these things (Says he) to Children, I regard them not. Then After he tried to terrify him with threatening.
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Threaten (said he) your effeminate Courtiers, I fear none of these things. Threaten (said he) your effeminate Courtiers, I Fear none of these things.
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Seek to have your hearts established on him by the Faith of Eternal Life ▪ and then it will be asham'd to distrust him in any other thing.
Seek to have your hearts established on him by the Faith of Eternal Life ▪ and then it will be ashamed to distrust him in any other thing.
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Yea, truly, you will not much regard, nor be careful for other things how they be, 'twill be all one, the better and worse of this moment, the things of it,
Yea, truly, you will not much regard, nor be careful for other things how they be, it'll be all one, the better and Worse of this moment, the things of it,
uh, av-j, pn22 vmb xx d n1, ccx vbb j p-acp j-jn n2 c-crq pns32 vbb, pn31|vmb vbi d crd, dt jc cc av-jc pp-f d n1, dt n2 pp-f pn31,
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even the greatest, being both in themselves so little and worthless, and of so short continuance. Well chuse you;
even the greatest, being both in themselves so little and worthless, and of so short Continuance. Well choose you;
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but all reckon'd and examin'd, I had rather be the poorest Believer, than the greatest King on Earth.
but all reckoned and examined, I had rather be the Poorest Believer, than the greatest King on Earth.
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How small a Commotion, small in its beginning, may prove the overturning of the greatest Kingdom,
How small a Commotion, small in its beginning, may prove the overturning of the greatest Kingdom,
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but the Believer is Heir to a Kingdom that cannot be shaken;
but the Believer is Heir to a Kingdom that cannot be shaken;
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the mightiest and most victorious Prince, that hath not only lost nothing, but hath been gaining new Conquests all his days, is stopt by a small Distemper in the middle of his course.
the Mightiest and most victorious Prince, that hath not only lost nothing, but hath been gaining new Conquests all his days, is stopped by a small Distemper in the middle of his course.
dt js cc av-ds j n1, cst vhz xx av-j vvn pix, cc-acp vhz vbn vvg j n2 d po31 n2, vbz vvn p-acp dt j n1 p-acp dt n-jn pp-f po31 n1.
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He returns to his Dust, then his vast designs fall to nothing, in that very day his thoughts perish ▪ But the Believer, in that very day, is sent to the possession of his Crown, that is his Coronation day; all his thoughts are accomplisht.
He returns to his Dust, then his vast designs fallen to nothing, in that very day his thoughts perish ▪ But the Believer, in that very day, is sent to the possession of his Crown, that is his Coronation day; all his thoughts Are accomplished.
pns31 vvz p-acp po31 n1, cs po31 j n2 vvb p-acp pix, p-acp cst j n1 po31 n2 vvi ▪ p-acp dt n1, p-acp cst j n1, vbz vvn p-acp dt n1 pp-f po31 n1, cst vbz po31 n1 n1; d po31 n2 vbr vvn.
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How can you affright him? Bring him word his Estate is ruined, yet my Inheritance is safe, says he.
How can you affright him? Bring him word his Estate is ruined, yet my Inheritance is safe, Says he.
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Your Wife, or Child, or dear Friend, is dead, yet my Father lives. You yourself must die;
Your Wife, or Child, or dear Friend, is dead, yet my Father lives. You yourself must die;
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well then, I go home to my Father, and to my Inheritance:
well then, I go home to my Father, and to my Inheritance:
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For the publick troubles of the Church, doubtless it is both a most pious and generous temper, to be more deeply affected for these then for all our private ones,
For the public Troubles of the Church, doubtless it is both a most pious and generous temper, to be more deeply affected for these then for all our private ones,
p-acp dt j n2 pp-f dt n1, av-j pn31 vbz d dt av-ds j cc j n1, pc-acp vbi av-dc av-jn vvn p-acp d av p-acp d po12 j pi2,
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and to resent common Calamities of any people; but especially of Gods own people, hath been the Character of men near unto him.
and to resent Common Calamities of any people; but especially of God's own people, hath been the Character of men near unto him.
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Observe the pathetical strains of the Prophets bewailing, when they foretel the desolation even of Foreign Kingdoms, much more for the Lords chosen people, still mindful of Sion, and mournful for her distresses, Jer. 9. 1. and the whole Book of Lamentations. Psal. 137. If I forget thee, O Jerusalem.
Observe the pathetical strains of the prophets bewailing, when they foretell the desolation even of Foreign Kingdoms, much more for the lords chosen people, still mindful of Sion, and mournful for her Distresses, Jer. 9. 1. and the Whole Book of Lamentations. Psalm 137. If I forget thee, Oh Jerusalem.
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Pious Spirits always publick, as even brave Heathens for the Commonwealth: So he, in that of Horace .
Pious Spirits always public, as even brave heathens for the Commonwealth: So he, in that of Horace.
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Little regarding himself, but much solicitous for the publick. Yet even in this, with much Compassion, there is a Calm in a Believers mind.
Little regarding himself, but much solicitous for the public. Yet even in this, with much Compassion, there is a Cam in a Believers mind.
av-j vvg px31, cc-acp d j p-acp dt j. av av p-acp d, p-acp d n1, pc-acp vbz dt j-jn p-acp dt n2 n1.
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How these agree none can tell but they that feel it, finds amidst all hard news,
How these agree none can tell but they that feel it, finds amid all hard news,
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yet still a fixed heart trusting.
yet still a fixed heart trusting.
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Satisfied in this, Deliverance shall come in due time, Psal. 102. 13. And that in those Judgments that are inflicted, man shall be humbled and God exalted, Isa. 2. 11. and. 5. 15, 16. And that in all tumults and changes,
Satisfied in this, Deliverance shall come in due time, Psalm 102. 13. And that in those Judgments that Are inflicted, man shall be humbled and God exalted, Isaiah 2. 11. and. 5. 15, 16. And that in all tumults and changes,
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and subversion of States, still his Throne is fixed, and with that the Believers heart likewise, Psal. 93. So Psal. 29. 10. The Lord sitteth upon the floud:
and subversion of States, still his Throne is fixed, and with that the Believers heart likewise, Psalm 93. So Psalm 29. 10. The Lord Sitteth upon the flood:
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Yea, the Lord sitteth King for ever.
Yea, the Lord Sitteth King for ever.
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Or sate in the Floud, possibly referring to the general Deluge, yet, that then God sate quiet,
Or sat in the Flood, possibly referring to the general Deluge, yet, that then God sat quiet,
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and still sitteth King for ever. He steer'd the Ark, and still guides his Church through all.
and still Sitteth King for ever. He steered the Ark, and still guides his Church through all.
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So Psal. 46. throughout that whole Psalm. In all Commotions, the Kingdom of Christ shall be spreading and growing,
So Psalm 46. throughout that Whole Psalm. In all Commotions, the Kingdom of christ shall be spreading and growing,
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and the close of all shall be full Victory on his side, and that's sufficient.
and the close of all shall be full Victory on his side, and that's sufficient.
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Of this, a singular example is in Job, who was not daunted with so many ill hearings,
Of this, a singular Exampl is in Job, who was not daunted with so many ill hearings,
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but stood as an unmov'd Rock amidst the Winds and Waves.
but stood as an unmoved Rock amid the Winds and Waves.
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. In this condition there is so much sweetness, that if known, a man might suspect himself rather selfishly taken with it, than purely loving God; . In this condition there is so much sweetness, that if known, a man might suspect himself rather selfishly taken with it, than purely loving God;
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such joy in believing, or at least, such peace, such a serene calmness, is in no other thing in this World, nothing without or within a man to be named to this of trusting on his goodness, he is God,
such joy in believing, or At least, such peace, such a serene calmness, is in no other thing in this World, nothing without or within a man to be nam to this of trusting on his Goodness, he is God,
d n1 p-acp vvg, cc p-acp ds, d n1, d dt j n1, vbz p-acp dx j-jn n1 p-acp d n1, pix p-acp cc p-acp dt n1 pc-acp vbi vvn p-acp d pp-f vvg p-acp po31 n1, pns31 vbz np1,
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and on his faithfulness, giving his promise for thy Warrant. He commands thee to roll thy self on him.
and on his faithfulness, giving his promise for thy Warrant. He commands thee to roll thy self on him.
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The holy Soul still trusts in the darkest apprehensions;
The holy Soul still trusts in the Darkest apprehensions;
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if it is suggested thou art a Reprobate, yet will the Soul say, I will see the utmost,
if it is suggested thou art a Reprobate, yet will the Soul say, I will see the utmost,
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and hang by the hold I have, till I feel my self really cast off, and will not willingly fall off.
and hang by the hold I have, till I feel my self really cast off, and will not willingly fallen off.
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If I must be separated from him he shall do it himself, he shall shake me off while I would cleave to him.
If I must be separated from him he shall do it himself, he shall shake me off while I would cleave to him.
cs pns11 vmb vbi vvn p-acp pno31 pns31 vmb vdi pn31 px31, pns31 vmb vvi pno11 p-acp cs pns11 vmd vvi p-acp pno31.
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Yea, to the utmost I will look for mercy, and will hope better:
Yea, to the utmost I will look for mercy, and will hope better:
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though I found him shaking me off, yet will I think he will not do it.
though I found him shaking me off, yet will I think he will not do it.
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It is good to seek after all possible assurance, but not to fret at the want of it,
It is good to seek After all possible assurance, but not to fret At the want of it,
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for even without these assurances, which some Christians hang too much upon, there is in simple trust,
for even without these assurances, which Some Christians hang too much upon, there is in simple trust,
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and reliance on God, and in a desire to walk in his ways, such a Fort of Peace,
and reliance on God, and in a desire to walk in his ways, such a Fort of Peace,
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as all the assaults in the World are not able to make a breach in.
as all the assaults in the World Are not able to make a breach in.
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And to this add, that unspeakable delight in walking in his fear joined with this trust.
And to this add, that unspeakable delight in walking in his Fear joined with this trust.
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The noble ambition of pleasing him, makes one careless of pleasing or displeasing all the World.
The noble ambition of pleasing him, makes one careless of pleasing or displeasing all the World.
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Besides, the delight in his Commandments, so pure, so just a Law, Holiness, victory over Lusts,
Beside, the delight in his commandments, so pure, so just a Law, Holiness, victory over Lustiest,
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and Temperance, hath a sweetness in it that presently pays it self, because his Will.
and Temperance, hath a sweetness in it that presently pays it self, Because his Will.
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'Tis the Godly Man alone, who by this fixed consideration in God, looks the grim Visage of Death in the Face with an unappal'd mind.
It's the Godly Man alone, who by this fixed consideration in God, looks the grim Visage of Death in the Face with an unappalled mind.
pn31|vbz dt j n1 av-j, r-crq p-acp d j-vvn n1 p-acp np1, vvz dt j n1 pp-f n1 p-acp dt n1 p-acp dt j n1.
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It damps all the joys, and defeats all the hopes of the most prosperous, proudest, and wisest Worldings.
It damps all the Joys, and defeats all the hope's of the most prosperous, proudest, and Wisest Worldlings.
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As he said, when shot, Avocasti ab optima demonstratione. It spoils all their Figures and fine Devices.
As he said, when shot, Avocasti ab optima demonstration. It spoils all their Figures and fine Devices.
p-acp pns31 vvd, c-crq n1, fw-la fw-la fw-la n1. pn31 vvz d po32 n2 cc j n2.
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But to the Righteous, there is hope in his Death:
But to the Righteous, there is hope in his Death:
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He goes through it without fear, without Caligula's Quo vadis. Though Riches, Honours, and all the Glories of this World, are with a man,
He Goes through it without Fear, without Caligula's Quo vadis. Though Riches, Honours, and all the Glories of this World, Are with a man,
pns31 vvz p-acp pn31 p-acp n1, p-acp npg1 fw-la fw-la. cs n2, ng1, cc d dt n2 pp-f d n1, vbr p-acp dt n1,
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yet he fears, yea, he fears the more for these, because here they must end.
yet he fears, yea, he fears the more for these, Because Here they must end.
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But the good man looks Death out of Countenance, in the words of David, Though I walk through the Valley and Shadow of Death,
But the good man looks Death out of Countenance, in the words of David, Though I walk through the Valley and Shadow of Death,
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yet will I fear no Evil, for thou art with me. yet will I Fear no Evil, for thou art with me.
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SERMON, XIII.
SERMON, XIII.
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Matth. XIII. 3. And he spake many things unto them in Parables, saying, Behold a Sower went forth to sow, &c.
Matthew XIII. 3. And he spoke many things unto them in Parables, saying, Behold a Sour went forth to sow, etc.
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THE rich bounty of God hath furnisht our Natural Life, not barely for strict necessity,
THE rich bounty of God hath furnished our Natural Life, not barely for strict necessity,
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but with great abundance, many kinds of Beasts, and Fowls, and Fishes, and Herbs, and Fruits, has he provided for the use of man.
but with great abundance, many Kinds of Beasts, and Fowls, and Fish, and Herbs, and Fruits, has he provided for the use of man.
cc-acp p-acp j n1, d n2 pp-f n2, cc n2, cc n2, cc n2, cc n2, vhz pns31 vvn p-acp dt n1 pp-f n1.
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Thus our Spiritual Life likewise is supported with a variety;
Thus our Spiritual Life likewise is supported with a variety;
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the Word, the food of it, hath not only all necessary Truths once simply set down,
the Word, the food of it, hath not only all necessary Truths once simply Set down,
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but a great variety of Doctrine, for our more abundant Instruction and Consolation. Amongst the rest, this way of Similitudes hath a notable commixture of profit and delight.
but a great variety of Doctrine, for our more abundant Instruction and Consolation. among the rest, this Way of Similitudes hath a notable commixture of profit and delight.
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Parables not unfolded and understood, are a Veil as here to the multitude, and in that are a great Judgment,
Parables not unfolded and understood, Are a Veil as Here to the multitude, and in that Are a great Judgement,
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as Isa. 6. 9. cited here, but when cleared and made transparent, then they are a Glass to behold Divine things in, more commodiously and suitably to our way;
as Isaiah 6. 9. cited Here, but when cleared and made transparent, then they Are a Glass to behold Divine things in, more commodiously and suitably to our Way;
c-acp np1 crd crd vvn av, cc-acp c-crq vvn cc vvd j, cs pns32 vbr dt n1 pc-acp vvi j-jn n2 p-acp, av-dc av-j cc av-j p-acp po12 n1;
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all things are big with such resemblances, but they require the dexterous hand of an active Spirit to bring them forth.
all things Are big with such resemblances, but they require the dexterous hand of an active Spirit to bring them forth.
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This way, besides other advantages, is much grac'd and commended by our Saviours frequent use of it.
This Way, beside other advantages, is much graced and commended by our Saviors frequent use of it.
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That here fitted to the occasion; multitudes coming to hear him, and many not a whit the better:
That Here fitted to the occasion; Multitudes coming to hear him, and many not a whit the better:
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He instructs us in this point, the great difference between the different hearts of men; so that the same Word hath very different success in them.
He instructs us in this point, the great difference between the different hearts of men; so that the same Word hath very different success in them.
pns31 vvz pno12 p-acp d n1, dt j n1 p-acp dt j n2 pp-f n2; av cst dt d n1 vhz av j n1 p-acp pno32.
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In this Parable we shall consider these three things: (1) The Nature of the Word in it self.
In this Parable we shall Consider these three things: (1) The Nature of the Word in it self.
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(2) The sameness and commonness of the dispensation. (3) The difference of the operation and production.
(2) The sameness and commonness of the Dispensation. (3) The difference of the operation and production.
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The word Seed, hath in it a productive Vertue to bring forth Fruit according to its kind;
The word Seed, hath in it a productive Virtue to bring forth Fruit according to its kind;
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that the Fruit a new life; not only a new habitude and fashion of life without,
that the Fruit a new life; not only a new habitude and fashion of life without,
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but a new nature, a new kind of life within, new thoughts, a new estimate of things, new delights and actions.
but a new nature, a new kind of life within, new thoughts, a new estimate of things, new delights and actions.
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When the Word reveals God, his greatness and holiness, then it begets pious fear and reverence,
When the Word reveals God, his greatness and holiness, then it begets pious Fear and Reverence,
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and study of conformity to him; when it reveals his goodness and mercy, it works love and confidence;
and study of conformity to him; when it reveals his Goodness and mercy, it works love and confidence;
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when it holds up in our view Christ Crucified, it Crucifies the Soul to the World, and the World to it;
when it holds up in our view christ crucified, it Crucifies the Soul to the World, and the World to it;
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when it represents these rich things laid up for us, that blest Inheritance of the Saints,
when it represents these rich things laid up for us, that blessed Inheritance of the Saints,
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then it makes all the lustre of this World vanish, shews how poor it is, weans and calls off the heart from them, raising it to these higher hopes,
then it makes all the lustre of this World vanish, shows how poor it is, weans and calls off the heart from them, raising it to these higher hope's,
cs pn31 vvz d dt n1 pp-f d n1 vvb, vvz c-crq j pn31 vbz, vvz cc vvz a-acp dt n1 p-acp pno32, vvg pn31 p-acp d jc n2,
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and sets it on the project of a Crown;
and sets it on the project of a Crown;
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and so is a Seed of noble thoughts, and of a suitable behaviour in a Christian,
and so is a Seed of noble thoughts, and of a suitable behaviour in a Christian,
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as in the Exposition of this Parable, 'tis called the Word of the Kingdom.
as in the Exposition of this Parable, it's called the Word of the Kingdom.
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Seed, an Immortal Seed, as St. Peter calls it, springing up to no less than an Eternal Life. This teaches us, 1st. highly to esteem the great goodness of God to these places and times, that were most blest with it.Seed, an Immortal Seed, as Saint Peter calls it, springing up to no less than an Eternal Life. This Teaches us, 1st. highly to esteem the great Goodness of God to these places and times, that were most blessed with it.
n1, dt j n1, p-acp n1 np1 vvz pn31, vvg a-acp p-acp dx dc cs dt j n1. d vvz pno12, ord. av-j pc-acp vvi dt j n1 pp-f np1 p-acp d n2 cc n2, cst vbdr av-ds vvn p-acp pn31.
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Psal. 147. 19, 20. He sheweth his Word unto Jacob, his Statutes and his Judgment unto Israel;Psalm 147. 19, 20. He shows his Word unto Jacob, his Statutes and his Judgement unto Israel;
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he hath not dealt so with any Nation, and as for his Judgments they have not known them. he hath not dealt so with any nation, and as for his Judgments they have not known them.
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2. That the same dispensation is to be Preach'd indifferently to all where it comes, as far as the sound can reach.
2. That the same Dispensation is to be Preached indifferently to all where it comes, as Far as the found can reach.
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And thus it was very much extended in the first promulgating of the Gospel;
And thus it was very much extended in the First promulgating of the Gospel;
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their sound went out through all the earth, as the Apostle allusively applies that of the Psalmist. their found went out through all the earth, as the Apostle allusively Applies that of the Psalmist.
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3. This teaches also Ministers, liberally to sow this Seed at all times, according to that, Eccl. 11. 6. In the morning sow thy seed,
3. This Teaches also Ministers, liberally to sow this Seed At all times, according to that, Ecclesiastes 11. 6. In the morning sow thy seed,
crd np1 vvz av n2, av-j pc-acp vvi d n1 p-acp d n2, vvg p-acp d, np1 crd crd p-acp dt n1 vvb po21 n1,
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and in the evening withhold not thine hand, &c. Praying earnestly to him, that is, the Lord, not only of the Harvest,and in the evening withhold not thine hand, etc. Praying earnestly to him, that is, the Lord, not only of the Harvest,
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but of the Seed time, and of this Seed to make it fruitful; this is his peculiar work.
but of the Seed time, and of this Seed to make it fruitful; this is his peculiar work.
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So the Apostle acknowledges, 1 Cor. 3. 6. I have planted, Apollo's watered, but God gave the increase.
So the Apostle acknowledges, 1 Cor. 3. 6. I have planted, Apollo's watered, but God gave the increase.
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4. Hence we also learn, the success to be very different. This is most evident in men;
4. Hence we also Learn, the success to be very different. This is most evident in men;
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one cast into the mould and fashion of the Word, and so moulded and fashioned by it; another no whit changed;
one cast into the mould and fashion of the Word, and so moulded and fashioned by it; Another no whit changed;
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one heart melting before it, another still hardned under it.
one heart melting before it, Another still hardened under it.
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So then, this is not all, to have the Word and hear it, as if that would serve turn,
So then, this is not all, to have the Word and hear it, as if that would serve turn,
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and save us (as we commonly fancy) The Temple of the Lord, The Temple of the Lord:
and save us (as we commonly fancy) The Temple of the Lord, The Temple of the Lord:
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Multitudes under the continual sound of the Word, yet remain lifeless and fruitless, and die in their sins,
Multitudes under the continual found of the Word, yet remain Lifeless and fruitless, and die in their Sins,
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therefore we must enquire, and examine strictly, what becomes of it, how it works, what it brings forth? and for this very end, this Parable declares so many a•e fruitless.
Therefore we must inquire, and examine strictly, what becomes of it, how it works, what it brings forth? and for this very end, this Parable declares so many a•e fruitless.
av pns12 vmb vvi, cc vvi av-j, r-crq vvz pp-f pn31, c-crq pn31 vvz, r-crq pn31 vvz av? cc p-acp d j n1, d n1 vvz av d vbr j.
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We need not press them, they are three to one here;
We need not press them, they Are three to one Here;
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yea, that were too narrow, the odds is far greater, for these are but the kinds of unfruitful grounds,
yea, that were too narrow, the odds is Far greater, for these Are but the Kinds of unfruitful grounds,
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and under each of these huge multitudes of individuals, so that there may be a hundred to one,
and under each of these huge Multitudes of individuals, so that there may be a hundred to one,
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and it is to be feared, in many Congregations, it is more than so.
and it is to be feared, in many Congregations, it is more than so.
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Whence is then the difference? Not from the Seed, that is the same to all;
Whence is then the difference? Not from the Seed, that is the same to all;
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not from the Sower neither, for though these be divers, and of different abilites, yet it hangs little or nothing on that.
not from the Sour neither, for though these be diverse, and of different abilities, yet it hangs little or nothing on that.
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Indeed, he is the fittest to Preach that is himself most like his Message, and comes forth not only with a handful of this Seed in his hand,
Indeed, he is the Fittest to Preach that is himself most like his Message, and comes forth not only with a handful of this Seed in his hand,
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but with store of it in his heart, the Word dwelling richly in him;
but with store of it in his heart, the Word Dwelling richly in him;
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yet howsoever, the Seed he sows, being this Word of Life, depends not on his qualifications in any kind, either of common Gifts, or special Grace.
yet howsoever, the Seed he Sovus, being this Word of Life, depends not on his qualifications in any kind, either of Common Gifts, or special Grace.
av c-acp, dt n1 pns31 n2, vbg d n1 pp-f n1, vvz xx p-acp po31 n2 p-acp d n1, av-d pp-f j n2, cc j n1.
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People mistake this much, and it is a carnal conceit to hang on the advantages of the Minister,
People mistake this much, and it is a carnal conceit to hang on the advantages of the Minister,
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or to eye that much, the sure way is to look up to God, and to look into thine own heart;
or to eye that much, the sure Way is to look up to God, and to look into thine own heart;
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an unchang'd unsoftned heart, as an evil Soil, disappoints the Fruit. What though sowen by a weak hand,
an unchanged unsoftened heart, as an evil Soil, disappoints the Fruit. What though sown by a weak hand,
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yea, possibly a foul one, yet if received in a clean and honest heart, it will fructifie much.
yea, possibly a foul one, yet if received in a clean and honest heart, it will fructify much.
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There is in the World a needless and prejudicial differencing of men, out of which people will not come for all we can say.
There is in the World a needless and prejudicial differencing of men, out of which people will not come for all we can say.
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The first bad ground is a High-way. Now we have a Commentary here, whence we may not,
The First bad ground is a Highway. Now we have a Commentary Here, whence we may not,
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nor will not depart, it is authentick and full.
nor will not depart, it is authentic and full.
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Ver. 19. They that understand not, gross brutish Spirits, that perceive not what is said, are as if they were not there, sit like Blocks, one Log of Wood upon another, as he said.Ver. 19. They that understand not, gross brutish Spirits, that perceive not what is said, Are as if they were not there, fit like Blocks, one Log of Wood upon Another, as he said.
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This is our Brutish multitude, what pity is it to see so many, such as have not so much as a natural apprehension of Spiritual Truths? The common Road of all Passengers, of all kind of foolish brutish thoughts, seeking nothing but how to live,
This is our Brutish multitude, what pity is it to see so many, such as have not so much as a natural apprehension of Spiritual Truths? The Common Road of all Passengers, of all kind of foolish brutish thoughts, seeking nothing but how to live,
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and yet know not to what end, have no design, trivial, High-way hearts, all tentations pass at their pleasure, prophane as Esau, which some Criticks draw from a word signifying the threshold, the outer step that every foul foot treads on.
and yet know not to what end, have no Design, trivial, Highway hearts, all tentations pass At their pleasure, profane as Esau, which Some Critics draw from a word signifying the threshold, the outer step that every foul foot treads on.
cc av vvb xx p-acp r-crq n1, vhb dx n1, j, n1 n2, d n2 vvi p-acp po32 n1, j p-acp np1, r-crq d n2 vvb p-acp dt n1 vvg dt n1, dt j n1 cst d j n1 vvz a-acp.
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These retain nothing, there is no hazard of that, and yet the Enemy of Souls, to make all sure,
These retain nothing, there is no hazard of that, and yet the Enemy of Souls, to make all sure,
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lest peradventure some word might take root unawares, some Grain of this Seed, he is busie to pick it away;
lest Peradventure Some word might take root unawares, Some Grain of this Seed, he is busy to pick it away;
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to take them off from all reflexion, all serious thoughts, or the remembrance of any thing spoken to them.
to take them off from all reflection, all serious thoughts, or the remembrance of any thing spoken to them.
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And if any common word is remembred, yet it doth no good, for that is trodden down as the rest,
And if any Common word is remembered, yet it does no good, for that is trodden down as the rest,
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though the most is pickt up, because it lies on the Road. So exprest by St. Mark 4. 4.
though the most is picked up, Because it lies on the Road. So expressed by Saint Mark 4. 4.
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The second is Stony ground. Hard hearts, not softned and made penetrable, to receive in deeply this ingrafted word with meekness, with humble yieldance and submission to it, the Rocks, yet in these there is often some receiving of it,
The second is Stony ground. Hard hearts, not softened and made penetrable, to receive in deeply this ingrafted word with meekness, with humble yieldance and submission to it, the Rocks, yet in these there is often Some receiving of it,
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and a little slender moisture above them, which the warm air, may make spring up a little;
and a little slender moisture above them, which the warm air, may make spring up a little;
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they receive with Joy, have a little present delight in it, are moved and taken with the Sermon, possibly to the shedding of some tears,
they receive with Joy, have a little present delight in it, Are moved and taken with the Sermon, possibly to the shedding of Some tears,
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but the misery is, there is a want of depth of Earth; it sinks not.
but the misery is, there is a want of depth of Earth; it sinks not.
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No wonder if there is some present delight in these, therefore the Word of the Kingdom, especially if skilfully and sensibly delivered, by some more able Speaker.
No wonder if there is Some present delight in these, Therefore the Word of the Kingdom, especially if skilfully and sensibly Delivered, by Some more able Speaker.
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Let it be but a fancy, yet it is a fine pleasant one, such love as the Son of God to die for Sinners, such a rich purchase made as a Kingdom, the Word of the Kingdom, such Glory and Sweetness,
Let it be but a fancy, yet it is a fine pleasant one, such love as the Son of God to die for Sinners, such a rich purchase made as a Kingdom, the Word of the Kingdom, such Glory and Sweetness,
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therefore the description of the new Jerusalem, Apoc. 21. Suppose it be but a Dream, or one of the Visions of the Night, yet 'tis passing fine;
Therefore the description of the new Jerusalem, Apocalypse 21. Suppose it be but a Dream, or one of the Visions of the Night, yet it's passing fine;
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it must needs please a mind that heeds what is said of it. There is a natural delight in Spiritual things, and thus the word of the Prophet,
it must needs please a mind that heeds what is said of it. There is a natural delight in Spiritual things, and thus the word of the Prophet,
pn31 vmb av vvi dt n1 cst vvz r-crq vbz vvn pp-f pn31. pc-acp vbz dt j n1 p-acp j n2, cc av dt n1 pp-f dt n1,
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as the Lord tells him, was as a Minstrels voice, a fine Song so long as it lasts,
as the Lord tells him, was as a Minstrels voice, a fine Song so long as it lasts,
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but dies out in the air;
but die out in the air;
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it may be, the relish and air of it will remain a while in the Imagination,
it may be, the relish and air of it will remain a while in the Imagination,
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but not long, even that wears out, and is forgot.
but not long, even that wears out, and is forgotten.
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So here it is heard with Joy, and some is springing up presently, they commend it,
So Here it is herd with Joy, and Some is springing up presently, they commend it,
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and it may be, repeat some passages, yea, possibly desire to be like it, to have such and such Graces as are recommended,
and it may be, repeat Some passages, yea, possibly desire to be like it, to have such and such Graces as Are recommended,
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and upon that think they have them, are presently good Christians in their own conceit,
and upon that think they have them, Are presently good Christians in their own conceit,
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and to appearance some change is wrought, and it appears to be all that it is,
and to appearance Some change is wrought, and it appears to be all that it is,
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but it is not deep enough, they talk possibly too much, more than those whose hearts receive it more deeply;
but it is not deep enough, they talk possibly too much, more than those whose hearts receive it more deeply;
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there it lies hid longer, and little is heard of it.
there it lies hid longer, and little is herd of it.
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Others may think it is lost, and possibly themselves do not perceive that it is there, they are exercised and humbled at it,
Others may think it is lost, and possibly themselves do not perceive that it is there, they Are exercised and humbled At it,
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and find no good in their own hearts;
and find no good in their own hearts;
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yet there it is hid, as David says, Thy Word have I hid in my heart.
yet there it is hid, as David Says, Thy Word have I hid in my heart.
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And as Seed in a manner dies in a silent smothering way, yet it is in order to the fructifying,
And as Seed in a manner die in a silent smothering Way, yet it is in order to the fructifying,
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and to the reviving of it, it will spring up in time, and be fruitful in its season;
and to the reviving of it, it will spring up in time, and be fruitful in its season;
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with patience, as St. Luke hath it, of the good ground; not so suddenly, but much more surely and solidly.
with patience, as Saint Luke hath it, of the good ground; not so suddenly, but much more surely and solidly.
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But the most are presentany Mushrome Christians, soon ripe, soon rotten, the Seed goes never deep, it springs up indeed,
But the most Are presentany Mushroom Christians, soon ripe, soon rotten, the Seed Goes never deep, it springs up indeed,
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but any thing blasts and withers it;
but any thing blasts and withers it;
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little root in some, if Trials arise, either the heat of Persecution without, or a Tentation within;
little root in Some, if Trials arise, either the heat of Persecution without, or a Tentation within;
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this sudden Spring seed can stand before neither. Oh Rocky hearts!
this sudden Spring seed can stand before neither. O Rocky hearts!
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How shallow, shallow, are the Impressions of Divine things upon you? Religion goes never farther than the upper surface of your hearts, few deep thoughts of God,
How shallow, shallow, Are the Impressions of Divine things upon you? Religion Goes never farther than the upper surface of your hearts, few deep thoughts of God,
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and of Jesus Christ, and the things of the World to come, all are but slight and transient glances.
and of jesus christ, and the things of the World to come, all Are but slight and Transient glances.
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The third is Thorny-ground. This relates to the Cares and Pleasures, and all the Interests of this Life.
The third is Thorny ground. This relates to the Cares and Pleasures, and all the Interests of this Life.
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See St. Mark 4. 1. and St. Luke 8. 5. All these together are the Thorns, and these grow in hearts that do more deeply receive the Seed,
See Saint Mark 4. 1. and Saint Lycia 8. 5. All these together Are the Thorns, and these grow in hearts that do more deeply receive the Seed,
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and send it forth, and spring up more hopefully than either of the other two, and yet choak it. Oh! the pity.
and send it forth, and spring up more hopefully than either of the other two, and yet choke it. Oh! the pity.
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Many are thus almost at Heaven, so much desire of Renovation, and some endeavours after it, and yet the Thorns prevail. Miserable Thorns!
Many Are thus almost At Heaven, so much desire of Renovation, and Some endeavours After it, and yet the Thorns prevail. Miserable Thorns!
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The base things of a perishing life drawing away the strength of affections, sucking the sap of the Soul. Our other Seed and Harvest, our Corn and Hay, our Shops and Ships, our Tradings and Bargains, our Suits and Pretensions for Places and Employments of Gain or Credit, Husband,
The base things of a perishing life drawing away the strength of affections, sucking the sap of the Soul. Our other Seed and Harvest, our Corn and Hay, our Shops and Ships, our Tradings and Bargains, our Suits and Pretensions for Places and Employments of Gain or Credit, Husband,
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and Wife, and Children, and House, and Train, our Feastings and Entertainments, and other Pleasures of Sense, our Civilities and Complements;
and Wife, and Children, and House, and Train, our Feastings and Entertainments, and other Pleasures of Sense, our Civilities and Compliments;
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and a world of those in all the World are these Thorns, and they overspread all.
and a world of those in all the World Are these Thorns, and they overspread all.
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The lust of the eye, the lust of the flesh, and the pride of life. And for how long is all the advantage and and delight of these? Alas!The lust of the eye, the lust of the Flesh, and the pride of life. And for how long is all the advantage and and delight of these? Alas!
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that so poor things should prejudice us of the rich and blessed increase of this Divine Seed.
that so poor things should prejudice us of the rich and blessed increase of this Divine Seed.
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The last is good Ground. A good and honest heart;
The last is good Ground. A good and honest heart;
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not much fineness here, not many questions and disputes, but honest simplicity, sweet sincerity, that is all, a humble single desire to eye,
not much fineness Here, not many questions and disputes, but honest simplicity, sweet sincerity, that is all, a humble single desire to eye,
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and to do the will of God, and this from love to himself.
and to do the will of God, and this from love to himself.
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This makes the Soul abound in the fruits of Holiness, receiving the Word as the ground of it;
This makes the Soul abound in the fruits of Holiness, receiving the Word as the ground of it;
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different degrees are indeed, some thirty, some sixty, and some an hundred fold, yet the lowest aiming at the highest, not resting satisfy'd;
different Degrees Are indeed, Some thirty, Some sixty, and Some an hundred fold, yet the lowest aiming At the highest, not resting satisfied;
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yet growing more fruitful, if thirty last year, desiring to bring forth sixty this.
yet growing more fruitful, if thirty last year, desiring to bring forth sixty this.
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This is the great point, we ought to examine it, for much is sowen and little brought forth;
This is the great point, we ought to examine it, for much is sown and little brought forth;
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our God hath done much for us, what more could be done? Yet when Grapes were expected, wild Grapes produced, what becomes of all? Who grow to be more spiritual, more humble and meek, more like Christ, more self-denying, fuller of love to God,
our God hath done much for us, what more could be done? Yet when Grapes were expected, wild Grapes produced, what becomes of all? Who grow to be more spiritual, more humble and meek, more like christ, more self-denying, fuller of love to God,
po12 np1 vhz vdn d p-acp pno12, r-crq av-dc vmd vbi vdn? av c-crq n2 vbdr vvn, j n2 vvn, r-crq vvz pp-f d? q-crq vvb pc-acp vbi av-dc j, av-dc j cc j, av-dc j np1, av-dc j, jc pp-f n1 p-acp np1,
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and one to another? Some, but alas! few. All the Land is sowen, and that plentifully, with the good Seed:
and one to Another? some, but alas! few. All the Land is sown, and that plentifully, with the good Seed:
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But what comes for the most pa•t? Cockle and no Grain. In felix lolium. We would do all other things to purpose, and not willingly lose our end; not Trade and gain nothing;
But what comes for the most pa•t? Cockle and no Grain. In felix lolium. We would do all other things to purpose, and not willingly loose our end; not Trade and gain nothing;
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buy and sell, and live by the loss; not plow and sow, and reap nothing.
buy and fell, and live by the loss; not blow and sow, and reap nothing.
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How sensible do we feel one ill year, and shall this alone be lost Labour, that well improv'd were worth all the rest? Oh! how much more worth than all? Shall we only do the greatest business to the least purpose? Bethink your selves, what do we here? why come we here? if we still remain as proud and passionate,
How sensible doe we feel one ill year, and shall this alone be lost Labour, that well improved were worth all the rest? Oh! how much more worth than all? Shall we only do the greatest business to the least purpose? Bethink your selves, what do we Here? why come we Here? if we still remain as proud and passionate,
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and as self-will'd as before, what will all great Bargains, and good Years, and full Barns, avail within a while? That word, Thou Fool, this night shall they fetch away thy Soul, how terrible will it be?
and as self-willed as before, what will all great Bargains, and good years, and full Barns, avail within a while? That word, Thou Fool, this night shall they fetch away thy Soul, how terrible will it be?
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We think we are wise in not losing our labour in other things? why, 'tis all lost, even where most gained. What amounts it to: Cast up:
We think we Are wise in not losing our labour in other things? why, it's all lost, even where most gained. What amounts it to: Cast up:
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Vanity and vexation of Spirit is the total sum;Vanity and vexation of Spirit is the total sum;
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and in all our projecting and bussling, what do we but sow the Wind, and reap the Whirl-wind? Sow Vanity, and reap Vexation?
and in all our projecting and bustling, what do we but sow the Wind, and reap the Whirlwind? Sow Vanity, and reap Vexation?
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This Seed alone being fruitful, makes rich and happy, springs up to eternal life ▪ Oh that we were wise,
This Seed alone being fruitful, makes rich and happy, springs up to Eternal life ▪ O that we were wise,
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and that we would at length learn to hear every Sermon as on the utmost edge of time, at the very brink of Eternity,
and that we would At length Learn to hear every Sermon as on the utmost edge of time, At the very brink of Eternity,
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for any thing we know for our selves, or any of us may be really so;
for any thing we know for our selves, or any of us may be really so;
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however, it is wise and safe to do as if it were so.
however, it is wise and safe to do as if it were so.
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Will you be perswaded of this? It were a happy Sermon if it could prevail,
Will you be persuaded of this? It were a happy Sermon if it could prevail,
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for the more fruitful hearing of all the rest henceforward: we have lost too much of our little time;
for the more fruitful hearing of all the rest henceforward: we have lost too much of our little time;
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and thus, with the Apostle, I beseech you, I beseech you, receive not the grace of God in vain.
and thus, with the Apostle, I beseech you, I beseech you, receive not the grace of God in vain.
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Now that you may be fruitful, examine well your own hearts, pluck up, weed out,
Now that you may be fruitful, examine well your own hearts, pluck up, weed out,
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for there are still Thorns, some will grow, but he is the happiest man that hath the sharpest eye,
for there Are still Thorns, Some will grow, but he is the Happiest man that hath the Sharpest eye,
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and the busiest hand, spying them out, and plucking them up. Take heed how you hear, think it not so easie a matter.
and the Busiest hand, spying them out, and plucking them up. Take heed how you hear, think it not so easy a matter.
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Plow up, and sow not among Thorns, Jeremiah 4.Blow up, and sow not among Thorns, Jeremiah 4.
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And above all Pray, Pray before, after, and in hearing, dart up desires to God, he is the Lord of the Harvest, whose influence doth all;
And above all Pray, Pray before, After, and in hearing, dart up Desires to God, he is the Lord of the Harvest, whose influence does all;
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the difference of the Soil makes indeed the difference of success, but the Lord hath the priviledge of bettering the Soil.
the difference of the Soil makes indeed the difference of success, but the Lord hath the privilege of bettering the Soil.
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He that framed the heart, changes it when and how he will.
He that framed the heart, changes it when and how he will.
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There is a curse on all grounds naturally, that fell on the Earth for mans sake,
There is a curse on all grounds naturally, that fell on the Earth for men sake,
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but fell more on the ground of mans own heart within him: Thorns and Briars shalt thou bring forth.
but fell more on the ground of men own heart within him: Thorns and Briers shalt thou bring forth.
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Now 'tis he that denounc'd that Curse, that alone hath power to remove it, he is both the Soveraign owner of the Seed,
Now it's he that denounced that Curse, that alone hath power to remove it, he is both the Sovereign owner of the Seed,
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and changer of the Soil, turns a Wilderness into Carmel by his Spirit; and no ground, no heart, can be good till he change it.
and changer of the Soil, turns a Wilderness into Mount carmel by his Spirit; and no ground, no heart, can be good till he change it.
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And being changed, much care must be had still of manuring, for still that is in it, that will bring forth many Weeds;
And being changed, much care must be had still of manuring, for still that is in it, that will bring forth many Weeds;
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is a Mother to them, and but a Step-mother to this Seed. Therefore Consider it, if you think this concerns you;
is a Mother to them, and but a Stepmother to this Seed. Therefore Consider it, if you think this concerns you;
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•e that hath an ear to hear, as our Saviour closes, let him hear. The Lord apply your hearts to this work,•e that hath an ear to hear, as our Saviour closes, let him hear. The Lord apply your hearts to this work,
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and though discouragements arise without, or within, and little present Fruit appear;
and though discouragements arise without, or within, and little present Fruit appear;
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but Corruption is rather stronger and greater, yet watch and pray, wait on, it shall be better, this Fruit is to be brought forth with patience, as St: Luke hath it.
but Corruption is rather Stronger and greater, yet watch and pray, wait on, it shall be better, this Fruit is to be brought forth with patience, as Saint: Luke hath it.
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And this Seed, this Word, the Lord calls by that very name, the very Word of his patience; keep it, hide it in thy heart,
And this Seed, this Word, the Lord calls by that very name, the very Word of his patience; keep it, hide it in thy heart,
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and in due time it shall spring up.
and in due time it shall spring up.
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And this patience shall be put to it but for a little while, the day of Harvest is at hand,
And this patience shall be put to it but for a little while, the day of Harvest is At hand,
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when all in any measure fruitful in Grace, shall be gathered into Glory.
when all in any measure fruitful in Grace, shall be gathered into Glory.
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SERMON, XIV. 2 Cor. VII. 1. Having therefore these promises (dearly beloved) Let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
SERMON, XIV. 2 Cor. VII. 1. Having Therefore these promises (dearly Beloved) Let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God.
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IT is a thing both of unspeakable sweetness and usefulness for a Christian, often to consider the excellency of that estate to which he is called.
IT is a thing both of unspeakable sweetness and usefulness for a Christian, often to Consider the excellency of that estate to which he is called.
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It cannot fail to put him upon very high resolutions, and carry him on in the divine ambition of being daily more suitable to his high calling, and hopes;
It cannot fail to put him upon very high resolutions, and carry him on in the divine ambition of being daily more suitable to his high calling, and hope's;
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Therefore, these are often set before Christians in the Scripture, and are prest here by the Apostle upon a particular occasion of the avoidance of near Combinements with Unbelievers.
Therefore, these Are often Set before Christians in the Scripture, and Are pressed Here by the Apostle upon a particular occasion of the avoidance of near Combinements with Unbelievers.
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He mentions some choice promises that God makes to his own people, and of their near Relatition to, and communion with himself.
He mentions Some choice promises that God makes to his own people, and of their near Relation to, and communion with himself.
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And upon these he enlarges and raises the exhortation to the universal indeavour of all holiness,
And upon these he enlarges and raises the exhortation to the universal endeavour of all holiness,
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and that as 〈 … 〉 hi〈 … 〉 In the words are. 1. The Thing to which he would perswade. 2. The Motive.
and that as 〈 … 〉 hi〈 … 〉 In the words Are. 1. The Thing to which he would persuade. 2. The Motive.
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The Thing, Holiness in its full extension and intension, Purging our selves from all filthiness of the flesh and spirit,
The Thing, Holiness in its full extension and intention, Purging our selves from all filthiness of the Flesh and Spirit,
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and perfecting holiness in the fear of God. and perfecting holiness in the Fear of God.
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The purging out of filthiness and perfecting of holiness exp•est, (as usually they are distinguisht) those two parts of renewing grace, Mortification and Vivification. But I conceive they are not so truely different parts as a different notion of the same thing, the decrease of sin,
The purging out of filthiness and perfecting of holiness exp•est, (as usually they Are distinguished) those two parts of renewing grace, Mortification and Vivification. But I conceive they Are not so truly different parts as a different notion of the same thing, the decrease of since,
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and increase of grace being truely one thing, as the dispelling of darkness, and augmenting of Light:
and increase of grace being truly one thing, as the dispelling of darkness, and augmenting of Light:
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So here the one rendred, as the necessary result, yea, as the equivalent of the other;
So Here the one rendered, as the necessary result, yea, as the equivalent of the other;
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the same thing indeed, purging from filthiness, and in so doing perfecting holiness; perfecting holiness, and in so doing purging from filthiness.
the same thing indeed, purging from filthiness, and in so doing perfecting holiness; perfecting holiness, and in so doing purging from filthiness.
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That Perfection, by which is meant a growing progressive advance towards perfection. The words without straining gives us as it were the several dimensions of Holiness. The breadth purging all filthiness;
That Perfection, by which is meant a growing progressive advance towards perfection. The words without straining gives us as it were the several dimensions of Holiness. The breadth purging all filthiness;
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the length parallel to Mans composure, running all along through his Soul and Body, purging filthiness of the flesh and spirit; the highth perfecting holiness;
the length parallel to men composure, running all along through his Soul and Body, purging filthiness of the Flesh and Spirit; the highth perfecting holiness;
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the depth, that which is the bottom whence it rises up, a deep impress of the fear of God.
the depth, that which is the bottom whence it rises up, a deep Impress of the Fear of God.
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Perfecting holiness in the fear of God. Perfecting holiness in the Fear of God.
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Cleanse our selves ] It is the Lord that is the sanctifier of his people, he purges away their dross and tin, he pours clean water, according to his promises,Cleanse our selves ] It is the Lord that is the sanctifier of his people, he purges away their dross and tin, he pours clean water, according to his promises,
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yet doth he call to us to cleanse our selves, even having such promises, Let us cleanse our selves.
yet does he call to us to cleanse our selves, even having such promises, Let us cleanse our selves.
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He puts a new life into us, and causes us to act, and excites us to excite it,
He puts a new life into us, and Causes us to act, and excites us to excite it,
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and call it up to act in the progress of sanctification.
and call it up to act in the progress of sanctification.
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Men are strangely inclined to a perverse construction of things, tell them that we are to act,
Men Are strangely inclined to a perverse construction of things, tell them that we Are to act,
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and work, and give diligence, then they would fancy a doing in their own strength, and be their own Saviours:
and work, and give diligence, then they would fancy a doing in their own strength, and be their own Saviors:
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Again, tell them that God works all our works in us, and for us, then they would take the ease of doing nothing;
Again, tell them that God works all our works in us, and for us, then they would take the ease of doing nothing;
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if they cannot have the praise of doing all, they will sit still with folded hands and use no diligence at all.
if they cannot have the praise of doing all, they will fit still with folded hands and use no diligence At all.
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But this is the corrupt logick of the flesh, its base sophistry.
But this is the corrupt logic of the Flesh, its base sophistry.
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The Apostle reasons just contrary, Phil. 2. 12. It is God that worketh in us, both to will and to do;
The Apostle Reasons just contrary, Philip 2. 12. It is God that works in us, both to will and to do;
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Therefore would a carnal heart say, we need not work, or at least, may work very carelesly.
Therefore would a carnal heart say, we need not work, or At least, may work very carelessly.
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But he infers, Therefore let us work out our Salvation with fear and trembling, in the more humble obedience to God,
But he infers, Therefore let us work out our Salvation with Fear and trembling, in the more humble Obedience to God,
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and dependance on him, not obstructing the influences of his Grace, and by sloth, and negligence provoking him to withdraw or abate it.
and dependence on him, not obstructing the influences of his Grace, and by sloth, and negligence provoking him to withdraw or abate it.
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Certainly many in whom there is truth of grace, are kept low in the growth of it, by their own slothfulness, sitting still ▪ and not bestirring themselves,
Certainly many in whom there is truth of grace, Are kept low in the growth of it, by their own slothfulness, sitting still ▪ and not bestirring themselves,
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and exercising the proper actions of that spiritual Life, by which it is entertained and advanced.
and exercising the proper actions of that spiritual Life, by which it is entertained and advanced.
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From all filthiness. ] All kind of sinful pollutions;From all filthiness. ] All kind of sinful pollutions;
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not as Men commonly do reform some things, and take to themselves dispensations in others, at least in some one peculiar sin, their Mistress and their Herodias, their Dalilah. No parting with that,
not as Men commonly do reform Some things, and take to themselves dispensations in Others, At least in Some one peculiar since, their Mistress and their Herodias, their Delilah. No parting with that,
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yea, they rather forego many other things, as a kind of composition for the retaining of that.
yea, they rather forego many other things, as a kind of composition for the retaining of that.
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Of flesh and spirit. ] The whole Man must be purified and consecrated to God, not only refined from the gross outward acts of sin,Of Flesh and Spirit. ] The Whole Man must be purified and consecrated to God, not only refined from the gross outward acts of since,
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but from the inward affection to it, and motions of it, that so the heart go not after it, Psal. 131. Which under restraints of outward committing sin, it may do,
but from the inward affection to it, and motions of it, that so the heart go not After it, Psalm 131. Which under restraints of outward committing since, it may do,
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and very often does, as the Israelites lusted after the flesh pots, their hearts remained in Egypt still, though their bodies were brought out.
and very often does, as the Israelites lusted After the Flesh pots, their hearts remained in Egypt still, though their bodies were brought out.
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This is then to be done, affection to sin to be purged out, that is to cleanse the ground, not only to lop off the branches,
This is then to be done, affection to since to be purged out, that is to cleanse the ground, not only to lop off the branches,
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but to dig about, and loosen and pluck up the root, though still fibers of it will stick,
but to dig about, and loosen and pluck up the root, though still fibers of it will stick,
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yet we ought still to be finding them out, and plucking them up.
yet we ought still to be finding them out, and plucking them up.
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Further, These not only of the inner part of all sins, but of some sins that are most or wholly inward, that hang not much on the body,
Further, These not only of the inner part of all Sins, but of Some Sins that Are most or wholly inward, that hang not much on the body,
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nor are acted by it, those filthinesses of the Spirit that are less discerned then those of the Flesh,
nor Are acted by it, those filthinesses of the Spirit that Are less discerned then those of the Flesh,
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and as more hardly discerned, so when discerned, more hardly purged out ▪ Pride. Selflove, Unbeleif, Curiosity, &c. Which though more retired and refined sins,
and as more hardly discerned, so when discerned, more hardly purged out ▪ Pride. Self-love, Unbelief, Curiosity, etc. Which though more retired and refined Sins,
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yet are pollutions and defilements, yea of the worst sort, as being more spiritual, are filthinesses of the Spirit. Fleshly pollutions are things of which the Devil's not capable in themselves,
yet Are pollutions and defilements, yea of the worst sort, as being more spiritual, Are filthinesses of the Spirit. Fleshly pollutions Are things of which the Devil's not capable in themselves,
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though they excite Men to them, and so they are called unclean Spirits, but the highest rank of sins, are those that are properly Spiritual wickednesses. These in Men are the chief strengths of Satan, the inner works of these forts and strongholds, 2 Cor. 10. 4. Many that are not much tempted to the common gross sensualities, have possibly (though an inclination to them) yet a kind of disdain;
though they excite Men to them, and so they Are called unclean Spirits, but the highest rank of Sins, Are those that Are properly Spiritual Wickednesses. These in Men Are the chief strengths of Satan, the inner works of these forts and strongholds, 2 Cor. 10. 4. Many that Are not much tempted to the Common gross Sensualities, have possibly (though an inclination to them) yet a kind of disdain;
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and, (through education, and morality, and strength of reason, with somewhat of natural conscience) are carried above them;
and, (through education, and morality, and strength of reason, with somewhat of natural conscience) Are carried above them;
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who yet have many of these heights, those lofty imaginations that rise against God, and the obedience of Christ, all which must be demolisht.
who yet have many of these heights, those lofty Imaginations that rise against God, and the Obedience of christ, all which must be demolished.
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Perfecting holiness. ] Not content with low measures so much as keeps from Hell.Perfecting holiness. ] Not content with low measures so much as keeps from Hell.
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But aspiring towards perfection, aiming high at self victory, self denial, and the love of God, purer and hotter,
But aspiring towards perfection, aiming high At self victory, self denial, and the love of God, Purer and hotter,
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as a fire growing and flaming up, and consuming the Earth.
as a fire growing and flaming up, and consuming the Earth.
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Though Men fall short of their aim, yet it is good to aim high, they shall shoot so much the higher,
Though Men fallen short of their aim, yet it is good to aim high, they shall shoot so much the higher,
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though not full so high as they aim, thus we ought to be setting the state of perfection in our eye, resolving not to rest content below that,
though not full so high as they aim, thus we ought to be setting the state of perfection in our eye, resolving not to rest content below that,
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and to come as near it as we can, even before we come at it, Phil. 3. 11. 12. This, to act as one that hath such a Hope, such a State in view,
and to come as near it as we can, even before we come At it, Philip 3. 11. 12. This, to act as one that hath such a Hope, such a State in view,
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and is still advancing towards it.
and is still advancing towards it.
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In the fear of God ] No working but on firm ground, no solid endeavours in holiness where it is not founded in a deep heart, a reverence of God, a desire to please him and to be like him, which springs from Love.In the Fear of God ] No working but on firm ground, no solid endeavours in holiness where it is not founded in a deep heart, a Reverence of God, a desire to please him and to be like him, which springs from Love.
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This most Men are either strangers to wholly, or are but slight and shallow in it,
This most Men Are either Strangers to wholly, or Are but slight and shallow in it,
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and therefore make so little true progress in holiness. Then there is the motive, having these Promises.
and Therefore make so little true progress in holiness. Then there is the motive, having these Promises.
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] Being called to so fair an estate, so excellent a condition to be the people,
] Being called to so fair an estate, so excellent a condition to be the people,
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yea, the Sons and Daughters of God, therefore they are called to the coming forth from Babel, and the separating themselves from sin,
yea, the Sons and Daughters of God, Therefore they Are called to the coming forth from Babel, and the separating themselves from since,
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and purging it out, holiness is his Image in his Children, the more of it the more suitable to that blessed Relation,
and purging it out, holiness is his Image in his Children, the more of it the more suitable to that blessed Relation,
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and Dignity, and the firmer are the hopes of the inheritance of Glory. Consider Sin as a filthiness, hate it.
and Dignity, and the firmer Are the hope's of the inheritance of Glory. Consider since as a filthiness, hate it.
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Oh, how ugly, and vile is lust, how deformed is swelling Pride, and all sin is an aversion from God, a casting the noble Soul into the mire, the defacing all its beauty.
O, how ugly, and vile is lust, how deformed is swelling Pride, and all since is an aversion from God, a casting the noble Soul into the mire, the defacing all its beauty.
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Turning to present things it pollutes it self with them, that he who was clad in scarlet embraces the dunghil,
Turning to present things it pollutes it self with them, that he who was clad in scarlet embraces the dunghill,
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as Jeremy in another sense laments.
as Jeremiah in Another sense laments.
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Purity of things is an unmixture and simplicity corresponding with their own being, and so is the Soul when elevated above the Earth,
Purity of things is an unmixture and simplicity corresponding with their own being, and so is the Soul when elevated above the Earth,
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and Sense, and united unto God, contemplating him, and delighting in him, all inordinate bent to the Creatures,
and Sense, and united unto God, contemplating him, and delighting in him, all inordinate bent to the Creatures,
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or to it self, (which is the first and main disorder) doth defile and debase it.
or to it self, (which is the First and main disorder) does defile and debase it.
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And the more it is sublim'd and freed from it self the purer, and more heavenly it grows,
And the more it is sublimed and freed from it self the Purer, and more heavenly it grows,
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and partakes the more of God, and resembles him the more.
and partakes the more of God, and resembles him the more.
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This then to be our main study, first to search out our iniquities, the particular defilements of our Nature, not only gross filthinesses, Drunkenness, Lasciviousness, &c. But our love of this Earth,
This then to be our main study, First to search out our iniquities, the particular defilements of our Nature, not only gross filthinesses, drunkenness, Lasciviousness, etc. But our love of this Earth,
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or of Air, or Vanity of mind, our Self will and Self-seeking.
or of Air, or Vanity of mind, our Self will and Self-seeking.
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Most, even of Christians, are short sighted in their own secret evils, the filthinesses of Spirit especially;
Most, even of Christians, Are short sighted in their own secret evils, the filthinesses of Spirit especially;
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and use little diligence in this enquiry, they do not seek Light from God, to go in before him,
and use little diligence in this enquiry, they do not seek Light from God, to go in before him,
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and to lead them into themselves, as the Prophet had in the discovery of Idolatries at Jerusalem. Oh, that we could once see what heaps of abominations lie hid in us, one behind another.
and to led them into themselves, as the Prophet had in the discovery of Idolatries At Jerusalem. O, that we could once see what heaps of abominations lie hid in us, one behind Another.
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Then having searcht out, we must follow on, to purge out, not to pass over,
Then having searched out, we must follow on, to purge out, not to pass over,
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nor spare any, but to delight most in casting out the best beloved sin, the choicest Idol, that hath had most of our service and sacrifices, to make room for Jesus Christ.
nor spare any, but to delight most in casting out the best Beloved since, the Choicest Idol, that hath had most of our service and Sacrifices, to make room for jesus christ.
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And never cease in this work, for still there is •eed of more purging, one dayes work in this, disposes for,
And never cease in this work, for still there is •eed of more purging, one days work in this, disposes for,
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and engages to a further, to the next;
and engages to a further, to the next;
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for as sin is purged out Light comes in, and more clear discoveries are made of remaining pollutions.
for as since is purged out Light comes in, and more clear discoveries Are made of remaining pollutions.
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So then still, there must be progress, less of the World, and more of God in the heart every day.
So then still, there must be progress, less of the World, and more of God in the heart every day.
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Oh, this is a sweet course of Life, what gain, what preferment, to be compared to it?
O, this is a sweet course of Life, what gain, what preferment, to be compared to it?
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And in this 'tis good to have our ambition growing, the higher we rise, to aspire still the higher, looking farther than before,
And in this it's good to have our ambition growing, the higher we rise, to aspire still the higher, looking farther than before,
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even toward the perfection of holiness;
even towards the perfection of holiness;
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it is not much we can here attain to, but sure, 'tis commonly far less than we might, we improve not our condition,
it is not much we can Here attain to, but sure, it's commonly Far less than we might, we improve not our condition,
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and advantages as we might do, the world is busie driving forewards their designs, Men of spirit are animated, both by better, and worse success;
and advantages as we might do, the world is busy driving forewards their designs, Men of Spirit Are animated, both by better, and Worse success;
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if any thing miscarry, it sets them on the more eagerly to make it up in the right management of some other design,
if any thing miscarry, it sets them on the more eagerly to make it up in the right management of Some other Design,
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and when they prosper in one thing, that enables and incourages them to attempt further, shall all things seem worth our pains? are only Grace and Glory so cheap in our account, that the least diligence of all goes that way? Oh! strange delusion!
and when they prosper in one thing, that enables and encourages them to attempt further, shall all things seem worth our pains? Are only Grace and Glory so cheap in our account, that the least diligence of all Goes that Way? Oh! strange delusion!
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Now our cleansing is, to be managed by all holy means: Word and Sacrament more wisely and spiritually used than commonly with us;
Now our cleansing is, to be managed by all holy means: Word and Sacrament more wisely and spiritually used than commonly with us;
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and private Prayer, that purifies and elevates the Soul, takes it up into the Mount, and makes it shine;
and private Prayer, that Purifies and elevates the Soul, Takes it up into the Mount, and makes it shine;
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and particularly supplicating for the Spirit of holiness, and victory over sin, is not in vain, it obtains its desires of God, the Soul becoming that which it is fixedly set upon, Holy resolution;
and particularly supplicating for the Spirit of holiness, and victory over since, is not in vain, it obtains its Desires of God, the Soul becoming that which it is fixedly Set upon, Holy resolution;
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Christians much wanting in this, faint and loose in their purposes:
Christians much wanting in this, faint and lose in their Purposes:
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The consideration of Divine Truths, the mysteries of the Kingdom, the hope of Christians, yea rich and great Promises, that is particularly here the motive, these are all the means, holy means;
The consideration of Divine Truths, the Mysteres of the Kingdom, the hope of Christians, yea rich and great Promises, that is particularly Here the motive, these Are all the means, holy means;
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they are as their end is the perfection of holiness.
they Are as their end is the perfection of holiness.
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Having these Promises. ] Now consider whether it is better to be the Slaves of Satan,Having these Promises. ] Now Consider whither it is better to be the Slaves of Satan,
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or the Sons of God, measure delight in God, with the low base pleasures of sense.
or the Sons of God, measure delight in God, with the low base pleasures of sense.
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Blessed are the pure in heart, for they shall see God; these gradually go on together, and are perfected together.Blessed Are the pure in heart, for they shall see God; these gradually go on together, and Are perfected together.
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Why then is there such an invincible love of sin in the hearts of Men, at least why so little love of holiness,
Why then is there such an invincible love of since in the hearts of Men, At least why so little love of holiness,
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and endeavour after it, so mean thoughts of it, as a thing either indecent or unpleasant,
and endeavour After it, so mean thoughts of it, as a thing either indecent or unpleasant,
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when 'tis the only noble, and the only delightful thing in the World, the Soul by other things is drawn below it self,
when it's the only noble, and the only delightful thing in the World, the Soul by other things is drawn below it self,
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but by holiness it is raised above it self, and made Divine.
but by holiness it is raised above it self, and made Divine.
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Pleasures of sin for a season, the pleasure of a moment exchanged for those of Eternity:
Pleasures of since for a season, the pleasure of a moment exchanged for those of Eternity:
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But even in the mean time, in this season, the Soul is fed with Communion with God, one hour of which is more worth than the longest Life of the highest of the Worlds delights.
But even in the mean time, in this season, the Soul is fed with Communion with God, one hour of which is more worth than the longest Life of the highest of the World's delights.
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SERMON, XV. Psal. CXIX. 32. I will run the way of thy Commandments, when thou shalt enlarge my heart.
SERMON, XV. Psalm CXIX. 32. I will run the Way of thy commandments, when thou shalt enlarge my heart.
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TO desire ease and happiness, under a general representation of it, is a thing of more easie and general perswasion.
TO desire ease and happiness, under a general representation of it, is a thing of more easy and general persuasion.
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There is somewhat in Nature to help the argument, but to find beauty in, and be taken with the very way of holiness that leads to it, is more rare,
There is somewhat in Nature to help the argument, but to find beauty in, and be taken with the very Way of holiness that leads to it, is more rare,
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and depends on a higher principle.
and depends on a higher principle.
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Selflove inclines a man to desire the rest of Love, but to love and desire the labour of Love, is love of a higher and purer strain.Self-love inclines a man to desire the rest of Love, but to love and desire the labour of Love, is love of a higher and Purer strain.
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To delight, and be chearful in obedience, argues much love as the spring of it;
To delight, and be cheerful in Obedience, argues much love as the spring of it;
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that is the thing the holy Psalmist doth so plentifully express in this Psalm, and he is still desiring more of that sweet and lively affection that might make him yet more abundant in action.
that is the thing the holy Psalmist does so plentifully express in this Psalm, and he is still desiring more of that sweet and lively affection that might make him yet more abundant in actium.
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Thus here, I will run, &c. He presents his desire and purpose together, the more of this Grace thou bestowest on me, the more service shall I be able to do thee.
Thus Here, I will run, etc. He presents his desire and purpose together, the more of this Grace thou bestowest on me, the more service shall I be able to do thee.
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This is the top of his ambition, while others are seeking to enlarge their Barns, their Lands,
This is the top of his ambition, while Others Are seeking to enlarge their Barns, their Lands,
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or Estates, or Titles, Kings to enlarge their Territories or Authority, to incroach on Neighbouring Kingdoms,
or Estates, or Titles, Kings to enlarge their Territories or authority, to encroach on Neighbouring Kingdoms,
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or be more absolute in their own;
or be more absolute in their own;
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instead of all such Enlargements, this is David 's great desire, An enlarged heart to run the way of Gods Commandments.
instead of all such Enlargements, this is David is great desire, an enlarged heart to run the Way of God's commandments.
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And these other (how big soever they sound) are poor narrow desires;
And these other (how big soever they found) Are poor narrow Desires;
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this one is larger, and higher than them all, and gives evidence of a heart already large;
this one is larger, and higher than them all, and gives evidence of a heart already large;
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but as it is miserably in those, 'tis happy in this, much would still have more.
but as it is miserably in those, it's happy in this, much would still have more.
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Let others seek more Money, or more Honour.
Let Others seek more Money, or more Honour.
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Oh the blessed choice of that Soul that is still seeking more Love to God, more affection,
O the blessed choice of that Soul that is still seeking more Love to God, more affection,
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and more ability to do him service, that counts all days and hours for lost, that are not employed to this improvement, that hears the Word in publick,
and more ability to do him service, that counts all days and hours for lost, that Are not employed to this improvement, that hears the Word in public,
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and reads it in private for this purpose, to kindle this love, or to blow the sparkable,
and reads it in private for this purpose, to kindle this love, or to blow the sparkable,
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if any there be already in the heart, to raise it to a clear flame,
if any there be already in the heart, to raise it to a clear flame,
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and from a little flame to make it burn yet hotter, and purer, and rise higher.
and from a little flame to make it burn yet hotter, and Purer, and rise higher.
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But, above all means, is often presenting this in Prayer to him, on whose influence all depends, in whose hand our hearts are, much ▪ more than in our own;
But, above all means, is often presenting this in Prayer to him, on whose influence all depends, in whose hand our hearts Are, much ▪ more than in our own;
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it follows him with this desire, and works on him by his own interest, though there can be really no accession of gain to him by our services;
it follows him with this desire, and works on him by his own Interest, though there can be really no accession of gain to him by our services;
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yet he is pleased so to account with us as if there were, therefore we may urge this:
yet he is pleased so to account with us as if there were, Therefore we may urge this:
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Lord give more, and receive more, I will run the way of thy Commandments when thou shalt enlarge my heart:
Lord give more, and receive more, I will run the Way of thy commandments when thou shalt enlarge my heart:
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We have here in the words a required disposition, and a suitable resolution. The disposition relates to the resolution, as the means of fulfilling it,
We have Here in the words a required disposition, and a suitable resolution. The disposition relates to the resolution, as the means of fulfilling it,
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and the resolution relates to the disposition, both as the end of desiring it, and as the motive of obtaining it.
and the resolution relates to the disposition, both as the end of desiring it, and as the motive of obtaining it.
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The resolution occurs first in the words.
The resolution occurs First in the words.
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I will run, &c. ] The way resolved on, is that of Gods Commandments, not the road of the polluted World, not the crooked ways of his own heart,I will run, etc. ] The Way resolved on, is that of God's commandments, not the road of the polluted World, not the crooked ways of his own heart,
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but the High ▪ way, the Royal way, the straight way of the Kingdom, and that in the Notion of Subjection and Obedience, the way of thy Commandments. This man naturally struggles against and repines at, to be limited and bounded by a Law is a restraint,
but the High ▪ Way, the Royal Way, the straight Way of the Kingdom, and that in the Notion of Subjection and obedience, the Way of thy commandments. This man naturally struggles against and repines At, to be limited and bounded by a Law is a restraint,
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and a vain man could possibly find in his heart to do many of the same things that are commanded,
and a vain man could possibly find in his heart to do many of the same things that Are commanded,
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but he would not be ty'd, would have his liberty, and do't of his own choice.
but he would not be tied, would have his liberty, and do't of his own choice.
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This is the enmity of the carnal mind against God, as the Apostle expresses it, it is not subject to the Law of God, neither can it be;
This is the enmity of the carnal mind against God, as the Apostle Expresses it, it is not Subject to the Law of God, neither can it be;
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it breaks these Bonds, and casts away the Cords of his Authority.
it breaks these Bonds, and Cast away the Cords of his authority.
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This is Sin, the transgression of a Law, and this made the first Sin so great,
This is since, the Transgression of a Law, and this made the First since so great,
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though in a matter one would think smal, the eating of the Fruit of a Tree;
though in a matter one would think small, the eating of the Fruit of a Tree;
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'twas rebellion against the Majesty of God, casting off his Law and Authority, and aspiring to an imagin'd Self-Deity.
'twas rebellion against the Majesty of God, casting off his Law and authority, and aspiring to an imagined Self-Deity.
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And this is still the treasonable Pride, or Independency, and Wickedness of our Nature, rising up against God that formed us of nothing.
And this is still the treasonable Pride, or Independency, and Wickedness of our Nature, rising up against God that formed us of nothing.
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And this is the power and substance of Religion, the new Impress of God upon the heart,
And this is the power and substance of Religion, the new impress of God upon the heart,
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and Obedience and Resignment to him, to be given up to him as entirely his, to be moulded and ordered as he will, to be subject to hi• Laws and Appointments in all things, to have every Action,
and obedience and Resignment to him, to be given up to him as entirely his, to be moulded and ordered as he will, to be Subject to hi• Laws and Appointments in all things, to have every Actium,
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and every Word, under a Rule and Law, and the penalty to be so high, Eternal Death.
and every Word, under a Rule and Law, and the penalty to be so high, Eternal Death.
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All this to a carnal or haughty mind is hard; not only every Action and Word, but even every Thought too must be subject;
All this to a carnal or haughty mind is hard; not only every Actium and Word, but even every Thought too must be Subject;
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not so much as thought free, every thought brought into Captivity, as the Apostle speaks.
not so much as Thought free, every Thought brought into Captivity, as the Apostle speaks.
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And so the Licentious mind accounts it, not only the Affections and Desires, but the very Reasonings and Imaginations are brought under this Law.
And so the Licentious mind accounts it, not only the Affections and Desires, but the very Reasonings and Imaginations Are brought under this Law.
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Now to yield this as reasonable, and due to God, to own his Soveraignty, and to acknowledge the Law to be Holy, Just and Good, to approve,
Now to yield this as reasonable, and due to God, to own his Sovereignty, and to acknowledge the Law to be Holy, Just and Good, to approve,
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yea, to love it, even there where it most contradicts, and controuls our own corrupt Will,
yea, to love it, even there where it most contradicts, and controls our own corrupt Will,
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and the Law of Sin in our Flesh;
and the Law of since in our Flesh;
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this is true Spiritual Obedience, to study and enquire after the Will of God in all our ways, what will please him,
this is true Spiritual obedience, to study and inquire After the Will of God in all our ways, what will please him,
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and having found it, to follow that which is here called the way of his Commandments; to make this our way, and our business in the World,
and having found it, to follow that which is Here called the Way of his commandments; to make this our Way, and our business in the World,
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and all others things but Accessaries, and By-works;
and all Others things but Accessaries, and By-works;
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even those lawful things that may be taken in, and used as helps in our way.
even those lawful things that may be taken in, and used as helps in our Way.
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As the Disciples passing through the Corn pluckt the Ears, and did eat in passing, as a By-work, but their business was to follow their Master.
As the Disciples passing through the Corn plucked the Ears, and did eat in passing, as a By-work, but their business was to follow their Master.
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And whatsoever would hinder us in this way, must be watched and guarded against; to reject that we must either remove and thrust it aside;
And whatsoever would hinder us in this Way, must be watched and guarded against; to reject that we must either remove and thrust it aside;
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or if we cannot do that, yet we must go over it, and trample it under foot, were it the thing,
or if we cannot do that, yet we must go over it, and trample it under foot, were it the thing,
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or the person that is dearest to us in the World;
or the person that is dearest to us in the World;
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till the heart be brought to this state and purpose, it is either wholly void of,
till the heart be brought to this state and purpose, it is either wholly void of,
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or very low and weak in the Truth of Religion.
or very low and weak in the Truth of Religion.
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We place Religion much in our accustom'd performances, to coming to Church, hearing and repeating of Sermons,
We place Religion much in our accustomed performances, to coming to Church, hearing and repeating of Sermons,
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and praying at home, keeping a road of such and such Duties. The way of Gods Commandments is more in doing than in discourse.
and praying At home, keeping a road of such and such Duties. The Way of God's commandments is more in doing than in discourse.
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In many, Religion evaporates it self too much out by the Tongue, while it appears too little in their ways. Oh! but this is the main, one Act of Charity, Meekness,
In many, Religion evaporates it self too much out by the Tongue, while it appears too little in their ways. Oh! but this is the main, one Act of Charity, Meekness,
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or Humility, speaks more than a days discourse.
or Humility, speaks more than a days discourse.
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All the means we use in Religion are intended for a further end, which if they attain not they are nothing.
All the means we use in Religion Are intended for a further end, which if they attain not they Are nothing.
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This end is to mortifie and pur•fie the heart, to mould it to the way of Gods Commandments in the whole tract of our lives, in our private converse one with another,
This end is to mortify and pur•fie the heart, to mould it to the Way of God's commandments in the Whole tract of our lives, in our private converse one with Another,
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and our retired secret converse with our selves, to have God still before us, and his Law our Rule in all we do, that he may be our meditation ▪ Day and Night,
and our retired secret converse with our selves, to have God still before us, and his Law our Rule in all we do, that he may be our meditation ▪ Day and Night,
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and that his Law may be our Counsellour, as this Psalm hath it, to regulate all our Designs,
and that his Law may be our Counselor, as this Psalm hath it, to regulate all our Designs,
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and the Works of our Callings by it.
and the Works of our Callings by it.
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To walk soberly, and godly, and righteously in this present World, to curb and cross our own Wills where they cross Gods, to deny our selves our own Humour and Pride, our Passions and Pleasures, to have all those subdued,To walk soberly, and godly, and righteously in this present World, to curb and cross our own Wills where they cross God's, to deny our selves our own Humour and Pride, our Passion and Pleasures, to have all those subdued,
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and brought under, by the Power of the Law of Love within us. This, and nothing below this, is the end of Religion. Alas!
and brought under, by the Power of the Law of Love within us. This, and nothing below this, is the end of Religion. Alas!
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amongst multitudes that are called Christians, some there may be that speak and appear like it,
among Multitudes that Are called Christians, Some there may be that speak and appear like it,
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yet how few are there that make this their business, and aspire to this, The way of Gods Commandments ▪
yet how few Are there that make this their business, and aspire to this, The Way of God's commandments ▪
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His intended course in this way, he expresses by running; 'tis good to be in this way even in the •lowest motions, Love will creep where it cannot go.
His intended course in this Way, he Expresses by running; it's good to be in this Way even in the •lowest motions, Love will creep where it cannot go.
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But if thou art so indeed, then thou wilt long for a swifter motion;
But if thou art so indeed, then thou wilt long for a swifter motion;
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if thou do but creep, be doing, creep on, yet desire to be enabled to go;
if thou do but creep, be doing, creep on, yet desire to be enabled to go;
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if thou goest, but yet halting, and lamely, desire to be strengthned to walk straight, and if thou walkest, let not that satisfie thee, desire to run.
if thou goest, but yet halting, and lamely, desire to be strengthened to walk straight, and if thou walkest, let not that satisfy thee, desire to run.
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So here David did walk in this way;
So Here David did walk in this Way;
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but he earnestly wishes to mend his pace, he would willingly run, and for that end he desires an enlarged heart.
but he earnestly wishes to mend his pace, he would willingly run, and for that end he Desires an enlarged heart.
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Some dispute and descant too much whether they go or no, and Childishly tell their steps,
some dispute and descant too much whither they go or no, and Childishly tell their steps,
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and would know at every pace whether they advance or no, and how much they advance,
and would know At every pace whither they advance or no, and how much they advance,
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and thus amuse themselves, and spend the time of doing, and going, in questioning and doubting.
and thus amuse themselves, and spend the time of doing, and going, in questioning and doubting.
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Thus it is with many Christians, but it were a more wise and comfortable way, to be endeavouring onwards,
Thus it is with many Christians, but it were a more wise and comfortable Way, to be endeavouring onward,
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and if thou make little progress, at least to be desiring to make more; to be praying and walking.
and if thou make little progress, At least to be desiring to make more; to be praying and walking.
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And praying that thou mayest walk faster, and that in the end thou mayest run, not satisfied with any thing attained,
And praying that thou Mayest walk faster, and that in the end thou Mayest run, not satisfied with any thing attained,
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but yet by that unsatisfiedness not to be so dejected as to sit down, or stand still,
but yet by that unsatisfiedness not to be so dejected as to fit down, or stand still,
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but rather excited to go on. So it was with St. Paul, Philip. 3. 13. Forgetting these things which are behind,
but rather excited to go on. So it was with Saint Paul, Philip. 3. 13. Forgetting these things which Are behind,
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and reaching forth unto those things which are before, I press forward. and reaching forth unto those things which Are before, I press forward.
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If any one thinks that he hath done well and run far, and will take a pause, the great Apostle is of another mind, Not as if I had attained.
If any one thinks that he hath done well and run Far, and will take a pause, the great Apostle is of Another mind, Not as if I had attained.
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Oh no! far from that, he still sets forward, as if nothing were done, as a Runner, not still looking back how much he hath run,
O no! Far from that, he still sets forward, as if nothing were done, as a Runner, not still looking back how much he hath run,
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but forward to what he is to run, stretching forth to that, inflamed with frequent looks at the mark and end;
but forward to what he is to run, stretching forth to that, inflamed with frequent looks At the mark and end;
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some are retarded by looking on what is past, as not satisfy'd, they have done nothing as they think, and so stand still discontented;
Some Are retarded by looking on what is past, as not satisfied, they have done nothing as they think, and so stand still discontented;
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but even in that way, it is not good to look too much to things behind, we must forget them rather and press onwards.
but even in that Way, it is not good to look too much to things behind, we must forget them rather and press onward.
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Some, if they have gone on well, and possibly run a while, yet if they fall,
some, if they have gone on well, and possibly run a while, yet if they fallen,
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then they are ready, in a desperate Malecontent, to lie still, and think all is lost;
then they Are ready, in a desperate Malcontent, to lie still, and think all is lost;
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and in this peevish fretting at their falls, some men please themselves, and take it for Repentance,
and in this peevish fretting At their falls, Some men please themselves, and take it for Repentance,
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whereas indeed it is not that, but rather Pride and Humour; Repentance is a more submissive humble thing.
whereas indeed it is not that, but rather Pride and Humour; Repentance is a more submissive humble thing.
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But this is that which troubles some men, at their new falls, especially if after a long time of even walking or running (as they think) their project is now spoiled, their thoughts are broken off, they would have had somewhat to have rejoiced in,
But this is that which Troubles Some men, At their new falls, especially if After a long time of even walking or running (as they think) their project is now spoiled, their thoughts Are broken off, they would have had somewhat to have rejoiced in,
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if they had still gone on to the end, but being disappointed of that, they think they had as good let alone, and give over.
if they had still gone on to the end, but being disappointed of that, they think they had as good let alone, and give over.
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Oh! but the humble Christian is better taught, his falls teach him indeed to abhor himself, they discover his own weakness to him,
Oh! but the humble Christian is better taught, his falls teach him indeed to abhor himself, they discover his own weakness to him,
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and empty him of Self-trust, but they do not dismay him to get up and go on, not boldly and carelessly forgetting his fall,
and empty him of Self-trust, but they do not dismay him to get up and go on, not boldly and carelessly forgetting his fallen,
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but in the humble sense of it walking the more warily, but not the less swiftly;
but in the humble sense of it walking the more warily, but not the less swiftly;
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yea, the more swiftly too, making the more haste to regain the time lost by the fall.
yea, the more swiftly too, making the more haste to regain the time lost by the fallen.
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So then if you would run in this way, depend on the strength of God,
So then if you would run in this Way, depend on the strength of God,
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and on his Spirit, leading thee, that so thou mayest not fall, and yet if thou dost fall, arise;
and on his Spirit, leading thee, that so thou Mayest not fallen, and yet if thou dost fallen, arise;
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and if thou art plunged in the mire, go to the Fountain opened for Sin and Uncleanness,
and if thou art plunged in the mire, go to the Fountain opened for since and Uncleanness,
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and wash there, bemoan thy self before thy Lord;
and wash there, bemoan thy self before thy Lord;
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and if hurt, and bleeding by thy fall, yet look to him, desire Jesus to pity thee,
and if hurt, and bleeding by thy fallen, yet look to him, desire jesus to pity thee,
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and bind up, and cure thy Wound, washing off thy Blood, and pouring in of his own.
and bind up, and cure thy Wound, washing off thy Blood, and pouring in of his own.
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However it is with thee, give not over, faint not, run on;
However it is with thee, give not over, faint not, run on;
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and that thou mayest run the more easily and expeditely, make thy self as light as may be, lay aside every weight, Heb. 12. 1, 2. Clog not thy self with unnecessary burdens of Earth,
and that thou Mayest run the more Easily and expeditely, make thy self as Light as may be, lay aside every weight, Hebrew 12. 1, 2. Clog not thy self with unnecessary burdens of Earth,
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and especially lay aside that, that of all other things weighs the heaviest, and cleaves the closest;
and especially lay aside that, that of all other things weighs the Heaviest, and cleaves the closest;
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the Sin that so easily besets us, and is so hardly put off us, that folds so connaturally to us,
the since that so Easily besets us, and is so hardly put off us, that folds so connaturally to us,
dt n1 cst av av-j vvz pno12, cc vbz av av vvn p-acp pno12, cst vvz av av-j p-acp pno12,
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and we therefore think will not hinder us much.
and we Therefore think will not hinder us much.
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And not only the Sins that are more outward, but the inner close-cleaving Sins, the sin that most of all sits easily to us, not only our Cloak,
And not only the Sins that Are more outward, but the inner close-cleaving Sins, the since that most of all sits Easily to us, not only our Cloak,
cc xx av-j dt n2 cst vbr av-dc j, cc-acp dt j j n2, dt n1 cst av-ds pp-f d vvz av-j p-acp pno12, xx av-j po12 n1,
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but our inner Coat, away with that too, as our Saviour says in another case,
but our inner Coat, away with that too, as our Saviour Says in Another case,
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and run the race set before us, our appointed Stage, and that with patience, under all oppositions,
and run the raze Set before us, our appointed Stage, and that with patience, under all oppositions,
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and discouragements from the World without, and Sin within.
and discouragements from the World without, and since within.
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And to encourage thee in this, look to such a Cloud of Witnesses that compasseth us about to further us;
And to encourage thee in this, look to such a Cloud of Witnesses that Compasseth us about to further us;
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as Troubles, Tentations, and Sin, do to hinder us, they encountered the like sufferings, and were encounter'd with the like sins,
as Troubles, Tentations, and since, do to hinder us, they encountered the like sufferings, and were encountered with the like Sins,
c-acp vvz, n2, cc n1, vdb p-acp vvi pno12, pns32 vvd dt j n2, cc vbdr vvd p-acp dt j n2,
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and yet they run on and got home.
and yet they run on and god home.
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Alexander would have run in the Olympick Games if he had had Kings to run with;Alexander would have run in the Olympic Games if he had had Kings to run with;
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now in this race, Kings, and Prophets, and Righteous Persons run;
now in this raze, Kings, and prophets, and Righteous Persons run;
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yea, all are indeed a Kingly Generation, each one Heir to a Crown as the prize of this Race.
yea, all Are indeed a Kingly Generation, each one Heir to a Crown as the prize of this Raze.
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And if these encourage thee but little, then look beyond them, above that Cloud of Witnesses, to the Son, the Son of Righteousness; looking off from all things here, that would either entangle thee ▪ or discourage thee, taking thine eye off from them,
And if these encourage thee but little, then look beyond them, above that Cloud of Witnesses, to the Son, the Son of Righteousness; looking off from all things Here, that would either entangle thee ▪ or discourage thee, taking thine eye off from them,
cc cs d vvi pno21 p-acp j, av vvb p-acp pno32, p-acp d n1 pp-f n2, p-acp dt n1, dt n1 pp-f n1; vvg a-acp p-acp d n2 av, cst vmd d vvi pno21 ▪ cc vvi pno21, vvg po21 n1 a-acp p-acp pno32,
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and looking to him that will powerfully draw thee, and animate thee.
and looking to him that will powerfully draw thee, and animate thee.
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Look to Jesus not only as thy Fore-runner in this Race, but also as thy Undertaker in it, the Author and Finisher of our Faith;
Look to jesus not only as thy Forerunner in this Raze, but also as thy Undertaker in it, the Author and Finisher of our Faith;
n1 p-acp np1 xx av-j c-acp po21 n1 p-acp d n1, cc-acp av c-acp po21 n1 p-acp pn31, dt n1 cc n1 pp-f po12 n1;
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his attaining the end of the Race is the pledg of thy attaining, if thou follow him chearfully on the same encouragements that he lookt to, who for the Joy that was set before him, endured the Cross,
his attaining the end of the Raze is the pledge of thy attaining, if thou follow him cheerfully on the same encouragements that he looked to, who for the Joy that was Set before him, endured the Cross,
po31 vvg dt n1 pp-f dt n1 vbz dt vvb pp-f po21 vvg, cs pns21 vvb pno31 av-j p-acp dt d n2 cst pns31 vvd p-acp, r-crq p-acp dt n1 cst vbds vvn p-acp pno31, vvd dt n1,
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and despised the Shame, and is now set down at the Right Hand of God. When thou shalt enlarge my heart. and despised the Shame, and is now Set down At the Right Hand of God. When thou shalt enlarge my heart.
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] In all beings, Nature is the principle of motion, and according as it is more or less perfect in its kind, those motions that flow from it, are more or less vigorous.
] In all beings, Nature is the principle of motion, and according as it is more or less perfect in its kind, those motions that flow from it, Are more or less vigorous.
] p-acp d n2, n1 vbz dt n1 pp-f n1, cc vvg c-acp pn31 vbz av-dc cc av-dc j p-acp po31 n1, d n2 cst vvb p-acp pn31, vbr av-dc cc av-dc j.
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Therefore hath the Psalmist good reason, to the end his Spiritual Course may be the stedfaster,
Therefore hath the Psalmist good reason, to the end his Spiritual Course may be the stedfaster,
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and the faster, to desire that the principle of it, the heart, may be more enabled and disposed, which here he expresses by its being enlarged.
and the faster, to desire that the principle of it, the heart, may be more enabled and disposed, which Here he Expresses by its being enlarged.
cc dt jc, pc-acp vvi cst dt n1 pp-f pn31, dt n1, vmb vbi av-dc vvn cc vvn, r-crq av pns31 vvz p-acp po31 vbg vvn.
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What this enlargement of the heart is, a mans own inward sense should easily explain to him;
What this enlargement of the heart is, a men own inward sense should Easily explain to him;
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sure it would, did men reflect on it, and were they acquainted with their own hearts, but the most are not;
sure it would, did men reflect on it, and were they acquainted with their own hearts, but the most Are not;
j pn31 vmd, vdd n2 vvi p-acp pn31, cc vbdr pns32 vvn p-acp po32 d n2, cc-acp dt av-ds vbr xx;
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they would find the Carnal natural heart, a narrow contracted hampered thing, bound with Cords and Chains of its own twisting and forging,
they would find the Carnal natural heart, a narrow contracted hampered thing, bound with Cords and Chains of its own twisting and forging,
pns32 vmd vvi dt j j n1, dt j j-vvn vvn n1, vvn p-acp n2 cc n2 pp-f po31 d vvg cc vvg,
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and so incapable of walking, much less of running in this way of Gods Commandments, till it be freed and enlarged.
and so incapable of walking, much less of running in this Way of God's commandments, till it be freed and enlarged.
cc av j pp-f vvg, av-d av-dc pp-f vvg p-acp d n1 pp-f npg1 n2, c-acp pn31 vbb vvn cc vvn.
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The Heart is taken generally in Scripture, for the whole Soul, the Understanding, and Will, in its several affections, and motions;
The Heart is taken generally in Scripture, for the Whole Soul, the Understanding, and Will, in its several affections, and motions;
dt n1 vbz vvn av-j p-acp n1, p-acp dt j-jn n1, dt n1, cc vmb, p-acp po31 j n2, cc n2;
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and the speech being here of an enlarged heart, it seems very congruous to take it in the most enlarged sense.
and the speech being Here of an enlarged heart, it seems very congruous to take it in the most enlarged sense.
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It is said of Solomon, that he had a large heart (the same word that's here) as the sand of the Sea shoar;
It is said of Solomon, that he had a large heart (the same word that's Here) as the sand of the Sea shore;
pn31 vbz vvn pp-f np1, cst pns31 vhd dt j n1 (dt d n1 cst|vbz av) c-acp dt n1 pp-f dt n1 n1;
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that is, a vast comprehensive Spirit, that could fathom so much of Nature, greater and lesser things.
that is, a vast comprehensive Spirit, that could fathom so much of Nature, greater and lesser things.
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He spoke of Trees, from the Cedar in Lebanon, to the Hysop in the Wall, and of great Beasts, and small creeping things.
He spoke of Trees, from the Cedar in Lebanon, to the Hyssop in the Wall, and of great Beasts, and small creeping things.
pns31 vvd pp-f n2, p-acp dt n1 p-acp np1, p-acp dt n1 p-acp dt n1, cc pp-f j n2, cc j j-vvg n2.
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Thus I conceive, the enlargement of the heart compriseth the inlightning of the Understanding;
Thus I conceive, the enlargement of the heart compriseth the enlightening of the Understanding;
av pns11 vvb, dt n1 pp-f dt n1 vvz dt n1 pp-f dt n1;
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there arises a clearer light there, to discern Spiritual things in a more Spiritual manner, to see the vast difference betwixt the vain things the World goes after,
there arises a clearer Light there, to discern Spiritual things in a more Spiritual manner, to see the vast difference betwixt the vain things the World Goes After,
pc-acp vvz dt jc n1 a-acp, pc-acp vvi j n2 p-acp dt av-dc j n1, pc-acp vvi dt j n1 p-acp dt j n2 dt n1 vvz a-acp,
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and the true solid delight that is in the way of Gods Commandments; to know the false blush of the pleasures of Sin,
and the true solid delight that is in the Way of God's commandments; to know the false blush of the pleasures of since,
cc dt j j n1 cst vbz p-acp dt n1 pp-f npg1 n2; pc-acp vvi dt j n1 pp-f dt n2 pp-f n1,
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and what deformity is under that painted Mask, and not be allured by it; to have enlarged apprehensions of God, his excellency, and greatness, and goodness;
and what deformity is under that painted Mask, and not be allured by it; to have enlarged apprehensions of God, his excellency, and greatness, and Goodness;
cc r-crq n1 vbz p-acp d j-vvn n1, cc xx vbi vvn p-acp pn31; pc-acp vhi vvn n2 pp-f np1, po31 n1, cc n1, cc n1;
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how worthy he is to be obeyed and served.
how worthy he is to be obeyed and served.
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This is the great dignity and happiness of the Soul, all other pretensions are low and poor, in respect of this.
This is the great dignity and happiness of the Soul, all other pretensions Are low and poor, in respect of this.
d vbz dt j n1 cc n1 pp-f dt n1, d j-jn n2 vbr j cc j, p-acp n1 pp-f d.
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Here then is enlargement to see the purity and beauty of his Law, how just and reasonable,
Here then is enlargement to see the purity and beauty of his Law, how just and reasonable,
av av vbz n1 pc-acp vvi dt n1 cc n1 pp-f po31 n1, c-crq j cc j,
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yea, how pleasant and amiable it is, that his Commandments are not grievous, that they are Beds of Spices, the more we walk in them, still the more of their fragrant smell and sweetness we find.
yea, how pleasant and amiable it is, that his commandments Are not grievous, that they Are Beds of Spices, the more we walk in them, still the more of their fragrant smell and sweetness we find.
uh, c-crq j cc j pn31 vbz, cst po31 n2 vbr xx j, cst pns32 vbr n2 pp-f n2, dt av-dc pns12 vvb p-acp pno32, av dt av-dc pp-f po32 j n1 cc n1 pns12 vvb.
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And then consequently, upon the larger and clearer knowledge of these things, the heart dilates it self in affection, the more it knows of God, still the more it loves him,
And then consequently, upon the larger and clearer knowledge of these things, the heart dilates it self in affection, the more it knows of God, still the more it loves him,
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and the less it loves this present World; Love is the great enlarger of the heart to all obedience.
and the less it loves this present World; Love is the great enlarger of the heart to all Obedience.
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Then nothing is hard, yea, the harder things become the more delightful.
Then nothing is hard, yea, the harder things become the more delightful.
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All love of other things doth pinch and contract the heart, for they are all narrower than it self, it is framed to that wideness in its first Creation, capable of enjoying God,
All love of other things does pinch and contract the heart, for they Are all narrower than it self, it is framed to that wideness in its First Creation, capable of enjoying God,
d n1 pp-f j-jn n2 vdz vvi cc vvi dt n1, c-acp pns32 vbr d jc cs pn31 n1, pn31 vbz vvn p-acp d n1 p-acp po31 ord n1, j pp-f vvg np1,
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though not of a full comprehending him;
though not of a full comprehending him;
cs xx pp-f dt j vvg pno31;
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therefore all other things gather it in, and straighten it from its natural size, only the Love of God stretches and dilates it, he is large enough for it,
Therefore all other things gather it in, and straighten it from its natural size, only the Love of God stretches and dilates it, he is large enough for it,
av d j-jn n2 vvb pn31 p-acp, cc vvi pn31 p-acp po31 j n1, av-j dt n1 pp-f np1 vvz cc vvz pn31, pns31 vbz j av-d p-acp pn31,
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yea, it, in its fullest enlargement, is infinitely too narrow for him.
yea, it, in its Fullest enlargement, is infinitely too narrow for him.
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Do not all find it, if they will ask themselves, that in all other loves and pursuits in this World, there is still somewhat that pinches? The Soul is not at its full size,
Do not all find it, if they will ask themselves, that in all other loves and pursuits in this World, there is still somewhat that pinches? The Soul is not At its full size,
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but as a Foot in a straight Shoe, is somewhere bound and pained, and cannot go freely, much less run,
but as a Foot in a straight Shoe, is somewhere bound and pained, and cannot go freely, much less run,
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though another that looks on cannot tell where, yet each one feels it.
though Another that looks on cannot tell where, yet each one feels it.
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But when the Soul is set free from these narrow things, and is raised to the love of God,
But when the Soul is Set free from these narrow things, and is raised to the love of God,
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then is it at ease, and at large, and hath room enough; 'tis both elevated and dilated.
then is it At ease, and At large, and hath room enough; it's both elevated and dilated.
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And this word signifies both a high raised Soul, and is sometimes taken for proud and lofty, but there is a greatness and height of Spirit in the Love of God,
And this word signifies both a high raised Soul, and is sometime taken for proud and lofty, but there is a greatness and height of Spirit in the Love of God,
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and Union with him, that doth not vainly swell and lift it up, but with the deepest humility, joins the highest and truest Magnanimity;
and union with him, that does not vainly swell and lift it up, but with the Deepest humility, joins the highest and Truest Magnanimity;
cc n1 p-acp pno31, cst vdz xx av-j vvi cc vvi pn31 a-acp, cc-acp p-acp dt js-jn n1, vvz dt js cc js n1;
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it sets the Soul above the Snares that lie here below, in which most men creep and are intangled, in that way of life that is on high to the Just, as Solomon speaks.
it sets the Soul above the Snares that lie Here below, in which most men creep and Are entangled, in that Way of life that is on high to the Just, as Solomon speaks.
pn31 vvz dt n1 p-acp dt n2 cst vvb av a-acp, p-acp r-crq ds n2 vvb cc vbr vvn, p-acp cst n1 pp-f n1 cst vbz a-acp j p-acp dt j, p-acp np1 vvz.
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Good reason hath David to join these together, and to desire the one as the spring and cause of the other.
Good reason hath David to join these together, and to desire the one as the spring and cause of the other.
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An enlarged heart, that he might run the way of Gods Commandments.
an enlarged heart, that he might run the Way of God's commandments.
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Sensible Joys and Consolations in God, do encourage and enlarge the heart, but these are not so general to all, nor so constant to any.
Sensible Joys and Consolations in God, do encourage and enlarge the heart, but these Are not so general to all, nor so constant to any.
j n2 cc n2 p-acp np1, vdb vvi cc vvi dt n1, cc-acp d vbr xx av j p-acp d, ccx av j p-acp d.
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Love is the abounding fixed spring of ready Obedience, and will make the heart chearful in serving God,
Love is the abounding fixed spring of ready obedience, and will make the heart cheerful in serving God,
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even without those felt comforts, when he is pleased to deny, or withdraw them.
even without those felt comforts, when he is pleased to deny, or withdraw them.
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In that course or race, is understood constancy, activity, and alacrity, and all these flow from the enlargement of the heart: 1. Constancy: A narrow enthralled heart, fetter'd with the love of lower things,
In that course or raze, is understood constancy, activity, and alacrity, and all these flow from the enlargement of the heart: 1. Constancy: A narrow enthralled heart, fettered with the love of lower things,
p-acp d n1 cc n1, vbz vvn n1, n1, cc n1, cc d d n1 p-acp dt n1 pp-f dt n1: crd n1: dt j j-vvn n1, j-vvn p-acp dt n1 pp-f jc n2,
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and cleaving to some particular sins, or but some one, and that secret, may keep foot a while in the way of Gods Commandments, in some steps of them,
and cleaving to Some particular Sins, or but Some one, and that secret, may keep foot a while in the Way of God's commandments, in Some steps of them,
cc vvg p-acp d j n2, cc p-acp d pi, cc d n-jn, vmb vvi n1 dt n1 p-acp dt n1 pp-f npg1 n2, p-acp d n2 pp-f pno32,
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but it must give up quickly, is not able to run on to the end of the Goal,
but it must give up quickly, is not able to run on to the end of the Goal,
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but a heart that hath laid aside every weight, and the most close-cleaving and besetting sin,
but a heart that hath laid aside every weight, and the most close-cleaving and besetting since,
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as it is in that place to the Hebrews, hath stript it self of all that may faulter or intangle it, it runs,
as it is in that place to the Hebrews, hath stripped it self of all that may falter or entangle it, it runs,
c-acp pn31 vbz p-acp d n1 p-acp dt np2, vhz vvn pn31 n1 pp-f d cst vmb vvi cc vvi pn31, pn31 vvz,
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and runs on, without fainting or wearying, 'tis at large, hath nothing that pains it in the race. 2. Activity: Not only holding on,
and runs on, without fainting or wearying, it's At large, hath nothing that pains it in the raze. 2. Activity: Not only holding on,
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but running, which is a swift nimble race;
but running, which is a swift nimble raze;
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it stands not bargaining and disputing, but once knowing Gods mind, there is no more question or demur.
it Stands not bargaining and disputing, but once knowing God's mind, there is no more question or demur.
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I made haste and delayed not, as in this Psalm, the word is, Did not stay upon, why, and wherefore, he stood not to reason the matter but run on.
I made haste and delayed not, as in this Psalm, the word is, Did not stay upon, why, and Wherefore, he stood not to reason the matter but run on.
pns11 vvd n1 cc vvd xx, c-acp p-acp d n1, dt n1 vbz, vdd xx vvi p-acp, c-crq, cc c-crq, pns31 vvd xx pc-acp vvi dt n1 cc-acp vvi a-acp.
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And this love, enlarging the heart, makes it abundant in the work of the Lord, quick and active, dispatching much in a little time. 3. Alacrity: All done with chearfulnes,
And this love, enlarging the heart, makes it abundant in the work of the Lord, quick and active, dispatching much in a little time. 3. Alacrity: All done with cheerfulness,
cc d n1, vvg dt n1, vvz pn31 j p-acp dt n1 pp-f dt n1, j cc j, vvg d p-acp dt j n1. crd n1: av-d vdn p-acp n1,
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so no other constraint is needful, where this overpowering sweet constraint of love is;
so no other constraint is needful, where this overpowering sweet constraint of love is;
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I will run, not be hail'd, and drawn as by force, but skip and leap, as the Evangelick promise is, that the Lame shall leap as an Hart,
I will run, not be hailed, and drawn as by force, but skip and leap, as the Evangelic promise is, that the Lame shall leap as an Heart,
pns11 vmb vvi, xx vbi vvd, cc vvn a-acp p-acp n1, cc-acp vvb cc vvb, p-acp dt j n1 vbz, cst dt j vmb vvi p-acp dt n1,
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and the tongue of the dumb sing:
and the tongue of the dumb sing:
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for in the wilderness shall waters break out, and streams in the desart, Isaiah 35. 6. The Spouse desires her Beloved to hasten as a Roe and Hind on the mountains of Spices, and she doth so,for in the Wilderness shall waters break out, and streams in the desert, Isaiah 35. 6. The Spouse Desires her beloved to hasten as a Roe and Hind on the Mountains of Spices, and she does so,
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and each faithful Soul runs towards him, to meet him in his way. It is a sad heavy thing to do any thing as in obedience to God,
and each faithful Soul runs towards him, to meet him in his Way. It is a sad heavy thing to do any thing as in Obedience to God,
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while the heart is straightned, not enlarged towards him by his Divine Love, but that once taking possession,
while the heart is straightened, not enlarged towards him by his Divine Love, but that once taking possession,
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and enlarging the heart, that inward principle of obedience, makes the outward obedience sweet, 'tis then a natural motion;
and enlarging the heart, that inward principle of Obedience, makes the outward Obedience sweet, it's then a natural motion;
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indeed, the Soul runs in the ways of God as the Sun in his course, which finds no difficulty, being naturally fitted and carried to that motion, he goes forth as a Bridegroom,
indeed, the Soul runs in the ways of God as the Sun in his course, which finds no difficulty, being naturally fitted and carried to that motion, he Goes forth as a Bridegroom,
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and rejoiceth as a strong man to run a race. and rejoices as a strong man to run a raze.
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This is the great point that our Souls should be studious of, to attain more evenness, and nimbleness, and chearfulness, in the ways of God,
This is the great point that our Souls should be studious of, to attain more evenness, and nimbleness, and cheerfulness, in the ways of God,
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and for this end we ought to seek above all things, this enlarged heart; 'tis want of this makes us bog,
and for this end we ought to seek above all things, this enlarged heart; it's want of this makes us bog,
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and drive heavily, and run long upon little ground.
and drive heavily, and run long upon little ground.
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Oh! my Beloved, how shallow and narrow are our thoughts of God? Most (even of those that are truly Godly) yet are led on by a kind of instinct,
Oh! my beloved, how shallow and narrow Are our thoughts of God? Most (even of those that Are truly Godly) yet Are led on by a kind of instinct,
uh po11 j-vvn, c-crq j cc j vbr po12 n2 pp-f np1? np1 (av pp-f d cst vbr av-j j) av vbr vvn a-acp p-acp dt n1 pp-f n1,
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and carried they scarce know how, to give some attendance on Gods Worship, and to the avoidance of gross Sin,
and carried they scarce know how, to give Some attendance on God's Worship, and to the avoidance of gross since,
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and go on in a blameless course;
and go on in a blameless course;
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'tis better thus, than to run to excess of Riot, and open Wickedness, with the Ungodly World. But, alas!
it's better thus, than to run to excess of Riot, and open Wickedness, with the Ungodly World. But, alas!
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this is but a dull, heavy, and Languid motion, where the heart is not enlarged by the daily growing Love of God;
this is but a dull, heavy, and Languid motion, where the heart is not enlarged by the daily growing Love of God;
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few, few are acquainted with that delightful Contemplation of God, that ventilates and raises this flame of Love, petty things bind and contract our Spirits,
few, few Are acquainted with that delightful Contemplation of God, that ventilates and raises this flame of Love, Petty things bind and contract our Spirits,
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so that they feel little joy in God, little ardent active desire to do him Service, to Crucifie Sin, to break and undo Self-love within us, to root up our own Wills to make room for his, that his alone may be ours, that we may have no Will of our own, that our daily work may be to grow more like him in the Beauty of Holiness.
so that they feel little joy in God, little Ardent active desire to do him Service, to Crucify since, to break and undo Self-love within us, to root up our own Wills to make room for his, that his alone may be ours, that we may have no Will of our own, that our daily work may be to grow more like him in the Beauty of Holiness.
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You think it a hard saying to part with your Carnal Lusts, and Delights, and the common ways of the World,
You think it a hard saying to part with your Carnal Lustiest, and Delights, and the Common ways of the World,
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and to be ty'd to a strict exact Conversation all your days. But oh!
and to be tied to a strict exact Conversation all your days. But o!
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the reason of this is, because the heart is yet straightned, and enthralled by the base Love of these mean things,
the reason of this is, Because the heart is yet straightened, and enthralled by the base Love of these mean things,
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and that is from the ignorance of things higher and better. One glance of God, a touch of his love will free and enlarge the heart,
and that is from the ignorance of things higher and better. One glance of God, a touch of his love will free and enlarge the heart,
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so that it can deny all, and part with all, and make an entire renouncing of all, to follow Him; it sees enough in Him, and in Him alone,
so that it can deny all, and part with all, and make an entire renouncing of all, to follow Him; it sees enough in Him, and in Him alone,
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and therefore can neither quietly rest on, nor earnestly desire any thing beside Him.
and Therefore can neither quietly rest on, nor earnestly desire any thing beside Him.
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Oh! that you would apply your hearts to consider the excellency of this way of Gods Commandments;
Oh! that you would apply your hearts to Consider the excellency of this Way of God's commandments;
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our wretched hearts are prejudiced, they think it melancholy and sad. Oh! there is no way truly joyous but this.
our wretched hearts Are prejudiced, they think it melancholy and sad. Oh! there is no Way truly joyous but this.
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They shall sing in the ways of the Lord, says the Prophet. Do not Men when their eyes are opened see a beauty in Meekness, and Temperance,They shall sing in the ways of the Lord, Says the Prophet. Do not Men when their eyes Are opened see a beauty in Meekness, and Temperance,
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and Humility, a present delightfulness and quietness in them, whereas in Pride, and Passion, and Intemperance, there is nothing but vexation, and disquiet.
and Humility, a present delightfulness and quietness in them, whereas in Pride, and Passion, and Intemperance, there is nothing but vexation, and disquiet.
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And then consider the end of this way, and this race in it, rest and peace for ever, 'tis the way of peace both in its own nature,
And then Consider the end of this Way, and this raze in it, rest and peace for ever, it's the Way of peace both in its own nature,
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and in respect of its end.
and in respect of its end.
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Did you believe that Joy and Glory that is set before you in this way, you would not any of you defer a day longer,
Did you believe that Joy and Glory that is Set before you in this Way, you would not any of you defer a day longer,
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but forthwith you'd break from all that holds you back, and enter into this way,
but forthwith You would break from all that holds you back, and enter into this Way,
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and run on chearfully in it, the perswasion of these great things above would enlarge and greaten the heart,
and run on cheerfully in it, the persuasion of these great things above would enlarge and greaten the heart,
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and make the greatest things here very little in your eyes. But would you attain to this enlarged heart for this race;
and make the greatest things Here very little in your eyes. But would you attain to this enlarged heart for this raze;
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as you ought to apply your thoughts to these Divine things, and stretch them on the promises made in the Word, above all, take Davids course, seek this enlargement of heart from Gods own hand,
as you ought to apply your thoughts to these Divine things, and stretch them on the promises made in the Word, above all, take Davids course, seek this enlargement of heart from God's own hand,
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for it is here propounded and said before God by way of request, see what is my desire, I would gladly serve thee better,
for it is Here propounded and said before God by Way of request, see what is my desire, I would gladly serve thee better,
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and advance more in the way of thy Commandments.
and advance more in the Way of thy commandments.
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Now this I cannot do till my heart be more enlarged, and that cannot be but by thy hand, When thou shalt enlarge my heart.
Now this I cannot do till my heart be more enlarged, and that cannot be but by thy hand, When thou shalt enlarge my heart.
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Present this suit often, 'tis in his power to do it for thee he can stretch and expand thy straitened heart, can spread and hoyse the Sails within thee,
Present this suit often, it's in his power to do it for thee he can stretch and expand thy straitened heart, can spread and hoist the Sails within thee,
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and then carry thee on swiftly;
and then carry thee on swiftly;
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filling them not with the vain air of Mans applaufe, which readily run a Soul upon Rocks and splits it,
filling them not with the vain air of men applaufe, which readily run a Soul upon Rocks and splits it,
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but with the sweet breathings and soft gales of his own Spirit, that carry it straight to the desired Haven.
but with the sweet breathings and soft gales of his own Spirit, that carry it straight to the desired Haven.
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Findest thou Sin cleaving to thee, and clogging thee, cry to him, help Lord, set me free, from my narrow heart, I strive but in vain without thee, still it continues so, I know little of thee, my affections are dead and cold towards thee, Lord I desire to love thee, here is my heart,
Findest thou since cleaving to thee, and clogging thee, cry to him, help Lord, Set me free, from my narrow heart, I strive but in vain without thee, still it continues so, I know little of thee, my affections Are dead and cold towards thee, Lord I desire to love thee, Here is my heart,
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and least it fly out, lay hold on it, and take thine own way with it,
and lest it fly out, lay hold on it, and take thine own Way with it,
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though it should be in a painful way, yet draw it forth, yea draw it that it may run after thee.
though it should be in a painful Way, yet draw it forth, yea draw it that it may run After thee.
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All is his own working, and all his motive is his own free Grace.
All is his own working, and all his motive is his own free Grace.
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Let who will fancy themselves Masters of their own hearts, and think to enlarge them by the strength of their own stretches of speculation;
Let who will fancy themselves Masters of their own hearts, and think to enlarge them by the strength of their own stretches of speculation;
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they alone, they alone are in the sure and happy way of attaining it, that humbly suit and wait for this enlargement of heart from his hand that made it.
they alone, they alone Are in the sure and happy Way of attaining it, that humbly suit and wait for this enlargement of heart from his hand that made it.
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SERMON, XVI.
SERMON, XVI.
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Rom. VIII. 33, 34. Who shall lay any thing to the charge of God's Elect? It is God that justifieth, &c.
Rom. VIII. 33, 34. Who shall lay any thing to the charge of God's Elect? It is God that Justifieth, etc.
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OTher Men may fancy and boast as they please, but there are none in the World but the Godly alone, that are furnisht with sufficiency, strong supports and comforts against all possible hazards,
OTher Men may fancy and boast as they please, but there Are none in the World but the Godly alone, that Are furnished with sufficiency, strong supports and comforts against all possible hazards,
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and of these doth the Apostle treat most freely, sweetly, and plentifully, in this Chapter. He secures Believers in their Christ, touching these two great evils.
and of these does the Apostle Treat most freely, sweetly, and plentifully, in this Chapter. He secures Believers in their christ, touching these two great evils.
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After Condemnation, and present Affliction, that the one cannot befal them, and the other cannot hurt them.After Condemnation, and present Affliction, that the one cannot befall them, and the other cannot hurt them.
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For their immunity from the former, they have the clear Word of the Gospel, and the Seal of the Spirit;
For their immunity from the former, they have the clear Word of the Gospel, and the Seal of the Spirit;
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and that former Priviledg made sure, as the far greater, doth secure the other as the lesser.
and that former Privilege made sure, as the Far greater, does secure the other as the lesser.
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They are freed from Condemnation, and not only so, but entitled and insured to a Kingdom,
They Are freed from Condemnation, and not only so, but entitled and insured to a Kingdom,
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and what hurt then can affliction do, yea it doth good, yea not only, it cannot rob them of their Crown,
and what hurt then can affliction do, yea it does good, yea not only, it cannot rob them of their Crown,
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but it carries them on towards it, is their High way to it, if we suffer with him, we shall also be glorified together.
but it carries them on towards it, is their High Way to it, if we suffer with him, we shall also be glorified together.
cc-acp pn31 vvz pno32 a-acp p-acp pn31, vbz po32 j n1 p-acp pn31, cs pns12 vvb p-acp pno31, pns12 vmb av vbi vvn av.
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Yea, all things to the Children of God do prove advantage;
Yea, all things to the Children of God do prove advantage;
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severally taken, in their present sense, they may seem evil, but taken jointly in their after issue, their working together are all for good.
severally taken, in their present sense, they may seem evil, but taken jointly in their After issue, their working together Are all for good.
av-j vvn, p-acp po32 j n1, pns32 vmb vvi j-jn, cc-acp vvn av-j p-acp po32 a-acp n1, po32 n-vvg av vbr d p-acp j.
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In their simple Nature possibly they are Poison, yet contempered and prepared, they shall prove Medicinal ▪ All these things are against me, said old Jocoh, and yet he lived to see even all these were for him.
In their simple Nature possibly they Are Poison, yet contempered and prepared, they shall prove Medicinal ▪ All these things Are against me, said old Jocoh, and yet he lived to see even all these were for him.
p-acp po32 j n1 av-j pns32 vbr n1, av vvn cc vvn, pns32 vmb vvi j ▪ d d n2 vbr p-acp pno11, vvd j uh, cc av pns31 vvd pc-acp vvi av d d vbdr p-acp pno31.
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The Children of God are indeed so happy, that the harshest things in their way change their nature, and become sweet and profitable.
The Children of God Are indeed so happy, that the harshest things in their Way change their nature, and become sweet and profitable.
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This much by their Prayers, that have a Divine Incantation in them, they breath forth the expressions of that their Love to God, by which they are Character'd, them that Love God. And that is put on their hearts, the impression of his Love to them, to which they are here led, by the Apostle,
This much by their Prayers, that have a Divine Incantation in them, they breath forth the expressions of that their Love to God, by which they Are Charactered, them that Love God. And that is put on their hearts, the impression of his Love to them, to which they Are Here led, by the Apostle,
np1 av-d p-acp po32 n2, cst vhb dt j-jn n1 p-acp pno32, pns32 vvb av dt n2 pp-f d po32 n1 p-acp np1, p-acp r-crq pns32 vbr vvn, pno32 d n1 np1. cc d vbz vvn p-acp po32 n2, dt n1 pp-f po31 n1 p-acp pno32, p-acp r-crq pns32 vbr av vvn, p-acp dt n1,
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as to the Springhead of all;
as to the Springhead of all;
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all their Comforts and Priviledges flow thence, yea, all their Love, and their Faith, appropriating those Comforts and Priviledges.
all their Comforts and Privileges flow thence, yea, all their Love, and their Faith, appropriating those Comforts and Privileges.
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Yea, the very Treasury of all together, Jesus Christ himself is the free Gift of this free Love;
Yea, the very Treasury of all together, jesus christ himself is the free Gift of this free Love;
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he as the greatest ascertains all things besides an unspeakably less, verse 32. These two are such mighty Arguments, that no difficulty nor grief can stand before them. The Love of God.
he as the greatest ascertains all things beside an unspeakably less, verse 32. These two Are such mighty Arguments, that no difficulty nor grief can stand before them. The Love of God.
pns31 p-acp dt js vvz d n2 p-acp dt av-j av-dc, n1 crd d crd vbr d j n2, cst dx n1 ccx n1 vmb vvi p-acp pno32. dt n1 pp-f np1.
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He is with us, who then against us? All the World it may be,
He is with us, who then against us? All the World it may be,
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but that all is nothing, once it was nothing, it was that God, that is our God that loves us,
but that all is nothing, once it was nothing, it was that God, that is our God that loves us,
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and is for us, that made it something, and if he will, it may again be nothing;
and is for us, that made it something, and if he will, it may again be nothing;
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and as it is at its best, it is nothing being compared with an other gift that he hath bestowed on us,
and as it is At its best, it is nothing being compared with an other gift that he hath bestowed on us,
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and having bestowed that, sure if there be any thing in this World can do us any good we shall not want it.
and having bestowed that, sure if there be any thing in this World can do us any good we shall not want it.
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He that spared not his own Son, but gave him to the Death for us, will he not with him give us all things? He that spared not his own Son, but gave him to the Death for us, will he not with him give us all things?
pns31 cst vvd xx po31 d n1, cc-acp vvd pno31 p-acp dt n1 p-acp pno12, vmb pns31 xx p-acp pno31 vvi pno12 d n2?
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And to close all, he makes these two great Immunities good to us in Christ;
And to close all, he makes these two great Immunities good to us in christ;
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he fixes there, we are freed from all fear of Condemnation, or of being hurt by Affliction.
he fixes there, we Are freed from all Fear of Condemnation, or of being hurt by Affliction.
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No Accusation nor Guiltiness can Annul the Righteousness of Christ, and that is made ours; no Distress nor Suffering can cut us off from the Love of God;
No Accusation nor Guiltiness can Annul the Righteousness of christ, and that is made ours; no Distress nor Suffering can Cut us off from the Love of God;
dx n1 ccx n1 vmb vvi dt n1 pp-f np1, cc d vbz vvn png12; dx n1 ccx vvg vmb vvi pno12 a-acp p-acp dt n1 pp-f np1;
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and if it cannot do that, we need not fear it, all other hazards are no hazard, that being sure.
and if it cannot do that, we need not Fear it, all other hazards Are no hazard, that being sure.
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And in confidence of this, the Apostle gives the Defiance, casts a Challenge to Angels, to Men, to all the World, upon these two points.
And in confidence of this, the Apostle gives the Defiance, Cast a Challenge to Angels, to Men, to all the World, upon these two points.
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Who shall Accuse? Who shall Separate? Accuse to God, or Separate from him.
Who shall Accuse? Who shall Separate? Accuse to God, or Separate from him.
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Whatsoever times may come, the hardest that any can apprehend, or foretel, i• these two be not sufficient furniture against them, I know not what is.
Whatsoever times may come, the Hardest that any can apprehend, or foretell, i• these two be not sufficient furniture against them, I know not what is.
r-crq n2 vmb vvi, dt js cst d vmb vvi, cc vvi, n1 d crd vbb xx j n1 p-acp pno32, pns11 vvb xx r-crq vbz.
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Men are commonly busied about other events concerning them and theirs, what shall become of this or the other, and what if this or that fall out,
Men Are commonly busied about other events Concerning them and theirs, what shall become of this or the other, and what if this or that fallen out,
n2 vbr av-j vvn p-acp j-jn n2 vvg pno32 cc png32, r-crq vmb vvi pp-f d cc dt j-jn, cc r-crq cs d cc d n1 av,
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but the Conscience once raised to this enquiry, the Soul being awake to discern the hazard of Eternal Death, all other fears and questions are drowned and lost in this great Question.
but the Conscience once raised to this enquiry, the Soul being awake to discern the hazard of Eternal Death, all other fears and questions Are drowned and lost in this great Question.
cc-acp dt n1 a-acp vvn p-acp d n1, dt n1 vbg j pc-acp vvi dt n1 pp-f j n1, d j-jn n2 cc n2 vbr vvn cc vvn p-acp d j n1.
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Am I Condemned or not? Is my Sin Pardon'd or no?
Am I Condemned or not? Is my since Pardoned or no?
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And then a satisfying Answer received concerning this, all is quiet, the Soul reposes sweetly on God,
And then a satisfying Answer received Concerning this, all is quiet, the Soul reposes sweetly on God,
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and puts all its other concernments into his hands.
and puts all its other concernments into his hands.
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Let him make me poor and despised, let him smite and chastise me, he hath forgiven my Sin, all is well.
Let him make me poor and despised, let him smite and chastise me, he hath forgiven my since, all is well.
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That burden taken off, the Soul can go light, yea, can leap and dance under all other burdens ▪ Oh! how it feels it self nimble,
That burden taken off, the Soul can go Light, yea, can leap and dance under all other burdens ▪ Oh! how it feels it self nimble,
cst n1 vvn a-acp, dt n1 vmb vvi n1, uh, vmb vvi cc vvi p-acp d j-jn n2 ▪ uh c-crq pn31 vvz pn31 n1 j,
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as a man eased of a load that he was even fainting under.
as a man eased of a load that he was even fainting under.
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Oh! Blessed the man whose Sin is taken off, lifted from his shoulders, that's the word, Psal. 32. 1. laid over upon Christ, who could bear the whole load,
Oh! Blessed the man whose since is taken off, lifted from his shoulders, that's the word, Psalm 32. 1. laid over upon christ, who could bear the Whole load,
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and take it away, take it out of sight, which we could never have done, they'd have sunk us for ever.
and take it away, take it out of sighed, which we could never have done, they have sunk us for ever.
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That one word NONLATINALPHABET, Jo. 1. signifies both, and answers to the two, Isai. 53. He hath born our grief, and carried our sorrows; lifted them away.
That one word, John 1. signifies both, and answers to the two, Isaiah 53. He hath born our grief, and carried our sorrows; lifted them away.
cst pi n1, np1 crd vvz d, cc vvz p-acp dt crd, np1 crd pns31 vhz vvn po12 n1, cc vvd po12 n2; vvd pno32 av.
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Oh! how sweet a burden, instead of this, is that ingagement of Obedience and Love to him,
Oh! how sweet a burden, instead of this, is that engagement of obedience and Love to him,
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as our Redeemer, and that is all he lays on us;
as our Redeemer, and that is all he lays on us;
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if we follow him, and bear his Cross, he is our strength, and bears both it and us.
if we follow him, and bear his Cross, he is our strength, and bears both it and us.
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So then this is the great point, the hearts ease to be Delivered from the Condemning weight of Sin.
So then this is the great point, the hearts ease to be Delivered from the Condemning weight of Sin.
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And certainly, while men do not think thus, their hearts have very slight impressions of the truth of these things.
And Certainly, while men do not think thus, their hearts have very slight impressions of the truth of these things.
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I fear the most of us scarce believe this condemnation to come, at least very shallowly,
I Fear the most of us scarce believe this condemnation to come, At least very shallowly,
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and so they cannot much consider the deliverance from it provided to us in Jesus Christ.
and so they cannot much Consider the deliverance from it provided to us in jesus christ.
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I cannot see how 'tis possible for a heart perswaded of these, to be very careful about any thing beside;
I cannot see how it's possible for a heart persuaded of these, to be very careful about any thing beside;
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you that eat and drink, and labour, and trade, and bestow all your time, either in the pains,
you that eat and drink, and labour, and trade, and bestow all your time, either in the pains,
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or the pleasures of this Earth, what think you of Eternity? Is it a light thing for you to perish for ever? After a few days vainly spent, to fall under the Wrath of God for ever? Oh! that you would be perswaded to think on these things.
or the pleasures of this Earth, what think you of Eternity? Is it a Light thing for you to perish for ever? After a few days vainly spent, to fallen under the Wrath of God for ever? Oh! that you would be persuaded to think on these things.
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And you that have an interest in this free and blessed estate, why are your Spirits so cold? So infrequent in the thoughts of it? Why are you not rejoicing in the Lord? Glading your selves in secret when you remember this? Go the World as it will, my Sin is forgiven me;
And you that have an Interest in this free and blessed estate, why Are your Spirits so cold? So infrequent in the thoughts of it? Why Are you not rejoicing in the Lord? Gladding your selves in secret when you Remember this? Go the World as it will, my since is forgiven me;
cc pn22 cst vhb dt n1 p-acp d j cc j-vvn n1, q-crq vbr po22 n2 av j-jn? av j p-acp dt n2 pp-f pn31? q-crq vbr pn22 xx vvg p-acp dt n1? vvg po22 n2 p-acp j-jn c-crq pn22 vvb d? vvb dt n1 c-acp pn31 vmb, po11 n1 vbz vvn pno11;
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mistake me, accuse me who so will, my God hath acquitted me in his Christ, and he loves me, and lives to intercede for me.
mistake me, accuse me who so will, my God hath acquitted me in his christ, and he loves me, and lives to intercede for me.
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Methinks I hear some say, Ay, they that could say that might be merry indeed; but, alas! I have no such assurance.
Methinks I hear Some say, Ay, they that could say that might be merry indeed; but, alas! I have no such assurance.
vvz pns11 vvb d vvi, uh, pns32 cst vmd vvi cst vmd vbi j av; cc-acp, uh! pns11 vhb dx d n1.
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Who can lay any thing to the charge of God's Elect? That's true, but here is the great point of so hard a resolution, am I one of these?Who can lay any thing to the charge of God's Elect? That's true, but Here is the great point of so hard a resolution, am I one of these?
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That the Apostle doth thus specifie the owners of this Consolation, by this high and hidden Character of their Election, is not to render it doubtful and dark,
That the Apostle does thus specify the owners of this Consolation, by this high and hidden Character of their Election, is not to render it doubtful and dark,
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for his main aim on the contrary is, both to extend it, as far as it can go,
for his main aim on the contrary is, both to extend it, as Far as it can go,
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and to make it as clear as may be, to all that have interest in it,
and to make it as clear as may be, to all that have Interest in it,
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but he designs them by the Primitive Act of Love fixing on them, so as it is now manifested to them in the subsequent effects, that flow from the Elect called and sanctified,
but he designs them by the Primitive Act of Love fixing on them, so as it is now manifested to them in the subsequent effects, that flow from the Elect called and sanctified,
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and conformed to Jesus Christ, both by his Spirit within them, and the Sufferings that without arise against them in the World;
and conformed to jesus christ, both by his Spirit within them, and the Sufferings that without arise against them in the World;
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such, as being the Sons of God, are led by the Spirit of God, and walk not after the flesh, but after the spirit.
such, as being the Sons of God, Are led by the Spirit of God, and walk not After the Flesh, but After the Spirit.
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And these things indeed considered as their Characters, the stamp of God on them, the impressions of their Election to life, do check the vain confidence of all Carnal Ungodly Professors of the Name of Christ,
And these things indeed considered as their Characters, the stamp of God on them, the impressions of their Election to life, do check the vain confidence of all Carnal Ungodly Professors of the Name of christ,
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and tell them that their pretended Title to him is a meer Delusion;
and tell them that their pretended Title to him is a mere Delusion;
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certainly, whosoever lies in the love of Sin, and takes the Flesh for his guide, that accursed blind guide is leading him into the Pit. What gross folly and impudence is it for any man, walking in the Lusts of his own heart, to fancy and aver himself to be a Partner of that Redemption, whereof so great a p••t is to deliver us from the power of our Iniquities, to renew our hearts,
Certainly, whosoever lies in the love of since, and Takes the Flesh for his guide, that accursed blind guide is leading him into the Pit. What gross folly and impudence is it for any man, walking in the Lustiest of his own heart, to fancy and aver himself to be a Partner of that Redemption, whereof so great a p••t is to deliver us from the power of our Iniquities, to renew our hearts,
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and re-unite them to God, and possess them with his love. The great Evidence of thy Election is Love.
and reunite them to God, and possess them with his love. The great Evidence of thy Election is Love.
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Thy love to him gives certain testimony of his precedeing Eternal Love to thee, so are they here designed, they that love God; thy chusing him is the effect and evidence of his chusing thee.
Thy love to him gives certain testimony of his preceding Eternal Love to thee, so Are they Here designed, they that love God; thy choosing him is the Effect and evidence of his choosing thee.
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Now this is not laborious, that needs to be disputed amidst all thy frailties;
Now this is not laborious, that needs to be disputed amid all thy frailties;
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feel the pulse of thine affection, which way beats it, and ask thy heart whether thou love him or not, in this thou hast the Character of thy Election.
feel the pulse of thine affection, which Way beats it, and ask thy heart whither thou love him or not, in this thou hast the Character of thy Election.
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Know you not that the redeemed of Christ and he are one, they live one life, Christ lives in them,
Know you not that the redeemed of christ and he Are one, they live one life, christ lives in them,
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and if any man hath not the Spirit of Christ, he is none of his, as the Apostle declares in this Chapter.
and if any man hath not the Spirit of christ, he is none of his, as the Apostle declares in this Chapter.
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So then, this we are plainly to tell you, and consider it;
So then, this we Are plainly to tell you, and Consider it;
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you that will not let go your Sins to lay hold on Christ, have as yet no share in him. But on the other side:
you that will not let go your Sins to lay hold on christ, have as yet no share in him. But on the other side:
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The truth is, that when Souls are once set upon this search, they commonly wind the Notion too high,
The truth is, that when Souls Are once Set upon this search, they commonly wind the Notion too high,
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and subtilize too much in the Dispute, and so entangle and perplex themselves, and drive themselves further off from that comfort that they are seeking after;
and subtilise too much in the Dispute, and so entangle and perplex themselves, and drive themselves further off from that Comfort that they Are seeking After;
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such measures and marks of Grace, they set to themselves for their Rule and Standard,
such measures and marks of Grace, they Set to themselves for their Rule and Standard,
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and unless they find those without all Controversie in themselves, they will not believe that they have an interest in Christ,
and unless they find those without all Controversy in themselves, they will not believe that they have an Interest in christ,
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and this blessed and safe estate in him.
and this blessed and safe estate in him.
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To such I would only say, Are you in a willing league with any known sin? Yea, would you willingly,
To such I would only say, are you in a willing league with any known since? Yea, would you willingly,
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if you might be saved in that way, give up your self to Voluptuousness and Ungodliness,
if you might be saved in that Way, give up your self to Voluptuousness and Ungodliness,
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and not at all desire to follow Jesus Christ in the way of Holiness? Then truly, I have not any thing as yet to say for your Comfort, only there is a Salvation provided,
and not At all desire to follow jesus christ in the Way of Holiness? Then truly, I have not any thing as yet to say for your Comfort, only there is a Salvation provided,
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and the door is yet open, and your heart may be changed.
and the door is yet open, and your heart may be changed.
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But on the other side, are the desires of thy Soul after Christ, whole Christ, to be Righteousness,
But on the other side, Are the Desires of thy Soul After christ, Whole christ, to be Righteousness,
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and withal Sanctification to thee? Wouldst thou willingly give up thy self to be ruled by him,
and withal Sanctification to thee? Wouldst thou willingly give up thy self to be ruled by him,
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and have him thy King? Handst thou rather chuse to suffer the greatest Affliction for his sake, to Honour him,
and have him thy King? Handest thou rather choose to suffer the greatest Affliction for his sake, to Honour him,
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than commit the least Sin to displ•ase him? Doth thy Heart go out after him,
than commit the least since to displ•ase him? Does thy Heart go out After him,
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when thou hea•est him spoke of? Dost thou account him thy T•easure, so that all the World sounds but as an empty Shell to thee,
when thou hea•est him spoke of? Dost thou account him thy T•easure, so that all the World sounds but as an empty Shell to thee,
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when he is named? Says thy Soul within thee, Oh! that he were mine? And, oh!
when he is nam? Says thy Soul within thee, Oh! that he were mine? And, o!
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that I were his, that I could please him, and live to him? Then do not toss thy Spirit,
that I were his, that I could please him, and live to him? Then do not toss thy Spirit,
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and jangle and spin out thy thoughts in fruitless, endless doubtings, but close with this as thy Portion,
and jangle and spin out thy thoughts in fruitless, endless doubtings, but close with this as thy Portion,
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and be of good Comfort, thy sins are, or will be forgiven thee. I add yet further, if thou sayest yet, that thou findest none of all this,
and be of good Comfort, thy Sins Are, or will be forgiven thee. I add yet further, if thou Sayest yet, that thou Findest none of all this,
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yet I say there is warrant for thee, to believe and lay hold on this Righteousness here held forth, to the end that thou mayest then find those things in thee, and find comfort in them.
yet I say there is warrant for thee, to believe and lay hold on this Righteousness Here held forth, to the end that thou Mayest then find those things in thee, and find Comfort in them.
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Thou art convinc'd of Ungodliness, than believe on him that justifies the Ungodly, thou art Condemned,
Thou art convinced of Ungodliness, than believe on him that Justifies the Ungodly, thou art Condemned,
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yet Christ is dead and risen, fly to him as such, as the Lamb slain, he that was dead and is alive, and then say, who is he that Condemneth? It is Christ that died, or rather that is risen.
yet christ is dead and risen, fly to him as such, as the Lamb slave, he that was dead and is alive, and then say, who is he that Condemneth? It is christ that died, or rather that is risen.
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Who shall Accuse? 'Tis true they may clamour and make a noise, both Satan and thy Conscience,Who shall Accuse? It's true they may clamour and make a noise, both Satan and thy Conscience,
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but how can they fasten any Accusation on thee? If they dare Accuse, yet they cannot Condemn,
but how can they fasten any Accusation on thee? If they Dare Accuse, yet they cannot Condemn,
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when the Judg hath acquitted thee, and declared thee free, who is greater than all, and hath the absolute power of the Sentence;
when the Judge hath acquitted thee, and declared thee free, who is greater than all, and hath the absolute power of the Sentence;
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all Charges, and Libels come too late after he hath once pronounc'd a Soul Righteous.
all Charges, and Libels come too late After he hath once pronounced a Soul Righteous.
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And who shall Condemn, it is Christ that died, if the Sentence of the Law be brought forth? Yet here's the answer, It ought not to be twice satisfied;
And who shall Condemn, it is christ that died, if the Sentence of the Law be brought forth? Yet here's the answer, It ought not to be twice satisfied;
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now once it is in Christ, he hath died, and that stands for the Believer. Whosoever flies to him, and lays hold on him for life, he cannot die again;
now once it is in christ, he hath died, and that Stands for the Believer. Whosoever flies to him, and lays hold on him for life, he cannot die again;
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nor canst thou die, for whom he died once, or rather is risen;
nor Canst thou die, for whom he died once, or rather is risen;
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that raises the assurance higher, and sets it firmer, for this evidences that in his death all was payed,
that raises the assurance higher, and sets it firmer, for this evidences that in his death all was paid,
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when he being the Surety, and seized on for the Debt, and once Deaths Prisoner, yet was set free.
when he being the Surety, and seized on for the Debt, and once Death's Prisoner, yet was Set free.
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This clears the matter that there is no more to be said, and yet further, in sign that all is done, he is raised to the height of Honour above all Principalities and Powers, is set at the right hand of the Father,
This clears the matter that there is no more to be said, and yet further, in Signen that all is done, he is raised to the height of Honour above all Principalities and Powers, is Set At the right hand of the Father,
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and there he sits and lives to make Intercession, to sue out the fulfilling of all for Believers, the bringing of them home, lives to see all made good that he Died and Covenanted for;
and there he sits and lives to make Intercession, to sue out the fulfilling of all for Believers, the bringing of them home, lives to see all made good that he Died and Covenanted for;
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so now his righteousness is thine that believest, any challenge must meet with Christ first,
so now his righteousness is thine that Believest, any challenge must meet with christ First,
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and if it seize not on him, it cannot light on thee, for thou art in him, married to him.
and if it seize not on him, it cannot Light on thee, for thou art in him, married to him.
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And the same triumph that he speaks, Isaiah 50. 8. whence these words are borrowed that is made thine,
And the same triumph that he speaks, Isaiah 50. 8. whence these words Are borrowed that is made thine,
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and thou mayest now speak it in him. I know not what can cast him down that hath this word to rest upon, and to comfort himself in.
and thou Mayest now speak it in him. I know not what can cast him down that hath this word to rest upon, and to Comfort himself in.
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SERMON XVII ▪ Rom. VIII. 35, &c. Who shall separate us from the love of Christ? Shall tribulation,
SERMON XVII ▪ Rom. VIII. 35, etc. Who shall separate us from the love of christ? Shall tribulation,
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or distress, or persecution or •amine, or nak•dness, or peril, or sword? &c. IS this he that so lately cry'd out, O wretched Man that I am!
or distress, or persecution or •amine, or nak•dness, or peril, or sword? etc. IS this he that so lately cried out, Oh wretched Man that I am!
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Who shall deliver me? That now triumphs, O happy Man! Who shall separate us from the love of Christ? Yes, tis the same.Who shall deliver me? That now Triumphos, Oh happy Man! Who shall separate us from the love of christ? Yes, this the same.
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Pained then with the thoughts of that miserable conjunction, with a Body of Death, and so crying out, who will deliver? Who will separate me from that now? Now he hath found a Deliverer to do that for him, to whom he is for ever united,
Pained then with the thoughts of that miserable conjunction, with a Body of Death, and so crying out, who will deliver? Who will separate me from that now? Now he hath found a Deliverer to do that for him, to whom he is for ever united,
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and he glories now in his inseparable Union, and unalterable Love, that none can divide him from;
and he Glories now in his inseparable union, and unalterable Love, that none can divide him from;
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yea, it is through him, that presently after that word of complaint he praises God, and now in him he triumphs.
yea, it is through him, that presently After that word of complaint he praises God, and now in him he Triumphos.
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So vast a difference is there betwixt a Christian taken in himself, and in Christ,
So vast a difference is there betwixt a Christian taken in himself, and in christ,
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when he views himself in himself, then nothing but wretched, and wretched, a polluted perishing Wretch;
when he views himself in himself, then nothing but wretched, and wretched, a polluted perishing Wretch;
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but then he looks again, and sees himself in Christ, and there he's rich, and safe,
but then he looks again, and sees himself in christ, and there he's rich, and safe,
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and happy, he triumphs, and he glories in it above all the painted Prosperities, and against all the hor•id Adversities of the World, he lives in his Christ content and happy, and laughs at all Enemies.
and happy, he Triumphos, and he Glories in it above all the painted Prosperities, and against all the hor•id Adversities of the World, he lives in his christ content and happy, and laughs At all Enemies.
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And he extends his triumph, he makes a common good of it to all Believers, speaks it in their name, who shall separate us, and would have them partake of the same confidence,
And he extends his triumph, he makes a Common good of it to all Believers, speaks it in their name, who shall separate us, and would have them partake of the same confidence,
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and speak in the same stile with him.
and speak in the same style with him.
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It is vain that men fancy these to be expressions of Revelations, or some singularly priviledg'd Assurances,
It is vain that men fancy these to be expressions of Revelations, or Some singularly privileged Assurances,
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then they would not suit their end, which is clearly and undoubtedly the encouragement of all the Children of God, upon grounds that are peculiar to them from all the rest of the World,
then they would not suit their end, which is clearly and undoubtedly the encouragement of all the Children of God, upon grounds that Are peculiar to them from all the rest of the World,
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but common to them all, in all Ages, and all varieties of condition.
but Common to them all, in all Ages, and all varieties of condition.
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It is true, all of them have not a like clear and firm apprehension of their happy and sure estate,
It is true, all of them have not a like clear and firm apprehension of their happy and sure estate,
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and scarce any of them are alike at all times, yet they have all and always the same right to this estate,
and scarce any of them Are alike At all times, yet they have all and always the same right to this estate,
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and to the comfort of it, and when they stand in a right light to view it, they do see it so, and rejoice in it.
and to the Comfort of it, and when they stand in a right Light to view it, they do see it so, and rejoice in it.
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There be indeed some kind of assurances that are more rare and extraordinary, some immediate glances,
There be indeed Some kind of assurances that Are more rare and extraordinary, Some immediate glances,
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or co•uscations of the love of God upon the Soul of a Believer;
or co•uscations of the love of God upon the Soul of a Believer;
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a smile of his Countenance, and this doth exceedingly refresh, yea, ravish the Soul, and enables it mightily for Duties and Sufferings.
a smile of his Countenance, and this does exceedingly refresh, yea, ravish the Soul, and enables it mightily for Duties and Sufferings.
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These he dispenses arbitrarily and freely where and when he will;
These he dispenses arbitrarily and freely where and when he will;
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some weaker Christians sometimes have them, while stronger are strangers to them, the Lord training them to live more contentedly by Faith till the day of Vision come.
Some Weaker Christians sometime have them, while Stronger Are Strangers to them, the Lord training them to live more contentedly by Faith till the day of Vision come.
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And that is the other, the less ex•atical, but the more constant and fixed kind of assurance, the proper assurance of Faith, the Soul by believing cleaves unto God in Christ as he offers himself in the Gospel,
And that is the other, the less ex•atical, but the more constant and fixed kind of assurance, the proper assurance of Faith, the Soul by believing cleaves unto God in christ as he offers himself in the Gospel,
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and thence is possest with a sweet and calm perswasion of his love, that being the proper work to appropriate him, to make Christ,
and thence is possessed with a sweet and Cam persuasion of his love, that being the proper work to Appropriate him, to make christ,
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and in him Eternal Life, ours;
and in him Eternal Life, ours;
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so 'tis the proper result and fruit of that its acting, especially when it acts any thing strongly to quiet the Soul in him.
so it's the proper result and fruit of that its acting, especially when it acts any thing strongly to quiet the Soul in him.
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Then being Justified by Faith, we have peace with God, through our Lord Jesus Christ, and from that Peace, Joy;
Then being Justified by Faith, we have peace with God, through our Lord jesus christ, and from that Peace, Joy;
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yea ▪ even glorying in Tribulation, as there follows.
yea ▪ even glorying in Tribulation, as there follows.
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And these springing not from an extraordinary sense or view, but from the very innate Vertue of Faith working kindly,
And these springing not from an extraordinary sense or view, but from the very innate Virtue of Faith working kindly,
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and according to its own Nature.
and according to its own Nature.
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Therefore many Christians do prejudice their own Comfort, and darken their Spirits, by not giving freedom to Faith, to act according to its Nature and proper Principles;
Therefore many Christians do prejudice their own Comfort, and darken their Spirits, by not giving freedom to Faith, to act according to its Nature and proper Principles;
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they will not believe till they find some evidence, or assurance, which is quite to invert the order of the thing,
they will not believe till they find Some evidence, or assurance, which is quite to invert the order of the thing,
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and to look for Fruit without settling a Root for it to grow from.
and to look for Fruit without settling a Root for it to grow from.
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Would you take Christ upon the absolute word of promise tendring him to you, and rest on him,
Would you take christ upon the absolute word of promise tendering him to you, and rest on him,
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so this would ingraft you into life it self, for that he is, and so those Fruits of the Holy Ghost would bud and flourish in your hearts;
so this would ingraft you into life it self, for that he is, and so those Fruits of the Holy Ghost would bud and flourish in your hearts;
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from that very believing on him, would arise this perswasion, yea, even to a gloriation,
from that very believing on him, would arise this persuasion, yea, even to a gloriation,
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and an humble boasting in his love, who shall accuse, who shall condemn, who shall separate.
and an humble boasting in his love, who shall accuse, who shall condemn, who shall separate.
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The undivided Companion, and undoubted Helper and Preserver of this confidence of Faith, is an active love to Christ, a constant study of Holiness,
The undivided Companion, and undoubted Helper and Preserver of this confidence of Faith, is an active love to christ, a constant study of Holiness,
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and strife against Sin, which is the grand enemy of Faith, that obstructs the very Vital Spirits of Faith, that makes it sickly and heavy in its actings,
and strife against since, which is the grand enemy of Faith, that obstructs the very Vital Spirits of Faith, that makes it sickly and heavy in its actings,
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and causes the Palsie in the hand of Faith, that it cannot lay so fast hold.
and Causes the Palsy in the hand of Faith, that it cannot lay so fast hold.
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Therefore this you would be careful of, yea, know that of necessity it attends Faith,
Therefore this you would be careful of, yea, know that of necessity it attends Faith,
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and as Faith grows, Holiness will grow, and Holiness growing will mutually strengthen and establish Faith;
and as Faith grows, Holiness will grow, and Holiness growing will mutually strengthen and establish Faith;
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the Comforts of the Holy Ghost are holy purifying Comforts, and the more the Soul is purify'd,
the Comforts of the Holy Ghost Are holy purifying Comforts, and the more the Soul is purified,
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and made holy, the more is it cleared and enlarged, to receive much of these Comforts.
and made holy, the more is it cleared and enlarged, to receive much of these Comforts.
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Blessed are the pure heart, they shall see God; Unholiness is as damps and filthy mists in the Soul, it darkens all.Blessed Are the pure heart, they shall see God; Unholiness is as damps and filthy mists in the Soul, it darkens all.
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Hence it is evident in what way Christians may and ought to aspire to this Assurance, it is their Portion,
Hence it is evident in what Way Christians may and ought to aspire to this Assurance, it is their Portion,
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and in this way they are to aspire to it, and shall find it, if not presently,
and in this Way they Are to aspire to it, and shall find it, if not presently,
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yet let them wait and go on in this way, they shall not miscarry.
yet let them wait and go on in this Way, they shall not miscarry.
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Again it appears, that this assurance is no enemy to Holy Diligence, nor friend of Carnal Security;
Again it appears, that this assurance is no enemy to Holy Diligence, nor friend of Carnal Security;
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on the contrary, it is the only thing that doth eminently ennoble and embolden the Soul for all adventures and services.
on the contrary, it is the only thing that does eminently ennoble and embolden the Soul for all adventures and services.
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Base fears and doubtings, wherein some place much of Religion, and many weak Christians seem to be in that mistake, to think it a kind of holy spiritual temper to be questioning and doubting.
Base fears and doubtings, wherein Some place much of Religion, and many weak Christians seem to be in that mistake, to think it a kind of holy spiritual temper to be questioning and doubting.
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I say, these base fears can never produce any thing truly generous, no height of obedience, they do nothing but entangle and disable the Soul for every good work, perfect love casts out this fear, and works a sweet unperplexing fear, a holy wariness not to offend, which fears nothing else.
I say, these base fears can never produce any thing truly generous, no height of Obedience, they do nothing but entangle and disable the Soul for every good work, perfect love Cast out this Fear, and works a sweet unperplexing Fear, a holy wariness not to offend, which fears nothing Else.
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And this confidence of Love is the great secret of Comfort, and of Ability to do God service.
And this confidence of Love is the great secret of Comfort, and of Ability to do God service.
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Nothing makes so strong and healthful a Constitution of Soul as pure Love, it dares submit to God,
Nothing makes so strong and healthful a Constitution of Soul as pure Love, it dares submit to God,
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and resign it self to him, it dare venture it self in his hand, and trust his word,
and resign it self to him, it Dare venture it self in his hand, and trust his word,
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and seeks no more but how to please him.
and seeks no more but how to please him.
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A heart thus composed, goes readily and chearfully unto all services, to do, to suffer, to live, to die, at his pleasure,
A heart thus composed, Goes readily and cheerfully unto all services, to do, to suffer, to live, to die, At his pleasure,
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and firmly stands to this, that nothing can separate it from that which is sufficient to it, which is all its happiness, the love of God in Christ Jesus.
and firmly Stands to this, that nothing can separate it from that which is sufficient to it, which is all its happiness, the love of God in christ jesus.
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That is indeed his love to us, but so as it includes inseparably the inseparableness of our love to him;
That is indeed his love to us, but so as it includes inseparably the inseparableness of our love to him;
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for observe the things specify'd as most likely, if any thing, to separate us;
for observe the things specified as most likely, if any thing, to separate us;
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Shall tribulation, distress, &c. Now these especially, being endured for his sake, cannot immediately have any likely Visage of altering his love to us,
Shall tribulation, distress, etc. Now these especially, being endured for his sake, cannot immediately have any likely Visage of altering his love to us,
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but rather confirm us in it;
but rather confirm us in it;
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but these shall not separate us neither, by altering our love to him, by driving us from him,
but these shall not separate us neither, by altering our love to him, by driving us from him,
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and carrying us into any way of defection, or denial of his Name, and so cut us off from our union with him, and interest in his love;
and carrying us into any Way of defection, or denial of his Name, and so Cut us off from our Union with him, and Interest in his love;
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and that is the way wherein the weak Christian will most apprehend the hazard of Separation.
and that is the Way wherein the weak Christian will most apprehend the hazard of Separation.
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Now the Apostle speaks his own sense, and would raise in his Brethren the same confidence as to that danger. No fear;
Now the Apostle speaks his own sense, and would raise in his Brothers the same confidence as to that danger. No Fear;
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not one of these things shall be able to carry us away;
not one of these things shall be able to carry us away;
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these mighty Waves shall not unsettle our Faith, nor quench the flame of our Love, we shall be Victors and more, in all,
these mighty Waves shall not unsettle our Faith, nor quench the flame of our Love, we shall be Victor's and more, in all,
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but how? Through him that hath loved us.
but how? Through him that hath loved us.
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This his love makes sure ours, he hath such hold of our hearts as he will not let go,
This his love makes sure ours, he hath such hold of our hearts as he will not let go,
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nor suffer us to let go our hold; all is fast by his strength.
nor suffer us to let go our hold; all is fast by his strength.
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He will not lose us, nor shall any be able to pluck us out of his hand.
He will not loose us, nor shall any be able to pluck us out of his hand.
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Jesus Christ is the Medium of this love, the middle link that keeps all safe together betwixt God and Man,
jesus christ is the Medium of this love, the middle link that keeps all safe together betwixt God and Man,
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so close united in his personal Nature, and the persons of men in and by him, to the Father.
so close united in his personal Nature, and the Persons of men in and by him, to the Father.
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So here it is first called the love of Christ, and then in the close, the love of God in Christ, the Soul first carry'd to him as nearest,
So Here it is First called the love of christ, and then in the close, the love of God in christ, the Soul First carried to him as nearest,
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but so carry'd by him into that Primitive Love of God that flows in Christ, and that gave even Christ to us as before.
but so carried by him into that Primitive Love of God that flows in christ, and that gave even christ to us as before.
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And this is the bottom truth, the firm ground of the Saints perseverance, which men not taking aright, must needs question the matter,
And this is the bottom truth, the firm ground of the Saints perseverance, which men not taking aright, must needs question the matter,
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yea, may put it out of question upon their suppositions; for if our own purposes and strength were all we had to relie on, alas! how soon were we shaken.
yea, may put it out of question upon their suppositions; for if our own Purposes and strength were all we had to rely on, alas! how soon were we shaken.
uh, vmb vvi pn31 av pp-f n1 p-acp po32 n2; c-acp cs po12 d n2 cc n1 vbdr d pns12 vhd pc-acp vvi a-acp, uh! q-crq av vbdr pns12 vvn.
(40) sermon (DIV1)
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So the love of God in Christ is not only here mentioned as the point of happiness from which we cannot be removed,
So the love of God in christ is not only Here mentioned as the point of happiness from which we cannot be removed,
av dt n1 pp-f np1 p-acp np1 vbz xx av-j av vvn p-acp dt n1 pp-f n1 p-acp r-crq pns12 vmbx vbi vvn,
(40) sermon (DIV1)
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3508
but as the principle of firmness that makes it self sure of us, and us of it,
but as the principle of firmness that makes it self sure of us, and us of it,
cc-acp c-acp dt n1 pp-f n1 cst vvz pn31 n1 j pp-f pno12, cc pno12 pp-f pn31,
(40) sermon (DIV1)
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and will not part with us.
and will not part with us.
cc vmb xx vvi p-acp pno12.
(40) sermon (DIV1)
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3510
Now it is no pride in a Christian, but the truest humility to triumph and glory in this.
Now it is no pride in a Christian, but the Truest humility to triumph and glory in this.
av pn31 vbz dx n1 p-acp dt njp, cc-acp dt js n1 pc-acp vvi cc n1 p-acp d.
(40) sermon (DIV1)
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3511
This is it that makes all sure; this is the great comfort, and the victory of the Saints.
This is it that makes all sure; this is the great Comfort, and the victory of the Saints.
d vbz pn31 cst vvz d j; d vbz dt j n1, cc dt n1 pp-f dt n2.
(40) sermon (DIV1)
411
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3512
He that loved us, and bought us so dear, will not lightly slip from us,
He that loved us, and bought us so dear, will not lightly slip from us,
pns31 cst vvd pno12, cc vvd pno12 av av-jn, vmb xx av-j vvi p-acp pno12,
(40) sermon (DIV1)
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3513
yea, upon no terms will he let us go, unless some stronger than he is, meet with him,
yea, upon no terms will he let us go, unless Some Stronger than he is, meet with him,
uh, p-acp dx n2 vmb pns31 vvi pno12 vvi, cs d jc cs pns31 vbz, vvb p-acp pno31,
(40) sermon (DIV1)
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3514
and by force bereave him of us; which we know is impossible.
and by force bereave him of us; which we know is impossible.
cc p-acp n1 vvi pno31 pp-f pno12; r-crq pns12 vvb vbz j.
(40) sermon (DIV1)
412
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3515
He and his Father, who are one in themselves, and in their strength, and one in this love, are greater and stronger than all;
He and his Father, who Are one in themselves, and in their strength, and one in this love, Are greater and Stronger than all;
pns31 cc po31 n1, r-crq vbr crd p-acp px32, cc p-acp po32 n1, cc pi p-acp d n1, vbr jc cc jc cs d;
(40) sermon (DIV1)
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3516
and he that once overcame for us, always overcomes in us.
and he that once overcame for us, always overcomes in us.
cc pns31 cst c-acp vvd p-acp pno12, av vvz p-acp pno12.
(40) sermon (DIV1)
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3517
Thus he lets tentations and tribulations assaule us, and this neither unargues his love, nor endangers his right to us;
Thus he lets tentations and tribulations assaule us, and this neither unargue his love, nor endangers his right to us;
av pns31 vvz n2 cc n2 vvi pno12, cc d d vvz po31 n1, ccx vvz po31 j-jn p-acp pno12;
(40) sermon (DIV1)
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3518
yea, it doth but give proof and evidence of the Invincible firmness of both. He suffers others to lie soft, and sit warm, and pamper their flesh at leisure,
yea, it does but give proof and evidence of the Invincible firmness of both. He suffers Others to lie soft, and fit warm, and pamper their Flesh At leisure,
uh, pn31 vdz p-acp vvi n1 cc n1 pp-f dt j n1 pp-f d. pns31 vvz n2-jn pc-acp vvi j, cc vvb j, cc vvi po32 n1 p-acp n1,
(40) sermon (DIV1)
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3519
but he hath nobler business for his Champions, his Worthies, and most of all for the stoutest of them, he calls them forth to honourable Services, to the hardest Encounters he sets them on, one to fight with Sickness, another with Poverty, another with Reproaches,
but he hath Nobler business for his Champions, his Worthies, and most of all for the Stoutest of them, he calls them forth to honourable Services, to the Hardest Encounters he sets them on, one to fight with Sickness, Another with Poverty, Another with Reproaches,
cc-acp pns31 vhz jc n1 p-acp po31 n2, po31 n2-j, cc ds pp-f d c-acp dt js pp-f pno32, pns31 vvz pno32 av p-acp j n2, p-acp dt js vvz pns31 vvz pno32 a-acp, pi pc-acp vvi p-acp n1, j-jn p-acp n1, j-jn p-acp n2,
(40) sermon (DIV1)
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3520
and Persecutions, with Prisons, and Irons, and with Death it self;
and Persecutions, with Prisons, and Irons, and with Death it self;
cc n2, p-acp n2, cc n2, cc p-acp n1 pn31 n1;
(40) sermon (DIV1)
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3521
and all this while, loves he the less, or they him? Oh! No, he looks on and rejoices to see them do Valiantly, 'tis the Joy of his heart, no sight on Earth so sweet to him;
and all this while, loves he the less, or they him? Oh! No, he looks on and rejoices to see them do Valiantly, it's the Joy of his heart, no sighed on Earth so sweet to him;
cc d d n1, vvz pns31 dt av-dc, cc pns32 pno31? uh uh-dx, pns31 vvz a-acp cc vvz pc-acp vvi pno32 vdb av-j, pn31|vbz dt n1 pp-f po31 n1, dx n1 p-acp n1 av j p-acp pno31;
(40) sermon (DIV1)
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3522
and 'tis all the while by his subduing, and in his strength, that they hold out in the Conflict, and obtain the Conquest.
and it's all the while by his subduing, and in his strength, that they hold out in the Conflict, and obtain the Conquest.
cc pn31|vbz d dt n1 p-acp po31 j-vvg, cc p-acp po31 n1, cst pns32 vvb av p-acp dt n1, cc vvi dt n1.
(40) sermon (DIV1)
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3523
And thus they are the more endeared to him by these Services, and these Adventures of love for him,
And thus they Are the more endeared to him by these Services, and these Adventures of love for him,
cc av pns32 vbr dt av-dc vvn p-acp pno31 p-acp d n2, cc d n2 pp-f n1 p-acp pno31,
(40) sermon (DIV1)
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3524
and he still likewise is the more endeared to them;
and he still likewise is the more endeared to them;
cc pns31 av av vbz dt av-dc vvn p-acp pno32;
(40) sermon (DIV1)
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3525
certainly the more any one suffers for Christ, the more he loves Christ, as love doth grow and engage it self by all it does and suffers,
Certainly the more any one suffers for christ, the more he loves christ, as love does grow and engage it self by all it does and suffers,
av-j dt av-dc d pi vvz p-acp np1, dt av-dc pns31 vvz np1, c-acp n1 vdz vvi cc vvi pn31 n1 p-acp d pn31 vdz cc vvz,
(40) sermon (DIV1)
414
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3526
and burns hotter by what it encounters and overcomes, as by fewel added to it,
and burns hotter by what it encounters and overcomes, as by fuel added to it,
cc vvz jc p-acp r-crq pn31 vvz cc vvz, c-acp p-acp n1 vvn p-acp pn31,
(40) sermon (DIV1)
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3527
as to Jesus Christ by what he suffered for us we are the dearer to him,
as to jesus christ by what he suffered for us we Are the Dearer to him,
c-acp p-acp np1 np1 p-acp r-crq pns31 vvd p-acp pno12 pns12 vbr dt jc-jn pc-acp pno31,
(40) sermon (DIV1)
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3528
so he is to us by all we suffer for his sake.
so he is to us by all we suffer for his sake.
av pns31 vbz p-acp pno12 p-acp d pns12 vvb p-acp po31 n1.
(40) sermon (DIV1)
414
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3529
Love grows most by opposition from others whosoever, when it is sure of acceptance, and the correspondence of mutual love in the party loved.
Love grows most by opposition from Others whosoever, when it is sure of acceptance, and the correspondence of mutual love in the party loved.
n1 vvz av-ds p-acp n1 p-acp n2-jn r-crq, c-crq pn31 vbz j pp-f n1, cc dt n1 pp-f j n1 p-acp dt n1 vvd.
(40) sermon (DIV1)
415
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3530
Above all this heavenly Divine Love is strong as Death, a vel•ement flame, a flame of God indeed,
Above all this heavenly Divine Love is strong as Death, a vel•ement flame, a flame of God indeed,
p-acp d d j j-jn n1 vbz j c-acp n1, dt n1 n1, dt n1 pp-f np1 av,
(40) sermon (DIV1)
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3531
as the word is, and many waters cannot quench it, not all these that here follow one another, Tribulation, Distress, Persecution, Famine, Nakedness, Peril, Sword, yea, in the midst of these, I say, it grows;
as the word is, and many waters cannot quench it, not all these that Here follow one Another, Tribulation, Distress, Persecution, Famine, Nakedness, Peril, Sword, yea, in the midst of these, I say, it grows;
c-acp dt n1 vbz, cc d n2 vmbx vvi pn31, xx d d cst av vvb pi j-jn, n1, n1, n1, n1, n1, n1, n1, uh, p-acp dt n1 pp-f d, pns11 vvb, pn31 vvz;
(40) sermon (DIV1)
415
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3532
the Soul cleaves closer to Christ, the more attempts are made to remove it from him, though killed all the day long.
the Soul cleaves closer to christ, the more attempts Are made to remove it from him, though killed all the day long.
dt n1 vvz av-jc p-acp np1, dt dc n2 vbr vvn pc-acp vvi pn31 p-acp pno31, c-acp vvn d dt n1 av-j.
(40) sermon (DIV1)
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3533
(This passage from the Psalm, is most sit both to testifie, that Persecution is not unusually the lot of the Saints,
(This passage from the Psalm, is most fit both to testify, that Persecution is not unusually the lot of the Saints,
(d n1 p-acp dt n1, vbz av-ds j d pc-acp vvi, cst n1 vbz xx av-j dt n1 pp-f dt n2,
(40) sermon (DIV1)
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3534
and to give instance of their firm adherence to God in all troubles, as the Church there professeth,
and to give instance of their firm adherence to God in all Troubles, as the Church there Professes,
cc pc-acp vvi n1 pp-f po32 j n1 p-acp np1 p-acp d n2, c-acp dt n1 a-acp vvz,
(40) sermon (DIV1)
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3535
and if the Saints in that dispensation could reckon in such a manner, much more ought Christians, upon a clearer discovery of the Covenant of Grace,
and if the Saints in that Dispensation could reckon in such a manner, much more ought Christians, upon a clearer discovery of the Covenant of Grace,
cc cs dt n2 p-acp d n1 vmd vvi p-acp d dt n1, av-d av-dc vmd np1, p-acp dt jc n1 pp-f dt n1 pp-f n1,
(40) sermon (DIV1)
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3536
and their union with God in Christ.) The Saints are as in a common Butchery in the World,
and their Union with God in christ.) The Saints Are as in a Common Butchery in the World,
cc po32 n1 p-acp np1 p-acp np1.) dt n2 vbr a-acp p-acp dt j n1 p-acp dt n1,
(40) sermon (DIV1)
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3537
yet not only as Sheep for the Slaughter, but sometimes as Sheep for the Altar, men thinking it as Sacrifice.
yet not only as Sheep for the Slaughter, but sometime as Sheep for the Altar, men thinking it as Sacrifice.
av xx av-j c-acp n1 p-acp dt n1, cc-acp av c-acp n1 p-acp dt n1, n2 vvg pn31 p-acp n1.
(40) sermon (DIV1)
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3538
They that kill you (says our Saviour) shall think they do God service; yet even this pulls not from him, they part with life;
They that kill you (Says our Saviour) shall think they do God service; yet even this pulls not from him, they part with life;
pns32 d vvi pn22 (vvz po12 n1) vmb vvi pns32 vdb n1 n1; av av d vvz xx p-acp pno31, pns32 vvb p-acp n1;
(40) sermon (DIV1)
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3539
Ay, why not, this life is but a death, and he is our life for whom we lose it.
Ay, why not, this life is but a death, and he is our life for whom we loose it.
uh, q-crq xx, d n1 vbz p-acp dt n1, cc pns31 vbz po12 n1 p-acp ro-crq pns12 vvb pn31.
(40) sermon (DIV1)
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3540
All these do but increase the victories and triumphs of Love, and make it more glorious;
All these do but increase the victories and Triumphos of Love, and make it more glorious;
d d vdb p-acp vvi dt n2 cc n2 pp-f n1, cc vvi pn31 av-dc j;
(40) sermon (DIV1)
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3541
as they tell of her multiplying labours to that Champion they are not only Conquerors,
as they tell of her multiplying labours to that Champion they Are not only Conquerors,
c-acp pns32 vvb pp-f po31 j-vvg n2 p-acp d n1 pns32 vbr xx av-j n2,
(40) sermon (DIV1)
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3542
but more than Conquerors, by multiply'd Victories, and they gain in them all both more honour, and more strength;
but more than Conquerors, by multiplied Victories, and they gain in them all both more honour, and more strength;
cc-acp av-dc cs n2, p-acp vvn n2, cc pns32 vvb p-acp pno32 d d dc n1, cc dc n1;
(40) sermon (DIV1)
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3543
they are the fitter for new adventures, and so more than simple Conquerors.
they Are the fitter for new adventures, and so more than simple Conquerors.
pns32 vbr dt jc p-acp j n2, cc av av-dc cs j n2.
(40) sermon (DIV1)
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3544
We overcome, and are sure not to lose former Conquests, but to add more, and Conquer on to the end, which other Conquerors are not sure of;
We overcome, and Are sure not to loose former Conquests, but to add more, and Conquer on to the end, which other Conquerors Are not sure of;
pns12 vvb, cc vbr j xx pc-acp vvi j n2, cc-acp pc-acp vvi av-dc, cc vvb a-acp p-acp dt n1, r-crq j-jn n2 vbr xx j pp-f;
(40) sermon (DIV1)
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3545
oftentimes they out-live their own Successes and Renown, and lose on a sudden what they have been gaining a whole life time; not so here.
oftentimes they outlive their own Successes and Renown, and loose on a sudden what they have been gaining a Whole life time; not so Here.
av pns32 vvb po32 d n2 cc n1, cc vvi p-acp dt j r-crq pns32 vhb vbn vvg dt j-jn n1 n1; xx av av.
(40) sermon (DIV1)
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3546
We are secured in the Author of our Victories, 'tis through him that hath loved us,
We Are secured in the Author of our Victories, it's through him that hath loved us,
pns12 vbr vvn p-acp dt n1 pp-f po12 n2, pn31|vbz p-acp pno31 cst vhz vvn pno12,
(40) sermon (DIV1)
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3547
and he cannot grow less, yea, shall still grow greater, till all his Enemies be made his Footstool.
and he cannot grow less, yea, shall still grow greater, till all his Enemies be made his Footstool.
cc pns31 vmbx vvi av-dc, uh, vmb av vvi jc, c-acp d po31 n2 vbb vvn po31 n1.
(40) sermon (DIV1)
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3548
Having given the Challenge, and finding none to answer, and that all, the most apparent, are in a most Rhetorical Accumulation silenced;
Having given the Challenge, and finding none to answer, and that all, the most apparent, Are in a most Rhetorical Accumulation silenced;
vhg vvn dt vvb, cc vvg pix p-acp n1, cc cst d, dt av-ds j, vbr p-acp dt av-ds j n1 vvn;
(40) sermon (DIV1)
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3549
Tribulation, Distress, Persecution, Famine, Nakedness, Peril, Sword, &c. He goes on confidently in the triumph,Tribulation, Distress, Persecution, Famine, Nakedness, Peril, Sword, etc. He Goes on confidently in the triumph,
n1, n1, n1, n1, n1, n1, n1, av pns31 vvz a-acp av-j p-acp dt n1,
(40) sermon (DIV1)
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3550
and avers his assurance of full and final Victory against all imaginable power of all the Creatures,
and avers his assurance of full and final Victory against all imaginable power of all the Creatures,
cc vvz po31 n1 pp-f j cc j n1 p-acp d j n1 pp-f d dt n2,
(40) sermon (DIV1)
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3551
neither Death nor Life, nor the fear of the most terrible Death; nor the hope, or love of the most desirable life:
neither Death nor Life, nor the Fear of the most terrible Death; nor the hope, or love of the most desirable life:
dx n1 ccx n1, ccx dt n1 pp-f dt av-ds j n1; ccx dt n1, cc n1 pp-f dt av-ds j n1:
(40) sermon (DIV1)
417
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3552
And in the height of this Courage and Confidence, he supposes impossible Enemies, Angels, Principalities, &c. unless you take it of the Angels of Darkness only,
And in the height of this Courage and Confidence, he supposes impossible Enemies, Angels, Principalities, etc. unless you take it of the Angels of Darkness only,
cc p-acp dt n1 pp-f d n1 cc n1, pns31 vvz j n2, n2, n2, av cs pn22 vvb pn31 pp-f dt n2 pp-f n1 av-j,
(40) sermon (DIV1)
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3553
but if it could be possible that the other should offer at such a thing, they would be too weak for it.
but if it could be possible that the other should offer At such a thing, they would be too weak for it.
cc-acp cs pn31 vmd vbi j cst dt n-jn vmd vvi p-acp d dt n1, pns32 vmd vbi av j c-acp pn31.
(40) sermon (DIV1)
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3554
No sense of any present things, or apprehensions of things to come, not any thing within the vast circle of the World above or below,
No sense of any present things, or apprehensions of things to come, not any thing within the vast circle of the World above or below,
dx n1 pp-f d j n2, cc n2 pp-f n2 pc-acp vvi, xx d n1 p-acp dt j n1 pp-f dt n1 a-acp cc a-acp,
(40) sermon (DIV1)
417
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3555
nor any Creature can do it. Here Sin is not specify'd, because he is speaking of outward oppositions and difficulties expressly,
nor any Creature can do it. Here since is not specified, Because he is speaking of outward oppositions and difficulties expressly,
ccx d n1 vmb vdi pn31. av n1 vbz xx vvn, c-acp pns31 vbz vvg pp-f j n2 cc n2 av-j,
(40) sermon (DIV1)
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3556
and because that is removed by the former challenge, Who shall accuse? That asserting a free and final acquittance of all sin;
and Because that is removed by the former challenge, Who shall accuse? That asserting a free and final acquittance of all since;
cc c-acp d vbz vvn p-acp dt j n1, r-crq vmb vvi? cst vvg dt j cc j n1 pp-f d n1;
(40) sermon (DIV1)
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3557
a pardon of the curse, which yet will never encourage any of these to sin, that live in the assurance of this love.
a pardon of the curse, which yet will never encourage any of these to since, that live in the assurance of this love.
dt n1 pp-f dt n1, r-crq av vmb av-x vvi d pp-f d p-acp n1, cst vvb p-acp dt n1 pp-f d n1.
(40) sermon (DIV1)
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3558
Oh! no, and these general words do include it too, Nothing present nor to come, &c. So it is carried clear,
Oh! no, and these general words do include it too, Nothing present nor to come, etc. So it is carried clear,
uh uh-dx, cc d j n2 vdb vvi pn31 av, pix j ccx pc-acp vvi, av av pn31 vbz vvn j,
(40) sermon (DIV1)
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3559
and is the satisfying comfort of all that Jesus Christ hath drawn after him, and united in his love.
and is the satisfying Comfort of all that jesus christ hath drawn After him, and united in his love.
cc vbz dt j-vvg n1 pp-f d cst np1 np1 vhz vvn p-acp pno31, cc vvn p-acp po31 n1.
(40) sermon (DIV1)
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3560
'Tis enough, whatsoever they may be separated from, the things or persons dearest in this World, 'tis no matter, the Jewel is safe, none can take my Christ from me;
It's enough, whatsoever they may be separated from, the things or Persons dearest in this World, it's no matter, the Jewel is safe, none can take my christ from me;
pn31|vbz d, r-crq pns32 vmb vbi vvn p-acp, dt n2 cc n2 n1 p-acp d n1, pn31|vbz dx n1, dt n1 vbz j, pix vmb vvi po11 np1 p-acp pno11;
(40) sermon (DIV1)
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3561
and I safe in him, as his purchase, none can take me from him.
and I safe in him, as his purchase, none can take me from him.
cc pns11 j p-acp pno31, c-acp po31 n1, pix vmb vvi pno11 p-acp pno31.
(40) sermon (DIV1)
418
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3562
And being still in his love, and through him in the Fathers love, that is sufficient.
And being still in his love, and through him in the Father's love, that is sufficient.
np1 vbg av p-acp po31 n1, cc p-acp pno31 p-acp dt ng1 n1, cst vbz j.
(40) sermon (DIV1)
418
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3563
What can I fear? What can I want? All other hazards signifie nothing;
What can I Fear? What can I want? All other hazards signify nothing;
q-crq vmb pns11 vvi? q-crq vmb pns11 vvi? av-d j-jn n2 vvb pix;
(40) sermon (DIV1)
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3564
how little value are they of? And for how little a while am I in danger of them? Methinks all should look on a Believer with an emulous eye,
how little valve Are they of? And for how little a while am I in danger of them? Methinks all should look on a Believer with an emulous eye,
c-crq j n1 vbr pns32 pp-f? cc p-acp c-crq j dt n1 vbm pns11 p-acp n1 pp-f pno32? vvz d vmd vvi p-acp dt n1 p-acp dt j n1,
(40) sermon (DIV1)
418
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3565
and wish his estate more than a Kings. Alas! poor Creatures, rich men, great men, Princes and Kings;
and wish his estate more than a Kings. Alas! poor Creatures, rich men, great men, Princes and Kings;
cc vvi po31 n1 av-dc cs dt n2. uh! j n2, j n2, j n2, n2 cc n2;
(40) sermon (DIV1)
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3566
what vain things are they that you embrace and cleave to, whatsoever they be, soon must you part;
what vain things Are they that you embrace and cleave to, whatsoever they be, soon must you part;
r-crq j n2 vbr pns32 cst pn22 vvb cc vvi p-acp, r-crq pns32 vbb, av vmb pn22 vvi;
(40) sermon (DIV1)
419
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3567
can you say of any of them, who shall separate us? Storms may arise, and scatter Ships that Sail fairly together in fair weather;
can you say of any of them, who shall separate us? Storms may arise, and scatter Ships that Sail fairly together in fair weather;
vmb pn22 vvi pp-f d pp-f pno32, r-crq vmb vvi pno12? np1 vmb vvi, cc vvi n2 cst vvb av-j av p-acp j n1;
(40) sermon (DIV1)
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3568
thou mayest be removed, by publick Commotions and Calamities, from thy sweet Dwellings, and Societies, and Estates, &c. You may even live to see, and seek your parting.
thou Mayest be removed, by public Commotions and Calamities, from thy sweet Dwellings, and Societies, and Estates, etc. You may even live to see, and seek your parting.
pns21 vm2 vbi vvn, p-acp j n2 cc n2, p-acp po21 j n2, cc np1, cc n2, av pn22 vmb av vvi pc-acp vvi, cc vvb po22 n-vvg.
(40) sermon (DIV1)
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At last you must part, for you must die; then farewel Parks and Palaces, Gardens and Honours, and even Crowns themselves:
At last you must part, for you must die; then farewell Parks and Palaces, Gardens and Honours, and even Crowns themselves:
p-acp ord pn22 vmb vvi, c-acp pn22 vmb vvi; av n1 n2 cc n2, n2 cc ng1, cc j n2 px32:
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then dearest Friends, Children, and Wife, must be parted with ▪ And what hast thou left, poor Soul, that hast not Christ,
then dearest Friends, Children, and Wife, must be parted with ▪ And what hast thou left, poor Soul, that hast not christ,
cs n1 n2, n2, cc n1, vmb vbi vvn p-acp ▪ cc q-crq vh2 pns21 vvn, j n1, cst vh2 xx np1,
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but that which thou wouldst gladly part with and canst not. The condemning guilt of all thy Sins?
but that which thou Wouldst gladly part with and Canst not. The condemning guilt of all thy Sins?
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But the Soul that is in Christ, when other things are pull'd away, he feels little or nothing, he cleaves to Christ,
But the Soul that is in christ, when other things Are pulled away, he feels little or nothing, he cleaves to christ,
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and these separations pain him not.
and these separations pain him not.
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Yea, when that great Separatist, Death, comes, that breaks all other unions, even that of the Soul and Body,
Yea, when that great Separatist, Death, comes, that breaks all other unions, even that of the Soul and Body,
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yet so far is it from separating the Believers Soul from its Beloved Lord Jesus, that on the contrary, it carries it into the nearest union with him,
yet so Far is it from separating the Believers Soul from its beloved Lord jesus, that on the contrary, it carries it into the nearest Union with him,
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and fullest enjoyment of him for •ver.
and Fullest enjoyment of him for •ver.
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SERMON, XVIII. Isaiah LIX. 1, 2.
SERMON, XVIII. Isaiah LIX. 1, 2.
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Behold, the Lords hand is not shortned that it cannot save, neither his ear heavy that it cannot hear,
Behold, the lords hand is not shortened that it cannot save, neither his ear heavy that it cannot hear,
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But your iniquities have separated between you and your God ▪ and your sins have hid his face from you, that he will not hear.
But your iniquities have separated between you and your God ▪ and your Sins have hid his face from you, that he will not hear.
p-acp po22 n2 vhb vvn p-acp pn22 cc po22 n1 ▪ cc po22 n2 vhb vvn po31 n1 p-acp pn22, cst pns31 vmb xx vvi.
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OUR vain minds are naturally fruitful in nothing more than in mistakes of God;
OUR vain minds Are naturally fruitful in nothing more than in mistakes of God;
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for the most part we think not on him, and when we do it, we fancy him according to our own affections, which are wholly perverse and crooked.
for the most part we think not on him, and when we do it, we fancy him according to our own affections, which Are wholly perverse and crooked.
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Men commonly judg it a vain thing to spend much pains and time in Worshipping him,
Men commonly judge it a vain thing to spend much pains and time in Worshipping him,
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and if they are convinc'd in this, and tied to it by the profession of his Name,
and if they Are convinced in this, and tied to it by the profession of his Name,
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then they think all Religion is a Shell of external diligences and observances, and count it strange if this be not accepted.
then they think all Religion is a Shell of external diligences and observances, and count it strange if this be not accepted.
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In the former Chapter we find this, in the Prophets contest with the people, about their Fasting, and their opinion of it;
In the former Chapter we find this, in the prophets contest with the people, about their Fasting, and their opinion of it;
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he cuts up their Sacrifices, and lets them see what was within, the skin was sound and look'd well,
he cuts up their Sacrifices, and lets them see what was within, the skin was found and looked well,
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but being opened, the entrails were found rotten. And here he enters into another contest, against the Latent Atheism of their hearts;
but being opened, the entrails were found rotten. And Here he enters into Another contest, against the Latent Atheism of their hearts;
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who after their manner of seeking God, not finding him, and not being delivered, are ready to think that he either cannot,
who After their manner of seeking God, not finding him, and not being Delivered, Are ready to think that he either cannot,
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or will not help, and rather rest on that gross mistake, than enquire into themselves for the true cause of their continuing Calamities;
or will not help, and rather rest on that gross mistake, than inquire into themselves for the true cause of their Continuing Calamities;
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they incline rather to think 'tis some Indisposition in God to help, than what it truly is, a want of Reformation in themselves that hinder it.
they incline rather to think it's Some Indisposition in God to help, than what it truly is, a want of Reformation in themselves that hinder it.
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It is not likely that they would say thus, not speak it out in plain terms, no,
It is not likely that they would say thus, not speak it out in plain terms, no,
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nor possibly not speak it formally and distinctly within, not so much as in their thoughts,
nor possibly not speak it formally and distinctly within, not so much as in their thoughts,
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and yet they might have a confus'd dark conceit of this.
and yet they might have a confused dark conceit of this.
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And much of the Atheism of mans heart is of this fashion, not formed into resolv'd Propositions,
And much of the Atheism of men heart is of this fashion, not formed into resolved Propositions,
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but Latent , in confus'd Notions of it, scarce discernable by himself, at least, not search'd out and discerned in his own Breast;
but Latent, in confused Notions of it, scarce discernible by himself, At least, not searched out and discerned in his own Breast;
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there they are, and he sees them not.
there they Are, and he sees them not.
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Not written assertions, but flying fumes, filling the Soul, and hindering it to read the Characters of God that are writ upon the Conscience.
Not written assertions, but flying fumes, filling the Soul, and hindering it to read the Characters of God that Are writ upon the Conscience.
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Impenitency of men, in any condition, and particularly under distress, is from the want of clear apprehensions,
Impenitency of men, in any condition, and particularly under distress, is from the want of clear apprehensions,
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and deep perswasions of God, of his Just Anger provok'd by their Sin, and of his sweetness and readiness to forgive,
and deep persuasions of God, of his Just Anger provoked by their since, and of his sweetness and readiness to forgive,
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and embrace a returning Sinner, his Soveraign power, able to rid them out of the greatest trouble, his Ear quick enough to hear the cries,
and embrace a returning Sinner, his Sovereign power, able to rid them out of the greatest trouble, his Ear quick enough to hear the cries,
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yea, the least whispering of a humbled heart in the lowest deep of his sorrow,
yea, the least whispering of a humbled heart in the lowest deep of his sorrow,
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and his Arm long enough to reach them ▪ and strong enough to draw them forth.
and his Arm long enough to reach them ▪ and strong enough to draw them forth.
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He that comes unto God must believe that he is, says the Apostle. So certainly, he that believes that, must come;He that comes unto God must believe that he is, Says the Apostle. So Certainly, he that believes that, must come;
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it will sweetly constrain him, he cannot but come that is so perswaded.
it will sweetly constrain him, he cannot but come that is so persuaded.
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Were mens hearts much imprest with that belief in all their troubles, they would eye men less,
Were men's hearts much impressed with that belief in all their Troubles, they would eye men less,
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and God more, and without delay they would fasten upon the Churches resolution, Hosea 6. 1. Come and let us return unto the Lord,
and God more, and without Delay they would fasten upon the Churches resolution, Hosea 6. 1. Come and let us return unto the Lord,
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for he hath torn, and he will heal us;
for he hath torn, and he will heal us;
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he hath smitten, and he will bind us up, &c. And this is the very thing that the Prophet would here perswade to by this present Doctrin;he hath smitten, and he will bind us up, etc. And this is the very thing that the Prophet would Here persuade to by this present Doctrine;
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and having impleaded them guilty, he sets them a Copy of humble Confession, ver. 12. &c. Hence the frequent complaints in the Psalm, Why hidest thou thy self? So Psal. 22. 2. I cry, but no hearing.
and having impleaded them guilty, he sets them a Copy of humble Confessi, ver. 12. etc. Hence the frequent complaints in the Psalm, Why hidest thou thy self? So Psalm 22. 2. I cry, but no hearing.
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In the words of these two Verses, these two things appear: A sad condition, and the true cause of it.
In the words of these two Verses, these two things appear: A sad condition, and the true cause of it.
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The condition, I think, I have reason to call sad; 'tis God hiding his face that he will not hear.
The condition, I think, I have reason to call sad; it's God hiding his face that he will not hear.
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This may be the personal estate of his Children, or the publick estate of his Church.
This may be the personal estate of his Children, or the public estate of his Church.
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From a Soul he hides his face, not so much in the withdrawing of sensible Comforts, and sweet tastes of Joy, which to many are scarce known,
From a Soul he hides his face, not so much in the withdrawing of sensible Comforts, and sweet tastes of Joy, which to many Are scarce known,
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and to such as do know them, commonly do not continue very long, but it is a suspension of that lively influence of his Divine power,
and to such as do know them, commonly do not continue very long, but it is a suspension of that lively influence of his Divine power,
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for raising the mind to the Contemplation of him, and Communion with him in Prayer and Meditation, which yet may be, were those relishes and senses of Joy are not,for raising the mind to the Contemplation of him, and Communion with him in Prayer and Meditation, which yet may be, were those Relishes and Senses of Joy Are not,
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and the returns of it appear in beating down the power of Sin, or abating and subduing it, making the heart more pure and heavenly, more to live by Faith in Christ, to be often at the Throne of Grace,
and the returns of it appear in beating down the power of since, or abating and subduing it, making the heart more pure and heavenly, more to live by Faith in christ, to be often At the Throne of Grace,
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and to receive gracious answers, supplies of wants, and assistances against tentations.
and to receive gracious answers, supplies of Wants, and assistances against tentations.
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Now when there is a cessation and obstruction of these, and such like workings, the face of God is hid, the Soul is at a loss, seeks still and cannot find him whom it loveth.
Now when there is a cessation and obstruction of these, and such like workings, the face of God is hid, the Soul is At a loss, seeks still and cannot find him whom it loves.
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And in this condition, it cannot take comfort in other things, they are too low, 'tis a higher and nobler desire than to be satisfy'd,
And in this condition, it cannot take Comfort in other things, they Are too low, it's a higher and Nobler desire than to be satisfied,
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or diverted, with the Childish things, that even men delight in, that know not God, 'tis a Love sickness which nothing can cure,
or diverted, with the Childish things, that even men delight in, that know not God, it's a Love sickness which nothing can cure,
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but the presence and love of the party loved; yea, nothing can so much as allay the pain, and give an interval of ease,
but the presence and love of the party loved; yea, nothing can so much as allay the pain, and give an interval of ease,
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or recover a fainting Fit, but some good word or look, or at least some kind message from him.
or recover a fainting Fit, but Some good word or look, or At least Some kind message from him.
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Set thee in a Palace, and all delights about thee, and a Crown on thy Head,
Set thee in a Palace, and all delights about thee, and a Crown on thy Head,
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yet if his love has ceas'd on thy heart, these are all nothing without him.
yet if his love has ceased on thy heart, these Are all nothing without him.
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It was after David was advanc'd to his Kingdom, Psal. 30. And is in the Psalm of the Dedication of his Royal House, that he said, Thou hidst thy face, and I was troubled.
It was After David was advanced to his Kingdom, Psalm 30. And is in the Psalm of the Dedication of his Royal House, that he said, Thou hidst thy face, and I was troubled.
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3626
All is dark, all the shining Marble, and the Gold, and Azure, lose their lustre, when thou a•t not here dwelling with me.
All is dark, all the shining Marble, and the Gold, and Azure, loose their lustre, when thou a•t not Here Dwelling with me.
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And thus for the Church, God is the proper light, the beauty, the life of it, deck it with all this Worlds splendour, with all the dresses of pompous Worship, these are not its genuine beauty,
And thus for the Church, God is the proper Light, the beauty, the life of it, deck it with all this World's splendour, with all the Dresses of pompous Worship, these Are not its genuine beauty,
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and they provoke him, who is its ornament, (as is Jer. 2. 32.) to depart;
and they provoke him, who is its ornament, (as is Jer. 2. 32.) to depart;
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but give it the native purity and beauty of holy Ministers, and Ordinan•es well regulated,
but give it the native purity and beauty of holy Ministers, and Ordinan•es well regulated,
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yet even that is but a dead comeliness, proportion, and feature, without life, when God is absent.
yet even that is but a dead comeliness, proportion, and feature, without life, when God is absent.
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And for matter of deliverances and working for her, which is here the thing in hand, none can do any thing in that, not the wisest,
And for matter of Deliverances and working for her, which is Here the thing in hand, none can do any thing in that, not the Wisest,
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nor the best of men, with all their combined Wit and Strength, when he retires and comes not forth, doth not shew himself on the behalf of his people,
nor the best of men, with all their combined Wit and Strength, when he retires and comes not forth, does not show himself on the behalf of his people,
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and work their works for them.
and work their works for them.
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These have, it may be, some kind of Prayer possibly, they offer at extraordinaries, and yet obtain nothing, are not heard, the sadest note in all the Song of Lament. 3. 43, 44. Thou hast covered with anger, and persecuted us;
These have, it may be, Some kind of Prayer possibly, they offer At extraordinaries, and yet obtain nothing, Are not herd, the Saddest note in all the Song of Lament. 3. 43, 44. Thou hast covered with anger, and persecuted us;
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thou hast slain, thou hast not pitied.
thou hast slave, thou hast not pitied.
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Thou hast •overed thy self with a Cloud, that our Prayer should not pass through. Still,Thou hast •overed thy self with a Cloud, that our Prayer should not pass through. Still,
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while that Door stands open, there is hope and remedy for other evils, but that being shut, what can a People,
while that Door Stands open, there is hope and remedy for other evils, but that being shut, what can a People,
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or a Soul expect, but growing troubles, one sorrow upon the back of another; yea, that is the great trouble, the hiding of his face, and refusing to hear.
or a Soul expect, but growing Troubles, one sorrow upon the back of Another; yea, that is the great trouble, the hiding of his face, and refusing to hear.
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Observe Job 34. 29. When he giveth peace, who then can make trouble? Now the other in the same terms would have been, when he makes trouble who can give peace? But instead, 'tis, when he hides his face who then can behold him? No peace but in beholding him;
Observe Job 34. 29. When he gives peace, who then can make trouble? Now the other in the same terms would have been, when he makes trouble who can give peace? But instead, it's, when he hides his face who then can behold him? No peace but in beholding him;
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and nothing but trouble, that is the grand trouble, when he hides his face, and it is express'd, in both cases,
and nothing but trouble, that is the grand trouble, when he hides his face, and it is expressed, in both cases,
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whether it be Personal or National, whether against a Nation or a man only. This is the thing wherein the strength of other troubles lie, that gives them weight,
whither it be Personal or National, whither against a nation or a man only. This is the thing wherein the strength of other Troubles lie, that gives them weight,
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when they impart and signifie thus much, that the face of God is hid from a Soul or a People.
when they impart and signify thus much, that the face of God is hid from a Soul or a People.
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We ought to enquire if this be not our condition at this time, hath he not hid his face from us? Are we not left in the dark, that we know not which way to turn us? Either we must sit still and do nothing,
We ought to inquire if this be not our condition At this time, hath he not hid his face from us? are we not left in the dark, that we know not which Way to turn us? Either we must fit still and do nothing,
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for if we stir we do but rush one upon another, as in darkness, contesting each to have the way,
for if we stir we do but rush one upon Another, as in darkness, contesting each to have the Way,
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and yet when we have it given us, we know not well which way to go.
and yet when we have it given us, we know not well which Way to go.
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And we think to be cleared, but it fails us, as in this Chapter, ver. 9. We wait for light but behold obscurity,
And we think to be cleared, but it fails us, as in this Chapter, ver. 9. We wait for Light but behold obscurity,
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for brightness, but we walk in darkness, we grope for the Wall as blind, and stumble at Noon day as in the Night, our Counsels strangely darkened,for brightness, but we walk in darkness, we grope for the Wall as blind, and Stumble At Noon day as in the Night, our Counsels strangely darkened,
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and no right understanding one of another.
and no right understanding one of Another.
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By all debates little or no clearing of things attained, but our passions are more enflamed,
By all debates little or no clearing of things attained, but our passion Are more inflamed,
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and parties are further off, the light of sound Judgment gone, and with it the heat of Love, instead of which that miserable Infernal heat, heat without light, mutual hatreds and revilings, both sides (verbally at least) agreeing in the general terms both of their desires and designs,
and parties Are further off, the Light of found Judgement gone, and with it the heat of Love, instead of which that miserable Infernal heat, heat without Light, mutual hatreds and revilings, both sides (verbally At least) agreeing in the general terms both of their Desires and designs,
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and yet falling out about modes and fashions of them.
and yet falling out about modes and fashions of them.
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And to say no more of Parties, the Enemies of Religion on both hands, right and left, in action and in power,
And to say no more of Parties, the Enemies of Religion on both hands, right and left, in actium and in power,
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and only those that love that, we conceive is the way of truth, standing as a naked prey to whether of the two shall prevail.
and only those that love that, we conceive is the Way of truth, standing as a naked prey to whither of the two shall prevail.
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Desires and Prayers we have presented, and see as yet no appearance of an issue, but further confusions, even fasting to strife and debate.
Desires and Prayers we have presented, and see as yet no appearance of an issue, but further confusions, even fasting to strife and debate.
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And where are there any that look like persons to stand in the gap, lifting up holy hands, without wrath or doubting? Hearts are still as unhumbled,
And where Are there any that look like Persons to stand in the gap, lifting up holy hands, without wrath or doubting? Hearts Are still as unhumbled,
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and lives as unreformed as ever, new intestine troubles are most likely to arise, few or none laying it to heart,
and lives as unreformed as ever, new intestine Troubles Are most likely to arise, few or none laying it to heart,
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and with calm lowly Spirits mourning before God for it, Ephraim against Manasseth, and Manasseth against Ephraim, and they both against Judah, and for all this his anger is not turned away,
and with Cam lowly Spirits mourning before God for it, Ephraim against Manasseh, and Manasseh against Ephraim, and they both against Judah, and for all this his anger is not turned away,
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but his hand is stretched out still. but his hand is stretched out still.
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But generally men ought to be less in descanting one on another, and more in searching and enquiring each into himself,
But generally men ought to be less in descanting one on Another, and more in searching and inquiring each into himself,
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even where it may seem Zeal, yet Nature and Passion may more easily let in the other,
even where it may seem Zeal, yet Nature and Passion may more Easily let in the other,
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but this Self-search and Self-censure, is an uneasie task, the most unpleasant of all things to our Carnal Self-loving hearts;
but this Self-search and Self-censure, is an uneasy task, the most unpleasant of all things to our Carnal Self-loving hearts;
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but the heavy hand of God shall never turn from us, nor his gracious face turn towards us, till there is more of this amongst us.
but the heavy hand of God shall never turn from us, nor his gracious face turn towards us, till there is more of this among us.
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Most say their Prayers, and as they are little worth, they look little after them, enquire not what becomes of them.
Most say their Prayers, and as they Are little worth, they look little After them, inquire not what becomes of them.
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But M. B. would we continue to call, and find favourable answers, we must be more within, the heart made a Temple to God, wherein Sacrifices do ascend,
But M. B. would we continue to call, and find favourable answers, we must be more within, the heart made a Temple to God, wherein Sacrifices do ascend,
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but that they may be accepted, it must be purged of Idols, nothing left in any corner,
but that they may be accepted, it must be purged of Idols, nothing left in any corner,
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though never so secret, to stir the Jealousie of our God, who sees through all.
though never so secret, to stir the Jealousy of our God, who sees through all.
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O happy that heart, that is as Jacob 's House purg'd, in which no more Idols are to be found,
O happy that heart, that is as Jacob is House purged, in which no more Idols Are to be found,
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but the holy God dwelling there alone as in his holy Temple.
but the holy God Dwelling there alone as in his holy Temple.
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Behold, the Lords hand is not shortned, &c. ] Much of all knowledg lies in the knowledg of causes,Behold, the lords hand is not shortened, etc. ] Much of all knowledge lies in the knowledge of Causes,
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and in practical things much of the right ordering them depends on it; the true cause of a disease found out is half the cure.
and in practical things much of the right ordering them depends on it; the true cause of a disease found out is half the cure.
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Here we have the miseries of an afflicted people reduced to their real cause; that which is not the cause is first removed.
Here we have the misery's of an afflicted people reduced to their real cause; that which is not the cause is First removed.
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Behold the Lords hand is not shortned, &c.Behold the lords hand is not shortened, etc.
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We are not only to be untaught this errour that we think not so, but to be taught to believe and think on that truth, that God is still the same in Power and Goodness, to keep up the notion of it in our hearts,
We Are not only to be untaught this error that we think not so, but to be taught to believe and think on that truth, that God is still the same in Power and goodness, to keep up the notion of it in our hearts,
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so we may call in past experiences, and relations of Gods former workings for his people,
so we may call in past experiences, and relations of God's former workings for his people,
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and that with much use and comfort.
and that with much use and Comfort.
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He that brought forth his people out of Egypt with an outstretched arm, as still they are reminded of that Deliverance by the Prophets,
He that brought forth his people out of Egypt with an outstretched arm, as still they Are Reminded of that Deliverance by the prophets,
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and called to look on it, as the great instance and pledge of their restorement by the same hand, can again deliver his people when at the lowest, Isai. 50. 2. where the like words to these.
and called to look on it, as the great instance and pledge of their restorement by the same hand, can again deliver his people when At the lowest, Isaiah 50. 2. where the like words to these.
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And in this belief we shall not faint in the time of deep distress, our own, or the Churches;
And in this belief we shall not faint in the time of deep distress, our own, or the Churches;
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knowing the unalterable, invincible, infinite power of our God, that all the strength of all enemies is nothing,
knowing the unalterable, invincible, infinite power of our God, that all the strength of all enemies is nothing,
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and less than nothing to his, their devices knots of straw.
and less than nothing to his, their devices knots of straw.
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What is it that is to be done for his Church, if her and his glory be interested in it? There remains no question in point of difficulty, that hath no place with him.
What is it that is to be done for his Church, if her and his glory be interested in it? There remains no question in point of difficulty, that hath no place with him.
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The more difficult, yea impossible for us, or any humane strength, the more fit work for him;
The more difficult, yea impossible for us, or any humane strength, the more fit work for him;
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because it is hard for you, shall it also he hard for me? saith the Lord in the Prophet.Because it is hard for you, shall it also he hard for me? Says the Lord in the Prophet.
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And where Jeremy uses that argument in Prayer, he hath his answer returned in the same words,
And where Jeremiah uses that argument in Prayer, he hath his answer returned in the same words,
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as the Eccho to the Prayer, resounding from Heaven, Jer. 32. 17, 27. and that in relation to the great reduction of the Jews from Babylon, as is expressly promis'd, ver. 36, 37, &c. And there the Prophet gives that first great example of Divine power, the forming of the World, ver. 17. Behold thou hast made the heaven and the earth by thy great power.
as the Echo to the Prayer, resounding from Heaven, Jer. 32. 17, 27. and that in Relation to the great reduction of the jews from Babylon, as is expressly promised, ver. 36, 37, etc. And there the Prophet gives that First great Exampl of Divine power, the forming of the World, ver. 17. Behold thou hast made the heaven and the earth by thy great power.
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Men think 'tis an easie common belief, and that none doubt of the Omnipotency of God. But oh!
Men think it's an easy Common belief, and that none doubt of the Omnipotency of God. But o!
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the undaunted confidence it would give to the heart, being indeed firmly believ'd, and wisely used and applied to particular exigencies.
the undaunted confidence it would give to the heart, being indeed firmly believed, and wisely used and applied to particular exigencies.
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Men either doubt, or which upon the matter, for the use of it is all one, they forget who the Lord is,
Men either doubt, or which upon the matter, for the use of it is all one, they forget who the Lord is,
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when their hearts misgive them, because of the Churches weakness, and the Enemies power.
when their hearts misgive them, Because of the Churches weakness, and the Enemies power.
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What is that upon the matter? Remember whose is the Church, Gods, and what his power is,
What is that upon the matter? remember whose is the Church, God's, and what his power is,
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and then see if thou canst find any cause of fear, Isai. 41. 14, Fear not, thou Worm Jacob,
and then see if thou Canst find any cause of Fear, Isaiah 41. 14, fear not, thou Worm Jacob,
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and ye men few, or weak men of Israel.
and you men few, or weak men of Israel.
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So the word is, I will help thee, saith the Lord, and thy Redeemer, the holy one of Israel.
So the word is, I will help thee, Says the Lord, and thy Redeemer, the holy one of Israel.
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So Isai. 51. 12. I, even I am he, that comforteth you, (there is the strength of it) who art thou, that thou shouldest be afraid of a man that shall die,
So Isaiah 51. 12. I, even I am he, that comforts you, (there is the strength of it) who art thou, that thou Shouldst be afraid of a man that shall die,
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and of the Son of man, which shall be made as grass? And forgettest, ver. 13. the Lord thy Maker that stretched forth the Heavens,
and of the Son of man, which shall be made as grass? And forgettest, ver. 13. the Lord thy Maker that stretched forth the Heavens,
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and laid the foundations of the Earth, &c. Do but think aright on him, and then see if it be possible for thee to fear.and laid the foundations of the Earth, etc. Do but think aright on him, and then see if it be possible for thee to Fear.
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All thy little doubts and despondencies of mind will fly and vanish away before one clear thought of thy God.
All thy little doubts and Despondencies of mind will fly and vanish away before one clear Thought of thy God.
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Though the World were turning upside down, it shall go well with them that fear him.
Though the World were turning upside down, it shall go well with them that Fear him.
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And as this apprehension of God strengthens Faith, so it quickens Prayer, it stirs thee up to seek to him for help,
And as this apprehension of God strengthens Faith, so it quickens Prayer, it stirs thee up to seek to him for help,
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when thou knowest and remembrest that there it is;
when thou Knowest and Rememberest that there it is;
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there is help in him, power enough, and no want of readiness and good will neither,
there is help in him, power enough, and no want of readiness and good will neither,
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if we apply our selves to seek him aright, his hand is as strong to save,
if we apply our selves to seek him aright, his hand is as strong to save,
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and his ear as quick to hear as ever, and in this that his ear is not heavy, is both signify'd his speedy and certain knowledg of all Requests sent up to him,
and his ear as quick to hear as ever, and in this that his ear is not heavy, is both signified his speedy and certain knowledge of all Requests sent up to him,
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and his gracious Inclination to receive them. Now these perswasions do undoubtedly draw up the heart towards him.
and his gracious Inclination to receive them. Now these persuasions do undoubtedly draw up the heart towards him.
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Again, as they strengthen Faith and quicken Prayer, they teach us Repentance, direct us inward to Self-examination, to the searching,
Again, as they strengthen Faith and quicken Prayer, they teach us Repentance, Direct us inward to Self-examination, to the searching,
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and finding out, and purging out of sin.
and finding out, and purging out of since.
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When Deliverance is delayed, for we are sure it stops not upon either of these on Gods part, either shortness of his hand, or dulness of his ear.
When Deliverance is delayed, for we Are sure it stops not upon either of these on God's part, either shortness of his hand, or dullness of his ear.
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Whence is it then? Certainly it must be somewhat on our side that works against us, and prejudices our desires.
Whence is it then? Certainly it must be somewhat on our side that works against us, and prejudices our Desires.
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So here, thus you see the clear aim of it, Behold the Lords hand is not shortned that it cannot save,
So Here, thus you see the clear aim of it, Behold the lords hand is not shortened that it cannot save,
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nor his ear heavy that it cannot hear: nor his ear heavy that it cannot hear:
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What is it then that hinders? Oh! it is this, out of all doubt, Your Iniquities separate.
What is it then that hinders? Oh! it is this, out of all doubt, Your Iniquities separate.
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Old sins unrepented of, and new sins still added, as all unrepentant Sinners do;
Old Sins unrepented of, and new Sins still added, as all unrepentant Sinners do;
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now this separates between you and God, for he is a Holy God, a Just God, hates Inity,
now this separates between you and God, for he is a Holy God, a Just God, hates Unity,
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and between you and your God, that pleads no connivance at your sins, but rather nearer inspection,
and between you and your God, that pleads no connivance At your Sins, but rather nearer inspection,
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and sharper punishment, he will be sanctified in these that are near him, in them especially;
and sharper punishment, he will be sanctified in these that Are near him, in them especially;
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their sin is greatned much by that relation, your God, to sin against him so grossly,
their since is greatened much by that Relation, your God, to since against him so grossly,
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so continuedly, with so high a hand, and so impenitent hearts, not reclaim'd by all his mercies, by the remembrance of his Covenant made with you,
so continuedly, with so high a hand, and so impenitent hearts, not reclaimed by all his Mercies, by the remembrance of his Covenant made with you,
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and mercies bestowed on you, nor by the fear of his Judgments threatned, nor by the feeling of them inflicted, no returning nor relenting, not of his own people to their God.
and Mercies bestowed on you, nor by the Fear of his Judgments threatened, nor by the feeling of them inflicted, no returning nor relenting, not of his own people to their God.
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Sure, you must be yet more punisht.
Sure, you must be yet more punished.
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You only have I known of all the families of the earth, therefore will I punish you for all your Iniquities. You only have I known of all the families of the earth, Therefore will I Punish you for all your Iniquities.
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I let others escape with many things that I cannot pass in you;
I let Others escape with many things that I cannot pass in you;
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you fast and pray it may be, you howl and keep a noise, but you amend nothing, forsake not one sin,
you fast and pray it may be, you howl and keep a noise, but you amend nothing, forsake not one since,
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for all your sufferings, and for all your moanings and cries;
for all your sufferings, and for all your moanings and cries;
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you would be delivered, but do not part with one of your Lusts, or wicked Customs,
you would be Delivered, but do not part with one of your Lustiest, or wicked Customs,
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even for a Deliverance, and so the quarrel remains still.
even for a Deliverance, and so the quarrel remains still.
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'Tis that that separates, is as a huge Wall betwixt us, betwixt me and your Prayers,
It's that that separates, is as a huge Wall betwixt us, betwixt me and your Prayers,
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and betwixt you and my helping hand, and though I do hear and could help, yet I will not till this Wall be down;
and betwixt you and my helping hand, and though I do hear and could help, yet I will not till this Wall be down;
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you shall not see me, nor find by any gracious sign that I hear you. This hides his face that he will not hear.
you shall not see me, nor find by any gracious Signen that I hear you. This hides his face that he will not hear.
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This way God hath establish'd in his ordinary methods with his people, though sometimes he uses his own priviledg,
This Way God hath established in his ordinary methods with his people, though sometime he uses his own privilege,
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yet usually he links Sin and Calamity together, and Repentance and Deliverance together. Sin separates and hides his face, not only from a People that professes his Name,
yet usually he links since and Calamity together, and Repentance and Deliverance together. since separates and hides his face, not only from a People that Professes his Name,
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but even from a Soul that really bears his Name stampt upon it: Though it cannot fully, and for ever cut off such a Soul, yet in part,
but even from a Soul that really bears his Name stamped upon it: Though it cannot Fully, and for ever Cut off such a Soul, yet in part,
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and for a time it may, yea to be sure, it will separate, and hide the face of God from them.
and for a time it may, yea to be sure, it will separate, and hide the face of God from them.
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Their daily inevitable frailties do not this, but either a course of careless walking, and many little unlawful liberties taken to themselves, that will rise and gather as a Cloud,
Their daily inevitable frailties do not this, but either a course of careless walking, and many little unlawful Liberties taken to themselves, that will rise and gather as a Cloud,
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and hide the face of God.
and hide the face of God.
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Or some one gross sin, especially if often reiterated, will prove as a firm Stone Wall,
Or Some one gross since, especially if often reiterated, will prove as a firm Stone Wall,
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or rather as a Brazen Wall, built up by their own hands betwixt them and Heaven,
or rather as a Brazen Wall, built up by their own hands betwixt them and Heaven,
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and will not be so easily dissolved or broke down;
and will not be so Easily dissolved or broke down;
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and yet till that be, the light of his Countenance, who is the life of the Soul, will be eclipsed, and withheld from it.
and yet till that be, the Light of his Countenance, who is the life of the Soul, will be eclipsed, and withheld from it.
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And this consider'd, (besides that Law of Love that will forbid so foul Ingratitude,
And this considered, (beside that Law of Love that will forbid so foul Ingratitude,
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yet I say, this consider'd, even our own interest) will make us wary to sin,
yet I say, this considered, even our own Interest) will make us wary to since,
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though we were sure not to be yet altogether separated from the love of God by it;
though we were sure not to be yet altogether separated from the love of God by it;
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yet if thou that hast any perswasion of that love, darest thou venture upon any known sin? Thou art not hazardless and free from all damage by it,
yet if thou that hast any persuasion of that love, Darest thou venture upon any known since? Thou art not hazardless and free from all damage by it,
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if thou hast need of that argument to restrain thee, then before thou run upon't, sit down and reckon the expence, see what it will cost thee if thou do commit it, thou knowest that once it cost the heart blood of thy Redeemer to exp•ate it,
if thou hast need of that argument to restrain thee, then before thou run upon't, fit down and reckon the expense, see what it will cost thee if thou do commit it, thou Knowest that once it cost the heart blood of thy Redeemer to exp•ate it,
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and is it a light matter to thee;
and is it a Light matter to thee;
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and though that paid all that score, nothing thou canst suffer being able to do any thing that way,
and though that paid all that score, nothing thou Canst suffer being able to do any thing that Way,
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yet as an unavoidable present fruit of it, it will draw on this damage.
yet as an unavoidable present fruit of it, it will draw on this damage.
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Thou shalt be sure for a time, it may be for a long time, possibly most of thy time, near all thy days it may darken much that love of God to thee, which if thou doest but esteem of, think on it, it changes not in him,
Thou shalt be sure for a time, it may be for a long time, possibly most of thy time, near all thy days it may darken much that love of God to thee, which if thou dost but esteem of, think on it, it changes not in him,
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but a sad change will Sin bring on thee, as to thy sight and apprehension of it;
but a sad change will since bring on thee, as to thy sighed and apprehension of it;
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many a sweet hour of blest communion with thy God shalt thou miss, and either be dead,
many a sweet hour of blessed communion with thy God shalt thou miss, and either be dead,
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and stupid in that want, and mourn after him, and yet find thy self, and sighs,
and stupid in that want, and mourn After him, and yet find thy self, and sighs,
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and tears hold out, the Door shut, yea, a dead Wall rais'd betwixt thee and him,
and tears hold out, the Door shut, yea, a dead Wall raised betwixt thee and him,
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and at best much straightning and pains to take it down again;
and At best much straightening and pains to take it down again;
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contrary to other Walls and Buildings, that are far more easily pull'd down than built up,
contrary to other Walls and Buildings, that Are Far more Easily pulled down than built up,
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but this a great deal easier built up than pull'd down.
but this a great deal Easier built up than pulled down.
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True, thy God could cast it down with a Word, and 'tis his free Grace that must do't otherwise, thou couldst never remove it,
True, thy God could cast it down with a Word, and it's his free Grace that must do't otherwise, thou Couldst never remove it,
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yet will he have thee feel thy own handy work, and know thy folly.
yet will he have thee feel thy own handy work, and know thy folly.
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Thou must be at pains to dig at it, and may be cost thee broken Bones in taking it down, pieces of it falling heavy and sad upon thy Conscience,
Thou must be At pains to dig At it, and may be cost thee broken Bones in taking it down, Pieces of it falling heavy and sad upon thy Conscience,
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and crushing thee, as David cry'd out at that work, Psal. 51. for a healing Word from a God, Make me to hear joy and gladness, that the bones which thou hast broken may rejoyce;
and crushing thee, as David cried out At that work, Psalm 51. for a healing Word from a God, Make me to hear joy and gladness, that the bones which thou hast broken may rejoice;
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it will force thee to say, O fool that I was, what meant I? Oh! it is good keeping near God, and raising no divisions.
it will force thee to say, Oh fool that I was, what meant I? Oh! it is good keeping near God, and raising no divisions.
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What are Sins? False delights, but make ado, and have ado, a man to provide his own vexation.
What Are Sins? False delights, but make ado, and have ado, a man to provide his own vexation.
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Now this distance from God, and all this turmoiling, and breaking, and crying e're he appear again, consider if any pleasure of sin can countervail this damage, sure when thou art not out of thy Wits, thou wilt never make such a bargain for all the pleasure thou must make out of any sin, to breed thy self all this pains,
Now this distance from God, and all this turmoiling, and breaking, and crying ever he appear again, Consider if any pleasure of since can countervail this damage, sure when thou art not out of thy Wits, thou wilt never make such a bargain for all the pleasure thou must make out of any since, to breed thy self all this pains,
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and all this grief, at once, to displease thy God, and displease thy self, and make a partition between him and thee.
and all this grief, At once, to displease thy God, and displease thy self, and make a partition between him and thee.
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Oh! sweet and safe ways of Holiness, walking with God in his company and favour;
Oh! sweet and safe ways of Holiness, walking with God in his company and favour;
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he that orders his Conversation aright, he sees the loving kindness of the Lord, 'tis shewn to him, he lives in the sight of it.
he that order his Conversation aright, he sees the loving kindness of the Lord, it's shown to him, he lives in the sighed of it.
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But if any such separation is made, yet is it thy great desire to have it removed; why? there is hope.
But if any such separation is made, yet is it thy great desire to have it removed; why? there is hope.
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See to it, labour to break down, and pray to him to help thee, and he will put to his hand,
See to it, labour to break down, and pray to him to help thee, and he will put to his hand,
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and then it must fall, and in all thy sense of separation, look to him that brake down the middle wall, Eph. 2. There it is spoken of,
and then it must fallen, and in all thy sense of separation, look to him that brake down the middle wall, Ephesians 2. There it is spoken of,
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as betwixt men, Jews and Gentiles, but so as it was also between the Gentiles, and God separated from his people,
as betwixt men, jews and Gentiles, but so as it was also between the Gentiles, and God separated from his people,
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and from himself, ver. 16. to reconcile both to God in one Body. And ver. 18. Through him we have access by one Spirit to the Father.
and from himself, ver. 16. to reconcile both to God in one Body. And for. 18. Through him we have access by one Spirit to the Father.
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And then he adds, that they were no more strangers and foreigners, dwelling on the other side of the Wall, NONLATINALPHABET as the Word is, but fellow Citizens, &c. Oh! that we knew more what it were to live in this sweet Society, in undivided Fellowship with God. Alas!
And then he adds, that they were no more Strangers and foreigners, Dwelling on the other side of the Wall, as the Word is, but fellow Citizens, etc. Oh! that we knew more what it were to live in this sweet Society, in undivided Fellowship with God. Alas!
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how little is understood this living in him, separated from Sin, and this World, which otherwise do separate from him;
how little is understood this living in him, separated from since, and this World, which otherwise do separate from him;
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solacing our hearts in his love, and despising the base muddy delights that the World admires, hoping for that new Jerusalem, where none of these Walls of Sin,
solacing our hearts in his love, and despising the base muddy delights that the World admires, hoping for that new Jerusalem, where none of these Walls of since,
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nor any one Stone of them are, and for that bright day wherein there is no Cloud nor Mist, to hid our Sun from us.
nor any one Stone of them Are, and for that bright day wherein there is no Cloud nor Missed, to hid our Sun from us.
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Now for the condition of the Church Know this to be the great obstructer of its peace, making him to withdraw his hand,
Now for the condition of the Church Know this to be the great obstructer of its peace, making him to withdraw his hand,
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and hide his face, and to turn away his ear from our Prayers, and loath our Fasts, Isai. 1. 15. Jer. 14. 12. The quarrel stands, sin not repented and removed, the Wall is still standing, Oaths,
and hide his face, and to turn away his ear from our Prayers, and loath our Fasts, Isaiah 1. 15. Jer. 14. 12. The quarrel Stands, sin not repented and removed, the Wall is still standing, Oaths,
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and Sabbath breaking, and Pride, and Oppression, and Heart burnings still remaining.
and Sabbath breaking, and Pride, and Oppression, and Heart burnings still remaining.
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Oh! what a noise of Religion and Reformation, all sides are for the Name of it,
Oh! what a noise of Religion and Reformation, all sides Are for the Name of it,
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and how little of the thing? The Gospel it self is despised, grown stale as trivial Doctrine.
and how little of the thing? The Gospel it self is despised, grown stale as trivial Doctrine.
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Oh! my Beloved, if I could speak many hours, without intermission, all my cry would be, Repent and pray.
Oh! my beloved, if I could speak many hours, without intermission, all my cry would be, repent and pray.
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Let us search and try our ways, and turn unto the Lord our God. Oh! what Walls of every ones Sin are set to't!Let us search and try our ways, and turn unto the Lord our God. Oh! what Walls of every ones since Are Set to't!
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Dig diligently to bring down thine own, and for these huge Walls of publick National guiltinesses;
Dig diligently to bring down thine own, and for these huge Walls of public National guiltinesses;
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if thou canst do nothing to them more, compass them about as Jericho, and look up to Heaven for their downfal.
if thou Canst do nothing to them more, compass them about as Jericho, and look up to Heaven for their downfall.
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Cry, Lord, these we our selves have reared, but without thee who can bring them down? Lord, throw them down for us, a touch of thy hand, a Word of thy mouth, will make them fall.
Cry, Lord, these we our selves have reared, but without thee who can bring them down? Lord, throw them down for us, a touch of thy hand, a Word of thy Mouth, will make them fallen.
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Were we less busied in impertinencies, and more in this most needful work, it might do some good;
Were we less busied in Impertinencies, and more in this most needful work, it might do Some good;
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who knows but the Lord might make his own way clear, and return and visit us,
who knows but the Lord might make his own Way clear, and return and visit us,
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and make his face to shine that we might be saved. FINIS.
and make his face to shine that we might be saved. FINIS.
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