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A VVelcome TO THE PLAGUE. AMOS 4. 12. — Prepare to meet thy God O Israel.
A Welcome TO THE PLAGUE. AMOS 4. 12. — Prepare to meet thy God Oh Israel.
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IN this Sermon of the Prophet, the Lord reckons up the many fearful Plagues wherewith from time to time he had assayed to reclaim this perverse people, the ten Tribes of Israel, beginning at the 6th. verse: But still concludes the relation, with a doleful Epiphonema, yet have ye not returned unto me.
IN this Sermon of the Prophet, the Lord reckons up the many fearful Plagues wherewith from time to time he had assayed to reclaim this perverse people, the ten Tribes of Israel, beginning At the 6th. verse: But still concludes the Relation, with a doleful Epiphonema, yet have you not returned unto me.
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It is not my business to enquire into the several Plagues, either the clear meaning of them,
It is not my business to inquire into the several Plagues, either the clear meaning of them,
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or the particular time when they took place or ended; nor into the impenitence and stubborness of the people;
or the particular time when they took place or ended; nor into the impenitence and Stubbornness of the people;
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though many useful things might be observed from hence.
though many useful things might be observed from hence.
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But in the conclusion, because none of these judgments had prevailed upon them, God resolves to trouble himself with them no longer, but to destroy them utterly.
But in the conclusion, Because none of these Judgments had prevailed upon them, God resolves to trouble himself with them no longer, but to destroy them utterly.
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All that he had done to them in the Land, had not prevailed;
All that he had done to them in the Land, had not prevailed;
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therefore now he will cast them and carry them out of the Land, by the over-flowing scourge of an Assyrian captivity:
Therefore now he will cast them and carry them out of the Land, by the overflowing scourge of an assyrian captivity:
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This threatning he denounces in the second and third verses, I will take you away with hooks,
This threatening he denounces in the second and third Verses, I will take you away with hooks,
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and your posterity with fish-hooks, &c. And after he had reckoned up the many calamities whereby he had sought to bring them to repentance,and your posterity with fishhooks, etc. And After he had reckoned up the many calamities whereby he had sought to bring them to Repentance,
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but they repented not, and so had demonstrated the equitableness of this final judgment, he reassumes the same threatning,
but they repented not, and so had demonstrated the equitableness of this final judgement, he reassumes the same threatening,
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and persists in his former resolution, vers. 12. Therefore thus will I do unto thee;
and persists in his former resolution, vers. 12. Therefore thus will I do unto thee;
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And then adds, Because I will do thus unto thee, therefore prepare to meet thy God O Israel ▪
And then adds, Because I will do thus unto thee, Therefore prepare to meet thy God Oh Israel ▪
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Which words may either be understood Ironically, by way of derision of all their vain confidences and refuges;
Which words may either be understood Ironically, by Way of derision of all their vain confidences and refuges;
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and then the Doctrine is, That there is no standing before, nor striving against, nor flying from God when he comes to execute vengeance:
and then the Doctrine is, That there is no standing before, nor striving against, nor flying from God when he comes to execute vengeance:
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Which is an excellent truth, and of great use. Or else the words may be understood seriously by way of exhortation.
Which is an excellent truth, and of great use. Or Else the words may be understood seriously by Way of exhortation.
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The doubt seems to arise from the ambiguous meaning of the word [ Meet ] The word NONLATINALPHABET signifies both to meet in a hostile manner, to assault, invade or grapple with,
The doubt seems to arise from the ambiguous meaning of the word [ Meet ] The word signifies both to meet in a hostile manner, to assault, invade or grapple with,
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as a man meets his enemy;
as a man meets his enemy;
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so it is used concerning David addressing himself to fight with Goliah, 1 Sam. 17. 48. He ran to meet the Phillstin:
so it is used Concerning David addressing himself to fight with Goliath, 1 Sam. 17. 48. He ran to meet the Phillstin:
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And also to meet in a friendly, amicable manner, by way of communication, collocution, salutation or converse.
And also to meet in a friendly, amicable manner, by Way of communication, collocution, salutation or converse.
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So it is used concerning Isaac going to meet Rebekah, Gen. 24. 65. and concerning Gods meeting of Balaam to speak with him,
So it is used Concerning Isaac going to meet Rebekah, Gen. 24. 65. and Concerning God's meeting of balaam to speak with him,
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and impart his mind to him.
and impart his mind to him.
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Numb. 23. 4. If we take the word in the first sense, then it is spoken by way of Irony or derision,Numb. 23. 4. If we take the word in the First sense, then it is spoken by Way of Irony or derision,
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and so the meaning of the words is contained in the Proposition that I have laid down.
and so the meaning of the words is contained in the Proposition that I have laid down.
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If we take the words in the latter sense, then it is spoken seriously by way of exhortation, and so the meaning of them may be wrapt up into this.
If we take the words in the latter sense, then it is spoken seriously by Way of exhortation, and so the meaning of them may be wrapped up into this.
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Doct. That it is the duty of Gods people to study a right behaviour towards him,
Doct. That it is the duty of God's people to study a right behaviour towards him,
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and to converse with him aright in the way of his judgments, in the time of their afflictions. and to converse with him aright in the Way of his Judgments, in the time of their afflictions.
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And in this sense I shall take them, and prosecute them.
And in this sense I shall take them, and prosecute them.
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Besides that general, unalterable godly frame and behaviour which Gods people owe to him as a standing duty and indispensable homage;
Beside that general, unalterable godly frame and behaviour which God's people owe to him as a standing duty and indispensable homage;
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there are some more especial behaviours and tempers which they owe to him in special cases,
there Are Some more especial behaviours and tempers which they owe to him in special cases,
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and are duties pro hic & nunc, as the season requireth.
and Are duties Pro hic & nunc, as the season requires.
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Particularly, there are some special behaviours required at our hands in the time of our affliction:
Particularly, there Are Some special behaviours required At our hands in the time of our affliction:
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And these both 1. Towards ourselves, as self-examination, self-judging, renewing of repentance, &c. 2. Towards men, meekness, compassion, instructing, warning, comforting, &c. 3. Towards God, as we shall see anon.
And these both 1. Towards ourselves, as self-examination, Self-judging, renewing of Repentance, etc. 2. Towards men, meekness, compassion, instructing, warning, comforting, etc. 3. Towards God, as we shall see anon.
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An afflicted condition doth call for some more especial tempers and behaviours towards our selves and others:
an afflicted condition does call for Some more especial tempers and behaviours towards our selves and Others:
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But these I am not to speak unto from this Text. It is the souls meeting God, behaviour towards him, conversing with him, that my Text leads me to treat of,
But these I am not to speak unto from this Text. It is the Souls meeting God, behaviour towards him, conversing with him, that my Text leads me to Treat of,
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and I shall not vary from it.
and I shall not vary from it.
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In handling of which Position, I shall take this Method. 1. Premise some things needful to be known, concerning the souls conversing with God:
In handling of which Position, I shall take this Method. 1. Premise Some things needful to be known, Concerning the Souls conversing with God:
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For I shall retain the word [ conversing ] throughout my discourse, as being a single,
For I shall retain the word [ conversing ] throughout my discourse, as being a single,
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yet a large and significant word. 2. Shew what it is for a soul to converse with God;
yet a large and significant word. 2. Show what it is for a soul to converse with God;
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and how it comes to converse with him. 3. Prove the doctrine, That it is our duty to converse with God in the way of his judgments. 4. Shew particularly,
and how it comes to converse with him. 3. Prove the Doctrine, That it is our duty to converse with God in the Way of his Judgments. 4. Show particularly,
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how we are to converse with God in the time of afflictions. 5. Apply it.
how we Are to converse with God in the time of afflictions. 5. Apply it.
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1. I shall premise some things needful to be known, that tend to clear up my way to the following discourse.
1. I shall premise Some things needful to be known, that tend to clear up my Way to the following discourse.
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1. I premise, That it is the great duty of man to converse with God.
1. I premise, That it is the great duty of man to converse with God.
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I have read that it was a common precept that the Jewish Doctors were wont to give to the people, that they should single out some one Commandment,
I have read that it was a Common precept that the Jewish Doctors were wont to give to the people, that they should single out Some one Commandment,
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and exercise themselves very diligently in the observation of it, that therein they might make God their friend,
and exercise themselves very diligently in the observation of it, that therein they might make God their friend,
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and make him a kind of amends for the breach of many others.
and make him a kind of amends for the breach of many Others.
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I doubt it is a Rule that too many Professors live by, who not having the genuine and generous spirit of true Religion, do parcel out their obedience into some little shreds of homage and devotion;
I doubt it is a Rule that too many Professors live by, who not having the genuine and generous Spirit of true Religion, do parcel out their Obedience into Some little shreds of homage and devotion;
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and instead of consecrating their whole lives to God, do content themselves with some circumstantial and light obedience,
and instead of consecrating their Whole lives to God, do content themselves with Some circumstantial and Light Obedience,
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and think themselves people of great attainments, if they do but severely tye up themselves to hearing twice a week,
and think themselves people of great attainments, if they do but severely tie up themselves to hearing twice a Week,
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and prayer twice a day, and a few other acts of more solemn Worship.
and prayer twice a day, and a few other acts of more solemn Worship.
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Certainly this is a penurious and needy spirit, much unlike the generous ample, and free-born spirit of true Religion.
Certainly this is a penurious and needy Spirit, much unlike the generous ample, and freeborn Spirit of true Religion.
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The duty, the whole duty, the constant duty of man is to converse with God;
The duty, the Whole duty, the constant duty of man is to converse with God;
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commended in Enoch by the name of walking with God, Gen. 5. 22. Where you may observe of him, that he did not only set out fairly with God,
commended in Enoch by the name of walking with God, Gen. 5. 22. Where you may observe of him, that he did not only Set out fairly with God,
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or take a turn or two with him, but he walked with him three hundred years together.
or take a turn or two with him, but he walked with him three hundred Years together.
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The same God calls for from Abraham, under the same name, Gen. 17. 1. Walk before me, and be perfect.
The same God calls for from Abraham, under the same name, Gen. 17. 1. Walk before me, and be perfect.
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But it is not only the command of God that makes this a duty:
But it is not only the command of God that makes this a duty:
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If there had been no express commandment concerning it, yet were it the duty of every man, necessarily flowing from his relation of a reasonable creature.
If there had been no express Commandment Concerning it, yet were it the duty of every man, necessarily flowing from his Relation of a reasonable creature.
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As man is a creature, so he must needs live upon God; and as a reasonable creature,
As man is a creature, so he must needs live upon God; and as a reasonable creature,
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so he ought to live with him and unto him.
so he ought to live with him and unto him.
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Therefore hath God given unto man a noble rational soul, not only that he might talk and work, manage the creatures, and converse with the world;
Therefore hath God given unto man a noble rational soul, not only that he might talk and work, manage the creatures, and converse with the world;
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but that he might converse with the God of the world; that Infinite, blessed and glorious Being.
but that he might converse with the God of the world; that Infinite, blessed and glorious Being.
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This is the very end of mans Creation, as man, as a reasonable creature: This was the end of his being created in the Image of God;
This is the very end of men Creation, as man, as a reasonable creature: This was the end of his being created in the Image of God;
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and when he was fallen from this Image, this was the end of his Redemption by Christ Jesus, that Heaven and Earth might be reconciled,
and when he was fallen from this Image, this was the end of his Redemption by christ jesus, that Heaven and Earth might be reconciled,
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and those that were far off might be brought •igh; sin is a sinking of the soul down to self and the creature:
and those that were Far off might be brought •igh; since is a sinking of the soul down to self and the creature:
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And redemption from sin is nothing else but a recovery of the soul into a state of favour and fellowship with God.
And redemption from since is nothing Else but a recovery of the soul into a state of favour and fellowship with God.
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So that whatever is expressed by Faith and Repentance, is contained in this one word, Converse with God. It is the great, the necessary,
So that whatever is expressed by Faith and Repentance, is contained in this one word, Converse with God. It is the great, the necessary,
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and as I may say, the natural duty of the Reasonable Soul. 2. It is the highest priviledge of man.
and as I may say, the natural duty of the Reasonable Soul. 2. It is the highest privilege of man.
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The Prerogative of man above the beasts is his Reason; and the Glory of reason is, that it is capable of knowing, loving, enjoying,
The Prerogative of man above the beasts is his Reason; and the Glory of reason is, that it is capable of knowing, loving, enjoying,
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and conversing with the Supreme and Infinite Good.
and conversing with the Supreme and Infinite Good.
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The priviledge of Reason is not (as too many think) that it is capable of understanding Arts and Sciences;
The privilege of Reason is not (as too many think) that it is capable of understanding Arts and Sciences;
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that it is capable of climbing up into the nature and course of the Heavens,
that it is capable of climbing up into the nature and course of the Heavens,
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and diving into the secret depths of the Earth, and Sea, and the creatures therein contained;
and diving into the secret depths of the Earth, and Sea, and the creatures therein contained;
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but in conversing with the Infinite and Glorious God.
but in conversing with the Infinite and Glorious God.
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How miserably do vulgar souls abuse this noble faculty, who exercise it only in discoursing, numbring,
How miserably do Vulgar Souls abuse this noble faculty, who exercise it only in discoursing, numbering,
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and ordering the poor con•••• cernments of the world and the body!
and ordering the poor con•••• cernments of the world and the body!
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Yea, certainly those wise men, those Scribes, those Disputers of this world, as the Apostle calls them, who cry up this faculty and glory so much in it,
Yea, Certainly those wise men, those Scribes, those Disputers of this world, as the Apostle calls them, who cry up this faculty and glory so much in it,
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and yet do not exercise it about that high and eternal Being, do not converse with God in pure affections,
and yet do not exercise it about that high and Eternal Being, do not converse with God in pure affections,
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and God ▪ like dispositions and conversations, but expend those vast treasures of reason upon secrets in Nature, secrets in Art, secrets in State,
and God ▪ like dispositions and conversations, but expend those vast treasures of reason upon secrets in Nature, secrets in Art, secrets in State,
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or any other created Being, do enthrall their own souls, which they say are so freeborn,
or any other created Being, do enthral their own Souls, which they say Are so freeborn,
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and captivate and confine that noble principle, which they themselves do so much magnifie: For sin is certainly the great and only shame and reproach of an immortal soul:
and captivate and confine that noble principle, which they themselves do so much magnify: For since is Certainly the great and only shame and reproach of an immortal soul:
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And indeed these men, though they put their souls to somewhat a more noble drudgery,
And indeed these men, though they put their Souls to somewhat a more noble drudgery,
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yet are really no more happy than the vulgar sort, who spend the strength of their souls about eating and drinking, plowing or sowing, or keeping of Cattel.
yet Are really no more happy than the Vulgar sort, who spend the strength of their Souls about eating and drinking, plowing or sowing, or keeping of Cattle.
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What difference, I pray you, in point of true happiness is there, between Boys playing with Pins and Points,
What difference, I pray you, in point of true happiness is there, between Boys playing with Pins and Points,
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and old mens hugging of Baggs and Lands? The noblest Sciences, the greatest Commands, the most enriching Traffiques are as very toys in comparison of true happiness,
and old men's hugging of Bags and Lands? The Noblest Sciences, the greatest Commands, the most enriching Traffics Are as very toys in comparison of true happiness,
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as the poor dunghil-possessions of vulgar men:
as the poor dunghil-possessions of Vulgar men:
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And the wise, the rich, the learned, the honourable of the world, that take up with an employment in this world,
And the wise, the rich, the learned, the honourable of the world, that take up with an employment in this world,
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and with a happiness in themselves, or in any creature, do as much disgrace their own souls,
and with a happiness in themselves, or in any creature, do as much disgrace their own Souls,
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and as truly live below their own faculties, as he doth that knows no higher good than food and rayment;
and as truly live below their own faculties, as he does that knows no higher good than food and raiment;
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no higher employment than to toil all his dayes in a ditch.
no higher employment than to toil all his days in a ditch.
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For indeed, as to all things but conversing with God, man seems to be but equal, perhaps inferiour to the beasts that perish.
For indeed, as to all things but conversing with God, man seems to be but equal, perhaps inferior to the beasts that perish.
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Doth man eat, drink, sleep, work? so do they.
Does man eat, drink, sleep, work? so do they.
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Doth man find any sensual pleasure, which the beasts do not sensate as well as he? Nay, the Gormand•z•ng Emperour envyed the Cranes long neck;
Does man find any sensual pleasure, which the beasts do not sensate as well as he? Nay, the Gormand•z•ng Emperor envied the Cranes long neck;
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and others have envyed the more able and permanent lusts of the brute beasts, because themselves have been inferiour to them therein,
and Others have envied the more able and permanent Lustiest of the brutus beasts, Because themselves have been inferior to them therein,
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and have enjoyed less sensual pleasure than they. If any glory in their knowledge of natural and political things;
and have enjoyed less sensual pleasure than they. If any glory in their knowledge of natural and political things;
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I could instance in the strong memory, great sag•city, quick fancy, wonderful perceptions of many beasts,
I could instance in the strong memory, great sag•city, quick fancy, wondered perceptions of many beasts,
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and their strange knowledge of many secrets which they never learnt by Books; no nor gathered gradually by Observations.
and their strange knowledge of many secrets which they never learned by Books; no nor gathered gradually by Observations.
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And as for mans communications of his notions by words and phrases, I doubt not to affirm, that there is something like to be found in Beasts and Birds:
And as for men communications of his notions by words and phrases, I doubt not to affirm, that there is something like to be found in Beasts and Birds:
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yea, that very beauty and flower of sound, even Musick (which some men magnifie so much) is more fairly and sweetly uttered by the filly Bird that sits solitary upon a bough,
yea, that very beauty and flower of found, even Music (which Some men magnify so much) is more fairly and sweetly uttered by the filly Bird that sits solitary upon a bough,
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than by the Quiristers of the Popes Cathedral.
than by the Quiristers of the Popes Cathedral.
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What solid Prerogative worth naming remains to man above his fellowcreatures, but his conversing with God, which we call Religion, and is indeed Reason rectified, sanctified, exalted,
What solid Prerogative worth naming remains to man above his fellowcreatures, but his conversing with God, which we call Religion, and is indeed Reason rectified, sanctified, exalted,
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and boyled up into its pure and primitive perfection!
and boiled up into its pure and primitive perfection!
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In so mnch that I have sometimes thought, that I never heard a more reproachful word spoken concerning degenerate man,
In so mnch that I have sometime Thought, that I never herd a more reproachful word spoken Concerning degenerate man,
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neither do I think that any thing can be spoken of him more shameful and dishonourable,
neither do I think that any thing can be spoken of him more shameful and dishonourable,
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than what the Apostle saith of the Heathen, Ephes. 2. 12. — Without God in the world.
than what the Apostle Says of the Heathen, Ephesians 2. 12. — Without God in the world.
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By conversing with God in the world, is man truly raised above the beasts, and the godly man above all other men.
By conversing with God in the world, is man truly raised above the beasts, and the godly man above all other men.
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Nay, hereby is the godly soul advanced to the dignity and glory of the Holy Angels,
Nay, hereby is the godly soul advanced to the dignity and glory of the Holy Angels,
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or at least to a parity of happiness:
or At least to a parity of happiness:
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For it is this that is their perfection and glory, as we find it described in Mat. 18. 10. — They alwayes behold the face of God.
For it is this that is their perfection and glory, as we find it described in Mathew 18. 10. — They always behold the face of God.
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And therefore our blessed Saviour doth affirm, that the Saints in the Resurrection, who shall be raised above all creature-communion, to live upon God singly and entirely, shall be NONLATINALPHABET, equal to the Angels of God, Luk. 20. 36. In a word, this is the most real Heaven, setting aside all circumstances of place, &c. the perfect and proper happiness of a soul, to see God, Mar. 5. 8. to be like unto him, 1 John 3. 2. to converse with the Father by the Son,
And Therefore our blessed Saviour does affirm, that the Saints in the Resurrection, who shall be raised above all creature-communion, to live upon God singly and entirely, shall be, equal to the Angels of God, Luk. 20. 36. In a word, this is the most real Heaven, setting aside all Circumstances of place, etc. the perfect and proper happiness of a soul, to see God, Mar. 5. 8. to be like unto him, 1 John 3. 2. to converse with the Father by the Son,
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as our Saviour bath told us, who •est knew it, John 17. 3. This is life eternal, to know thee the only true God and Jesus Christ whom thou hast sent.
as our Saviour bath told us, who •est knew it, John 17. 3. This is life Eternal, to know thee the only true God and jesus christ whom thou hast sent.
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By this it is that God dwells in the soul, and the soul in God (as we shall see hereafter) and the Kingdome of Heaven doth really enter into every Believer.
By this it is that God dwells in the soul, and the soul in God (as we shall see hereafter) and the Kingdom of Heaven does really enter into every Believer.
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3. The natural man is utterly unwilling and unable to converse with God.
3. The natural man is utterly unwilling and unable to converse with God.
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An earthly Mountain may as soon rise up to Heaven by its own power and good will,
an earthly Mountain may as soon rise up to Heaven by its own power and good will,
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as an earthly mind: And such minds are all natural and unregenerate.
as an earthly mind: And such minds Are all natural and unregenerate.
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Sin, as I hinted before, is a falling from God, a sinking of the soul into self,
since, as I hinted before, is a falling from God, a sinking of the soul into self,
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whether sensual self, or spiritual self, and a shriv•lling of it up into the creature,
whither sensual self, or spiritual self, and a shriv•lling of it up into the creature,
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and the sinful soul is alwayes (like a shadow) moving upon the surface of the Earth,
and the sinful soul is always (like a shadow) moving upon the surface of the Earth,
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and higher it cannot get, Rom. 8. 5. Would you know what is the principal object of a natural mans admiraration, inclination,
and higher it cannot get, Rom. 8. 5. Would you know what is the principal Object of a natural men admiraration, inclination,
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and ambition? The Psalmist will tell you, It is some created good, Psal. 4. 6, 7. Will you know what is the disposition of the natural man towards the supreme and uncreated good? The Apostle will tell you, It is Ignorance and Enmity, 1 Cor. 2. 14. Rom. 8. 7. The carnal mind is enmity against God.
and ambition? The Psalmist will tell you, It is Some created good, Psalm 4. 6, 7. Will you know what is the disposition of the natural man towards the supreme and uncreated good? The Apostle will tell you, It is Ignorance and Enmity, 1 Cor. 2. 14. Rom. 8. 7. The carnal mind is enmity against God.
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This high duty of conversing with God in a right manner is besides the temper of the wicked man:
This high duty of conversing with God in a right manner is beside the temper of the wicked man:
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never any such man did perform it. It is a contradiction:
never any such man did perform it. It is a contradiction:
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A wicked man conversing with God, is as if one should say, An ungodly man that is godly. But that's not all;
A wicked man conversing with God, is as if one should say, an ungodly man that is godly. But that's not all;
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This duty is not only out of the hands of a wicked man, but out of his reach too, — Neither can he know him, saith the Apostle to the Corinthians; and again to the Romans, — Neither can he be subject to him.
This duty is not only out of the hands of a wicked man, but out of his reach too, — Neither can he know him, Says the Apostle to the Corinthians; and again to the Roman, — Neither can he be Subject to him.
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Can two walk together, except they be agreed? saith the Prophet.Can two walk together, except they be agreed? Says the Prophet.
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Can man walk with God, converse with God, except he be reconciled to him? And what agreement,
Can man walk with God, converse with God, except he be reconciled to him? And what agreement,
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but by a Mediator? What Mediator between God and man but Christ Jesus, who 〈 ◊ 〉 a Mediator,
but by a Mediator? What Mediator between God and man but christ jesus, who 〈 ◊ 〉 a Mediator,
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as the Logicians call a medium participationis, who is God man? In the word, some converse with one thing in a world,
as the Logicians call a medium participationis, who is God man? In the word, Some converse with one thing in a world,
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and some with another, as I noted before;
and Some with Another, as I noted before;
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but all converse principally and mainly with the creature, that are not regenerated by Grace, reconciled by Christ.
but all converse principally and mainly with the creature, that Are not regenerated by Grace, reconciled by christ.
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4. It is the duty of man in all ages of life, at all times, and in all places, and conditions, to converse with God.
4. It is the duty of man in all ages of life, At all times, and in all places, and conditions, to converse with God.
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It is a necessary, natural, certain, constant duty, springing up out of the very nature and natural will of God,
It is a necessary, natural, certain, constant duty, springing up out of the very nature and natural will of God,
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and out of the very nature and relation and capacity of the reasonable soul, binding semper and ad semper, as the Schoolmen speak,
and out of the very nature and Relation and capacity of the reasonable soul, binding semper and ad semper, as the Schoolmen speak,
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and admitting of no dispensation nor diminution. There is no time wherein it is not a duty,
and admitting of no Dispensation nor diminution. There is no time wherein it is not a duty,
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or wherein it is less a duty than at another time; however, we are apt to give to our selves many relaxations from it.
or wherein it is less a duty than At Another time; however, we Are apt to give to our selves many relaxations from it.
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The first fruits, nay, the very early buds of the tender soul, and of the springing faculties;
The First fruits, nay, the very early buds of the tender soul, and of the springing faculties;
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these are due to God, and ought to be dedicated to him, Eccles. 12. 1. Remember now thy Creator in the dayes of thy youth.
these Are due to God, and ought to be dedicated to him, Eccles. 12. 1. remember now thy Creator in the days of thy youth.
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Manhood is not allowed so to attend unto cares and exploits, nor old age to pains and griefs,
Manhood is not allowed so to attend unto Cares and exploits, nor old age to pains and griefs,
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as to neglect converse with God:
as to neglect converse with God:
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But whether young men build or plant, fight or study, or work, or marry, or manage the affairs of the house or of the field, all should be undertaken and carryed on in away of converse and fellowship with God:
But whither young men built or plant, fight or study, or work, or marry, or manage the affairs of the house or of the field, all should be undertaken and carried on in away of converse and fellowship with God:
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or whether old men sit and muse and meditate, or lye under the pains and grievances of decrepit age, still it ought to be in the Lord.
or whither old men fit and muse and meditate, or lie under the pains and grievances of decrepit age, still it ought to be in the Lord.
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Neither doth this duty admit of interruption, no more than of cessation:
Neither does this duty admit of interruption, no more than of cessation:
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There is no dispensation given us from this duty, as in no age, so in no hour of our life.
There is no Dispensation given us from this duty, as in no age, so in no hour of our life.
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As we cannot live a moment out of God, so neither ought we to live a moment without, God in the world.
As we cannot live a moment out of God, so neither ought we to live a moment without, God in the world.
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We ought continually so endeavour to walk in subservience to and converse with God, yea and as far as may be in a feeling converse with him too.
We ought continually so endeavour to walk in subservience to and converse with God, yea and as Far as may be in a feeling converse with him too.
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Holy David witnesseth of himself that the fear of God was continually before his eyes, and that he did continually converse with God;
Holy David Witnesseth of himself that the Fear of God was continually before his eyes, and that he did continually converse with God;
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for so those words may be understood, Psal. 73. 23. I am continually with thee. The like is recorded of many other Saints both in the Old and New Testaments;
for so those words may be understood, Psalm 73. 23. I am continually with thee. The like is recorded of many other Saints both in the Old and New Testaments;
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concerning whom one may well say as the Queen of Sheba concerning the servants of Solomon, and with much better reason (1 King. 10. 8.) Happy are these thy servants (O Lord) which stand continually before thee!
Concerning whom one may well say as the Queen of Sheba Concerning the Servants of Solomon, and with much better reason (1 King. 10. 8.) Happy Are these thy Servants (Oh Lord) which stand continually before thee!
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Neither is it the duty of some few men, that have the greatest knowledge or the most leasure.
Neither is it the duty of Some few men, that have the greatest knowledge or the most leisure.
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For it springs up out of the relation of a creature, and out of the very nature of the rational soul;
For it springs up out of the Relation of a creature, and out of the very nature of the rational soul;
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so that no soul of man is exempted from it, however many ignorant and profane persons live rather in a professed independance upon God.
so that no soul of man is exempted from it, however many ignorant and profane Persons live rather in a professed independence upon God.
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Neither is it a duty only upon supposition of leasure and freedom from worldly business, as some other things are,
Neither is it a duty only upon supposition of leisure and freedom from worldly business, as Some other things Are,
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but is equally incumbent upon Prince and Peasant, upon him that sits in his closet, and upon him that ploughs in the field;
but is equally incumbent upon Prince and Peasant, upon him that sits in his closet, and upon him that ploughs in the field;
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yea they that go down unto the Sea in ships, ought to go up unto heaven in their hearts;
yea they that go down unto the Sea in ships, ought to go up unto heaven in their hearts;
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and not only to converse with the clouds (which they often do,) but above them too.
and not only to converse with the Clouds (which they often do,) but above them too.
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A hand full of earth, and a heart full of heaven may well stand together:
A hand full of earth, and a heart full of heaven may well stand together:
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For as this duty justles out no honest business, so neither should it self be justled out by any.
For as this duty justles out no honest business, so neither should it self be justled out by any.
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And as this high & excellent duty agrees to all ages and times and persons, so it agrees to all conditions too:
And as this high & excellent duty agrees to all ages and times and Persons, so it agrees to all conditions too:
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poor men do think that rich men may well do it, and rich men think that poor men had need to do it:
poor men do think that rich men may well do it, and rich men think that poor men had need to do it:
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prosperity thinks it hath better things to mind than a God; and adversity knows it hath worse things, but it must mind them:
Prosperity thinks it hath better things to mind than a God; and adversity knows it hath Worse things, but it must mind them:
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plenty is too full to entertain him, and poverty hath enough to do to bear up under its own burden:
plenty is too full to entertain him, and poverty hath enough to do to bear up under its own burden:
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learning knows how, but will not; ignorance sayes it would, but knows not how; but notwithstanding all this shuffling, the obligation to this duty ceases not:
learning knows how, but will not; ignorance Says it would, but knows not how; but notwithstanding all this shuffling, the obligation to this duty ceases not:
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None so high as to be above it, none so mean as to be below it:
None so high as to be above it, none so mean as to be below it:
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For rich and poor, high and low, learned and unlearned, Prince and peasant, though they are divided amongst themselves by punctilioes and lesser differences,
For rich and poor, high and low, learned and unlearned, Prince and Peasant, though they Are divided among themselves by Punctilioes and lesser differences,
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yet they are united in one universal Being, meet in one and the same center, agree in the common capacity of reasonable creatures.
yet they Are united in one universal Being, meet in one and the same centre, agree in the Common capacity of reasonable creatures.
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As religion hath an interest and a concernment in the whole of the conversation, (according to that of the Apostle, Phi. 3. 20. our conversation is in heaven ) so also hath it a room in the conversation of every man in every capacity:
As Religion hath an Interest and a concernment in the Whole of the Conversation, (according to that of the Apostle, Phi. 3. 20. our Conversation is in heaven) so also hath it a room in the Conversation of every man in every capacity:
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No Relation, Condition, Action, Change is exempted from the powerful influence thereof:
No Relation, Condition, Actium, Change is exempted from the powerful influence thereof:
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so the Apostle describes himself, by his living in all good conscience before God all along, Act. 23. 1. and by his exercising himself in this thing, to have alwayes a conscience void of offence towards God and towards men, Act. 24. 16.
so the Apostle describes himself, by his living in all good conscience before God all along, Act. 23. 1. and by his exercising himself in this thing, to have always a conscience void of offence towards God and towards men, Act. 24. 16.
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Now the fifth step in order, would be, that It is more especially the duty of Gods people to study to converse with him aright in the way of his judgements, which is the Doctrine it self, which I must not come to confirm, till I have shewed according to my promise in the second place, what it is for the soul to converse with God,
Now the fifth step in order, would be, that It is more especially the duty of God's people to study to converse with him aright in the Way of his Judgments, which is the Doctrine it self, which I must not come to confirm, till I have showed according to my promise in the second place, what it is for the soul to converse with God,
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and how it comes to converse with him. and how it comes to converse with him.
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Not to name those too low and improper notions that men ordinarily have of this high and spiritual matter, conversing with God, to speak properly of it, is a compiex Act of the soul, whereby it entertains God into it self,
Not to name those too low and improper notions that men ordinarily have of this high and spiritual matter, conversing with God, to speak properly of it, is a compiex Act of the soul, whereby it entertains God into it self,
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and renders it self back again to him; receives impressions from him, and gives up it self again to him;and renders it self back again to him; receives impressions from him, and gives up it self again to him;
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is first filled with him, and then empties it self into him ▪ You may conceive of it after the similitude of a Plant, that is influenc't by the benign beams of the Sun;
is First filled with him, and then empties it self into him ▪ You may conceive of it After the similitude of a Plant, that is influenced by the benign beams of the Sun;
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and in those beams spreads it self, and in the virtue and power of them grows up towards Heaven:
and in those beams spreads it self, and in the virtue and power of them grows up towards Heaven:
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or after the similitude of a River, that is continually filled with the Ocean, and is continually emptying it self into the same, NONLATINALPHABET.
or After the similitude of a River, that is continually filled with the Ocean, and is continually emptying it self into the same,.
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This seems to be our Saviours elegant allusion, Job. 4. 14. where he compares a divine and godly principle in the soul, to a well of water springing out from God,
This seems to be our Saviors elegant allusion, Job. 4. 14. where he compares a divine and godly principle in the soul, to a well of water springing out from God,
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and continually boyling and bubling up towards him — springing up into eternal life.
and continually boiling and bubbling up towards him — springing up into Eternal life.
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Or you may conceive of it after the similitude of a Glass, which receives the image of him that looks into it,
Or you may conceive of it After the similitude of a Glass, which receives the image of him that looks into it,
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and reflects the self same image that it receives.
and reflects the self same image that it receives.
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For indeed the brightness and beanty of holiness wherewith a godly soul doth shine as a light in the world, is nothing but a reflection of that light and brightness wherewith the Father of lights shineth into it.
For indeed the brightness and beanty of holiness wherewith a godly soul does shine as a Light in the world, is nothing but a reflection of that Light and brightness wherewith the Father of lights shines into it.
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And so the best of men have nothing of their own to glory in; for they behold God, but it is in his own light;
And so the best of men have nothing of their own to glory in; for they behold God, but it is in his own Light;
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they love him with a love which he hath shed abroad in their hearts; they are therefore like him, because he hath stampt his own image upon them:
they love him with a love which he hath shed abroad in their hearts; they Are Therefore like him, Because he hath stamped his own image upon them:
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And so they must needs acknowledge concerning all their acts of love, and communion, and delight;
And so they must needs acknowledge Concerning all their acts of love, and communion, and delight;
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as David did in another case, Of thine own we offer unto thee.
as David did in Another case, Of thine own we offer unto thee.
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This is indeed the true and noble converse and communion with God, wherein the life of a godly man is infinitely advanced above the life of all other men,
This is indeed the true and noble converse and communion with God, wherein the life of a godly man is infinitely advanced above the life of all other men,
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and indeed doth nearly resemble the life of Angels:
and indeed does nearly resemble the life of Angels:
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Their life is described in the Holy Scriptures, by a seeing of God, a beholding of him face to face;
Their life is described in the Holy Scriptures, by a seeing of God, a beholding of him face to face;
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which we must not understand of a naked idle speculation, but of a real assimilation arising from the divine impressions made upon them;
which we must not understand of a naked idle speculation, but of a real assimilation arising from the divine impressions made upon them;
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a beholding of him so as to be changed into his image.
a beholding of him so as to be changed into his image.
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And such is a godly mans life, spiritual life, his life of converse with God, consisting in a participation of God,
And such is a godly men life, spiritual life, his life of converse with God, consisting in a participation of God,
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and of his Grace, and a holy recip•ocation or reflection of affections to him; which are indeed two distinct acts, though originally springing from the same fountain;
and of his Grace, and a holy recip•ocation or reflection of affections to him; which Are indeed two distinct acts, though originally springing from the same fountain;
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for the love wherewith the soul loves God, is it self an efflux from him: For by loving us, he inspires a love into us;
for the love wherewith the soul loves God, is it self an efflux from him: For by loving us, he inspires a love into us;
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and by influences from God we become God-like. But this converse with God is not only by the impressions of goodness from God,
and by influences from God we become Godlike. But this converse with God is not only by the impressions of Goodness from God,
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and the reflections of love and delight towards him;
and the reflections of love and delight towards him;
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but is also seen in the various acts of the soul, according to the various impressions which God maketh upon the soul,
but is also seen in the various acts of the soul, according to the various impressions which God makes upon the soul,
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and suitable to the various occasions of life;
and suitable to the various occasions of life;
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so we converse with God by acts of fear, reverence, joy, confidence, self-resignation, and the like.
so we converse with God by acts of Fear, Reverence, joy, confidence, Self-resignation, and the like.
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Now, because we are in the body, and so cannot converse with God so purely, spiritually and immediately,
Now, Because we Are in the body, and so cannot converse with God so purely, spiritually and immediately,
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as the Angels in Heaven do, therefore it hath pleased God to appoint unto man wayes and means of conversing with him, wherein he ha•h promised to communicate himself to the soul,
as the Angels in Heaven do, Therefore it hath pleased God to appoint unto man ways and means of conversing with him, wherein he ha•h promised to communicate himself to the soul,
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and so to draw forth reciprocal acts of communion, acts of love, fear, reverence, confidence, resignation, dependance,
and so to draw forth reciprocal acts of communion, acts of love, Fear, Reverence, confidence, resignation, dependence,
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and delight out of the same soul towards himself, Now these wayes or means may be reduced to three heads.
and delight out of the same soul towards himself, Now these ways or means may be reduced to three Heads.
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Duties, Ordinances, and Providences; though indeed the two first might be contracted into one.Duties, Ordinances, and Providences; though indeed the two First might be contracted into one.
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First, I will speak a word or two of Ordinances, such as the Word and Sacraments;
First, I will speak a word or two of Ordinances, such as the Word and Sacraments;
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for I shall name no more but those two.
for I shall name no more but those two.
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The Preaching of the Word is a way in which God doth usually meet the soul, to communicate Life, 1 Pet. 1. 23. Light.
The Preaching of the Word is a Way in which God does usually meet the soul, to communicate Life, 1 Pet. 1. 23. Light.
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Psal. 19. 8. Warmth, Luke 23. 32. Growth, 1 Pet. 2. 2. And the soul doth answer these impressions, as in the water face answereth face, by the acts of the acts of Faith, Love, Joy, Meekness, and holy Resolution. So also the administration of the Sacraments is a way wherein God meetech the soul,Psalm 19. 8. Warmth, Lycia 23. 32. Growth, 1 Pet. 2. 2. And the soul does answer these impressions, as in the water face Answers face, by the acts of the acts of Faith, Love, Joy, Meekness, and holy Resolution. So also the administration of the Sacraments is a Way wherein God meetech the soul,
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and communicateth his Love, Sweetness, Fuln•ss, Goodness, Strength and Vigour to the soul:
and Communicateth his Love, Sweetness, Fuln•ss, goodness, Strength and Vigour to the soul:
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and it reflects upon him in the acts of holy complacency and delight, chearfulness, thankfulness and dependence.
and it reflects upon him in the acts of holy complacency and delight, cheerfulness, thankfulness and dependence.
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Secondly, Duties, these are also wayes of converse with God;
Secondly, Duties, these Are also ways of converse with God;
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such as Confession, Petition, Thankigiving, Conference, Singing, Meditation, Observation, In all which God impresseth something of himself upon the soul,
such as Confessi, Petition, Thankigiving, Conference, Singing, Meditation, Observation, In all which God impresseth something of himself upon the soul,
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and draws answerable affections of the soul unto himself, as might appear in the particular explication of them;
and draws answerable affections of the soul unto himself, as might appear in the particular explication of them;
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but that would be too much a digression.
but that would be too much a digression.
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Only I will here note by the way, the mistake of many low-spirited Christians, who know no other converse with God,
Only I will Here note by the Way, the mistake of many low-spirited Christians, who know no other converse with God,
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than the bare performance of these things;
than the bore performance of these things;
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this they count the very top-stone of a Christians perfections, the very flower of the spiritual life.
this they count the very topstone of a Christians perfections, the very flower of the spiritual life.
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But alas, this is a gross mistake!
But alas, this is a gross mistake!
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There is sure something more sweet, savoury, satisfactory in the spiritual life, than the dry duty:
There is sure something more sweet, savoury, satisfactory in the spiritual life, than the dry duty:
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there is marrow in the bone, or else a holy soul could not cover it with so much servour.
there is marrow in the bone, or Else a holy soul could not cover it with so much servour.
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Converse with God in duties, is a spiritual, favoury, filling enjoyment, distinct from the duties themselves:
Converse with God in duties, is a spiritual, favour, filling enjoyment, distinct from the duties themselves:
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This must needs be, except we will allow to wicked and hypocritical men the same dainties, that the most sanctified souls do feed upon;
This must needs be, except we will allow to wicked and hypocritical men the same dainties, that the most sanctified Souls do feed upon;
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and say, That the childrens bread is common to the Dogs, as well as them. The soul doth not converse with God in duties barely when it prayes, or meditates;
and say, That the Children's bred is Common to the Dogs, as well as them. The soul does not converse with God in duties barely when it prays, or meditates;
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for even godly souls themselves do many times find little converse with God in these, viz. when he suspends the influences of his graces,
for even godly Souls themselves do many times find little converse with God in these, viz. when he suspends the influences of his graces,
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or their hearts are •logg'd or cloy'd with earthly objects, or otherwise indisposed and shut up against him:
or their hearts Are •logged or cloyed with earthly objects, or otherwise indisposed and shut up against him:
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It is not speaking to God that brings the soul really nigh unto him, nor bare thinking of God that advances the soul into the excellent state of feeling converse with him.
It is not speaking to God that brings the soul really High unto him, nor bore thinking of God that advances the soul into the excellent state of feeling converse with him.
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Even prayer it self may prove many times an empty sound, vox & praeterea •ihil; and meditation, that most excellent and genuine off-spring of the soul, may prove a poor dry and sapless speculation.
Even prayer it self may prove many times an empty found, vox & praeterea •ihil; and meditation, that most excellent and genuine offspring of the soul, may prove a poor dry and sapless speculation.
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It is not enough to set up the sayls, but there must also be wind to fill them.
It is not enough to Set up the sails, but there must also be wind to fill them.
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But then doth the soul converse with God in duties, when the dark places thereof become filled with his divine light,
But then does the soul converse with God in duties, when the dark places thereof become filled with his divine Light,
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and the empty places thereof filled with his divine love, and the low and languishing affections thereof are ravished and revived with the powerful insinuations of his Almighty Grace:
and the empty places thereof filled with his divine love, and the low and languishing affections thereof Are ravished and revived with the powerful insinuations of his Almighty Grace:
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when God draws, and the soul runs;
when God draws, and the soul runs;
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he puts in his finger by the hole of the door, and the very bowels of the soul are moved for him,
he puts in his finger by the hold of the door, and the very bowels of the soul Are moved for him,
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as it is described, Cant. 5. 4. Then doth the soul converse with God in meditation and prayer,
as it is described, Cant 5. 4. Then does the soul converse with God in meditation and prayer,
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when the Spirit of God moves upon the face of the waters, when he kisses it with the kisses of his mouth;
when the Spirit of God moves upon the face of the waters, when he Kisses it with the Kisses of his Mouth;
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and the shaking soul finds it self marvelously settled, the doubting soul established, the frozen heart thawed, the benumm'd affections warmed, the scant and contracted capacity of it enlarged,
and the shaking soul finds it self marvelously settled, the doubting soul established, the frozen heart thawed, the benumbed affections warmed, the scant and contracted capacity of it enlarged,
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and wonderfully widened, and its slow and sluggish motions quickened into a lively and chearful compliance with,
and wonderfully widened, and its slow and sluggish motions quickened into a lively and cheerful compliance with,
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and pursuit of the supreme and self sufficient good:
and pursuit of the supreme and self sufficient good:
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when the soul finds its leggs to run after that glorious object which is presented to it, lifts up its hands to lay hold upon the strength, the fulness, the faithfulness, the Christ of God;
when the soul finds its legs to run After that glorious Object which is presented to it, lifts up its hands to lay hold upon the strength, the fullness, the faithfulness, the christ of God;
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and bearing up it self upon the wings of faith and love, flyes out to seek its rest and happiness;
and bearing up it self upon the wings of faith and love, flies out to seek its rest and happiness;
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and no longer envyes the birds of the Altar, for it self enters into the Holy of Holies, and thorough the arms of its Mediator, throws it self into the very heart of God.
and no longer Envies the Birds of the Altar, for it self enters into the Holy of Holies, and through the arms of its Mediator, throws it self into the very heart of God.
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In a word, and that shall be the Word of God, then doth a soul converse with God in duties,
In a word, and that shall be the Word of God, then does a soul converse with God in duties,
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when with open face beholding the glory of God, it doth not only admire it, but it self is changed into the same image from glory to glory, i. e.
when with open face beholding the glory of God, it does not only admire it, but it self is changed into the same image from glory to glory, i. e.
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from grace to grace, 2 Cor. 3. ult. Thirdly, Providences: These are another way wherein the soul converses with God.
from grace to grace, 2 Cor. 3. ult. Thirdly, Providences: These Are Another Way wherein the soul converses with God.
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Now by Providences, we mean in general, the whole work of God in governing the world, and all things therein.
Now by Providences, we mean in general, the Whole work of God in governing the world, and all things therein.
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And so indeed a religious enlarged soul, a mind freed from particular pinching Cares, low and selfish ends, converses with God in beholding and observing Gods setled course of governing the world.
And so indeed a religious enlarged soul, a mind freed from particular pinching Cares, low and selfish ends, converses with God in beholding and observing God's settled course of governing the world.
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The whole Heavens, Earth, and Sea, and the admirable order kept up in them, do teach the knowledge of God,
The Whole Heavens, Earth, and Sea, and the admirable order kept up in them, do teach the knowledge of God,
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and draw up the contemplative soul into an observation and admiration of him in them;
and draw up the contemplative soul into an observation and admiration of him in them;
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and the pious soul longs to find some impressions made upon it self by all these,
and the pious soul longs to find Some impressions made upon it self by all these,
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and to be affected with God therein:
and to be affected with God therein:
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It is not content with a bare speculation, but its meditation of God in these is sweet to it,
It is not content with a bore speculation, but its meditation of God in these is sweet to it,
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as Davids were, Psal. 104. 34. Particularly, Gods Providence towards mankind, as it doth most livelily express his infinite love, justice and wisdom,
as Davids were, Psalm 104. 34. Particularly, God's Providence towards mankind, as it does most livelily express his infinite love, Justice and Wisdom,
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so we ought to converse with him therein, and in all the changes of any kind that befall man in the world, that befall all the Kingdoms of the world, the four great Monarchies of it, and all other subordinate Dominions;
so we ought to converse with him therein, and in all the changes of any kind that befall man in the world, that befall all the Kingdoms of the world, the four great Monarchies of it, and all other subordinate Dominions;
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more especially in all the mutations that befall the Church of God in the world, and all men of all sects and sorts therein, but most especially our selves.
more especially in all the mutations that befall the Church of God in the world, and all men of all Sects and sorts therein, but most especially our selves.
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Labour to conver•e with that infinite mind, wisdom and understanding that ordains and orders all the changes that befall your selves.
Labour to conver•e with that infinite mind, Wisdom and understanding that ordains and order all the changes that befall your selves.
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N•w our conve•sing with God in the several changes that befall us in the world, is in general by endeavouring to serve the Providence of God in every change.
N•w our conve•sing with God in the several changes that befall us in the world, is in general by endeavouring to serve the Providence of God in every change.
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The Providence of God serves it self even upon wicked men, and upon all creatures that do least understand it;
The Providence of God serves it self even upon wicked men, and upon all creatures that do lest understand it;
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but a godly man only knows how to serve the Providence of God in the things that befall him:
but a godly man only knows how to serve the Providence of God in the things that befall him:
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He hath no private selfish interest of his own, but counts it his interest chearfully and faithfully to serve the will of God, to be what God would have him be, to be without that which God would have him to want,
He hath no private selfish Interest of his own, but counts it his Interest cheerfully and faithfully to serve the will of God, to be what God would have him be, to be without that which God would have him to want,
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and to do what God would have him do.
and to do what God would have him do.
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Every wicked soul in the world sets up some trade for himself, and drives on some particular self-interest distinct from God:
Every wicked soul in the world sets up Some trade for himself, and drives on Some particular self-interest distinct from God:
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But a godly soul counts it his greatest honour and happiness to be nothing in himself,
But a godly soul counts it his greatest honour and happiness to be nothing in himself,
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nor for himself, but is wholly at the beck of his Creator;
nor for himself, but is wholly At the beck of his Creator;
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and looking upon all his interest as being bound up in God, is sollicitous for nothing else but to serve the will of God in his generation:
and looking upon all his Interest as being bound up in God, is solicitous for nothing Else but to serve the will of God in his generation:
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So the life of holy David is described, Act. 13. 36. David in his generation having served the will of God, i. e.
So the life of holy David is described, Act. 13. 36. David in his generation having served the will of God, i. e.
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the Providence of God, say the Dutch Annotat. translating the words in this order.
the Providence of God, say the Dutch Annotated translating the words in this order.
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A good man eying nothing but the great and blessed God in the world, and knowing that he was not made for himself,
A good man Eyeing nothing but the great and blessed God in the world, and knowing that he was not made for himself,
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but for a higher good ▪ is only ambitious to be subservient to that Infinite and Soveraign Being;
but for a higher good ▪ is only ambitious to be subservient to that Infinite and Sovereign Being;
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herein imitating his Blessed Saviour, who lived not to do his own will, but the will of him that sent him, Joh. 6. 38. and again, to seek the glory of him that sent him, John 7. 18. In a word, he looks upon himself, not as in himself,
herein imitating his Blessed Saviour, who lived not to do his own will, but the will of him that sent him, John 6. 38. and again, to seek the glory of him that sent him, John 7. 18. In a word, he looks upon himself, not as in himself,
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but in God, and labours to become NONLATINALPHABET, wholly Gods, and to live in the world only as an instrument in the hands of him that worketh all things according to the counsel of his own will.
but in God, and labours to become, wholly God's, and to live in the world only as an Instrument in the hands of him that works all things according to the counsel of his own will.
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That in general, for the conversing with God in all kind of changes in general. Now these changes are reduced to two heads, Prosperity and Adversity.
That in general, for the conversing with God in all kind of changes in general. Now these changes Are reduced to two Heads, Prosperity and Adversity.
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In the first of these it is our duty to converse with God, and not with the creature comforts which we do enjoy from him,
In the First of these it is our duty to converse with God, and not with the creature comforts which we do enjoy from him,
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as one might shew at large.
as one might show At large.
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But I am to speak of the latter, and to shew how we ought to converse with God in that:
But I am to speak of the latter, and to show how we ought to converse with God in that:
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But first I must demonstrate, that it is our duty to do it, which was the third thing I promised, viz. To shew that it is the duty of Gods people to study to converse with him aright in the way of his Judgments, in a time of affliction.
But First I must demonstrate, that it is our duty to do it, which was the third thing I promised, viz. To show that it is the duty of God's people to study to converse with him aright in the Way of his Judgments, in a time of affliction.
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And here, I hope, I need not be at pains to prove by Scripture, that besides the general business of a Christians life, some particular and more especial behaviours are required of him in an afflicted state; all will grant it sure:
And Here, I hope, I need not be At pains to prove by Scripture, that beside the general business of a Christians life, Some particular and more especial behaviours Are required of him in an afflicted state; all will grant it sure:
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Besides, by that time I shall have declared what they are, I shall not need to prove that they are.
Beside, by that time I shall have declared what they Are, I shall not need to prove that they Are.
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Therefore for the present I shall content my self to give in three or four Reasons of it, and so pass on.
Therefore for the present I shall content my self to give in three or four Reasons of it, and so pass on.
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It is especially the duty of Gods people to study to converse with him aright in the time of afflictions.
It is especially the duty of God's people to study to converse with him aright in the time of afflictions.
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1. Because then especially it is hard to do it:
1. Because then especially it is hard to do it:
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We are then very apt to be taken off from it, therefore we should then especially labour to pursue it, and perform it:
We Are then very apt to be taken off from it, Therefore we should then especially labour to pursue it, and perform it:
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We are then in eminent danger to be taken off from it; and that by these means.
We Are then in eminent danger to be taken off from it; and that by these means.
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1. Our senses do set us on work to converse with outward means, which, whilst we attend upon too eagerly, we neglect and forget God.
1. Our Senses do Set us on work to converse with outward means, which, while we attend upon too eagerly, we neglect and forget God.
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This might appear by an induction of particular afflictions; but that would be too long. I will only instance in one or two for explication.
This might appear by an induction of particular afflictions; but that would be too long. I will only instance in one or two for explication.
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The sickness and painedness of the body, calls out the mind to seek after, and converse with Physicians;
The sickness and painedness of the body, calls out the mind to seek After, and converse with Physicians;
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bodily wants call us to seek after bodily supplies, and so all kind of distresses call out the soul to seek creature-relief.
bodily Wants call us to seek After bodily supplies, and so all kind of Distresses call out the soul to seek creature-relief.
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Call upon the sick and languishing Patient to call upon, and hang upon divine help, to converse with God:
Call upon the sick and languishing Patient to call upon, and hang upon divine help, to converse with God:
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alas, he hath enough to do to attend upon his pains and pangs;
alas, he hath enough to do to attend upon his pains and pangs;
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tell him of ease, of recovery, and he can hearken to you, for that's the news that he longs to hear.
tell him of ease, of recovery, and he can harken to you, for that's the news that he longs to hear.
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Call upon the poor pined beggar to seek relief of God, to converse with him:
Call upon the poor pined beggar to seek relief of God, to converse with him:
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Alas, he finds such a faintness in his limbs, such a gnawing of hunger, such a restless appetite within himself, that he can groan out nothing,
Alas, he finds such a faintness in his limbs, such a gnawing of hunger, such a restless appetite within himself, that he can groan out nothing,
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but Oh that one would give me bread to eat!
but O that one would give me bred to eat!
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In a word, the soul is more naturally addicted to mind its body to which it is joyned,
In a word, the soul is more naturally addicted to mind its body to which it is joined,
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than the God that joyned it to that body.
than the God that joined it to that body.
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Hence you may observe two things by the way, viz 1. The reason why so few persons repent in time of sickness;
Hence you may observe two things by the Way, videlicet 1. The reason why so few Persons Repent in time of sickness;
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the sense of sickness drowns the sense of sin. 2. The reason why so few poor people who are ever more conflicting with the necessities of the body, do not at all mind the concernments of their souls:
the sense of sickness drowns the sense of since. 2. The reason why so few poor people who Are ever more conflicting with the necessities of the body, do not At all mind the concernments of their Souls:
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The exigencies and straits of the body, do cry louder in their hearts than all the words and works of God.
The exigencies and straits of the body, do cry Louder in their hearts than all the words and works of God.
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So that as health is the best time for repentance, so it seemeth that the best way to teach the poor, is to relieve them.
So that as health is the best time for Repentance, so it seems that the best Way to teach the poor, is to relieve them.
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2. The corruptions of the heart are then most apt to make war against Heaven.
2. The corruptions of the heart Are then most apt to make war against Heaven.
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This is the opinion of him who knows the temper of man too well, Job. 1. 11. Put forth thine hand against him,
This is the opinion of him who knows the temper of man too well, Job. 1. 11. Put forth thine hand against him,
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and he will curse thee to thy face. And I am perswaded that the Devil acts much by this observation;and he will curse thee to thy face. And I am persuaded that the devil acts much by this observation;
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which makes him endeavour all he can to make many good men poor, thinking thereby to make them less good:
which makes him endeavour all he can to make many good men poor, thinking thereby to make them less good:
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though the wise and merciful God do wonderfully prevent him.
though the wise and merciful God do wonderfully prevent him.
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For indeed the soul is so naturally tender of the body, that its loth God himself should touch it;
For indeed the soul is so naturally tender of the body, that its loath God himself should touch it;
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if he do, it is ready to fret and storm, and flye in his face. Converse with God! saith the wicked King, Why this evil is from the Lord;
if he do, it is ready to fret and storm, and fly in his face. Converse with God! Says the wicked King, Why this evil is from the Lord;
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what should I wait upon the Lord any longer! what should I wait upon the Lord any longer!
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2 King. 6. 33. There are many corruptions of the soul that are most ready to clamour against God in a time of affliction,
2 King. 6. 33. There Are many corruptions of the soul that Are most ready to clamour against God in a time of affliction,
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as Fear, Anger, Ʋnbelief, yea and sinful Self-love and Creature-love, an affection than can never be taught to converse with God,
as fear, Anger, Ʋnbelief, yea and sinful Self-love and Creaturelove, an affection than can never be taught to converse with God,
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yet will go crying after him, when he takes away any darling from it, as Phaltiel went crying after his Wife, or rather, crying against him;
yet will go crying After him, when he Takes away any darling from it, as Phaltiel went crying After his Wife, or rather, crying against him;
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as Micah cryed against the men of Dan, saying, Ye have taken away my Gods, and are gone away, and what have I more? Judg. 18. 24. 3. Temptations do then come strongest from without.
as micah cried against the men of Dan, saying, You have taken away my God's, and Are gone away, and what have I more? Judges 18. 24. 3. Temptations do then come Strongest from without.
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Then it is the Devils time to play his game: What, put up this reproach! what, will you sit down with this loss! up and revenge thy self.
Then it is the Devils time to play his game: What, put up this reproach! what, will you fit down with this loss! up and revenge thy self.
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He that knows so well the temper of mans heart so ready to curse God when he touches him, Job 2. 5. will not fail to touch the heart,
He that knows so well the temper of men heart so ready to curse God when he touches him, Job 2. 5. will not fail to touch the heart,
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and tempt it to curse him indeed, Job 2. 9. — Curse God and dye.
and tempt it to curse him indeed, Job 2. 9. — Curse God and die.
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I have gone thorow the Doctrinal part of my discourse upon these words, which was the thing I mainly intended.
I have gone thorough the Doctrinal part of my discourse upon these words, which was the thing I mainly intended.
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Many Inferences might be drawn from it.
Many Inferences might be drawn from it.
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But I shall content my self to forbid, and so as it were to remove out of the way, some things that hinder this great duty;
But I shall content my self to forbid, and so as it were to remove out of the Way, Some things that hinder this great duty;
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and so shut up all with one word of Exhortation. 1. Converse not with creature comforts, the poor, low, and scant enjoyments of this world:
and so shut up all with one word of Exhortation. 1. Converse not with creature comforts, the poor, low, and scant enjoyments of this world:
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For so I may well call them, though they be never so high in the opinion of them that have them,
For so I may well call them, though they be never so high in the opinion of them that have them,
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and never so large as to the proportion that any one hath of them:
and never so large as to the proportion that any one hath of them:
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They are low in comparison of that high and sup•eme good for which the soul was made;
They Are low in comparison of that high and sup•eme good for which the soul was made;
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and scant as to any real happiness or satisfaction that they can possibly give.
and scant as to any real happiness or satisfaction that they can possibly give.
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For indeed those sinful and sensual souls that take up their rest and happiness most in them, are not properly satisfied, but surfeited;
For indeed those sinful and sensual Souls that take up their rest and happiness most in them, Are not properly satisfied, but surfeited;
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not filled, but for the present glutted with them. There are many unlawful, and hurtful wayes of the souls conversing with created comforts:
not filled, but for the present glutted with them. There Are many unlawful, and hurtful ways of the Souls conversing with created comforts:
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I will not run thorow them all, as not intending any large discourse upon these heads.
I will not run thorough them all, as not intending any large discourse upon these Heads.
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Converse not with them, fondly delighting in them, and doating upon them: especially take heed of this when God is shaking his Rod over any of them.
Converse not with them, fondly delighting in them, and doting upon them: especially take heed of this when God is shaking his Rod over any of them.
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Doth God arise and begin to plead with you in judgment, laying his hand upon any of these,
Does God arise and begin to plead with you in judgement, laying his hand upon any of these,
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and threatning to take them from you? Oh then hands off! touch them not.
and threatening to take them from you? O then hands off! touch them not.
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What an unseemly, and indeed monstrous fight is it to see a creature pulling & tugging against his Creator & maintaining his supposed right against Heaven its self!
What an unseemly, and indeed monstrous fight is it to see a creature pulling & tugging against his Creator & maintaining his supposed right against Heaven its self!
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Is it for a Heaven-born soul to stand gazing and doating upon, or passionately weeping over created friends, carnal liberty, corporal health, houses made with hands, things below God,
Is it for a Heavenborn soul to stand gazing and doting upon, or passionately weeping over created Friends, carnal liberty, corporal health, houses made with hands, things below God,
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yea and below its self too! Pore not too much upon them; value them only in God, and refer them freely to him.
yea and below its self too! Poor not too much upon them; valve them only in God, and refer them freely to him.
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If you can say, you have any thing of your own, make much of it, and spare not:
If you can say, you have any thing of your own, make much of it, and spare not:
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But give unto God the things that are Gods;
But give unto God the things that Are God's;
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and by that time you have done so, I think you need not dote upon what's left.
and by that time you have done so, I think you need not dote upon what's left.
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We ought indeed at all times to enjoy all our creature comforts with hearts loosened from them:
We ought indeed At all times to enjoy all our creature comforts with hearts loosened from them:
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but if formerly our hearts have been too much joyned to them, it is time now to loosen them.
but if formerly our hearts have been too much joined to them, it is time now to loosen them.
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2. Converse not with creature causes in a time of Affliction.
2. Converse not with creature Causes in a time of Affliction.
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This is a strange kind of Atheistical temper, into which we are very prone to fall:
This is a strange kind of Atheistical temper, into which we Are very prove to fallen:
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I speak properly, when I say [ Fall;
I speak properly, when I say [ Fallen;
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] for it is indeed a falling down from God in our hearts, in whose Infinite Essence all creature-causes are lapt up;
] for it is indeed a falling down from God in our hearts, in whose Infinite Essence all creature-causes Are leapt up;
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and in whose hand the several successes and events of them all do lie. Let a beast that judges by sense, kick at the poor thorn that pricks him:
and in whose hand the several Successes and events of them all do lie. Let a beast that judges by sense, kick At the poor thorn that pricks him:
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But let rational souls fix upon the highest and supreme Agent, who in an infinite, powerful and skilful manner, uses what creature he will,
But let rational Souls fix upon the highest and supreme Agent, who in an infinite, powerful and skilful manner, uses what creature he will,
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for what end he will, and sends it of an errand which it self knows not.
for what end he will, and sends it of an errand which it self knows not.
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Why do we run hunting Poor Partridge instruments upon the mountains of contemplation? Shall the noble faculties of an immortal soul spend themselves upon such an inquisition? or is it just to pursue an innocent creature out of breath for being an instrument in the hand of God;
Why do we run hunting Poor Partridge Instruments upon the Mountains of contemplation? Shall the noble faculties of an immortal soul spend themselves upon such an inquisition? or is it just to pursue an innocent creature out of breath for being an Instrument in the hand of God;
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to quarrel with the Sword, because it suffered its self to be drawn;
to quarrel with the Sword, Because it suffered its self to be drawn;
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or beat the Air, because it is infected? This were indeed to go out with the King of Israel, with much warlike preparation, to catch Fleas.
or beatrice the Air, Because it is infected? This were indeed to go out with the King of Israel, with much warlike preparation, to catch Fleas.
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I deny not but that wise men may look into second causes, and make many profitable Observations from them, both for present, and future;
I deny not but that wise men may look into second Causes, and make many profitable Observations from them, both for present, and future;
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and all men may and ought to learn many wholesome lessons even from the instrument that afflicts them:
and all men may and ought to Learn many wholesome Lessons even from the Instrument that afflicts them:
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But sure I am, a godly man will not dwell upon these;
But sure I am, a godly man will not dwell upon these;
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he will not fix here, but readily resolve all into an higher cause, and so falls to converse with that:
he will not fix Here, but readily resolve all into an higher cause, and so falls to converse with that:
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Much less will he blame or murmure at a poor harmless Arrow, that flew no further than it was shot,
Much less will he blame or murmur At a poor harmless Arrow, that flew no further than it was shot,
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nor pierced no deeper than it was bidden.
nor pierced no Deeper than it was bidden.
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Yea, though the second cause were a sinful cause, a rational Agent, and so consequently acted by malicious and evil principles;
Yea, though the second cause were a sinful cause, a rational Agent, and so consequently acted by malicious and evil principles;
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yet a godly soul knows how to distinguish upon him, and his action: he hates him as a sinner;
yet a godly soul knows how to distinguish upon him, and his actium: he hates him as a sinner;
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but comports well enough with him as Gods instrument:
but comports well enough with him as God's Instrument:
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and though he condemns his action as it varies from Gods command, yet he approves of it as being ordered by Gods hand and counsel.
and though he condemns his actium as it Varies from God's command, yet he approves of it as being ordered by God's hand and counsel.
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David hated cursing, as much as any man;David hated cursing, as much as any man;
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yet did he so eye the hand of God in every thing, and comply with it too, that there was a time when he said concerning Shimei, So let him curse.
yet did he so eye the hand of God in every thing, and comply with it too, that there was a time when he said Concerning Shimei, So let him curse.
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Concerning this I hinted something before under another head. Therefore
Concerning this I hinted something before under Another head. Therefore
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3. Converse not with creature-cures, creature-relief. These may indeed be lookt out after, and safely made use of when they are found:
3. Converse not with creaturecures, creature-relief. These may indeed be looked out After, and safely made use of when they Are found:
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Nay, I will add further, that they are to be sought diligently, and used carefully.
Nay, I will add further, that they Are to be sought diligently, and used carefully.
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They that know the Infinite Soveraignty, Power and Wisdom of God, will not tye him to means, much less to these or those particular means:
They that know the Infinite Sovereignty, Power and Wisdom of God, will not tie him to means, much less to these or those particular means:
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But on the other hand, they that understand Gods usual and ordinate way of acting and governing,
But on the other hand, they that understand God's usual and ordinate Way of acting and governing,
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and upholding the world, will not tye him up from means; no, nor expect that he should appear for their relief immediately and miraculously.
and upholding the world, will not tie him up from means; no, nor expect that he should appear for their relief immediately and miraculously.
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Though if any one have a miraculous faith truly grounded upon some special and particular promise, I will not contend with him:
Though if any one have a miraculous faith truly grounded upon Some special and particular promise, I will not contend with him:
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only I would desire to see his miraculous faith justified by some miraculous works, which I conceive do alwayes attend it.
only I would desire to see his miraculous faith justified by Some miraculous works, which I conceive do always attend it.
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But the converse with creature-cures which I forbid, is the immoderate seeking of them, or the inordinate using of them.
But the converse with creaturecures which I forbid, is the immoderate seeking of them, or the inordinate using of them.
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To seek after means in themselves unlawful, can never become lawful: But I speak not of these.
To seek After means in themselves unlawful, can never become lawful: But I speak not of these.
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For, although some are come to that height of Atheism and abjuration of God, as to retain the Devil himself for counself in a time of straits,
For, although Some Are come to that height of Atheism and abjuration of God, as to retain the devil himself for counself in a time of straits,
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as Saul did, and contract with the Prince of death for the preservation of life in time of sickness, as Ahaziah did:
as Saul did, and contract with the Prince of death for the preservation of life in time of sickness, as Ahaziah did:
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And I doubt very many do fall into acquaintance with that evil spirit, and receive assistance from him before they be well aware, by medling with unphysical, unscriptural, unwarrantable cures:
And I doubt very many do fallen into acquaintance with that evil Spirit, and receive assistance from him before they be well aware, by meddling with unphysical, unscriptural, unwarrantable cures:
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yet the greatest danger is not in these:
yet the greatest danger is not in these:
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in licit is perimus omnes, the greatest danger is of miscarrying about things in themselves lawful.in licit is perimus omnes, the greatest danger is of miscarrying about things in themselves lawful.
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And that is chiefly by those two wayes which I named but now. Take heed therefore of immoderate seeking after created helps.
And that is chiefly by those two ways which I nam but now. Take heed Therefore of immoderate seeking After created helps.
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Be not anxious, perplexed, tormented in mind by a passionate desire of any of these. Oh what a raging and unquenchable thirst have many men after creature cures!
Be not anxious, perplexed, tormented in mind by a passionate desire of any of these. O what a raging and unquenchable thirst have many men After creature cures!
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They will move Heaven and Earth, and almost Hell too (with her in the Poet) but they will find out relief.
They will move Heaven and Earth, and almost Hell too (with her in the Poet) but they will find out relief.
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Give me a Physician, or I dye, sayes one; Give me trading, good Markets, a plentiful Crop, or I am undone, sayes another.
Give me a physician, or I die, Says one; Give me trading, good Markets, a plentiful Crop, or I am undone, Says Another.
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What man, is thy life lapt up in a pill, or incorporated into a potion? Is thy main happiness in the abundance of these things here below? or wilt thou say to the wind, Blow here in this quarter, and nowhere else;
What man, is thy life leapt up in a pill, or incorporated into a potion? Is thy main happiness in the abundance of these things Here below? or wilt thou say to the wind, Blow Here in this quarter, and nowhere Else;
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tye up the supreme and free Agent to a form and method of working? Let not such a prophane disposition be found amongst us.
tie up the supreme and free Agent to a from and method of working? Let not such a profane disposition be found among us.
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Again, if you have found out hopeful creaturecures, take heed of using them in an inordinate manner, laying stress upon them, looking earnestly on them, as though they by their own power and proper virtue could make the lame to walk, or the sick to recover.
Again, if you have found out hopeful creaturecures, take heed of using them in an inordinate manner, laying stress upon them, looking earnestly on them, as though they by their own power and proper virtue could make the lame to walk, or the sick to recover.
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Eye not, much less depend upon the virtue of any created means as distinct from God.
Eye not, much less depend upon the virtue of any created means as distinct from God.
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But acknowledge the powe•, and virtue, and goodness of every created Being ▪ to be the power,
But acknowledge the powe•, and virtue, and Goodness of every created Being ▪ to be the power,
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and virtue, and goodness of God in that creature;
and virtue, and Goodness of God in that creature;
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and so consequently use it in subordination and subserviency to the supreme cause, who can at pleasure let loose or suspend the influences and virtues of every such means.
and so consequently use it in subordination and subserviency to the supreme cause, who can At pleasure let lose or suspend the influences and Virtues of every such means.
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4. Converse not with creature-losses in a time of affliction.
4. Converse not with creaturelosses in a time of affliction.
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The sinful soul that hath straggled off from God, and centred upon the creature, is alwaies intemperate and restless:
The sinful soul that hath straggled off from God, and centred upon the creature, is always intemperate and restless:
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If it be disappointed in its converse with creature-cures, and sees that for all these, his comforts are •ut off, health, liberty, friends, are perished;
If it be disappointed in its converse with creaturecures, and sees that for all these, his comforts Are •ut off, health, liberty, Friends, Are perished;
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then he falls to converse with his losses, and spends the powers of his soul in discontents, complaints, and many dismal passions.
then he falls to converse with his losses, and spends the Powers of his soul in discontents, complaints, and many dismal passion.
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Oh then, alas, I am undone! What shall I do for the hundred talents! I am the only man that hath seen affliction;
O then, alas, I am undone! What shall I do for the hundred Talents! I am the only man that hath seen affliction;
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no sorrow like unto my sorrow: no sorrow like unto my sorrow:
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I shall go softly all my dayes, for the joy of my heart is perished, the delight of my eyes is cut off.
I shall go softly all my days, for the joy of my heart is perished, the delight of my eyes is Cut off.
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Thus Rachel wee•• for her children, and will not be comforted:
Thus Rachel wee•• for her children, and will not be comforted:
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Rizpah attends the carkasses of her Sons, and will not be parted from them, 2 Sam. 21. It is a strange thing that a soul should live upon its losses:Rizpah attends the carcases of her Sons, and will not be parted from them, 2 Sam. 21. It is a strange thing that a soul should live upon its losses:
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And yet how many do so! Their very soul cleaveth to the dust, where their creature-comforts are interred;
And yet how many do so! Their very soul cleaveth to the dust, where their Creature comforts Are interred;
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whose souls are so much bound up in the creature, that they will needs live and dye together with them.
whose Souls Are so much bound up in the creature, that they will needs live and die together with them.
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If God smite the Gourd, and make it to wither, Jonah droops, and will needs dye too, Jonah 4. 8, 9. If Joseph be missing a while, Jacob will not be comforted;
If God smite the Gourd, and make it to wither, Jonah droops, and will needs die too, Jonah 4. 8, 9. If Joseph be missing a while, Jacob will not be comforted;
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no, he will go down into the grave unto his Son mourning, Gen. 37. 35. Who would have thought to have heard such words, from such wise men,
no, he will go down into the grave unto his Son mourning, Gen. 37. 35. Who would have Thought to have herd such words, from such wise men,
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as a Prophet and a Patriach!
as a Prophet and a Patriarch!
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Oh, the strange and unbounded power which this unseemly creature love hath obtained over the best of men!
O, the strange and unbounded power which this unseemly creature love hath obtained over the best of men!
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which makes me call him a happy man, almost more than a man, a compeer of Angels, who hath learnt to converse with God alone. Well, converse not with creaturelosses;
which makes me call him a happy man, almost more than a man, a compear of Angels, who hath learned to converse with God alone. Well, converse not with creaturelosses;
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let not your soul take up its lodging by the carkasses of your created-comforts, with Riz•ah; dwell not upon the lowest round of the ladder,
let not your soul take up its lodging by the carcases of your created-comforts, with Riz•ah; dwell not upon the lowest round of the ladder,
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but climb up by it to the meaning of God, and to some higher good, and more excellent attainment.
but climb up by it to the meaning of God, and to Some higher good, and more excellent attainment.
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They live to their loss, who live upon their losses; who dwell upon the dark side of the dispensation:
They live to their loss, who live upon their losses; who dwell upon the dark side of the Dispensation:
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For every dark Providence hath one bright side, wherein a godly soul may take comfort, if he be not wanting to himself.
For every dark Providence hath one bright side, wherein a godly soul may take Comfort, if he be not wanting to himself.
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5. Converse not with flesh and blood. By flesh and blood, I suppose the Apostle means no more than men, Gal. 1. 16. And indeed,
5. Converse not with Flesh and blood. By Flesh and blood, I suppose the Apostle means no more than men, Gal. 1. 16. And indeed,
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if we confer with men only for counsel, and repair to men only for comfort in a time of affliction, we shoot short of the mark.
if we confer with men only for counsel, and repair to men only for Comfort in a time of affliction, we shoot short of the mark.
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But by flesh and blood the Scripture elsewhere often means, man in this his animal state,
But by Flesh and blood the Scripture elsewhere often means, man in this his animal state,
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as he is in his corruptible, mortal body; as 1 Cor. 15. 50. and many other places.
as he is in his corruptible, Mortal body; as 1 Cor. 15. 50. and many other places.
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And in this sense I speak, when I say, Converse not with flesh and blood. Judge not according to your senses;
And in this sense I speak, when I say, Converse not with Flesh and blood. Judge not according to your Senses;
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let not your own sensual appetite determine what is good or evil, sweet or bitter: Consult with rectified Reason, and not with brutish appetite;
let not your own sensual appetite determine what is good or evil, sweet or bitter: Consult with rectified Reason, and not with brutish appetite;
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confer with Faith, and not with Fancy. Rectified Reason will judge that to be really good, which our sensual appetite distasts:
confer with Faith, and not with Fancy. Rectified Reason will judge that to be really good, which our sensual appetite distastes:
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An enlightened mind will judge that to make for the interest of the soul, and its eternal happy state, which sense judges hurtful to the interest of the body,
an enlightened mind will judge that to make for the Interest of the soul, and its Eternal happy state, which sense judges hurtful to the Interest of the body,
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and its animal state. It is not possible there should be any order, nor consequently any peace or rest in that soul, where the inferiour faculties domineer over the superior,
and its animal state. It is not possible there should be any order, nor consequently any peace or rest in that soul, where the inferior faculties domineer over the superior,
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and sensitive powers Lord it over the intellectual;
and sensitive Powers Lord it over the intellectual;
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and where raging appetite, and extravagant fancy must clamber up into the throne to determine cases,
and where raging appetite, and extravagant fancy must clamber up into the throne to determine cases,
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and right Reason must stoop and bow before it.
and right Reason must stoop and bow before it.
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Be admonished to fly converse with all these, if you would converse rightly, purely, properly, comfortably with God, which is the highest office and attainment of created nature.
Be admonished to fly converse with all these, if you would converse rightly, purely, properly, comfortably with God, which is the highest office and attainment of created nature.
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Consider what I have said concerning this excellent and high employment; and awaken your souls, and all the powers of them to m•et the Lord God,
Consider what I have said Concerning this excellent and high employment; and awaken your Souls, and all the Powers of them to m•et the Lord God,
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and converse with him aright in the way of his judgments.
and converse with him aright in the Way of his Judgments.
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Converse with God, with God in Christ, with God in his promises, with God in his attributes,
Converse with God, with God in christ, with God in his promises, with God in his attributes,
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and labour to do it not speculatively, notionally, but really, practically, according as I have directed in the foregoing discourse.
and labour to do it not speculatively, notionally, but really, practically, according as I have directed in the foregoing discourse.
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Religion is not an empty, airy, notional thing; it is not a matter of thinking, nor of talking;
Religion is not an empty, airy, notional thing; it is not a matter of thinking, nor of talking;
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but it hath a real existence in the soul, and doth as really distinguish, though not specifically, one man from another,
but it hath a real existence in the soul, and does as really distinguish, though not specifically, one man from Another,
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as Rea on distinguishes all men from beasts: Converse with God is set out in Scripture, by living, and walking, and the like.
as Rea on Distinguishes all men from beasts: Converse with God is Set out in Scripture, by living, and walking, and the like.
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Let me inculcate this thing therefore again, and press it upon you, and I shall finish all.
Let me inculcate this thing Therefore again, and press it upon you, and I shall finish all.
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As the way of glorifying God in the world, is not by a meer thinking of him,
As the Way of glorifying God in the world, is not by a mere thinking of him,
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or entertaining some notion of his glory into our heads, but consists in a real participation of his image, in a God-like disposition,
or entertaining Some notion of his glory into our Heads, but consists in a real participation of his image, in a Godlike disposition,
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and holy conversation, according to that of our Saviour, Joh. 15. 8. Herein is my Father glorified, &c. So the way of conversing with God in his several attributes, is not a thinking often with our selves,
and holy Conversation, according to that of our Saviour, John 15. 8. Herein is my Father glorified, etc. So the Way of conversing with God in his several attributes, is not a thinking often with our selves,
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and telling one another that God is just, wise, merciful, &c. though this be good:
and telling one Another that God is just, wise, merciful, etc. though this be good:
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But it is a drinking in the virtue and value of these divine perfections, a working of them into the soul;
But it is a drinking in the virtue and valve of these divine perfections, a working of them into the soul;
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and on the other hand, the souls rendring of it self up to God in those acts of Grace which do suit with such attributes,
and on the other hand, the Souls rendering of it self up to God in those acts of Grace which do suit with such attributes,
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as in water, face answereth face. I do not call bare performance of duties a conversing with God: Prayer and Meditation;
as in water, face Answers face. I do not call bore performance of duties a conversing with God: Prayer and Meditation;
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&c. are excellent means in and by which our soul converses with God;
etc. Are excellent means in and by which our soul converses with God;
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but communion with God is properly somewhat more spiritual, real, powerful and divine, according as I described it just now. As for example;
but communion with God is properly somewhat more spiritual, real, powerful and divine, according as I described it just now. As for Exampl;
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The soul receives the impressions of divine Soveraignty into it, and gives up it self unto God in the Grace of Self-denyal, and humble subjection.
The soul receives the impressions of divine Sovereignty into it, and gives up it self unto God in the Grace of Self-denial, and humble subjection.
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The soul receives the communications of divine Fulness and Perfection, and entertains the same with Delight and Complacency; and,
The soul receives the communications of divine Fullness and Perfection, and entertains the same with Delight and Complacency; and,
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as it were, grows full in it.
as it were, grows full in it.
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Even as the communications of the virtues of the Sun are answered with life, and warmth,
Even as the communications of the Virtues of the Sun Are answered with life, and warmth,
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and growth in the plants of the earth:
and growth in the plants of the earth:
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So a souls conversing with the attributes of God, is not an empty notion of them,
So a Souls conversing with the attributes of God, is not an empty notion of them,
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or a dry discourse concerning them, but a Reception of Impressions from them, and a Reciprocation to them:
or a dry discourse Concerning them, but a Reception of Impressions from them, and a Reciprocation to them:
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The effluxes of these from God, are such as do beget reflections in man towards God.
The Effluxes of these from God, Are such as do beget reflections in man towards God.
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This is to know Christ, to grow up in him into all things according to that in 1 John 3. 6. Whosoever sinneth, hath not seen him, neither known him.
This is to know christ, to grow up in him into all things according to that in 1 John 3. 6. Whosoever Sinneth, hath not seen him, neither known him.
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The second Reason why we ought especially to study to converse with God in the time of afflictions is because that is a time wherein we are most apt to think our selves excused from this duty, as if it were allowed us in our extremity to forget God, and mind our selves only.
The second Reason why we ought especially to study to converse with God in the time of afflictions is Because that is a time wherein we Are most apt to think our selves excused from this duty, as if it were allowed us in our extremity to forget God, and mind our selves only.
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And that not only in respect of those bodily straits and distresses, which I named under the last head,
And that not only in respect of those bodily straits and Distresses, which I nam under the last head,
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but in respect of our own passions.
but in respect of our own passion.
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When the afflicting hand of God is upon us, pressing and grieving of us, and taking our beloved comforts from us, we are apt to indulge our own private and selfish passions, care, fear, sorrow, complainings, &c. Yea, to think we are in some sense allowed to indulge them.
When the afflicting hand of God is upon us, pressing and grieving of us, and taking our Beloved comforts from us, we Are apt to indulge our own private and selfish passion, care, Fear, sorrow, complainings, etc. Yea, to think we Are in Some sense allowed to indulge them.
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How willingly do we suffer our selves to be drawn into a converse with our selves, to be contracted as it were into our selves,
How willingly do we suffer our selves to be drawn into a converse with our selves, to be contracted as it were into our selves,
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and suffer our selves to be carryed down the stream of our own passions, which at other times we should think it were our duty to resist!
and suffer our selves to be carried down the stream of our own passion, which At other times we should think it were our duty to resist!
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Even as the heart in naturals draws home to it in a time of danger, the blood that was dispersed abroad in the body,
Even as the heart in naturals draws home to it in a time of danger, the blood that was dispersed abroad in the body,
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as it were to defend it self:
as it were to defend it self:
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so the heart in morals gathers home its powers and affections which were formerly bestowed here and there, to employ them all about it self in a time of sore affliction.
so the heart in morals gathers home its Powers and affections which were formerly bestowed Here and there, to employ them all about it self in a time of soar affliction.
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And we are apt to think our selves excusable too in so doing:
And we Are apt to think our selves excusable too in so doing:
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So that if God himself should ask a distressed soul, as he did Jonah, Dost thou well to be careful, fearful, sorrowful, querulous, because of these afflictions, losses, distresses that are upon thee? it would go nigh to give him the same answer, I do well to be sorrowful;
So that if God himself should ask a distressed soul, as he did Jonah, Dost thou well to be careful, fearful, sorrowful, querulous, Because of these afflictions, losses, Distresses that Are upon thee? it would go High to give him the same answer, I do well to be sorrowful;
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yea, and to refuse to be comforted. There seems to be allowed us some natural affections in case of extreme affliction;
yea, and to refuse to be comforted. There seems to be allowed us Some natural affections in case of extreme affliction;
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which, how far they are lawful, I will not now dispute.
which, how Far they Are lawful, I will not now dispute.
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But sure I am, that if such be allowed us, they must not be wild extravagants, wandring without the bounds of Religion,
But sure I am, that if such be allowed us, they must not be wild extravagants, wandering without the bounds of Religion,
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and Conscience, as if God had layd the reins upon the neck of the soul,
and Conscience, as if God had laid the reins upon the neck of the soul,
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and given it leave to indulge it self in what passions it would for a certain time,
and given it leave to indulge it self in what passion it would for a certain time,
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as the Daughter of Jephtha was allowed to go whither she would, wailing upon the mountains for two months.
as the Daughter of Jephtha was allowed to go whither she would, wailing upon the Mountains for two months.
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We are never allowed any passions or affections sure, that do not comply with the will of God,
We Are never allowed any passion or affections sure, that do not comply with the will of God,
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and consist with our submission thereunto.
and consist with our submission thereunto.
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But whatever they are, I find, that under the pretence of those, some men are apt to be carryed unto strange inordinacies, and commit many passionate outrages;
But whatever they Are, I find, that under the pretence of those, Some men Are apt to be carried unto strange inordinacies, and commit many passionate outrages;
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and indeed the best of men are too prone to suspend and interrupt that lively and feeling converse with God, which they ought to maintain even when they smart most.
and indeed the best of men Are too prove to suspend and interrupt that lively and feeling converse with God, which they ought to maintain even when they smart most.
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3. Because th•n is a time when there is more especial use for, and need of such converse with God.
3. Because th•n is a time when there is more especial use for, and need of such converse with God.
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And that (1) To give rest to the soul.
And that (1) To give rest to the soul.
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In prosperity men lo•ger God, and yet make a shift to find some kind of rest in their pleasures, friends, employments;
In Prosperity men lo•ger God, and yet make a shift to find Some kind of rest in their pleasures, Friends, employments;
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some take comfort in their cups and companions; and indeed all are apt to fancy a contentment in creatureenjoyments.
Some take Comfort in their cups and Sodales; and indeed all Are apt to fancy a contentment in creatureenjoyments.
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But in a time of great affliction, all these are gone, or at least have no favour in them;
But in a time of great affliction, all these Are gone, or At least have no favour in them;
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and where shall the weary soul find rest then? Then there's no shew of rest but in God alone.
and where shall the weary soul find rest then? Then there's no show of rest but in God alone.
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When all other props fail, then either catch God here, or fall.
When all other props fail, then either catch God Here, or fallen.
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There is now nothing left to give any settlement or contentment to the soul but God alone:
There is now nothing left to give any settlement or contentment to the soul but God alone:
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And in him there is ease to the sick, rest to the weary, settlement to the shaking, contentment to the troubled Christian.
And in him there is ease to the sick, rest to the weary, settlement to the shaking, contentment to the troubled Christian.
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Therefore converse with God in the day of greatest affliction;
Therefore converse with God in the day of greatest affliction;
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which is the same counsel in effect with that of our Saviour, Mat. 11. 28. Come unto me all ye that labour and are heavy laden,
which is the same counsel in Effect with that of our Saviour, Mathew 11. 28. Come unto me all you that labour and Are heavy laden,
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and I will give you rest. (2) There is need of it, to give relief to the body also. and I will give you rest. (2) There is need of it, to give relief to the body also.
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And so conversing with God in a right manner, is the best policy, the surest way to recovery, and relief.
And so conversing with God in a right manner, is the best policy, the Surest Way to recovery, and relief.
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See what a speedy cure there is in it, Psal. 34. 5, 6. They looked unto him and were lightned,
See what a speedy cure there is in it, Psalm 34. 5, 6. They looked unto him and were lightened,
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and their faces were not ashamed.
and their faces were not ashamed.
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This poor man cryed, and the Lord heard him, and saved him out of all his troubles. This poor man cried, and the Lord herd him, and saved him out of all his Troubles.
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In vain is conversing with Friends, Physicians, Counsellors; in vain is all creature-converse without this:
In vain is conversing with Friends, Physicians, Counsellors; in vain is all creature-converse without this:
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No rest to the soul, no ease to the body in a time of affliction, without converse with God;
No rest to the soul, no ease to the body in a time of affliction, without converse with God;
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so that a man in affliction estranged from God, stragling off from God, is altogether miserable.
so that a man in affliction estranged from God, straggling off from God, is altogether miserable.
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In a word, separate a soul from God, and in prosperity his enjoyments are low, and in adversity the want of them is very bitter:
In a word, separate a soul from God, and in Prosperity his enjoyments Are low, and in adversity the want of them is very bitter:
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so that there is good reason why a Christian should study to converse with God in the way of his Judgments.
so that there is good reason why a Christian should study to converse with God in the Way of his Judgments.
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— But the great Art is to know how. This therefore I now come to in the
— But the great Art is to know how. This Therefore I now come to in the
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Fourth place, to shew particularly, how we are to converse with God in afflictions. Now there are two wayes of explaining this.
Fourth place, to show particularly, how we Are to converse with God in afflictions. Now there Are two ways of explaining this.
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1. By shewing with what Attributes of God we are to converse. 2. By what acts of the soul.
1. By showing with what Attributes of God we Are to converse. 2. By what acts of the soul.
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But I shall bring both these into one. 1. We ought to converse with the absolute and unlimited Soveraignty of God, whereby he,
But I shall bring both these into one. 1. We ought to converse with the absolute and unlimited Sovereignty of God, whereby he,
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as a free and supreme Agent, doth what he will, and none can say unto him, What dost thou? Dan. 4. 35. This Job often eyes and owns:
as a free and supreme Agent, does what he will, and none can say unto him, What dost thou? Dan. 4. 35. This Job often eyes and owns:
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Particularly, Job 9. 12. He taketh away, none can hinder him, and who can say unto him, What dost thou? This we must also eye often, and own heartily.
Particularly, Job 9. 12. He Takes away, none can hinder him, and who can say unto him, What dost thou? This we must also eye often, and own heartily.
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This we may well argue from Gods creating of us:
This we may well argue from God's creating of us:
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He that made us thus without any constraint, can he not, may he not make us otherwise,
He that made us thus without any constraint, can he not, may he not make us otherwise,
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and alter us without restraint? So Job argues, chap. 1. 21. We may also argue it from the subordinate Soveraignty, and inferiour Supremacy of men:
and altar us without restraint? So Job argues, chap. 1. 21. We may also argue it from the subordinate Sovereignty, and inferior Supremacy of men:
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Even a Monarch among men doth whatsoever he pleaseth, and who may say unto him, What dost thou? Eccles. 8. 3, 4. Yea, a very Centurion hath a kind of Soveraignty in his sphere, over as many as are under him;
Even a Monarch among men does whatsoever he Pleases, and who may say unto him, What dost thou? Eccles. 8. 3, 4. Yea, a very Centurion hath a kind of Sovereignty in his sphere, over as many as Are under him;
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he saith unto one man Go, and he goeth;
he Says unto one man Go, and he Goes;
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and to another, Do this, and he doeth it, Ma•. 8. 9. And shall we not then acknowledge a Soveraign Power,
and to Another, Do this, and he doth it, Ma•. 8. 9. And shall we not then acknowledge a Sovereign Power,
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and independant absolute Authority in the great and blessed God, over the whole Creation, the workmanship of his own hands? So the good Centurion argues,
and independent absolute authority in the great and blessed God, over the Whole Creation, the workmanship of his own hands? So the good Centurion argues,
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and infers, in the place last quoted.
and infers, in the place last quoted.
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N•y, as the Apostle saith in one place, We have Fathers of our flesh who use us at their pleasure and we do not gainsay their Authority;
N•y, as the Apostle Says in one place, We have Father's of our Flesh who use us At their pleasure and we do not gainsay their authority;
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we do not say to our Father, What begettest thou? nor to our Mother, What hast thou brought forth? Isa. 45. 10. Nay,
we do not say to our Father, What begettest thou? nor to our Mother, What hast thou brought forth? Isaiah 45. 10. Nay,
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if these similitudes will not teach you, I will say to you, as God to the Prophet, Arise, go down to the Potters house, there I will cause you to learn this lesson:
if these Similitudes will not teach you, I will say to you, as God to the Prophet, Arise, go down to the Potters house, there I will cause you to Learn this Lesson:
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He maketh and marreth his vessels of Clay, as oft as he pleaseth;
He makes and marreth his vessels of Clay, as oft as he Pleases;
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And, are not ye in the hand of the Lord, as the Clay is in the hand of the Potter? Jer. 18. 6. I speak the more to this, in as much as I find, that however men give God good words,
And, Are not you in the hand of the Lord, as the Clay is in the hand of the Potter? Jer. 18. 6. I speak the more to this, in as much as I find, that however men give God good words,
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and confess his Dominion over them and theirs, yet when it comes to it, that he touches them in any of their darling comforts, they are ready to clamour against him in their hearts,
and confess his Dominion over them and theirs, yet when it comes to it, that he touches them in any of their darling comforts, they Are ready to clamour against him in their hearts,
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as if he did them some wrong; if not to curse him to his face.
as if he did them Some wrong; if not to curse him to his face.
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Certainly there is some Atheistical opinion of propriety, that in some degree or other is apt to steal into the most devout minds:
Certainly there is Some Atheistical opinion of propriety, that in Some degree or other is apt to steal into the most devout minds:
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And sure I am, we do not only barely offend, but we do our selves much hurt; we wound our own peace;
And sure I am, we do not only barely offend, but we do our selves much hurt; we wound our own peace;
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we shake the settledness of our own hearts; we put our selves into briars:
we shake the settledness of our own hearts; we put our selves into briers:
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In a word, we both lessen our creature comforts, and multiply our griefs, and aggravate our sorrows, by calling things our own:
In a word, we both lessen our creature comforts, and multiply our griefs, and aggravate our sorrows, by calling things our own:
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If we had not taken them to be our own, it would not have troubled us to part with them.
If we had not taken them to be our own, it would not have troubled us to part with them.
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Be sure therefore to eye and own the absolute and unlimited Soveraignty of God: But •hat's not all;
Be sure Therefore to eye and own the absolute and unlimited Sovereignty of God: But •hat's not all;
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it is not enough to believe it; we must converse with it otherwise than by thinking of it or assenting to it.
it is not enough to believe it; we must converse with it otherwise than by thinking of it or assenting to it.
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Then do we converse with the Soveraignty of God,
Then do we converse with the Sovereignty of God,
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1. When the powerful sense of it doth silence quarrelling, yea murmurings, yea even disputings in the soul.
1. When the powerful sense of it does silence quarreling, yea murmurings, yea even disputings in the soul.
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We may indeed modestly contend with men concerning their dealings with us; the Potsheard may strive with the Potsheard of the earth;
We may indeed modestly contend with men Concerning their dealings with us; the Potsherd may strive with the Potsherd of the earth;
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but it must not say to the Potter, Why hast thou made me thus? A pacate and quiet frame of heart, is a real conversing with the Soveraignty of God.
but it must not say to the Potter, Why hast thou made me thus? A pacate and quiet frame of heart, is a real conversing with the Sovereignty of God.
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So did Aaron when he held his peace, Levit. 10. 3. and Job, when he attributed nothing unseemly to God, Job 1. ult.
So did Aaron when he held his peace, Levit. 10. 3. and Job, when he attributed nothing unseemly to God, Job 1. ult.
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2. When the sense of it doth suppress selfwill.
2. When the sense of it does suppress Self-will.
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This is an unruly lust in the soul, NONLATINALPHABET a Giant-like spirit warring against Heaven, and breeding bate continually.
This is an unruly lust in the soul, a Giantlike Spirit warring against Heaven, and breeding bore continually.
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This is that which maintains a Meum and Tuum even with God himself, that •ets up interests (as the Jews set up Princes, Hosea 8. 4.) but not by God,
This is that which maintains a Meum and Tuum even with God himself, that •ets up interests (as the jews Set up Princes, Hosea 8. 4.) but not by God,
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yea indeed in opposition to him.
yea indeed in opposition to him.
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This is the seditious party in the soul, that is alwayes crying out, We will not have this man to rule over us:
This is the seditious party in the soul, that is always crying out, We will not have this man to Rule over us:
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And when that darling interest which this proud rival hath set up, is touched of God,
And when that darling Interest which this proud rival hath Set up, is touched of God,
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and smitten and blasted from Heaven, it is ready to fret and storm, yea, and to think it hath reason to be angry.
and smitten and blasted from Heaven, it is ready to fret and storm, yea, and to think it hath reason to be angry.
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If this Son of the bondwoman were cast out, Abraham's Family would be all of a peece, all in order, and at rest.
If this Son of the bondwoman were cast out, Abraham's Family would be all of a piece, all in order, and At rest.
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If this undisciplin'd and perverse spirit were quite banished; Oh what a calm day would it be in the soul!
If this undisciplined and perverse Spirit were quite banished; O what a Cam day would it be in the soul!
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what fair and sweet correspondence would there be between God and his creature!
what fair and sweet correspondence would there be between God and his creature!
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for certainly this is the Jonah that raises the storm, and makes the great deeps of the soul that they cannot rest,
for Certainly this is the Jonah that raises the storm, and makes the great deeps of the soul that they cannot rest,
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but do perpetually roll and toss, yea and cast out mire and dirt continually.
but do perpetually roll and toss, yea and cast out mire and dirt continually.
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But alas, I doubt this spirit is not quite layd, no not in the most spiritual man:
But alas, I doubt this Spirit is not quite laid, no not in the most spiritual man:
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the best of men are ready to nourish and hatch up some darling, some private interest or other of their own, dinstinct from God,
the best of men Are ready to nourish and hatch up Some darling, Some private Interest or other of their own, dinstinct from God,
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and the grand interest of their souls, which God himself must not touch; some Gourd or other that the cold wind must not blow upon.
and the grand Interest of their Souls, which God himself must not touch; Some Gourd or other that the cold wind must not blow upon.
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He is a blessed man indeed, who doth so understand that he lives and moves in God alone;
He is a blessed man indeed, who does so understand that he lives and moves in God alone;
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and is so overpowered with the sense of the infinite goodness and holiness of God,
and is so overpowered with the sense of the infinite Goodness and holiness of God,
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and the absolute perfection of his divine will, as that he reckons it his greatest perfection to be nothing in himself,
and the absolute perfection of his divine will, as that he reckons it his greatest perfection to be nothing in himself,
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nor have nothing of his own distinct from God, but only studyes to be great in God, to be filled with God, to live to him, and for him;
nor have nothing of his own distinct from God, but only studies to be great in God, to be filled with God, to live to him, and for him;
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to enjoy all things as in and under him;
to enjoy all things as in and under him;
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who counts it his only interest to quit all self interest, and particular ends, and to be freely at the disposal of the highest mind, conformable to the highest good, chearfully compliant with the uncreated will.
who counts it his only Interest to quit all self Interest, and particular ends, and to be freely At the disposal of the highest mind, conformable to the highest good, cheerfully compliant with the uncreated will.
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Potiphar had so committed all to Joseph, in the sense of his great faithfulness, that he knew not ought he had, save the bread that he did eat, Gen. 39. 6. But this similitude is too low:Potiphar had so committed all to Joseph, in the sense of his great faithfulness, that he knew not ought he had, save the bred that he did eat, Gen. 39. 6. But this similitude is too low:
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A godly soul should commit all its interest, its life and livelihood, and all to God in the sense of his Soveraignty,
A godly soul should commit all its Interest, its life and livelihood, and all to God in the sense of his Sovereignty,
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and not know ought that he hath, no not his own life, but despise it in comparison of uncreated life;
and not know ought that he hath, no not his own life, but despise it in comparison of uncreated life;
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as Job speaks, Job 9. 21. Methinks the Soveraignty of God speaks such language to the soul,
as Job speaks, Job 9. 21. Methinks the Sovereignty of God speaks such language to the soul,
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and in it, as Eli to Samuel, My Son, hide nothing from me, keep nothing back of all that thou hast, and the pious soul should not, with foolish Rachel, conceal any selfish interest,
and in it, as Eli to Samuel, My Son, hide nothing from me, keep nothing back of all that thou hast, and the pious soul should not, with foolish Rachel, conceal any selfish Interest,
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so as not to be willing to part with it, when its Soveraign Lord and Father comes to search the tent;
so as not to be willing to part with it, when its Sovereign Lord and Father comes to search the tent;
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but (with allusion to Amos 6. 10.) when God comes to ferret out all self-interests,
but (with allusion to Amos 6. 10.) when God comes to ferret out all self-interests,
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and shall ask, Is there any such yet with thee? should be able to answer boldly, No, there is none.
and shall ask, Is there any such yet with thee? should be able to answer boldly, No, there is none.
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Blessed is the man that is in such a case;
Blessed is the man that is in such a case;
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blessed is the man whose only interest it is to serve the will of the Lord!
blessed is the man whose only Interest it is to serve the will of the Lord!
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Well, improve the infinite Soveraignty of God to this end, and work it upon, and into your own hearts, that all self-will may stoop to it:
Well, improve the infinite Sovereignty of God to this end, and work it upon, and into your own hearts, that all self-will may stoop to it:
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and let the main interest of your souls, be so planted and established in your souls, that no other interest may be able to grow by it:
and let the main Interest of your Souls, be so planted and established in your Souls, that no other Interest may be able to grow by it:
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Charm your own self-will with such severe reproofs, as this is; Either deny thy self, O my soul, or deny thy self to be a creature:
Charm your own self-will with such severe reproofs, as this is; Either deny thy self, Oh my soul, or deny thy self to be a creature:
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either be wholly at Gods command, or call him not thy Soveraign. 3. When the sense of it doth beget Revevence in the soul towards God.
either be wholly At God's command, or call him not thy Sovereign. 3. When the sense of it does beget Revevence in the soul towards God.
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We ought not only to be subject to the Rod of God, but even to reverence him when he correcteth with it:
We ought not only to be Subject to the Rod of God, but even to Reverence him when he Correcteth with it:
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and so not only to accept of the Rod, but to kiss it too.
and so not only to accept of the Rod, but to kiss it too.
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And surely i• the Fathers of our flesh correct us, and we give them Reverence, Heb. 12. 9. much more ought we to reverence the Soveraign Father both of flesh and spirit.
And surely i• the Father's of our Flesh correct us, and we give them reverence, Hebrew 12. 9. much more ought we to Reverence the Sovereign Father both of Flesh and Spirit.
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This is a devout act of the soul, whereby it, looks up and adores the Infinite and Soveraign Majesty,
This is a devout act of the soul, whereby it, looks up and adores the Infinite and Sovereign Majesty,
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and thinks equitable and honourable thoughts of him, even when he is in the way of his Judgments.
and thinks equitable and honourable thoughts of him, even when he is in the Way of his Judgments.
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And these are the proper acts of a soul conversing with Gods Soveraignty in the time of afflictions.
And these Are the proper acts of a soul conversing with God's Sovereignty in the time of afflictions.
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When we are silent before him, subject unto him, and reverencing of him; then do we really and truly converse with him as our Almighty and absolute Soveraign.
When we Are silent before him, Subject unto him, and reverencing of him; then do we really and truly converse with him as our Almighty and absolute Sovereign.
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But Gods Authority and Prerogative, though it may silence, will scarce satisfie: such a corrupt and rebellious pass are our natures grown to. Therefore
But God's authority and Prerogative, though it may silence, will scarce satisfy: such a corrupt and rebellious pass Are our nature's grown to. Therefore
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2. Converse with the perfect and infinite Righteousness of God in the time of afflictions;
2. Converse with the perfect and infinite Righteousness of God in the time of afflictions;
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that divine perfection whereby he renders to every man what is just and due, and no more.
that divine perfection whereby he renders to every man what is just and due, and no more.
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This we are to eye and own, and sincerely to acknowledge, even in the time of our greatest extremity,
This we Are to eye and own, and sincerely to acknowledge, even in the time of our greatest extremity,
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after the example of Daniel, chap. 9. 14. The Lordour God is righteous in all his works;
After the Exampl of daniel, chap. 9. 14. The Lordour God is righteous in all his works;
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and of the godly Levites, Neh. 9. 33. Thou art just in all that is brought upon us, thou hast done right.
and of the godly Levites, Neh 9. 33. Thou art just in all that is brought upon us, thou hast done right.
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Argue with Abraham, Gen. 18. 25. Shall not the Judge of all the Earth do right? Can Righteousness it self erre in Judgment? Shall the Timber say unto the Rule, Why hast thou measured mee thu;
Argue with Abraham, Gen. 18. 25. Shall not the Judge of all the Earth do right? Can Righteousness it self err in Judgement? Shall the Timber say unto the Rule, Why hast thou measured me Thus;
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or to the Line, thou art crooked? Are not my wayes equul? saith the Lord;
or to the Line, thou art crooked? are not my ways equul? Says the Lord;
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Ezek. 18. 25. Are not the Lords wayes equal? let your souls say too. Be ye sirmly perswaded of the infinite and incorruptible Righteousness and Equity of God; but that's not all;
Ezekiel 18. 25. are not the lords ways equal? let your Souls say too. Be you firmly persuaded of the infinite and incorruptible Righteousness and Equity of God; but that's not all;
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we do not then converse with the Righteousness of God, when we do believe it, or acknowledge it:
we do not then converse with the Righteousness of God, when we do believe it, or acknowledge it:
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a very Pharaoh may be brought to make such a confession, Exod. 9. 27. The Lord is righteous,
a very Pharaoh may be brought to make such a Confessi, Exod 9. 27. The Lord is righteous,
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and I and my people are wicked. and I and my people Are wicked.
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But then do we converse with the Righteousness of God, in general, when the sense of it doth give a rational satisfaction to the soul.
But then do we converse with the Righteousness of God, in general, when the sense of it does give a rational satisfaction to the soul.
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And indeed, whereas the Soveraignty of God is, enough to silence, yet his Righteonsness had need to be called in to administer satisfaction:
And indeed, whereas the Sovereignty of God is, enough to silence, yet his Righteousness had need to be called in to administer satisfaction:
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The former is sufficient to stop the mouth; but there is need of the latter to settle the heart. And indeed methinks it is a heart-settling consideration.
The former is sufficient to stop the Mouth; but there is need of the latter to settle the heart. And indeed methinks it is a heart-settling consideration.
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For, how can the interest of the creature be better secured than in the hands of a righteous God? Where can we venture all we have, better than in such a cettain and steady bottom? How can we better trust our selves,
For, how can the Interest of the creature be better secured than in the hands of a righteous God? Where can we venture all we have, better than in such a cettain and steady bottom? How can we better trust our selves,
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than on such firm and even ground? We will trust our selves far with an upright and righteous man:
than on such firm and even ground? We will trust our selves Far with an upright and righteous man:
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and if we hear of the miscarriage of any interest of ours at any time, it doth mightily calm and satisfie our hearts,
and if we hear of the miscarriage of any Interest of ours At any time, it does mightily Cam and satisfy our hearts,
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if we are assured that it was in the hands of a just and upright person:
if we Are assured that it was in the hands of a just and upright person:
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Much more rational and steady satisfaction may the Infinite Righteousness of God administer even in the time of the greatest affliction,
Much more rational and steady satisfaction may the Infinite Righteousness of God administer even in the time of the greatest affliction,
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if it be duly wrought into the heart. But more particularly, 1. The powerful sense of the Reghteousness of God should make us sensible and serious.
if it be duly wrought into the heart. But more particularly, 1. The powerful sense of the Reghteousness of God should make us sensible and serious.
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It becomes us seriously to ponder, duly to weigh, and in good earnest to lay to heart, all that is done to us by a righteous God.
It becomes us seriously to ponder, duly to weigh, and in good earnest to lay to heart, all that is done to us by a righteous God.
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We use slightly to pass by, and slightly to esteem the words or actions of vain man:
We use slightly to pass by, and slightly to esteem the words or actions of vain man:
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But it is not for nothing that the righteous God afflicts any man, in any measure, at any time.
But it is not for nothing that the righteous God afflicts any man, in any measure, At any time.
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The voice of God, though it be not alwayes articulate, yet is alwayes significant. Will a Lion roar for nothing? Surely every action of the righteous God hath a meaning in it.
The voice of God, though it be not always articulate, yet is always significant. Will a lion roar for nothing? Surely every actium of the righteous God hath a meaning in it.
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A hair falls not from our head, nor a Sparrow to the ground without him: Much less sure do greater changes befall us withcut him.
A hair falls not from our head, nor a Sparrow to the ground without him: Much less sure do greater changes befall us withcut him.
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And in all things he is infinitely righteous. Oh how doth this call us to sensibleness and seriousness!
And in all things he is infinitely righteous. O how does this call us to sensibleness and seriousness!
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How ought all the powers of the soul to be awakened to attention, when the righteous God utters his dreadful voice!
How ought all the Powers of the soul to be awakened to attention, when the righteous God utters his dreadful voice!
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and the whole frame of the heart and life to be composed under his heavy hand!
and the Whole frame of the heart and life to be composed under his heavy hand!
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Now if ever, one would say of Laughter, It is mad:
Now if ever, one would say of Laughter, It is mad:
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one would reckon trifling to be a kind of prophaneness, and judge that foolish jestings do almost border upon blasphemy, formerly not convenient, now not lawful.
one would reckon trifling to be a kind of profaneness, and judge that foolish jestings do almost border upon blasphemy, formerly not convenient, now not lawful.
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For indeed a vain frothy, light, trifling spirit, in the day of affliction, is in a sense a blaspheming of the Righteousness of God. As a consequent of this,
For indeed a vain frothy, Light, trifling Spirit, in the day of affliction, is in a sense a blaspheming of the Righteousness of God. As a consequent of this,
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2. It should put us upon self examination.
2. It should put us upon self examination.
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Nature it self had taught the Heathenish Mariners to enquire where the fault was in a storm.
Nature it self had taught the Heathenish Mariners to inquire where the fault was in a storm.
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Jonah 1. 7. Much more may the knowledge of Gods Infinite Righteousness teach us:Jonah 1. 7. Much more may the knowledge of God's Infinite Righteousness teach us:
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so may the holy Word too, that word in Lam. 3. 40. Let us search and try our wayes, &c. and many others.
so may the holy Word too, that word in Lam. 3. 40. Let us search and try our ways, etc. and many Others.
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Now do the faculties of the godly soul, being awakened, begin to cast lots upon themselves, to find out the guilty party:
Now do the faculties of the godly soul, being awakened, begin to cast lots upon themselves, to find out the guilty party:
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And certainly God hath a great hand in ordering these lots;
And Certainly God hath a great hand in ordering these lots;
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he doth ordinarily shew unto man his sin, even by the verdict of his own heart.
he does ordinarily show unto man his since, even by the verdict of his own heart.
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Conscience, I mean, is Gods Vicegerent in the soul;
Conscience, I mean, is God's Vicegerent in the soul;
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and though its true, this Judge is oft-times corrup•ed and bribed, or at least over-ruled in prosperity;
and though its true, this Judge is ofttimes corrup•ed and bribed, or At least overruled in Prosperity;
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yet God instructeth it to speak good sense, and to speak out, and speak the truth in the time of affliction.
yet God Instructeth it to speak good sense, and to speak out, and speak the truth in the time of affliction.
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I believe they hit the nayl upon the head, who cryed out one to another, Verily we are guilty concerning our Brother, Gen. 42. 21. Another cryes, Verily I am guilty concerning my Minister, concerning my People;
I believe they hit the nail upon the head, who cried out one to Another, Verily we Are guilty Concerning our Brother, Gen. 42. 21. another cries, Verily I am guilty Concerning my Minister, Concerning my People;
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guilty concerning my Wife, concerning my Children, concerning my Estate, my Time, my Talents; and it may be all true.
guilty Concerning my Wife, Concerning my Children, Concerning my Estate, my Time, my Talents; and it may be all true.
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I believe the Heathen was in the right, who lookt upon his hands and feet, and cryed out, Judg. 1. 7. As I have done, so God hath requited me:
I believe the Heathen was in the right, who looked upon his hands and feet, and cried out, Judges 1. 7. As I have done, so God hath requited me:
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and the Babylonish Monarch harpt upon a right string after he was come to his right wits again, Dan. 4. ult. — Those that walk in pride, he is able to abase.
and the Babylonish Monarch harped upon a right string After he was come to his right wits again, Dan. 4. ult. — Those that walk in pride, he is able to abase.
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God hath not given to our faculties any infallibility indeed, but he inables them to make good guesses;
God hath not given to our faculties any infallibility indeed, but he inables them to make good Guesses;
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and I am verify perswaded, doth many times lay the hand upon the right sore, and order this secret Lottery from Heaven:
and I am verify persuaded, does many times lay the hand upon the right soar, and order this secret Lottery from Heaven:
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So that that faculty, or that frame, or that action which stands convicted in the Court of Conscience, is seldom held guiltless in the Court of Heaven.
So that that faculty, or that frame, or that actium which Stands convicted in the Court of Conscience, is seldom held guiltless in the Court of Heaven.
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3. It should work us to Humiliation and Reformation; an heart broken, and a conversation healed of its breaches.
3. It should work us to Humiliation and Reformation; an heart broken, and a Conversation healed of its Breaches.
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By Humiliation, I mean, a heart broken purely, properly, and spiritually for sin.
By Humiliation, I mean, a heart broken purely, properly, and spiritually for since.
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I do not mean by it, an heart broken for losses and afflictions, and bowing down it self heavily under the burden of its distresses:
I do not mean by it, an heart broken for losses and afflictions, and bowing down it self heavily under the burden of its Distresses:
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no, nor a heart broken for sin, as viewing it only in the calamitous effects, and bitter fruits of it;
no, nor a heart broken for since, as viewing it only in the calamitous effects, and bitter fruits of it;
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which I doubt is the Humiliation of most.
which I doubt is the Humiliation of most.
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Many may say concerning their Humiliation, (to use the Prophets words in a different sense, Zach. 13. 6.) These are the wounds with which I was wounded in the house of my friends, by the loss of my friends, the loss of my health, the loss of my goods;
Many may say Concerning their Humiliation, (to use the prophets words in a different sense, Zach 13. 6.) These Are the wounds with which I was wounded in the house of my Friends, by the loss of my Friends, the loss of my health, the loss of my goods;
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these tears that you see, these groans that you hear, are nothing but the scarr which the soar hath left behind it,
these tears that you see, these groans that you hear, Are nothing but the scarr which the soar hath left behind it,
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and the wales which the Rod hath made.
and the wales which the Rod hath made.
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I doubt our very sorrow for sin, in a time of affliction, admits of a mixture of carnal self and passion, and so of sin too.
I doubt our very sorrow for since, in a time of affliction, admits of a mixture of carnal self and passion, and so of since too.
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But I mean, a pure, spiritual, proper sorow, and hatred of sin;
But I mean, a pure, spiritual, proper sorrow, and hatred of since;
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which I know may be broached by sharp afflictions, and have vent given to it by piercing the vessel;
which I know may be broached by sharp afflictions, and have vent given to it by piercing the vessel;
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but that is not the proper cause and ground of it.
but that is not the proper cause and ground of it.
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Moses in his joy, had an eye to the recompence of reward, Heb. 11. 26. And so a Christian in his sorrow may have respect to the recompence of his sin, I mean, his afflictions;Moses in his joy, had an eye to the recompense of reward, Hebrew 11. 26. And so a Christian in his sorrow may have respect to the recompense of his since, I mean, his afflictions;
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but it is not primarily and principally caused by these: For though these dreadful showers from Heaven should cease, yet the stream of his eyes,
but it is not primarily and principally caused by these: For though these dreadful showers from Heaven should cease, yet the stream of his eyes,
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or at least the fountain of his heart would not cease issuing forth bitter waters.
or At least the fountain of his heart would not cease issuing forth bitter waters.
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Though the Righteousness of God do serve to give vent to godly sorrow, yet it is the goodness and holiness of God that gives it. Do we sorrow for sin,
Though the Righteousness of God do serve to give vent to godly sorrow, yet it is the Goodness and holiness of God that gives it. Do we sorrow for since,
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because it spoiled us of our comforts, stript us of our ornaments? Then sure we think there is something in the world worse than sin,
Because it spoiled us of our comforts, stripped us of our Ornament? Then sure we think there is something in the world Worse than since,
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for which we should bewail it, and hate it;
for which we should bewail it, and hate it;
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and so consequently, that there is something better than God, for which we should love him.
and so consequently, that there is something better than God, for which we should love him.
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Alas, how apt are we to run into a practical blasphemy before we be aware!
Alas, how apt Are we to run into a practical blasphemy before we be aware!
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In a word then to decide this controversie, Our afflictions, losses, distresses in the world, may possibly be as a Bucket to draw up this water of godly sorrow;
In a word then to decide this controversy, Our afflictions, losses, Distresses in the world, may possibly be as a Bucket to draw up this water of godly sorrow;
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but they must not be the Cistern to receive and hold it. Serious and spiritual Humiliation is a real conversing with the Righteousness of God.
but they must not be the Cistern to receive and hold it. Serious and spiritual Humiliation is a real conversing with the Righteousness of God.
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To meet God, is indeed to fall down before him; and to converse with him, is to lie down under him.
To meet God, is indeed to fallen down before him; and to converse with him, is to lie down under him.
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The truth of which temper is best evidenced by that excellent Commentator, the Life of a Christian:
The truth of which temper is best evidenced by that excellent Commentator, the Life of a Christian:
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This doth best declare the nature, and interpret the meaning of heart-Humiliation.
This does best declare the nature, and interpret the meaning of heart-Humiliation.
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He that breaks off his sins, doth best make it appear that his heart is broken for them.
He that breaks off his Sins, does best make it appear that his heart is broken for them.
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If you would know whether there have been Rain in the night, look upon the ground, and that will discover.
If you would know whither there have been Rain in the night, look upon the ground, and that will discover.
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Oh my frie•ds, if the dust be layd;
O my frie•ds, if the dust be laid;
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if all earthly joys, contentments, pleasures, concernments, be layd, you may conclude your sorrow was a shower sent into your souls from Heaven.
if all earthly Joys, contentment's, pleasures, concernments, be laid, you may conclude your sorrow was a shower sent into your Souls from Heaven.
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If you see a Boy both sobbing and minding his Book, you may conclude he hath some right sense of his Masters severity.
If you see a Boy both sobbing and minding his Book, you may conclude he hath Some right sense of his Masters severity.
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Conversion to God, is the most proper and real conversing with him in the way of his Judgments:Conversion to God, is the most proper and real conversing with him in the Way of his Judgments:
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so he himself interprets in that complaint made, Isa. 9. 13. The people turneth not to him that smiteth them, &c. That which happened to Moses when he had been in the Mount with God, Exod. 34. 29. should also be the condition of every good Israelite, when he hath been with God in the valley, the vale of tears, an afflicted state;
so he himself interprets in that complaint made, Isaiah 9. 13. The people turns not to him that smites them, etc. That which happened to Moses when he had been in the Mount with God, Exod 34. 29. should also be the condition of every good Israelite, when he hath been with God in the valley, the vale of tears, an afflicted state;
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his face should shine, his conversation should witness that he hath been with God; the smell of this fire should pass upon his garments, his whole outward man.
his face should shine, his Conversation should witness that he hath been with God; the smell of this fire should pass upon his garments, his Whole outward man.
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The spirit of mourning should be demonstrated by the spirit of burning.
The Spirit of mourning should be demonstrated by the Spirit of burning.
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If God from Heaven set fire on the standing Corn of our worldly comforts, we must answer him from within,
If God from Heaven Set fire on the standing Corn of our worldly comforts, we must answer him from within,
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and set fire on the stubble of our worldly lusts, and corruptions.
and Set fire on the stubble of our worldly Lustiest, and corruptions.
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Let me change our Saviours words therefore a little, Mat. 6. 18. and exhort you earnestly;
Let me change our Saviors words Therefore a little, Mathew 6. 18. and exhort you earnestly;
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Thou Christian, when thou fastest, when thou humblest thy soul for sin, wash thy face also, cleanse thy outward conversation from all sinful pollution, that thou mayest appear to be humbled indeed.
Thou Christian, when thou fastest, when thou Humblest thy soul for since, wash thy face also, cleanse thy outward Conversation from all sinful pollution, that thou Mayest appear to be humbled indeed.
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And this shall be accounted as a true and real conversing with the Righteousness of God in the time of affliction.
And this shall be accounted as a true and real conversing with the Righteousness of God in the time of affliction.
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3. Converse with the Faithfulness of God. This attribute of God hath respect to his promises;
3. Converse with the Faithfulness of God. This attribute of God hath respect to his promises;
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and therefore it may be you will think strange that I should speak of this in a discourse of afflictions,
and Therefore it may be you will think strange that I should speak of this in a discourse of afflictions,
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as not having place there at all.
as not having place there At all.
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Every one will readily acknowledge that Gods Soveraignty and Righteousness do clearly appear in his Judgments;
Every one will readily acknowledge that God's Sovereignty and Righteousness do clearly appear in his Judgments;
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but how his Faithfulness can be exercised therein, they see not.
but how his Faithfulness can be exercised therein, they see not.
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What, faithful in punishing, in plaguing, in visiting, in afflicting, distressing his creature, how can that be? Many will be ready to think rather, that God is not faithful at such a time,
What, faithful in punishing, in plaguing, in visiting, in afflicting, distressing his creature, how can that be? Many will be ready to think rather, that God is not faithful At such a time,
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when he denyes what he had promised to give, takes away what he had promised to continue;
when he Denies what he had promised to give, Takes away what he had promised to continue;
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when he plagues David every morning, when he had promised him that the Plague should not come nigh his dwelling;
when he plagues David every morning, when he had promised him that the Plague should not come High his Dwelling;
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when he brings Abijah to the grave, whom he had promised, that his dayes should be long upon the Land; and Job to the dunghill, to whom all the promises were made both of the life that now is,
when he brings Abijah to the grave, whom he had promised, that his days should be long upon the Land; and Job to the dunghill, to whom all the promises were made both of the life that now is,
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and of that which is to come.
and of that which is to come.
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Is this faithfulness? Doth God fulfil his promises by frustrating them? Notwithstanding all this, it seems that the faithfulness of God hath place in the afflictions of his people:
Is this faithfulness? Does God fulfil his promises by frustrating them? Notwithstanding all this, it seems that the faithfulness of God hath place in the afflictions of his people:
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For so saith David expresly, Psal. 119.75. I know that in faithfulness thou hast afflicted me:
For so Says David expressly, Psalm 119.75. I know that in faithfulness thou hast afflicted me:
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if indeed faithfulness be taken properly in that place: Neither indeed need it seem so strange as some men make it;
if indeed faithfulness be taken properly in that place: Neither indeed need it seem so strange as Some men make it;
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for God hath promised his covenant-people, to visit their iniquity with a Rod, Psal. 89. 32. The Rod The Rod of a man;
for God hath promised his Covenant people, to visit their iniquity with a Rod, Psalm 89. 32. The Rod The Rod of a man;
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a fatherly chastisement, as it is explained, 2 Sam. 7. 14. where this seems to be made a branch of the Covenant,
a fatherly chastisement, as it is explained, 2 Sam. 7. 14. where this seems to be made a branch of the Covenant,
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and is understood by many as a promise.
and is understood by many as a promise.
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But if that be not a plain promise, I am sure there is one in Psal. 84. 11. No good thing will he with hold from them that walk uprightly:
But if that be not a plain promise, I am sure there is one in Psalm 84. 11. No good thing will he with hold from them that walk uprightly:
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And if no good thing, then no correction neither;
And if no good thing, then no correction neither;
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for that is often good and profitable for the people of God in this world for many excellent ends;
for that is often good and profitable for the people of God in this world for many excellent ends;
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which (considering the nature of man) cannot well be accomplished without it; as might appear in many particulars;
which (considering the nature of man) cannot well be accomplished without it; as might appear in many particulars;
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but it is not needful to run out into them.
but it is not needful to run out into them.
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God will take more care of his own people, than of the rest of the world;
God will take more care of his own people, than of the rest of the world;
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and will rather correct them, than not reduce them.
and will rather correct them, than not reduce them.
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It is their main bappiness that he takes care for, and he will in kindness take out of the way whatever hinders it,
It is their main bappiness that he Takes care for, and he will in kindness take out of the Way whatever hinders it,
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and give whatever may promote it. Gods thoughts are not as our thoughts:
and give whatever may promote it. God's thoughts Are not as our thoughts:
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he judges otherwise of health, riches, liberty, friends, &c. than we do, We are apt to measure God by ourselves,
he judges otherwise of health, riches, liberty, Friends, etc. than we do, We Are apt to measure God by ourselves,
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and our own affections, which is the ground of our mistake in this business. We mind the things that please our flesh, our senses, our appetite, our fancy;
and our own affections, which is the ground of our mistake in this business. We mind the things that please our Flesh, our Senses, our appetite, our fancy;
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but God minds the things that concern our souls, and their true happiness.
but God minds the things that concern our Souls, and their true happiness.
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The Saints are much dearer to God, and much more beloved of him, than they are to themselves;
The Saints Are much Dearer to God, and much more Beloved of him, than they Are to themselves;
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and therefore he will not give them what's sweet, but what's meet;
and Therefore he will not give them what's sweet, but what's meet;
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he will give them what makes for their real and eternal happiness, whether they would have it or no.
he will give them what makes for their real and Eternal happiness, whither they would have it or no.
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He loves them with a strong and powerful love, and will not deny them any thing that is truly good for them,
He loves them with a strong and powerful love, and will not deny them any thing that is truly good for them,
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though they cry out under it; nor allow them any thing that is really hurtful,
though they cry out under it; nor allow them any thing that is really hurtful,
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though they cry after it. So will a wise Father upon Earth do by his children, to the best of his skill and power;
though they cry After it. So will a wise Father upon Earth do by his children, to the best of his skill and power;
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much more will God then, qui plusquam patrium amorem gerit in suos, whose bowels are infinitely larger and stronger than those of a Father.
much more will God then, qui plusquam Paternal amorem gerit in suos, whose bowels Are infinitely larger and Stronger than those of a Father.
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Now then, labour to converse with the Faithfulness of God in the time of afflictions, which is by studying the Covenant and the promises of it,
Now then, labour to converse with the Faithfulness of God in the time of afflictions, which is by studying the Covenant and the promises of it,
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and your present condition, and comparing them together, and observing how consonant and agreeable they are, each interpreting other.
and your present condition, and comparing them together, and observing how consonant and agreeable they Are, each interpreting other.
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As also by perswading your hearts of the consistency of afflictions with divine love and favour;
As also by persuading your hearts of the consistency of afflictions with divine love and favour;
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and by studying to reconcile the hand and heart of God together.
and by studying to reconcile the hand and heart of God together.
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But especially converse with it practically, by a holy establishment and settlement of heart under all afflictions.
But especially converse with it practically, by a holy establishment and settlement of heart under all afflictions.
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For, whereas afflictions in themselves are apt to beget a fearfulness, despondency, or at least fluctuation in the soul, the lively sense of Gods Faithfulness in inflicting them, will settle and sustain it:
For, whereas afflictions in themselves Are apt to beget a fearfulness, despondency, or At least fluctuation in the soul, the lively sense of God's Faithfulness in inflicting them, will settle and sustain it:
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It is a firm and consistent thing, upon which the shaking soul may settle safely, and center it self boldly.
It is a firm and consistent thing, upon which the shaking soul may settle safely, and centre it self boldly.
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4. Converse with the Holiness and unspotted Purity of God. He is angry, and sins not;
4. Converse with the Holiness and unspotted Purity of God. He is angry, and Sins not;
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he corects for sin, without sin.
he corects for since, without since.
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Fury is not in me, saith the Lord, Isa. 27. 4. There is no passionate malicious temper in the pure and holy God;Fury is not in me, Says the Lord, Isaiah 27. 4. There is no passionate malicious temper in the pure and holy God;
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no revengeful appetite to feed upon the blood of his creature. He is of purer eyes than to behold the least iniquity;
no revengeful appetite to feed upon the blood of his creature. He is of Purer eyes than to behold the least iniquity;
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and of a purer nature, than any way to miscarry in any of his dealings or dispensations.
and of a Purer nature, than any Way to miscarry in any of his dealings or dispensations.
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Converse then with this Infinite Holiness of God: Keep up pure, equitable, honourable thoughts of him in your hearts.
Converse then with this Infinite Holiness of God: Keep up pure, equitable, honourable thoughts of him in your hearts.
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Take heed of fancying to your selves a God guilty of passion of partiality, or carryed away with such weak and mixed affections as we our selves are.
Take heed of fancying to your selves a God guilty of passion of partiality, or carried away with such weak and mixed affections as we our selves Are.
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But more practically, converse with Gods Holiness in the time of afflictions, by laying even little sins greatly to heart:
But more practically, converse with God's Holiness in the time of afflictions, by laying even little Sins greatly to heart:
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little sins, compared with Infinite Holiness and Purity, ought to be matter of great and serious sorrow to a sensible soul.
little Sins, compared with Infinite Holiness and Purity, ought to be matter of great and serious sorrow to a sensible soul.
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Again, take heed of the least miscarriages under affliction, of departing from God in the least.
Again, take heed of the least miscarriages under affliction, of departing from God in the least.
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This I know is the great duty and care of every tender-hearted Christian at all times.
This I know is the great duty and care of every tender-hearted Christian At all times.
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But I conceive we ought more especially to press it upon our hearts in the time of affliction,
But I conceive we ought more especially to press it upon our hearts in the time of affliction,
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because we are then most apt to indulge some kind of humane passions, which we call natural affections;
Because we Are then most apt to indulge Some kind of humane passion, which we call natural affections;
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as if we had a license to care and fear, and grieve, and complain, not only in an extraordinary,
as if we had a license to care and Fear, and grieve, and complain, not only in an extraordinary,
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but even in an irregular manner.
but even in an irregular manner.
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Oh let the sense of Gods Infinite Purity, and perefect Holiness, check and awe those very natural affections, be they what they will,
O let the sense of God's Infinite Purity, and perefect Holiness, check and awe those very natural affections, be they what they will,
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if they offer to exceed their bounds, and overflow their banks. But this I toucht upon before under another head, amongst the Reasons of the Doctrine. Therefore
if they offer to exceed their bounds, and overflow their banks. But this I touched upon before under Another head, among the Reasons of the Doctrine. Therefore
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5. Converse with the Almighty Power of God. That God is Infinite and Almighty in Power, I need not undertake to demonstrate.
5. Converse with the Almighty Power of God. That God is Infinite and Almighty in Power, I need not undertake to demonstrate.
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No man had read a leaf in Scripture, nor indeed turned over one leaf in the book of the creatures, that hath not learnt this.
No man had read a leaf in Scripture, nor indeed turned over one leaf in the book of the creatures, that hath not learned this.
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I need not sure turn you to any particular mighty work of God:
I need not sure turn you to any particular mighty work of God:
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They that instance in his letting loose the virtues of the creatures, in the case of the universal deluge,
They that instance in his letting lose the Virtues of the creatures, in the case of the universal deluge,
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or binding up of their influences, as in the case of the three captive Jews, Daniel and Jonah, when he kept the fire from burning,
or binding up of their influences, as in the case of the three captive jews, daniel and Jonah, when he kept the fire from burning,
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707
and forbade the Lions to eat one, and the fish to digest another Prophet whom he had eaten, do make but a poor guess at Almightiness,
and forbade the Lions to eat one, and the Fish to digest Another Prophet whom he had eaten, do make but a poor guess At Almightiness,
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but a faint essay to describe it.
but a faint essay to describe it.
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The Creation of the least creature out of nothing, is an higher argument of Divine Power,
The Creation of the least creature out of nothing, is an higher argument of Divine Power,
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than the command of the greatest that is already created. Eye God duly in the notion of a Creator;
than the command of the greatest that is already created. Eye God duly in the notion of a Creator;
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yea, of a Creator of your own souls and bodies, and you have enough to fill you with everlasting admiration,
yea, of a Creator of your own Souls and bodies, and you have enough to fill you with everlasting admiration,
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as David was filled, Psal. 139. 14. I am fearfully and wonderfully made. But it is not enough to eye or acknowledge, or admire;
as David was filled, Psalm 139. 14. I am fearfully and wonderfully made. But it is not enough to eye or acknowledge, or admire;
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we must yet do more, if we will rightly converse with the Almightiness of God, viz. by the acts of Reverence and Dependence.
we must yet do more, if we will rightly converse with the Almightiness of God, viz. by the acts of reverence and Dependence.
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1. Reverence that Almighty and glorious God in your hearts, who can bring quidlibet ex quolibet, any thing out of any thing; yea, out of nothing;
1. reverence that Almighty and glorious God in your hearts, who can bring quidlibet ex quolibet, any thing out of any thing; yea, out of nothing;
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yea, any thing to nothing in a moment. Reverence that power of God, that can pour contempt upon Princes;
yea, any thing to nothing in a moment. reverence that power of God, that can pour contempt upon Princes;
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that can bring Job the greatest of all the men of the East, to lye in the Ashes,
that can bring Job the greatest of all the men of the East, to lie in the Ashes,
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and make his Bed in the Dunghill; that can send home Naomi empty, who went out full and flourishing.
and make his Bed in the Dunghill; that can send home Naomi empty, who went out full and flourishing.
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Hath he done so by you, debased you when you were high, tumbled you down from the clouds,
Hath he done so by you, debased you when you were high, tumbled you down from the Clouds,
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and rowled you in the dust, emptied you when you were full, withered you when you were fresh and flourishing? Let not God lose the glory of his Almighty Power;
and rolled you in the dust, emptied you when you were full, withered you when you were fresh and flourishing? Let not God loose the glory of his Almighty Power;
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reverence that glorious hand of God.
Reverence that glorious hand of God.
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2. Rest upon the same Almighty God, who can also bring up the same Job from the dunghill,
2. Rest upon the same Almighty God, who can also bring up the same Job from the dunghill,
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and set him with Princes, and fill empty Naomi with a famous off spring, throwing into her lap one of the Ancestors of the Messiah, according to the flesh.
and Set him with Princes, and fill empty Naomi with a famous off spring, throwing into her lap one of the Ancestors of the Messiah, according to the Flesh.
cc vvd pno31 p-acp n2, cc vvi j np1 p-acp dt j p-acp n1, vvg p-acp po31 n1 crd pp-f dt n2 pp-f dt np1, vvg p-acp dt n1.
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The same Power that caused your Sun to go down at midday, when you least suspected, can also cause it to rise at midnight,
The same Power that caused your Sun to go down At midday, when you least suspected, can also cause it to rise At midnight,
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when you least hope. Dwell not upon creatureprobabilities, or improbabilities:
when you least hope. Dwell not upon creatureprobabilities, or improbabilities:
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but lift up thy self believing soul, and be assured, that God can do what he will,
but lift up thy self believing soul, and be assured, that God can do what he will,
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and he will do what is good for them that love him, according to the dictates of unsearchable wisdom and goodness.
and he will do what is good for them that love him, according to the dictates of unsearchable Wisdom and Goodness.
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Thou that art rolled in the dust, yet arise and roll thy self upon those Almighty Arms that brought thee thither,
Thou that art rolled in the dust, yet arise and roll thy self upon those Almighty Arms that brought thee thither,
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and are able to advance thee:
and Are able to advance thee:
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As I have seen a child thrown by his Father off, and thrown down to the ground in a seeming displeasure,
As I have seen a child thrown by his Father off, and thrown down to the ground in a seeming displeasure,
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yet clinging to the same hand, and will not let it go, till at length he rise up again by it:
yet clinging to the same hand, and will not let it go, till At length he rise up again by it:
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a fit emblem of a child of God, whom his heavenly Father seems as if he had cast off.
a fit emblem of a child of God, whom his heavenly Father seems as if he had cast off.
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The wounding hand of God is apt to amaze indeed, and to beget consternation and astonishment.
The wounding hand of God is apt to amaze indeed, and to beget consternation and astonishment.
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But remember, the same hand that wounds, can also heal; he that breaks us, can also make up all our breaches:
But Remember, the same hand that wounds, can also heal; he that breaks us, can also make up all our Breaches:
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let this beget confidence and dependence. God never wounds deeper, than that he can easily bind up the wound again;
let this beget confidence and dependence. God never wounds Deeper, than that he can Easily bind up the wound again;
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never throws his people so low, as that they should be out of his reach, Take heed therefore of unseemly despondencies;
never throws his people so low, as that they should be out of his reach, Take heed Therefore of unseemly Despondencies;
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cast not away your confidence, which shall have a recompence, if ye maintain it: A recompence I say;
cast not away your confidence, which shall have a recompense, if you maintain it: A recompense I say;
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for that God that can recover the setting Sun, and exalt it in its beauty and brightness, and doth so every morning;
for that God that can recover the setting Sun, and exalt it in its beauty and brightness, and does so every morning;
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that can cloath the forlorn and naked trees with leaves, and fruits; that can recoves the verdure of the withering grass, and doth so every year;
that can cloth the forlorn and naked trees with leaves, and fruits; that can recoves the verdure of the withering grass, and does so every year;
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he can also cause light to arise to them that sit in darkness, and in the shadow of death, Isa. 9. 2.
he can also cause Light to arise to them that fit in darkness, and in the shadow of death, Isaiah 9. 2.
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He that could give unto Amaziah much more than that which he parted with at his command, 2 Chron. 25. 9. that could turn again the captivity of Job, and give him double for what he had taken from him, Job ult. 10. he can surely make his people glad according to the dayes wherein he hath afflicted them,
He that could give unto Amaziah much more than that which he parted with At his command, 2 Chronicles 25. 9. that could turn again the captivity of Job, and give him double for what he had taken from him, Job ult. 10. he can surely make his people glad according to the days wherein he hath afflicted them,
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and the years whenein they have seen evil, Psal. 90. 15. He can redompence and restore to his penitent people the fruits which the Locusts and the Caterpillars have consumed, according to his promise, Joel 2. 25. He can recompence to his people the comforts of health and liberty, which sickness hath consumed;and the Years whenein they have seen evil, Psalm 90. 15. He can redompence and restore to his penitent people the fruits which the Locusts and the Caterpillars have consumed, according to his promise, Joel 2. 25. He can recompense to his people the comforts of health and liberty, which sickness hath consumed;
cc dt n2 av pns32 vhb vvn j-jn, np1 crd crd pns31 vmb vvi cc vvi p-acp po31 j-jn n1 dt n2 r-crq dt n2 cc dt n2 vhb vvn, vvg p-acp po31 n1, np1 crd crd pns31 vmb vvi p-acp po31 n1 dt n2 pp-f n1 cc n1, r-crq n1 vhz vvn;
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the comforts of friends and relations, which the grave hath devoured.
the comforts of Friends and relations, which the grave hath devoured.
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He that hath made the Springs dry. (Jer. 51. 36.) can as easily make the parched ground to become a pool, and the thirsty land, springs of water, Isa. 35 7. as you find both elegantly joyned together, Psal. 107. 33, 35. He turneth water springs into dry grounds, & sic vicissim.
He that hath made the Springs dry. (Jer. 51. 36.) can as Easily make the parched ground to become a pool, and the thirsty land, springs of water, Isaiah 35 7. as you find both elegantly joined together, Psalm 107. 33, 35. He turns water springs into dry grounds, & sic Vicissim.
pns31 cst vhz vvn dt n2 j. (np1 crd crd) vmb a-acp av-j vvi dt j-vvn n1 pc-acp vvi dt n1, cc dt j n1, n2 pp-f n1, np1 crd crd c-acp pn22 vvb d av-j vvn av, np1 crd crd, crd pns31 vvz n1 vvz p-acp j n2, cc fw-la fw-la.
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Say not therefore with the captive Jews, Ezek. 37. 11. Our bones are dryed, and our bope is lost, &c. For God can cause even those dry bones to live. Say not with that low-spirited Courtier, 2 King. 7. 19. If the Lord should make windows in Heaven, might such plenty be in a Samaria? For he did accomplish it,
Say not Therefore with the captive jews, Ezekiel 37. 11. Our bones Are dried, and our Hope is lost, etc. For God can cause even those dry bones to live. Say not with that low-spirited Courtier, 2 King. 7. 19. If the Lord should make windows in Heaven, might such plenty be in a Samaria? For he did accomplish it,
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and yet not rain it from Heaven neither.
and yet not rain it from Heaven neither.
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But say with Job rather, Though he kill me, yet will I trust in him, Job 13. 15. And with the three Worthies, Our God whom me serve is able to deliver us out of thine hand O King, Dan. 3. 17. So;
But say with Job rather, Though he kill me, yet will I trust in him, Job 13. 15. And with the three Worthies, Our God whom me serve is able to deliver us out of thine hand Oh King, Dan. 3. 17. So;
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he is able to deliver us out of thine band, O Enemy, O Prison, O Sickness;
he is able to deliver us out of thine band, Oh Enemy, Oh Prison, Oh Sickness;
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yea out of thine hand O grave. If we despond, and be dejected both in mind and body at the same time,
yea out of thine hand Oh grave. If we despond, and be dejected both in mind and body At the same time,
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then is our condition indeed sad and shameful:
then is our condition indeed sad and shameful:
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Nay, we do more reproach God by such a temper in our affliction, than be reproacheth us in afflicting us.
Nay, we do more reproach God by such a temper in our affliction, than be Reproacheth us in afflicting us.
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Make it appear Christians, that though God have cast you down, yet you do believe that he hath not cast you off; and that you,
Make it appear Christians, that though God have cast you down, yet you do believe that he hath not cast you off; and that you,
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although you be sorely shaken by him, yet are not shaken off from him. Thus you shall g•orifie the Almighty Power of God in the day of your Visitation.
although you be sorely shaken by him, yet Are not shaken off from him. Thus you shall g•orifie the Almighty Power of God in the day of your Visitation.
cs pn22 vbb av-j vvn p-acp pno31, av vbr xx vvn a-acp p-acp pno31. av pn22 vmb vvi dt j-jn n1 pp-f np1 p-acp dt n1 pp-f po22 n1.
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6. Converse w•th the Infinite and unsearchable Wisdom of God: especially with the Wisdom of God in reserence to his Judgments, and our aff•ctions.
6. Converse w•th the Infinite and unsearchable Wisdom of God: especially with the Wisdom of God in reserence to his Judgments, and our aff•ctions.
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He is infinitly wise in reference to our affiictions.
He is infinitely wise in Referente to our affiictions.
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For, 1. He knows what, and what manner, and what measure of correction we stand in need of. 2. When,
For, 1. He knows what, and what manner, and what measure of correction we stand in need of. 2. When,
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and how best to deliver us. 3. How to make the best use of all for our good. and how best to deliver us. 3. How to make the best use of all for our good.
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First, He knows what, and what manner, and what measure of correction we stand in need of.
First, He knows what, and what manner, and what measure of correction we stand in need of.
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He is that wise Physician, that k•ows what humor is most predominant in the souls of his servan•s,
He is that wise physician, that k•ows what humour is most predominant in the Souls of his servan•s,
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and what is the most proper Medicine to purge it out:
and what is the most proper Medicine to purge it out:
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where the most corrupt blood is set led, and at what vein to let it out.
where the most corrupt blood is Set led, and At what vein to let it out.
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He is infinitely knowing of the various tempers and distempers of his servants, and can apply himself suitably to them all.
He is infinitely knowing of the various tempers and distempers of his Servants, and can apply himself suitably to them all.
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And as to the measure and degree, he is also infinitely wise, and exact.
And as to the measure and degree, he is also infinitely wise, and exact.
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He doth weigh out the affl•ctions of his people to a grain for quantity, and measure them to a day and hour for duration.
He does weigh out the affl•ctions of his people to a grain for quantity, and measure them to a day and hour for duration.
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He did not miss of his time, no not one day in four hundred and thirty years, Exod. 12. 41. So many years of bondage were determined upon the people,
He did not miss of his time, no not one day in four hundred and thirty Years, Exod 12. 41. So many Years of bondage were determined upon the people,
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and after those years were expired, the very next day, the hosts of the Lord went up out of Egypt. And as for measure, he observes a certain proportion,
and After those Years were expired, the very next day, the hosts of the Lord went up out of Egypt. And as for measure, he observes a certain proportion,
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as you may see in that full Tex, Isa. 28. 27, 28. As the Husbandman uses dissering wayes of purging and cleansing different sorts of grain, beating the Fitches with a Staff, and Cummin with a Rod, because they are a weaker sort of grain,
as you may see in that full Tex, Isaiah 28. 27, 28. As the Husbandman uses dissering ways of purging and cleansing different sorts of grain, beating the Fitches with a Staff, and Cummin with a Rod, Because they Are a Weaker sort of grain,
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and will not endure hard usage;
and will not endure hard usage;
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but bruising the Bread Corn, because threshing will not susfice, and he is loth to break it all to pieces with turning his Cart-wheels upon it.
but bruising the Bred Corn, Because threshing will not susfice, and he is loath to break it all to Pieces with turning his Cartwheels upon it.
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An elegant similitude, whereby God insinuateth his different waies of correcting his people, and observing a suitableness to their strength and temper,
an elegant similitude, whereby God insinuates his different ways of correcting his people, and observing a suitableness to their strength and temper,
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when less would not do, and more would overdo. He must correct so far as to bruise;
when less would not do, and more would overdo. He must correct so Far as to bruise;
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but will be sure not to break and spoil.
but will be sure not to break and spoil.
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He that saith unto the proud waves of the swelling Sea, Hitherto shall ye come, and no further, Job 38. 11. hath the same command over these Me•aphorical waves, those floods of affl•ction, which he lets loose upon his people,
He that Says unto the proud waves of the swelling Sea, Hitherto shall you come, and no further, Job 38. 11. hath the same command over these Me•aphorical waves, those floods of affl•ction, which he lets lose upon his people,
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and they cannot go an such further th•n he hath appointed: He saith, Hitherto shall this Sickness, this Mortality, this Persecution go, and no further;
and they cannot go an such further th•n he hath appointed: He Says, Hitherto shall this Sickness, this Mortality, this Persecution go, and no further;
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and even these storms, and this Sea obey him. Now we converse with this Instance of Divine Wisdom, not only when we observe it, and acknowledge it; but
and even these storms, and this Sea obey him. Now we converse with this Instance of Divine Wisdom, not only when we observe it, and acknowledge it; but
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1. When it begets in us a friendly and charitable temper towards second causes:
1. When it begets in us a friendly and charitable temper towards second Causes:
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When we are at peace with the whole Creation, even with enemies themselves, and in perfect charity with those very.
When we Are At peace with the Whole Creation, even with enemies themselves, and in perfect charity with those very.
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Plagues and Sicknesses that do arrest us;
Plagues and Sicknesses that do arrest us;
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rather admiring and del•ghting in their subserviency to God, than at all maligning their severe influences upon us.
rather admiring and del•ghting in their subserviency to God, than At all maligning their severe influences upon us.
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A good man is so much in love with the pure and holy, and perfect will of God, that he desnes also to fall in love with, at least he is at peace with every thing that executes it, that serves the will of his heavenly Father.
A good man is so much in love with the pure and holy, and perfect will of God, that he desnes also to fallen in love with, At least he is At peace with every thing that executes it, that serves the will of his heavenly Father.
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He sees no reason in the world to fall out with, and fret against any, man,
He sees no reason in the world to fallen out with, and fret against any, man,
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or any thing that is a mea•s to afflict him; but views them all as instruments in the hand of God, readily serving his will,
or any thing that is a mea•s to afflict him; but views them all as Instruments in the hand of God, readily serving his will,
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and doing his pleasure, and under this notion is charitably affected towards them all.
and doing his pleasure, and under this notion is charitably affected towards them all.
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Observe a little, and admire, how David was reconciled to the Rod, because it was in the hand of his Father,
Observe a little, and admire, how David was reconciled to the Rod, Because it was in the hand of his Father,
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and seems to kiss it for the relation that it had to the Divine Will, 2 Sam. 16. 11. Let him alone,
and seems to kiss it for the Relation that it had to the Divine Will, 2 Sam. 16. 11. Let him alone,
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and let him curse, for the Lord hath bidden him. and let him curse, for the Lord hath bidden him.
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This gracious soul is so wonderfully in love with the Will of God, that he could almost find in his heart to be reconciled to sin it self,
This gracious soul is so wonderfully in love with the Will of God, that he could almost find in his heart to be reconciled to sin it self,
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if it do accomplish it, and to be friends with the wrath of man; if it work the righteousness of God. And if Dvvid can be so charitably affected towards a cursing Shimei, viewing him as an instrument in the hand of God;
if it do accomplish it, and to be Friends with the wrath of man; if it work the righteousness of God. And if Dvvid can be so charitably affected towards a cursing Shimei, viewing him as an Instrument in the hand of God;
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methinks we may be almost in love with any thing under that notion, and much rather say concerning a poor harmless Sickness, Let it alone,
methinks we may be almost in love with any thing under that notion, and much rather say Concerning a poor harmless Sickness, Let it alone,
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so let it put us to pain, for God hath sent it.
so let it put us to pain, for God hath sent it.
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To this sense may a devout soul draw the words of his Saviour concerning the Woman in Mat. 26. 10 Why trouble ye the Woman? she hath wrought a good work upon me:
To this sense may a devout soul draw the words of his Saviour Concerning the Woman in Mathew 26. 10 Why trouble you the Woman? she hath wrought a good work upon me:
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791
Why do ye interrupt and disturb this disease? Why do ye fret against this Persecutor? Why do ye repine at this Prison? it executes the will of my God upon me.
Why do you interrupt and disturb this disease? Why do you fret against this Persecutor? Why do you repine At this Prison? it executes the will of my God upon me.
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What though these men pour out their venom in such ahundance? What though this disease spend its influences upon my body so plentifully? There's no waste in all this:
What though these men pour out their venom in such ahundance? What though this disease spend its influences upon my body so plentifully? There's no waste in all this:
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there's need of just so much;
there's need of just so much;
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God doth not lavish out his Arrows in vain, nor shoot at rove•s, as Jonathan did, who couzened his Lad, making him believe he shot at a mark, when he shot at none.
God does not lavish out his Arrows in vain, nor shoot At rove•s, as Johnathan did, who cozened his Lad, making him believe he shot At a mark, when he shot At none.
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A soul over powered with the sense of Gods Infinite Wisdom in appointing, measuring, timing all afflictions, will easily be reconciled to a poor harmless creature, which is set on,
A soul over powered with the sense of God's Infinite Wisdom in appointing, measuring, timing all afflictions, will Easily be reconciled to a poor harmless creature, which is Set on,
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and taken off at his pleasure.
and taken off At his pleasure.
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2. When it begets in us a holy Acquiescency and resting in God, which is opposed to a larger and disorderly hastening towards deliverance.
2. When it begets in us a holy Acquiescency and resting in God, which is opposed to a larger and disorderly hastening towards deliverance.
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Then do we indeed own and honour the skill of our Chirurgion, when we do quietly suffer the cor•o•ive plaisters to lie on,
Then do we indeed own and honour the skill of our Chirurgeon, when we do quietly suffer the cor•o•ive plasters to lie on,
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and do not offer to pluck them off, notwithstanding the smart they put us to.
and do not offer to pluck them off, notwithstanding the smart they put us to.
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And surely he that believeth the Infinite Wisdom of God, who knows what, and what manner and measure of correction we stand in need of, will not make haste to be delivered from under his hand; but composeth himself quietly;
And surely he that Believeth the Infinite Wisdom of God, who knows what, and what manner and measure of correction we stand in need of, will not make haste to be Delivered from under his hand; but composeth himself quietly;
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as young Samuel layd himself down, and when he was called, answered chearfully, Speak Lord, for thy servant heareth.
as young Samuel laid himself down, and when he was called, answered cheerfully, Speak Lord, for thy servant hears.
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802
A soul sensible of Gods Infinite Wisdom in this particular, argues thus, Who am I poor worm, shallow creature, that I should contend with Infinite Wisdom about the time,
A soul sensible of God's Infinite Wisdom in this particular, argues thus, Who am I poor worm, shallow creature, that I should contend with Infinite Wisdom about the time,
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or manner of my being in the world? Why did I not also undertake to appoint him the time and place of my being born? Shall I say it is too much,
or manner of my being in the world? Why did I not also undertake to appoint him the time and place of my being born? Shall I say it is too much,
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when Infinite Wisdome thinks it is not enough? Cease wrangling, soul, and be at rest,
when Infinite Wisdom thinks it is not enough? Cease wrangling, soul, and be At rest,
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805
for the Lord deals wisely with thee.
for the Lord deals wisely with thee.
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806
Such a soul so conversing with the all-wise God, dare freely refer all to him, venture all with him;
Such a soul so conversing with the alwise God, Dare freely refer all to him, venture all with him;
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807
if he smite him on the one cheek, he dare turn to him the other; if he take away his Coat, he dare offer him his Cloak also;
if he smite him on the one cheek, he Dare turn to him the other; if he take away his Coat, he Dare offer him his Cloak also;
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808
if he take away his liberty, he dare trust him with his life too;
if he take away his liberty, he Dare trust him with his life too;
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809
if he smite him in some of his comforts, he dare turn to him the rest also;
if he smite him in Some of his comforts, he Dare turn to him the rest also;
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810
for he knows that Infinite Wisdom cannot erre in Judgment, nor miscarry in his dispensations. Secondly, God knoweth when, and how best to deliver us.
for he knows that Infinite Wisdom cannot err in Judgement, nor miscarry in his dispensations. Secondly, God Knoweth when, and how best to deliver us.
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This necessarily follows upon the former. To him all times, and all things past, present, and to come, are equally present:
This necessarily follows upon the former. To him all times, and all things past, present, and to come, Are equally present:
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812
In one single act of understanding, he doth wonderfully comprehend both causes and events, sicknesses and cures, afflictions and deliverances.
In one single act of understanding, he does wonderfully comprehend both Causes and events, Sicknesses and cures, afflictions and Deliverances.
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813
Let the Atheistical world cry, These are they that are forsaken, whom no man careth for;
Let the Atheistical world cry, These Are they that Are forsaken, whom no man Careth for;
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814
there is no hope for them in their God, as their manner is to blaspheme.
there is no hope for them in their God, as their manner is to Blaspheme.
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Still the promise stands unrepealed in both Testaments, I will never leave you, nor forsake you:
Still the promise Stands unrepealed in both Testaments, I will never leave you, nor forsake you:
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816
though the case be never so extreme and desperate, still the Apostles word holds good, 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temprations.
though the case be never so extreme and desperate, still the Apostles word holds good, 2 Pet. 2. 9. The Lord Knoweth how to deliver the godly out of temprations.
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817
If all passages be blockt up, he will rather make a gap in the Sea,
If all passages be blocked up, he will rather make a gap in the Sea,
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818
than his people shall not escape, Exod. 14. And this way and time of Gods delivering, is the most excellent, suitable,
than his people shall not escape, Exod 14. And this Way and time of God's delivering, is the most excellent, suitable,
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and certain, as might abundantly appear in many particulars: But that would be a digression.
and certain, as might abundantly appear in many particulars: But that would be a digression.
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In the general, be assured that Gods way is the best way of deliverance, and his time is also the best time.
In the general, be assured that God's Way is the best Way of deliverance, and his time is also the best time.
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He that sits as a R•finer of Silver, knows how, and when to take out the metal, that it be purified, and not hurt.
He that sits as a R•finer of Silver, knows how, and when to take out the metal, that it be purified, and not hurt.
pns31 cst vvz p-acp dt n1 pp-f n1, vvz c-crq, cc c-crq pc-acp vvi av dt n1, cst pn31 vbb vvn, cc xx vvn.
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Here I might enter into a large discourse, and shew you how the judgment of man is ordinarily deceived,
Here I might enter into a large discourse, and show you how the judgement of man is ordinarily deceived,
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and his expectations disappointed, which he had built upon creature-probabilities, when in the mean time the purpose of God takes place in a far better and more comfortable deliverance of his servants.
and his Expectations disappointed, which he had built upon creatureprobabilities, when in the mean time the purpose of God Takes place in a Far better and more comfortable deliverance of his Servants.
cc po31 n2 vvn, r-crq pns31 vhd vvn p-acp n2, c-crq p-acp dt j n1 dt n1 pp-f np1 vvz n1 p-acp dt av-j jc cc av-dc j n1 pp-f po31 n2.
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But it may suffice to have hinted it only.
But it may suffice to have hinted it only.
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Our duty is to converse with this Instance of Divine Wisdom by the exercises of Patience and Hope. If God seem to tarry long,
Our duty is to converse with this Instance of Divine Wisdom by the exercises of Patience and Hope. If God seem to tarry long,
po12 n1 vbz pc-acp vvi p-acp d n1 pp-f j-jn n1 p-acp dt n2 pp-f n1 cc vvb. cs np1 vvb pc-acp vvi av-j,
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yet wait patiently for his appearance;
yet wait patiently for his appearance;
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for he will appear in the most acceptable time, and in the end ye shall consider it, and acknowledge it.
for he will appear in the most acceptable time, and in the end you shall Consider it, and acknowledge it.
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Take heed of limiting the Holy One of Israel, as that murmuring generation did, Psal. 78. 41. Take heed of fixing of your deliverance to such or such a train and series of causes which you have layd in your own heads,
Take heed of limiting the Holy One of Israel, as that murmuring generation did, Psalm 78. 41. Take heed of fixing of your deliverance to such or such a train and series of Causes which you have laid in your own Heads,
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and of engaging God to act by your Method: If God be a wise Agent, its fit he should be a free Agent too.
and of engaging God to act by your Method: If God be a wise Agent, its fit he should be a free Agent too.
cc pp-f vvg np1 pc-acp vvi p-acp po22 n1: cs np1 vbb dt j n1, pn31|vbz j pns31 vmd vbi dt j n1 av.
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Bear up Christian soul, faint not when thou art rebuked of him;
Bear up Christian soul, faint not when thou art rebuked of him;
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Cast thy burden upon the Lord, and he will in due time, find out a way either of lessening it, or removing it.Cast thy burden upon the Lord, and he will in due time, find out a Way either of lessening it, or removing it.
vvb po21 n1 p-acp dt n1, cc pns31 vmb p-acp j-jn n1, vvb av dt n1 av-d pp-f vvg pn31, cc vvg pn31.
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You have heard of the patience of Job, and you have seen the end of the Lord, James 5. 11. Be you patient,You have herd of the patience of Job, and you have seen the end of the Lord, James 5. 11. Be you patient,
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and you shall see it too; a better end than ever you could have accomplisht by your own act or industry.
and you shall see it too; a better end than ever you could have accomplished by your own act or industry.
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In the mean time, cherish in your hearts a lively hope of an happy issue:
In the mean time, cherish in your hearts a lively hope of an happy issue:
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For your lives and comforts are all hid in him, in whom also are bid all the treasures of wildom and knowledge.
For your lives and comforts Are all hid in him, in whom also Are bid all the treasures of Wildom and knowledge.
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As the consideration of Infinite Wisdom, in knowing how, and when best to deliver us, may settle our hearts that they do not rise up as a soam upon the waters through impatience;
As the consideration of Infinite Wisdom, in knowing how, and when best to deliver us, may settle our hearts that they do not rise up as a soam upon the waters through impatience;
p-acp dt n1 pp-f j n1, p-acp vvg c-crq, cc c-crq av-j pc-acp vvi pno12, vmb vvi po12 n2 cst pns32 vdb xx vvi a-acp p-acp dt n1 p-acp dt n2 p-acp n1;
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so it may bear up our hearts, that they do not sink within us, as a stone in the waters, through desperation.
so it may bear up our hearts, that they do not sink within us, as a stone in the waters, through desperation.
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Thirdly, God knoweth how to make the best use of all for our good.
Thirdly, God Knoweth how to make the best use of all for our good.
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I say, of all, both of the affliction, the manner and measure of it, of his delay,
I say, of all, both of the affliction, the manner and measure of it, of his Delay,
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and of the season which he chuses to redeem us in.
and of the season which he chooses to Redeem us in.
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He can make Paul's imprisonment turn to his advantage, Phil. 1. 19. Job's captivity to redound to his far greater state, Job ult. Joseph's banishment, to make him great;
He can make Paul's imprisonment turn to his advantage, Philip 1. 19. Job's captivity to redound to his Far greater state, Job ult. Joseph's banishment, to make him great;
pns31 vmb vvi npg1 n1 vvb p-acp po31 n1, np1 crd crd npg1 n1 pc-acp vvi p-acp po31 j jc n1, n1 n1. npg1 n1, pc-acp vvi pno31 j;
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and Manasseh's, to make him good. This is a large Theme, and therefore I dare not rifle into it particularly.
and Manasseh's, to make him good. This is a large Theme, and Therefore I Dare not rifle into it particularly.
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Take all in one word from-the Apostle, Rom. 8. 28. All things do work together for good to them that love God.
Take all in one word from-the Apostle, Rom. 8. 28. All things do work together for good to them that love God.
vvb d p-acp crd n1 j n1, np1 crd crd av-d n2 vdb vvi av p-acp j p-acp pno32 cst vvb np1.
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Whatever the promises be, the only wise God knows how to draw a happy conclusion from them.
Whatever the promises be, the only wise God knows how to draw a happy conclusion from them.
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G•t a firm belief of this radica•ed in your hearts, and converse with the Wisdom of God in this Instance of it by the great Grace of Selfresignation. The Soveraignty of God may well work us into a resignation of our interests,
G•t a firm belief of this radica•ed in your hearts, and converse with the Wisdom of God in this Instance of it by the great Grace of self-resignation. The Sovereignty of God may well work us into a resignation of our interests,
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and comforts, and concernments to him:
and comforts, and concernments to him:
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But this Infinite Wisdom of God ought in reason to work us into a resignation even of our very wills unto him.
But this Infinite Wisdom of God ought in reason to work us into a resignation even of our very wills unto him.
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Oh this debasing of self-will, this self-resignation is a noble and ingenuous act of a pious soul (for so I dare call him in whom it is found) whereby it honours God greatly in all that comes upon it.
O this debasing of self-will, this Self-resignation is a noble and ingenuous act of a pious soul (for so I Dare call him in whom it is found) whereby it honours God greatly in all that comes upon it.
uh d vvg pp-f n1, d n1 vbz dt j cc j n1 pp-f dt j n1 (c-acp av pns11 vvb vvb pno31 p-acp ro-crq pn31 vbz vvn) c-crq pn31 vvz np1 av-j p-acp d cst vvz p-acp pn31.
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A godly soul, considering it self ignorant of many things, burdened with many corruptions, and clogg'd with an animal body, senses, appetite, fancy, which are alwayes calling for things inconvenient,
A godly soul, considering it self ignorant of many things, burdened with many corruptions, and clogged with an animal body, Senses, appetite, fancy, which Are always calling for things inconvenient,
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if not unlawful, doth conclude it would not be good for it to be at its own finding, or caring, or carving:
if not unlawful, does conclude it would not be good for it to be At its own finding, or caring, or carving:
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and duly eying that infinite mind and understanding, who in a wonderful, unaccountable manner, orders all things,
and duly Eyeing that infinite mind and understanding, who in a wondered, unaccountable manner, order all things,
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and all events to the best and certain issue, is so mastered by, and indeed enamoured with the sense of it, that he renounces his own wisdom,
and all events to the best and certain issue, is so mastered by, and indeed enamoured with the sense of it, that he renounces his own Wisdom,
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and throws out his own clamorous w•ll, and complyes readily with the all-wise God.
and throws out his own clamorous w•ll, and complies readily with the alwise God.
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This is truly to converse with the Wisdom of God, when we do out of choice refer our selves to it,
This is truly to converse with the Wisdom of God, when we do out of choice refer our selves to it,
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and rowl our selves upon it. Every bare acknowledgment of Divine Wisdom is not a proper conversing with it;
and roll our selves upon it. Every bore acknowledgment of Divine Wisdom is not a proper conversing with it;
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but when the same is wrought into the soul, and the lively sense of it doth so over-power the heart, that the will is prepared to close readily with such Methods as God shall please to use to accomplish his own ends;
but when the same is wrought into the soul, and the lively sense of it does so overpower the heart, that the will is prepared to close readily with such Methods as God shall please to use to accomplish his own ends;
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then do we properly, and feeling•y converse with God, under the notion of the Allwise God.
then do we properly, and feeling•y converse with God, under the notion of the Alwise God.
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But this of Self-resignation I spoke something to under the first head; and much of that which is spoken there, may be indifferently applyed hither. Therefore
But this of self-resignation I spoke something to under the First head; and much of that which is spoken there, may be indifferently applied hither. Therefore
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7. Converse with the unbounded Goodness, Love, and Mercy of God. God is infinitely and unchangeably loving and merciful to his people:
7. Converse with the unbounded goodness, Love, and Mercy of God. God is infinitely and unchangeably loving and merciful to his people:
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he is good, saith the Psalmist;
he is good, Says the Psalmist;
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and he is Love, saith the Apostle, 1 John 4. 8. Those dreadful and terrifying apprehensions which men have of the blessed and good God,
and he is Love, Says the Apostle, 1 John 4. 8. Those dreadful and terrifying apprehensions which men have of the blessed and good God,
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as if he were some austere and surly Majesty, given to passion and revenge, are apt to destroy that chearful and ingenuous converse with him, which the creature should maintain with its Creator at all times:
as if he were Some austere and surly Majesty, given to passion and revenge, Are apt to destroy that cheerful and ingenuous converse with him, which the creature should maintain with its Creator At all times:
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But then are we most prone to entertain those apprehensions, and to harbour such unseemly notions of him,
But then Are we most prove to entertain those apprehensions, and to harbour such unseemly notions of him,
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when he appears in the way of his judgments, when we take a view of him in the ruines of our comforts, the blood of our friends, the spoyl of our goods,
when he appears in the Way of his Judgments, when we take a view of him in the ruins of our comforts, the blood of our Friends, the spoil of our goods,
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and in the distresses of our lives.
and in the Distresses of our lives.
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We are apt to frame notions of God according to what we find in our own disposition, to fancy a God like unto our selves;
We Are apt to frame notions of God according to what we find in our own disposition, to fancy a God like unto our selves;
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and therefore we cannot eye an afflicting God, but we presently conclude an angry God;
and Therefore we cannot eye an afflicting God, but we presently conclude an angry God;
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as though the Eternal and Pure Being, were subject to passions and changes, as we are.
as though the Eternal and Pure Being, were Subject to passion and changes, as we Are.
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These apprehensions being once drunk into the soul, it becomes unhinged presently, and almost afraid to behold the face of love it self,
These apprehensions being once drunk into the soul, it becomes unhinged presently, and almost afraid to behold the face of love it self,
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but flyes and hides it self, as Adam in the Garden:
but flies and hides it self, as Adam in the Garden:
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or if the soul do converse with God at all, it is as a City that is besieged converses with the enemy without, viz. sending out to seek peace,
or if the soul do converse with God At all, it is as a city that is besieged converses with the enemy without, viz. sending out to seek peace,
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and to obtain a cessation of Arms. And so a soul may bestow much upon God, surrender up the Castle, give him all that he hath almost, not for any love that he bears to him;
and to obtain a cessation of Arms. And so a soul may bestow much upon God, surrender up the Castle, give him all that he hath almost, not for any love that he bears to him;
cc pc-acp vvi dt n1 pp-f n2 cc av dt n1 vmb vvi av-d p-acp np1, vvb a-acp dt n1, vvb pno31 d cst pns31 vhz av, xx p-acp d n1 cst pns31 vvz p-acp pno31;
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but as Joash gave Hazael a present of gold and precious things, to hire him to depart from him, 2 King. 12. 18. Oh then they will on and do any thing;
but as Joash gave hazael a present of gold and precious things, to hire him to depart from him, 2 King. 12. 18. O then they will on and do any thing;
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yea, circumcise their lives, as Zipporah circumcised her Son, Exod. 4 25. to escape the hands of an angry God.
yea, circumcise their lives, as Zipporah circumcised her Son, Exod 4 25. to escape the hands of an angry God.
uh, vvi po32 n2, c-acp np1 j-vvn po31 n1, np1 crd crd p-acp vvi dt n2 pp-f dt j np1.
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Every one will converse with God as an enemy in time of extremity;
Every one will converse with God as an enemy in time of extremity;
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hang out a flag sor peace, send presents, pay a homage, send Embassadors to entreat his face:
hang out a flag sor peace, send presents, pay a homage, send ambassadors to entreat his face:
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But few know how to converse with the Goodness and Mercy of God, with him as their dear and only friend in a time of affl•ct•on, freely and chearfully.
But few know how to converse with the goodness and Mercy of God, with him as their dear and only friend in a time of affl•ct•on, freely and cheerfully.
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Now there seems to be a double account to be given of mens not conversing with the Goodness and Mercy of God in the time of afflictions.
Now there seems to be a double account to be given of men's not conversing with the goodness and Mercy of God in the time of afflictions.
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1. Many cannot believe the Mercy and Kindness of God, when he is in the way of his Judgments.
1. Many cannot believe the Mercy and Kindness of God, when he is in the Way of his Judgments.
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If it be so, why am I thus? cryes the poor soul, strugling under its burden,
If it be so, why am I thus? cries the poor soul, struggling under its burden,
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and travelling in pangs to be delivered of its griefs.
and traveling in pangs to be Delivered of its griefs.
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Thus unbelievingly argues Gideon (who was otherwise famous for saith) in the time of his bitter bondage under the Midianites, Judg. 6. 13. when an Angel from Heaven was sent to assure him of the good will of God towards him, he could not entertain the news,
Thus unbelievingly argues gideon (who was otherwise famous for Says) in the time of his bitter bondage under the midianites, Judges 6. 13. when an Angel from Heaven was sent to assure him of the good will of God towards him, he could not entertain the news,
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nor believe the report, because of the anguish of his soul, but cryes out, Oh my Lord, if the Lord be with us,
nor believe the report, Because of the anguish of his soul, but cries out, O my Lord, if the Lord be with us,
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why is all this evil befallen us? No, the Lord hath fors•ken us;why is all this evil befallen us? No, the Lord hath fors•ken us;
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for he hath delivered us into the hands of the Midianites. The sad soul is ready to cry concerning Christs gracious presence,
for he hath Delivered us into the hands of the midianites. The sad soul is ready to cry Concerning Christ gracious presence,
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as the two Sisters concerning his personal presence, John 11. 21, 32. Lord, if thou hadst been here, my Brother had not dyed:
as the two Sisters Concerning his personal presence, John 11. 21, 32. Lord, if thou Hadst been Here, my Brother had not died:
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Lord, if thou hadst been here, if thou hadst loved me, if thou hadst had any delight in me, my Brother had not dyed, my Husband, my Wife, my Children had not dyed;
Lord, if thou Hadst been Here, if thou Hadst loved me, if thou Hadst had any delight in me, my Brother had not died, my Husband, my Wife, my Children had not died;
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I had not been thus plagued, afflicted, wounded, tormented as I am. Hence we have those many complaints of the afflicted soul, up and down the Psalms;
I had not been thus plagued, afflicted, wounded, tormented as I am. Hence we have those many complaints of the afflicted soul, up and down the Psalms;
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Hath the Lord forgotten to be gracious? Is his Mercy clean gone? Hath he shut up his tender Mercies in anger? and many such like.Hath the Lord forgotten to be gracious? Is his Mercy clean gone? Hath he shut up his tender mercies in anger? and many such like.
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The smart of our senses, is apt to pervert the judgment of our minds;
The smart of our Senses, is apt to pervert the judgement of our minds;
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and the sense of bodily evils, is ready to destroy all sense of the Infinite and Unchangeable Goodness and Love of God.
and the sense of bodily evils, is ready to destroy all sense of the Infinite and Unchangeable goodness and Love of God.
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Now this great evil seems to arise from these two causes, viz. our measuring of God and his Divine Dispositions, by our selves and humane passions and affections, as I hinted before:
Now this great evil seems to arise from these two Causes, viz. our measuring of God and his Divine Dispositions, by our selves and humane passion and affections, as I hinted before:
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And our measuring the Love of God too much by the proportion that he gives us of worldly prosperity.
And our measuring the Love of God too much by the proportion that he gives us of worldly Prosperity.
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Woe to him in a day of distress, that was wont to judge of Divine Love by the things that are before him, as Solomon calls the things of this world, Eccles. 9 1. This, I say, is the temper, the infirmity of many in the time of afflictions:
Woe to him in a day of distress, that was wont to judge of Divine Love by the things that Are before him, as Solomon calls the things of this world, Eccles. 9 1. This, I say, is the temper, the infirmity of many in the time of afflictions:
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though indeed there be no reason for it.
though indeed there be no reason for it.
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For why should we conclude harshly concerning Job upon the dunghill, any more than we would conclude charitably concerning Ahab on the Throne? Besides, the Scripture teache•h expresly, that the Love of God doth stand with correction, Psal. 89. 33. I will visit his iniquity,
For why should we conclude harshly Concerning Job upon the dunghill, any more than we would conclude charitably Concerning Ahab on the Throne? Beside, the Scripture teache•h expressly, that the Love of God does stand with correction, Psalm 89. 33. I will visit his iniquity,
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but my loving kindness w•ll I not take from him:
but my loving kindness w•ll I not take from him:
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Nay, it seems as if it could not well stand without it, Heb. 12. 6. Whom the Lord loveth, be chasteneth,
Nay, it seems as if it could not well stand without it, Hebrew 12. 6. Whom the Lord loves, be Chasteneth,
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and scourgeth every Son whom he receiveth. and scourges every Son whom he receives.
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2. Others do indeed believe the Goodness and Mercy of God to them in a time of affliction, but either they cannot, or dare not,
2. Others do indeed believe the goodness and Mercy of God to them in a time of affliction, but either they cannot, or Dare not,
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or will not converse with it, nor take comfort in it. They remember God with the Psalmist, Psal. 77. 3. i. e. or will not converse with it, nor take Comfort in it. They Remember God with the Psalmist, Psalm 77. 3. i. e.
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the Goodness, Bounty, Mercy of God (saith Mollevus ) and yet at the same time are troubled; their hearts are unquiet, fluctuating, tumultuous within them.
the goodness, Bounty, Mercy of God (Says Mollevus) and yet At the same time Are troubled; their hearts Are unquiet, fluctuating, tumultuous within them.
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The soul is so imprest with the sense of sin which it hath contracted from the consideration of its sufferings, that it dare not presume to meddle with Mercy;
The soul is so impressed with the sense of since which it hath contracted from the consideration of its sufferings, that it Dare not presume to meddle with Mercy;
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but though this Mercy of God be its own, yet is ready to think that it is a duty to forsake its own Mercies, as though it heard God chiding it in the words of Jehu to Jorams scout, 2 King. 9. 18. What hast thou to do with peace? What hast thou to do with Mercy? turn ye behind me. An afflicted soul hath much adoe to believe it to be a duty to converse with the Goodness and Love of God in a time of affliction.
but though this Mercy of God be its own, yet is ready to think that it is a duty to forsake its own mercies, as though it herd God chiding it in the words of Jehu to Jorams scout, 2 King. 9. 18. What hast thou to do with peace? What hast thou to do with Mercy? turn you behind me. an afflicted soul hath much ado to believe it to be a duty to converse with the goodness and Love of God in a time of affliction.
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It easily agrees to converse with the Justice, Holiness, and Power of God indeed; but thinks it very improper, and unseasonable, if not unsafe, to converse with his Mercy.
It Easily agrees to converse with the justice, Holiness, and Power of God indeed; but thinks it very improper, and unseasonable, if not unsafe, to converse with his Mercy.
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It is ready to cry with Solomon presently, In the day of prosperity rejoyce, but in the day of adversity consider:
It is ready to cry with Solomon presently, In the day of Prosperity rejoice, but in the day of adversity Consider:
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or with the Apostle, If any be afflicted, let him pray; if he be merry, let him sing Psalms.
or with the Apostle, If any be afflicted, let him pray; if he be merry, let him sing Psalms.
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Conversing with the Goodness of God seems not to be a duty of this season. I confess this is a high and hard duty.
Conversing with the goodness of God seems not to be a duty of this season. I confess this is a high and hard duty.
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Every smatterer in Religion will cry out in his affliction, Thou art just and righteous, O Lord:
Every smatterer in Religion will cry out in his affliction, Thou art just and righteous, Oh Lord:
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But, Thou art good and mercisul:
But, Thou art good and mercisul:
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Blessed be the name of the Lord, is the voice of a Job only, Job 1. 21. But it is a duty, though a hard one;
Blessed be the name of the Lord, is the voice of a Job only, Job 1. 21. But it is a duty, though a hard one;
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and affording much pleasure and contentment to them that are exercised therein.
and affording much pleasure and contentment to them that Are exercised therein.
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That the kindness and benignity of God doth not fail, that his Love is not broken off from his people;
That the kindness and benignity of God does not fail, that his Love is not broken off from his people;
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no, nor suspended neither, when he afflicts them most, is most certain.
no, nor suspended neither, when he afflicts them most, is most certain.
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For, though he worketh changes, in and upon us, yet himself is eternally and unchangeably the same, Jer. 1. 17. And,
For, though he works changes, in and upon us, yet himself is eternally and unchangeably the same, Jer. 1. 17. And,
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though some of his dealings towards his people seem to be rough and severe, yet if we judge rightly of them, they are all Mercy and Truth towards them that keep his Covenant, Psal. 25. 10. And that the people of God ought to converse with this Divine Love and Mercy even in their greatest afflictions, is as clear:
though Some of his dealings towards his people seem to be rough and severe, yet if we judge rightly of them, they Are all Mercy and Truth towards them that keep his Covenant, Psalm 25. 10. And that the people of God ought to converse with this Divine Love and Mercy even in their greatest afflictions, is as clear:
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To this purpose I might alledge the forequoted example of holy Job; and might enforce this Doctrine from the Apostles words, Phil. 4. 4. and Jam. 1. 2. Count it all joy when ye fall into divers temptations;
To this purpose I might allege the forequoted Exampl of holy Job; and might enforce this Doctrine from the Apostles words, Philip 4. 4. and Jam. 1. 2. Count it all joy when you fallen into diverse temptations;
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and from many good Reasons too, if it were needful.
and from many good Reasons too, if it were needful.
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I know indeed that it is a hard thing to keep up a right frame towards,
I know indeed that it is a hard thing to keep up a right frame towards,
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and converse rightly with the Righteousness, and Goodness of God at the same time; the one frame is ready to justle out the other.
and converse rightly with the Righteousness, and goodness of God At the same time; the one frame is ready to justle out the other.
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Sorrow is apt to contract the heart, and destroy the large and chearful temper of it:
Sorrow is apt to contract the heart, and destroy the large and cheerful temper of it:
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And joy doth dilate and enlarge it, and is ready to make it forget its grief:
And joy does dilate and enlarge it, and is ready to make it forget its grief:
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But, though it be hard, yet it is possible:
But, though it be hard, yet it is possible:
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These two may well consist in the same soul, according to that in Psal 2. 11. — Rejoyce with trembling.
These two may well consist in the same soul, according to that in Psalm 2. 11. — Rejoice with trembling.
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But how must we converse with the Love and Mercy of God in the time of affl•ct•ons? I have partly prevented my self in this already;
But how must we converse with the Love and Mercy of God in the time of affl•ct•ons? I have partly prevented my self in this already;
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but I shall speak a little more distinctly of it.
but I shall speak a little more distinctly of it.
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We do not then converse with the Goodness and Mercy of God, when we barely think of it, or acknowledge it: But
We do not then converse with the goodness and Mercy of God, when we barely think of it, or acknowledge it: But
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1. When we believe and apply it, and take to our selves the comforts of it.
1. When we believe and apply it, and take to our selves the comforts of it.
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When we look through the clouds that are round about us, and quite cover us, and by the eye of faith behold the Fountain and Father of Light:
When we look through the Clouds that Are round about us, and quite cover us, and by the eye of faith behold the Fountain and Father of Light:
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when we can look beyond the frowns that are •n his face, and the Rod that is in h•s hand,
when we can look beyond the frowns that Are •n his face, and the Rod that is in h•s hand,
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and see the good will that dwells in the heart of God towards us. More especia•ly
and see the good will that dwells in the heart of God towards us. More especia•ly
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2. When we do not only see and bel•eve it, but also draw vircue and influences down from it into our sou•s, to establish, settle, and sa•isfie them.
2. When we do not only see and bel•eve it, but also draw vircue and influences down from it into our sou•s, to establish, settle, and sa•isfie them.
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Not so much when we see it, as when we taste it, when we feel t•e Sun of Righteousness warm us,
Not so much when we see it, as when we taste it, when we feel t•e Sun of Righteousness warm us,
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though it do not dazle us;
though it do not dazzle us;
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and though we cannot perceive it to shine upon us, yet we find it to shine in us.
and though we cannot perceive it to shine upon us, yet we find it to shine in us.
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We do then converse with the Love and Mercy of God in an afflicted state,
We do then converse with the Love and Mercy of God in an afflicted state,
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when the same doth bear us up, not only from utter sicking, but even from inordinate sorrowing;
when the same does bear us up, not only from utter sicking, but even from inordinate sorrowing;
c-crq dt d vdz vvi pno12 a-acp, xx av-j p-acp j n-vvg, cc-acp av p-acp j n-vvg;
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when we draw a virtue from it in•o our souls to sustain them, yea and to cherish them too.
when we draw a virtue from it in•o our Souls to sustain them, yea and to cherish them too.
c-crq pns12 vvb dt n1 p-acp pn31 vvb po12 n2 pc-acp vvi pno32, uh cc pc-acp vvi pno32 av.
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Thus Job comforts himself in his living Redeemer, Job 19. 25 and the Psalmist in the Mercy of God,
Thus Job comforts himself in his living Redeemer, Job 19. 25 and the Psalmist in the Mercy of God,
av np1 vvz px31 p-acp po31 j-vvg n1, np1 crd crd cc dt n1 p-acp dt n1 pp-f np1,
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even when he was ready to slip, Psal. 94. 18. 19. In the multitude of my thoughts within me, thy comforts delight my soul.
even when he was ready to slip, Psalm 94. 18. 19. In the multitude of my thoughts within me, thy comforts delight my soul.
av c-crq pns31 vbds j pc-acp vvi, np1 crd crd crd p-acp dt n1 pp-f po11 n2 p-acp pno11, po21 n2 vvb po11 n1.
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In a word, we converse with D•vine Goodness, when we are really warmed with it;
In a word, we converse with D•vine goodness, when we Are really warmed with it;
p-acp dt n1, pns12 vvb p-acp j-jn n1, c-crq pns12 vbr av-j vvn p-acp pn31;
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and with Almighty Love, when we rejoyce in it, and can with holy venturousness, and humble confidence, throw our selves into the very bosome of it:
and with Almighty Love, when we rejoice in it, and can with holy venturousness, and humble confidence, throw our selves into the very bosom of it:
cc p-acp j-jn n1, c-crq pns12 vvb p-acp pn31, cc vmb p-acp j n1, cc j n1, vvb po12 n2 p-acp dt j n1 pp-f pn31:
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when we receive impressions of it from the Spirit of God, and are thereby molded into a temper fuitable to it, and becoming it.
when we receive impressions of it from the Spirit of God, and Are thereby moulded into a temper fuitable to it, and becoming it.
c-crq pns12 vvb n2 pp-f pn31 p-acp dt n1 pp-f np1, cc vbr av vvd p-acp dt n1 j p-acp pn31, cc vvg pn31.
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For then indeed do we most happily converse with the Love and Goodness of God, when we for our part do live upon it;
For then indeed do we most happily converse with the Love and goodness of God, when we for our part do live upon it;
p-acp av av vdb pns12 av-ds av-j vvi p-acp dt n1 cc n1 pp-f np1, c-crq pns12 p-acp po12 n1 vdb vvi p-acp pn31;
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when we being assured of an interest in a loving and good God, do render up our selves also unto him, in the most beautiful and becoming affections of Love, Joy, Confidence, and holy Delight. This is an excellent frame;
when we being assured of an Interest in a loving and good God, do render up our selves also unto him, in the most beautiful and becoming affections of Love, Joy, Confidence, and holy Delight. This is an excellent frame;
c-crq pns12 vbg vvn pp-f dt n1 p-acp dt j-vvg cc j np1, vdb vvi a-acp po12 n2 av p-acp pno31, p-acp dt av-ds j cc j-vvg n2 pp-f n1, n1, n1, cc j n1. d vbz dt j n1;
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and, sure I am, it is much for our interest, thus to converse with God in the time of our afflictions.
and, sure I am, it is much for our Interest, thus to converse with God in the time of our afflictions.
cc, av-j pns11 vbm, pn31 vbz av-d p-acp po12 n1, av pc-acp vvi p-acp np1 p-acp dt n1 pp-f po12 n2.
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It is a high way of glorifying God, and bringing much credit to Religion: And indeed he that keeps up this frame, can be afflicted but in part;
It is a high Way of glorifying God, and bringing much credit to Religion: And indeed he that keeps up this frame, can be afflicted but in part;
pn31 vbz dt j n1 pp-f vvg np1, cc vvg d n1 p-acp n1: cc av pns31 cst vvz a-acp d n1, vmb vbi vvn cc-acp p-acp n1;
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he scapes the greater half of the evil:
he escapes the greater half of the evil:
pns31 vvz dt jc n-jn pp-f dt n-jn:
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For though it be never so stormy a time without him, a storm upon his house, upon his goods, upon his relations, yea upon his own body;
For though it be never so stormy a time without him, a storm upon his house, upon his goods, upon his relations, yea upon his own body;
c-acp cs pn31 vbb av-x av j dt n1 p-acp pno31, dt n1 p-acp po31 n1, p-acp po31 n2-j, p-acp po31 n2, uh p-acp po31 d n1;
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yet it is a calm day within; in the soul there is peace and tranquillity.
yet it is a Cam day within; in the soul there is peace and tranquillity.
av pn31 vbz dt j-jn n1 p-acp; p-acp dt n1 pc-acp vbz n1 cc n1.
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Lastly (and indeed everlastingly too) we are to converse with the Infinite, selfsufficient Fulness of God in a day of the greatest extremity:
Lastly (and indeed everlastingly too) we Are to converse with the Infinite, Self-sufficient Fullness of God in a day of the greatest extremity:
ord (cc av av-j av) pns12 vbr pc-acp vvi p-acp dt j, j n1 pp-f np1 p-acp dt n1 pp-f dt js n1:
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that is, as if I should say, not with any one single Attribute, but with the very godhead of God, the immense perfection of God, the Allness of the Deity.
that is, as if I should say, not with any one single Attribute, but with the very godhead of God, the immense perfection of God, the Allness of the Deity.
cst vbz, c-acp cs pns11 vmd vvi, xx p-acp d crd j n1, cc-acp p-acp dt j n1 pp-f np1, dt j n1 pp-f np1, dt n1 pp-f dt n1.
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Oh how seasonably doth this blessed object present its self to the soul in a time of afflictions, losses, mortalities, persecutions,
O how seasonably does this blessed Object present its self to the soul in a time of afflictions, losses, mortalities, persecutions,
uh c-crq av-j vdz d j-vvn n1 vvi po31 n1 p-acp dt n1 p-acp dt n1 pp-f n2, n2, n2, n2,
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when we are most emptied of creature-enjoyments, and the emptiness of them doth most appear! for upon these two doth our conversing with God much depend.
when we Are most emptied of creatureenjoyments, and the emptiness of them does most appear! for upon these two does our conversing with God much depend.
c-crq pns12 vbr av-ds vvn pp-f n2, cc dt n1 pp-f pno32 vdz ds vvi! c-acp p-acp d crd vdz po12 vvg p-acp np1 av-d vvi.
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I need not tell you how apt we are to live beside God, when we have our fill of creature-delights;
I need not tell you how apt we Are to live beside God, when we have our fill of Creature-delights;
pns11 vvb xx vvi pn22 c-crq j pns12 vbr pc-acp vvi p-acp np1, c-crq pns12 vhb po12 n1 pp-f n2;
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whilst we can entertain our hearts with a created sweetness, we soolishly forget and neglect the supreme good.
while we can entertain our hearts with a created sweetness, we soolishly forget and neglect the supreme good.
cs pns12 vmb vvi po12 n2 p-acp dt j-vvn n1, pns12 av-j vvi cc vvi dt j j.
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And so fond and unreasonable is this affection, that no warnings, no precepts will serve the turn;
And so found and unreasonable is this affection, that no Warnings, no Precepts will serve the turn;
cc av j cc j vbz d n1, cst dx n2, dx n2 vmb vvi dt n1;
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God is forced to break that off from us, from which we would not be broken.
God is forced to break that off from us, from which we would not be broken.
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Sure I am, the blessed and bountiful God envyes not his servants any of their creature-comforts or delights;
Sure I am, the blessed and bountiful God Envies not his Servants any of their Creature comforts or delights;
j pns11 vbm, dt j-vvn cc j np1 vvz xx po31 n2 d pp-f po32 n2 cc n2;
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but he loves them (as I said before) with a strong and powerful love,
but he loves them (as I said before) with a strong and powerful love,
cc-acp pns31 vvz pno32 (c-acp pns11 vvd a-acp) p-acp dt j cc j n1,
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and will not suffer them to live so much to their losses, as they do,
and will not suffer them to live so much to their losses, as they do,
cc vmb xx vvi pno32 pc-acp vvi av av-d p-acp po32 n2, c-acp pns32 vdb,
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when they spend noble affections upon transitory things, in the everlasting enjoyment of which they could never be happy.
when they spend noble affections upon transitory things, in the everlasting enjoyment of which they could never be happy.
c-crq pns32 vvb j n2 p-acp j n2, p-acp dt j n1 pp-f r-crq pns32 vmd av-x vbi j.
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Now afflictions are a negative, if we speak properly, even as sin is; and whenever we are affl•cted in any kind, we are emp•ied os some created good,
Now afflictions Are a negative, if we speak properly, even as since is; and whenever we Are affl•cted in any kind, we Are emp•ied os Some created good,
av n2 vbr dt j-jn, cs pns12 vvb av-j, av c-acp n1 vbz; cc av pns12 vbr vvn p-acp d n1, pns12 vbr vvn fw-la d vvn j,
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as poverty is nothing but the absence of riches; sickness the want of ease, of order, of health in the consti•u•ion;
as poverty is nothing but the absence of riches; sickness the want of ease, of order, of health in the consti•u•ion;
c-acp n1 vbz pix p-acp dt n1 pp-f n2; n1 dt n1 pp-f n1, pp-f n1, pp-f n1 p-acp dt n1;
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restraint is the loss of liberty, &c. So then it appears, that in a time of affliction, God is emptying of c•eature enjoyment;
restraint is the loss of liberty, etc. So then it appears, that in a time of affliction, God is emptying of c•eature enjoyment;
n1 vbz dt n1 pp-f n1, av av cs pn31 vvz, cst p-acp dt n1 pp-f n1, np1 vbz vvg pp-f n1 n1;
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for indeed affl•ction it self is little or nothing else but such an emptying or deprivation.
for indeed affl•ction it self is little or nothing Else but such an emptying or deprivation.
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And that then the emptiness of the creature doth most appear, I suppose all will grant.
And that then the emptiness of the creature does most appear, I suppose all will grant.
cc cst av dt n1 pp-f dt n1 vdz ds vvi, pns11 vvb d vmb vvi.
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The sick person looks upon his decayed strength, and withering members, and is feelingly convinc't of the truth of the Scripture, — All fl•sh is grass. Another casts about h•s eyes with Sampson, and sees heaps upon heaps, and cryes out like one that feels the weight of his own words, Childhood and youth are vanity:
The sick person looks upon his decayed strength, and withering members, and is feelingly convinced of the truth of the Scripture, — All fl•sh is grass. another Cast about h•s eyes with Sampson, and sees heaps upon heaps, and cries out like one that feels the weight of his own words, Childhood and youth Are vanity:
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or alas how soon is the desire of ones eyes taken away with a stroke! Another sees his goods carryed away before his face;
or alas how soon is the desire of ones eyes taken away with a stroke! another sees his goods carried away before his face;
cc uh c-crq av vbz dt vvb pp-f pig n2 vvn av p-acp dt n1! j-jn vvz po31 n2-j vvn av p-acp po31 n1;
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and his house on fire before his eyes, and then cryes out, that he hath a real proof of the yanity of those things, which Solomon had long ago observed, Prov. 23. 5. Riches take themselves wings and fly away as an Eagle towards Heaven.
and his house on fire before his eyes, and then cries out, that he hath a real proof of the yanity of those things, which Solomon had long ago observed, Curae 23. 5. Riches take themselves wings and fly away as an Eagl towards Heaven.
cc po31 n1 p-acp n1 p-acp po31 n2, cc av vvz av, cst pns31 vhz dt j n1 pp-f dt n1 pp-f d n2, r-crq np1 vhd av-j av vvn, np1 crd crd n2 vvb px32 n2 cc vvi av p-acp dt n1 p-acp n1.
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Whilst we see the creatures stand, we will not believe but they are stable;
While we see the creatures stand, we will not believe but they Are stable;
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whilst we see them fair and flourishing, we cannot rightly lay to heart the withering nature of them:
while we see them fair and flourishing, we cannot rightly lay to heart the withering nature of them:
cs pns12 vvb pno32 j cc j-vvg, pns12 vmbx av-jn vvi p-acp n1 dt vvg n1 pp-f pno32:
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but when we see them cut down, we do then conclude they were but flowers; when we see them flitting, we conclude they are shadows: when God pours them our upon the ground, we are then convinced that they were unstable as waters: To shew us what the best of our creature enjoyments are, God is forced to take them quite away, that they be no more.
but when we see them Cut down, we do then conclude they were but flowers; when we see them flitting, we conclude they Are shadows: when God pours them our upon the ground, we Are then convinced that they were unstable as waters: To show us what the best of our creature enjoyments Are, God is forced to take them quite away, that they be no more.
cc-acp c-crq pns12 vvb pno32 vvn a-acp, pns12 vdb av vvb pns32 vbdr cc-acp n2; c-crq pns12 vvb pno32 vvg, pns12 vvb pns32 vbr n2: c-crq np1 vvz pno32 po12 p-acp dt n1, pns12 vbr av vvn cst pns32 vbdr j c-acp n2: pc-acp vvi pno12 r-crq dt js pp-f po12 n1 n2 vbr, np1 vbz vvn pc-acp vvi pno32 av av, cst pns32 vbb dx av-dc.
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Now then in such a case, at such a time, converse with the Infinite, self-sufficient Fulness of God. Oh now it is seasonable; now it is your duty;
Now then in such a case, At such a time, converse with the Infinite, Self-sufficient Fullness of God. O now it is seasonable; now it is your duty;
av av p-acp d dt n1, p-acp d dt n1, vvb p-acp dt j, j n1 pp-f np1. uh av pn31 vbz j; av pn31 vbz po22 n1;
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nay now it will be your greatest policy!
nay now it will be your greatest policy!
uh-x av pn31 vmb vbi po22 js n1!
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If that chanel, that creature-chanel be stopt, in which your affections were wont to run too freely;
If that channel, that creature-chanel be stopped, in which your affections were wont to run too freely;
cs d n1, cst n1 vbi vvn, p-acp r-crq po22 n2 vbdr j pc-acp vvi av av-j;
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turn the stream of them into their proper chanel in which they may run freely, and neither ever meet with obstruction, nor ever overflow.
turn the stream of them into their proper channel in which they may run freely, and neither ever meet with obstruction, nor ever overflow.
vvb dt n1 pp-f pno32 p-acp po32 j n1 p-acp r-crq pns32 vmb vvi av-j, cc av-dx av vvi p-acp n1, ccx av vvi.
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Let your soul grow up into acquaintance and union with God by creature-breaches and disappointments. More particularly, converse with the selfsufficient Fulness of God,
Let your soul grow up into acquaintance and Union with God by creature-breaches and disappointments. More particularly, converse with the Self-sufficient Fullness of God,
vvb po22 n1 vvb a-acp p-acp n1 cc n1 p-acp np1 p-acp n2 cc n2. av-dc av-jn, vvb p-acp dt j n1 pp-f np1,
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1. By the act of Creature-denyal. The eying of an infinite, absolute, uncreated Fulness in a right manner ▪ takes off the soul from all created objects, earthly things:
1. By the act of Creature-denyal. The Eyeing of an infinite, absolute, uncreated Fullness in a right manner ▪ Takes off the soul from all created objects, earthly things:
crd p-acp dt n1 pp-f n1. dt vvg pp-f dt j, j, j n1 p-acp dt j-jn n1 ▪ vvz p-acp dt n1 p-acp d j-vvn n2, j n2:
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980
even as the beholding of the Sun in its glory, dazles the eye to all things below.
even as the beholding of the Sun in its glory, dazzles the eye to all things below.
av c-acp dt n-vvg pp-f dt n1 p-acp po31 n1, vvz dt n1 p-acp d n2 a-acp.
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God becomes so great in the eye of the soul, that it cannot see the poor motes of worldly comforts.
God becomes so great in the eye of the soul, that it cannot see the poor motes of worldly comforts.
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Give a soul a feeling taste of the infinite sweetness and fulness of the fountain,
Give a soul a feeling taste of the infinite sweetness and fullness of the fountain,
np1 dt n1 dt j-vvg n1 pp-f dt j n1 cc n1 pp-f dt n1,
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and its thirst after the poor puddles of the world is presently abated, if not perfectly quenched;
and its thirst After the poor puddles of the world is presently abated, if not perfectly quenched;
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according to that of our Saviour, Joh. 4. 14. Whosoever shall drink of the water that I shall give him, shall never thirst;
according to that of our Saviour, John 4. 14. Whosoever shall drink of the water that I shall give him, shall never thirst;
vvg p-acp d pp-f po12 n1, np1 crd crd r-crq vmb vvi pp-f dt n1 cst pns11 vmb vvi pno31, vmb av-x vvi;
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that is, not after any other thing.
that is, not After any other thing.
cst vbz, xx p-acp d j-jn n1.
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Like unto which is that Gospel promise, Isa. 49. 10. they shall not thirst, who do enjoy these springs of water.
Like unto which is that Gospel promise, Isaiah 49. 10. they shall not thirst, who do enjoy these springs of water.
j p-acp r-crq vbz d n1 n1, np1 crd crd pns32 vmb xx vvi, q-crq vdb vvi d n2 pp-f n1.
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When this fountain is opened in the eye of the soul, and the soul begins to taste of it, it longs to drink deeper of that indeed;
When this fountain is opened in the eye of the soul, and the soul begins to taste of it, it longs to drink Deeper of that indeed;
c-crq d n1 vbz vvn p-acp dt n1 pp-f dt n1, cc dt n1 vvz pc-acp vvi pp-f pn31, pn31 vvz pc-acp vvi avc-jn pp-f d av;
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but as for all other waters, waters of the Cistern, the soul looks upon them as not being,
but as for all other waters, waters of the Cistern, the soul looks upon them as not being,
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or at least as being bitter, waters of Marah in comparison;
or At least as being bitter, waters of Marah in comparison;
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we do then truly converse with the infinite, selfsufficient Fulness of God, when we look upon all created good with a noble disdain, are content to part with it;
we do then truly converse with the infinite, Self-sufficient Fullness of God, when we look upon all created good with a noble disdain, Are content to part with it;
pns12 vdb av av-j vvi p-acp dt j, j n1 pp-f np1, c-crq pns12 vvb p-acp d vvn j p-acp dt j n1, vbr j pc-acp vvi p-acp pn31;
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991
or if we do still enjoy it, are resolved to enjoy it only in God,
or if we do still enjoy it, Are resolved to enjoy it only in God,
cc cs pns12 vdb av vvi pn31, vbr vvn pc-acp vvi pn31 av-j p-acp np1,
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992
and so look upon it, and love it, only as a beam from the F••her of Lights;
and so look upon it, and love it, only as a beam from the F••her of Lights;
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as a drop of the infinite Fountain of all Perfections.
as a drop of the infinite Fountain of all Perfections.
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Tell me, Is it not a poor and low thing that many Professors do, who acknowledge and magnifie the uncreated Goodness, the Fulness of God;
Tell me, Is it not a poor and low thing that many Professors do, who acknowledge and magnify the uncreated goodness, the Fullness of God;
vvb pno11, vbz pn31 xx dt j cc j n1 cst d n2 vdb, r-crq vvb cc vvi dt j n1, dt n1 pp-f np1;
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and yet at the same time do covet and court the creature with all eagerness;
and yet At the same time do covet and court the creature with all eagerness;
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and their worldliness is apparently too hard for their Religion? Methinks I hear God speaking to such seeming friends,
and their worldliness is apparently too hard for their Religion? Methinks I hear God speaking to such seeming Friends,
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as Dalilah to Sampson, Judg. 16. 15. How can ye say, you love me, when your heart is not with me? To these mens hearts, methinks our Saviours Doctrine should strike cold, Mat. 6. 21. Where your treasure is, there will your heart be also:
as Delilah to Sampson, Judges 16. 15. How can you say, you love me, when your heart is not with me? To these men's hearts, methinks our Saviors Doctrine should strike cold, Mathew 6. 21. Where your treasure is, there will your heart be also:
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And those words of his beloved Apostle, 1 Joh. 2. 15. If any man love the world, the love of the Father is not in him.
And those words of his Beloved Apostle, 1 John 2. 15. If any man love the world, the love of the Father is not in him.
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Let a man pretend and profess what he will; and in words magnifie the Fulness and Sufficiency of God as much as he will;
Let a man pretend and profess what he will; and in words magnify the Fullness and Sufficiency of God as much as he will;
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if in the mean time his soul be bound up in the creature, such a mans Religion is vain:
if in the mean time his soul be bound up in the creature, such a men Religion is vain:
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nay, indeed his profession of God becomes a real reproaching of him, and a blasphemy against Reason it self.
nay, indeed his profession of God becomes a real reproaching of him, and a blasphemy against Reason it self.
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Let your low estem of all created good in comparison of the supreme good, your readiness to quit your title to every creature comfort,
Let your low estem of all created good in comparison of the supreme good, your readiness to quit your title to every creature Comfort,
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and in the mean time your care to live beside it, witness the true and honourable esteem, the true and feeling sense that you have in your hearts of the infinite and self-sufficient Fulness of God.
and in the mean time your care to live beside it, witness the true and honourable esteem, the true and feeling sense that you have in your hearts of the infinite and Self-sufficient Fullness of God.
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For, however men may make a shift to cheat themselves, God is not truly great in the soul, till all other things become as nothing;
For, however men may make a shift to cheat themselves, God is not truly great in the soul, till all other things become as nothing;
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neither doth the soul rightly converse with his Infinite Fulness, so long as any thing stands in opposition to it, or competition with it.
neither does the soul rightly converse with his Infinite Fullness, so long as any thing Stands in opposition to it, or competition with it.
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2. Converse with the self-sufficient Fulness of God by the grace of Faith: I mean by that act of it, whereby we do interest our selves,
2. Converse with the Self-sufficient Fullness of God by the grace of Faith: I mean by that act of it, whereby we do Interest our selves,
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and as it were wrap up our own souls in this Fulness, and make it our own.
and as it were wrap up our own Souls in this Fullness, and make it our own.
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And herein there is no danger of a humble souls being too bold or venturous:
And herein there is no danger of a humble Souls being too bold or venturous:
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For the Proclamation is full, and the Invitation free, Isa. 55. 1. Joh. 7. 37. Rev. 22. 17. — Whosoever will, let him take the water of life freely.
For the Proclamation is full, and the Invitation free, Isaiah 55. 1. John 7. 37. Rev. 22. 17. — Whosoever will, let him take the water of life freely.
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What Seneca sayes of the soul in regard of the divine original of it, may sure be better said of a godly soul, in respect of the Divine Nature,
What Senecca Says of the soul in regard of the divine original of it, may sure be better said of a godly soul, in respect of the Divine Nature,
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and qualities of it, illum divina delectant, nec ut alienis interest sed ut suis; it doth not converse with things divine, as with an others, but as its own.
and qualities of it, Ilum Divine delectant, nec ut alienis Interest sed ut suis; it does not converse with things divine, as with an Others, but as its own.
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And indeed we cannot truly and comfortably converse with the Infinite Perfection and Fulness of God,
And indeed we cannot truly and comfortably converse with the Infinite Perfection and Fullness of God,
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if we have no title to it: but then we converse with God, when we converse with our own God, not anothers:
if we have no title to it: but then we converse with God, when we converse with our own God, not another's:
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when the soul is able to say; All this Fulness of Power, Wisdom, Goodness, is all mine in my head Christ Jesus;
when the soul is able to say; All this Fullness of Power, Wisdom, goodness, is all mine in my head christ jesus;
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for in him all this Fulness dwels, Col. 2. 9. and he dwelleth in me;
for in him all this Fullness dwells, Col. 2. 9. and he dwells in me;
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in him are hid all these treasures, Col. 2. 3. and my life also is hid with Christ in God, as theirs was in Col. 3. 3. You see then, that a soul cannot converse with the Infinite Fulness and Self-sufficiency of God, but by Christ;in him Are hid all these treasures, Col. 2. 3. and my life also is hid with christ in God, as theirs was in Col. 3. 3. You see then, that a soul cannot converse with the Infinite Fullness and Self-sufficiency of God, but by christ;
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for it is in and by him that we receive of Divine Fulness, Joh. 1. 16. Hence was that of the devout Father, Tolle meum ▪ tolle Deum;
for it is in and by him that we receive of Divine Fullness, John 1. 16. Hence was that of the devout Father, Take meum ▪ Take God;
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to which I may add, Tolle Jesum, & tollis meum. The fulness of a fountain is nothing to me, except it be mine.
to which I may add, Take Jesus, & tollis meum. The fullness of a fountain is nothing to me, except it be mine.
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There is bread enough in my Fathers house, sayes the poor Prodigal, but for all that I perish with hunger:
There is bred enough in my Father's house, Says the poor Prodigal, but for all that I perish with hunger:
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so is there living waters evermore in this uncreated life, this infinite Spring of all Perfection;
so is there living waters evermore in this uncreated life, this infinite Spring of all Perfection;
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yet many souls are choakt with thirst, because the fountain is not theirs; it is a fountain sealed, as Solomon speaks in another case;
yet many Souls Are choked with thirst, Because the fountain is not theirs; it is a fountain sealed, as Solomon speaks in Another case;
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The Well is deep, and they have nothing to draw with, as the Woman said concerning another Well, Joh. 4. Therefore be sure you get an interest in the Fulness and Sufficiency of God;The Well is deep, and they have nothing to draw with, as the Woman said Concerning Another Well, John 4. Therefore be sure you get an Interest in the Fullness and Sufficiency of God;
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or as Solomon speaks in another case ( Prov. 5. 15.) Drink waters out of thine own Well.
or as Solomon speaks in Another case (Curae 5. 15.) Drink waters out of thine own Well.
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3. Converse with the Self-sufficient Fulness of God, by delighting your selves in it.
3. Converse with the self-sufficient Fullness of God, by delighting your selves in it.
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Drink of this Fountain, yea drink abundantly ye beloved of God, Cant. 5. 1. yea, lie down by it, Psal. 23. 2. yea bathe you selves wholly in it;
Drink of this Fountain, yea drink abundantly you Beloved of God, Cant 5. 1. yea, lie down by it, Psalm 23. 2. yea bathe you selves wholly in it;
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Enter into the Joy of your Lord, lie down in his bosome, spread your selves in his Love and Fulness.Enter into the Joy of your Lord, lie down in his bosom, spread your selves in his Love and Fullness.
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The Beloved Disciple leaning upon the breast of his Lord at Supper, was but a dark shadow, a poor scant resemblance of a beloved soul, which by the lovely acts of Joy and Confidence,
The beloved Disciple leaning upon the breast of his Lord At Supper, was but a dark shadow, a poor scant resemblance of a Beloved soul, which by the lovely acts of Joy and Confidence,
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and Delight, layes it self down in the bosome of Jesus, and doth not feed with him,
and Delight, lays it self down in the bosom of jesus, and does not feed with him,
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but feed upon him, and his Alsufficiency.
but feed upon him, and his All-sufficiency.
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Then do we converse indeed feelingly and comfortably with the Infinite Fulness, when the soul is swallowed up in it, doth rest in it, is filled with it, and centred upon it.
Then do we converse indeed feelingly and comfortably with the Infinite Fullness, when the soul is swallowed up in it, does rest in it, is filled with it, and centred upon it.
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Oh the noble and free-born spirit of true Religion, that disdaining the pursuit of low and created things, is carryed out with delight to feed,
O the noble and freeborn Spirit of true Religion, that disdaining the pursuit of low and created things, is carried out with delight to feed,
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and dwell, and live upon uncreated Fulness!
and dwell, and live upon uncreated Fullness!
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Then is a soul raised to its just altitude, to the very height of its Being,
Then is a soul raised to its just altitude, to the very height of its Being,
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when it can spend all its powers upon the supreme and self-sufficient good, spreading and stretching it self upon God with full contentment,
when it can spend all its Powers upon the supreme and Self-sufficient good, spreading and stretching it self upon God with full contentment,
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and wrapping up it self entirely in him. This is the souls way of living above losses;
and wrapping up it self entirely in him. This is the Souls Way of living above losses;
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and he that so lives, though he may often be a loser, yet shall never be at a loss. He who feeds upon created Goodness or Sweetness, may soon eat himself out of all;
and he that so lives, though he may often be a loser, yet shall never be At a loss. He who feeds upon created goodness or Sweetness, may soon eat himself out of all;
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the stock will be spent, and (which is worse) the soul will be dryed up, that hath nothing else to nourish it.
the stock will be spent, and (which is Worse) the soul will be dried up, that hath nothing Else to nourish it.
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But he that lives upon uncreated Fulness, is never at a loss, though he lose never so much of the creature:
But he that lives upon uncreated Fullness, is never At a loss, though he loose never so much of the creature:
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For who will value the spilling of a dish of water, that hath a well of living water at his door, from whence he had that,
For who will valve the spilling of a dish of water, that hath a well of living water At his door, from whence he had that,
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and can have more as good, though not the same. Nay, to speak properly, this is the only way to lose nothing.
and can have more as good, though not the same. Nay, to speak properly, this is the only Way to loose nothing.
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For how can he be properly said to lose any thing, who possesses all things? And so doth he, I am sure, who is filled with the Fulness of God.
For how can he be properly said to loose any thing, who Possesses all things? And so does he, I am sure, who is filled with the Fullness of God.
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Be sure therefore, that in the want, in the loss of all things, you live upon the Fountain-fulness, delight your self in the Lord,
Be sure Therefore, that in the want, in the loss of all things, you live upon the Fountain-fulness, delight your self in the Lord,
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after the example of the Prophet Habakkuk, cap. 3. 17, 18.
After the Exampl of the Prophet Habakkuk, cap. 3. 17, 18.
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A Farewel to Life. 2 COR. 5. 6. — NONLATINALPHABET. Whilst we are at home in the body, we are absent from the Lord.
A Farewell to Life. 2 COR. 5. 6. —. While we Are At home in the body, we Are absent from the Lord.
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THE holy Apostle having in the first verse of this Chapter layd down the Doctrine of Eternal Glory, which shall follow upon this transitory life of Believers, shews in the following verses how he himself longed within himself,
THE holy Apostle having in the First verse of this Chapter laid down the Doctrine of Eternal Glory, which shall follow upon this transitory life of Believers, shows in the following Verses how he himself longed within himself,
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and groaned after that happy state: And then Proceeds to give a double ground of this his confident expectation;
and groaned After that happy state: And then Proceeds to give a double ground of this his confident expectation;
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one in vers. 5. therefore is the Apostle confident concerning the putting off of this mortal body,
one in vers. 5. Therefore is the Apostle confident Concerning the putting off of this Mortal body,
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because God had wrought and formed him for this state of glory, and already given him an earnest of it, even his holy Spirit:
Because God had wrought and formed him for this state of glory, and already given him an earnest of it, even his holy Spirit:
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The other ground of the confidence and settledness of his mind as to his desires of a change, is taken from his present state in the body, which was but poor and uncomfortable in comparison of that glorious state:
The other ground of the confidence and settledness of his mind as to his Desires of a change, is taken from his present state in the body, which was but poor and uncomfortable in comparison of that glorious state:
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This in the words of the Text, Therefore we are alwayes confident, knowing that whilst we are at home in the body, we are absent from the Lord.
This in the words of the Text, Therefore we Are always confident, knowing that while we Are At home in the body, we Are absent from the Lord.
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For I do not take the words [ we are confident ] concerning the Apostles resolvedness with a quiet and sober mind to suffer any kind of persecution or affliction whatever;
For I do not take the words [ we Are confident ] Concerning the Apostles resolvedness with a quiet and Sobrium mind to suffer any kind of persecution or affliction whatever;
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but we are alwayes confident, i. e.
but we Are always confident, i. e.
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we do with confidence expect, or at least we are alwayes well satisfied, contented, well resolved in our minds concerning our departure out of this life:
we do with confidence expect, or At least we Are always well satisfied, contented, well resolved in our minds Concerning our departure out of this life:
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For the Apostle was speaking, not of afflictions or persecutions in the former verses, but indeed of death;
For the Apostle was speaking, not of afflictions or persecutions in the former Verses, but indeed of death;
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which he calls a dissolving of the earthly house of this tabernacle, vers. 1. and a being cloathed upon with our house which is from Heaven, vers. 2. 4. Yea and thus the Apostle explains himself, vers. 8. where he tells you what he means by this his confidence, we are confident and willing rather to be absent from the body;
which he calls a dissolving of the earthly house of this tabernacle, vers. 1. and a being clothed upon with our house which is from Heaven, vers. 2. 4. Yea and thus the Apostle explains himself, vers. 8. where he tells you what he means by this his confidence, we Are confident and willing rather to be absent from the body;
r-crq pns31 vvz dt vvg pp-f dt j n1 pp-f d n1, fw-la. crd cc dt n1 vvn p-acp p-acp po12 n1 r-crq vbz p-acp n1, fw-la. crd crd uh cc av dt n1 vvz px31, fw-la. crd c-crq pns31 vvz pn22 r-crq pns31 vvz p-acp d po31 n1, pns12 vbr j cc vvg av-c pc-acp vbi j p-acp dt n1;
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where the latter words are exegetical to the former, q. d. It is better to be with the Lord, than in this mortal body;
where the latter words Are exegetical to the former, q. worser. It is better to be with the Lord, than in this Mortal body;
c-crq dt d n2 vbr j p-acp dt j, vvd. sy. pn31 vbz jc pc-acp vbi p-acp dt n1, cs p-acp d j-jn n1;
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but we cannot be with the Lord whilst we are in this body; it keeps us from him, therefore we have the confidence to part with it.
but we cannot be with the Lord while we Are in this body; it keeps us from him, Therefore we have the confidence to part with it.
cc-acp pns12 vmbx vbi p-acp dt n1 cs pns12 vbr p-acp d n1; pn31 vvz pno12 p-acp pno31, av pns12 vhb dt n1 pc-acp vvi p-acp pn31.
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It is the reason of the Apostles confidence and willingness to part with the body, that I am to speak of;
It is the reason of the Apostles confidence and willingness to part with the body, that I am to speak of;
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and the reason is, because this body keeps him from his Lord, — whilst we are at home in the body, we are absent from the Lord.
and the reason is, Because this body keeps him from his Lord, — while we Are At home in the body, we Are absent from the Lord.
cc dt n1 vbz, c-acp d n1 vvz pno31 p-acp po31 n1, — cs pns12 vbr p-acp n1-an p-acp dt n1, pns12 vbr j p-acp dt n1.
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The words are a Metaphor, and are to be translated thus, we indwelling in the body, do dwell out from the Lord;
The words Are a Metaphor, and Are to be translated thus, we indwelling in the body, do dwell out from the Lord;
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which our Translation renders well, taking little notice of the Metaphor, whilst we are at home in the body, we are absent from the Lord.
which our translation renders well, taking little notice of the Metaphor, while we Are At home in the body, we Are absent from the Lord.
r-crq po12 n1 vvz av, vvg j n1 pp-f dt n1, cs pns12 vbr p-acp n1-an p-acp dt n1, pns12 vbr j p-acp dt n1.
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Though indeed if they had left out that word [ at home ] it would have been as well,
Though indeed if they had left out that word [ At home ] it would have been as well,
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and so have neglected the Metaphor altogether, as we may haply hint hereafter.
and so have neglected the Metaphor altogether, as we may haply hint hereafter.
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The words are a reason of the Apostles willingness to be dissolved, and do contain a kind of an accusat on of the body,
The words Are a reason of the Apostles willingness to be dissolved, and do contain a kind of an accusat on of the body,
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and so seem to lay a blame upon it, and upon this animal life; which must be remembred.
and so seem to lay a blame upon it, and upon this animal life; which must be remembered.
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Now for the former phrase of being at home in the body, it is easily understood,
Now for the former phrase of being At home in the body, it is Easily understood,
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and generally (I think) agreed upon, to be no more than whilst we carry about with us this corruptible flesh,
and generally (I think) agreed upon, to be no more than while we carry about with us this corruptible Flesh,
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whilst we live this na•ural animal life.
while we live this na•ural animal life.
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It only signifies man in his compounded animal state, NONLATINALPHABET, and doth not at all allude to his sinful, unregenerate or carnal state.
It only signifies man in his compounded animal state,, and does not At all allude to his sinful, unregenerate or carnal state.
pn31 av-j vvz n1 p-acp po31 j-vvn n1 n1,, cc vdz xx p-acp d vvi p-acp po31 j, j cc j n1.
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But the latter phrase [ Absent from the Lord ] is capable of a double sense, both good and true;
But the latter phrase [ Absent from the Lord ] is capable of a double sense, both good and true;
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and I think both fit enough to the context and drift of the Apostle. I shall speak to both, but insist most upon the latter.
and I think both fit enough to the context and drift of the Apostle. I shall speak to both, but insist most upon the latter.
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1. Whilst we are in the body, we are absent from the Lord, i. e. from the bodily presence of the Lord in Heaven, absent from Christ Jesus and his glory ▪ And so the words are the same in sense with 1 Cor. 15. 50. Flesh and blood cannot inherit the Kingdom of God:
1. While we Are in the body, we Are absent from the Lord, i. e. from the bodily presence of the Lord in Heaven, absent from christ jesus and his glory ▪ And so the words Are the same in sense with 1 Cor. 15. 50. Flesh and blood cannot inherit the Kingdom of God:
crd cs pns12 vbr p-acp dt n1, pns12 vbr j p-acp dt n1, sy. sy. p-acp dt j n1 pp-f dt n1 p-acp n1, j p-acp np1 np1 cc po31 n1 ▪ cc av dt n2 vbr dt d p-acp n1 p-acp crd np1 crd crd n1 cc n1 vmbx vvi dt n1 pp-f np1:
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for by flesh and blood there, must needs be meant man in this animal corruptible state.
for by Flesh and blood there, must needs be meant man in this animal corruptible state.
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And so the Apostle accuses this kind of life in the body, and, as it were, blames it for standing between him and his glorified Lord;
And so the Apostle accuses this kind of life in the body, and, as it were, blames it for standing between him and his glorified Lord;
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and so consequently between him and the glory of his Lord. And this sense doth well agree with what went before, and with what follows.
and so consequently between him and the glory of his Lord. And this sense does well agree with what went before, and with what follows.
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The Apostle hath a great mind to depart; for whilst he is in the body, he is absent from his perfect happiness:
The Apostle hath a great mind to depart; for while he is in the body, he is absent from his perfect happiness:
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For this is the consummation of a Christians happiness, to be with the Lord, to be admitted to a beholding of his infinite glory;
For this is the consummation of a Christians happiness, to be with the Lord, to be admitted to a beholding of his infinite glory;
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as appears by our Saviours earnest prayer for this, Joh. 17. 24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory.
as appears by our Saviors earnest prayer for this, John 17. 24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory.
c-acp vvz p-acp po12 ng1 j n1 p-acp d, np1 crd crd n1, pns11 vmb cst pns32 av ro-crq pns21 vh2 vvn pno11, vbb p-acp pno11 c-crq pns11 vbm, cst pns32 vmb vvi po11 n1.
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Besides, if we shall see him as he is, we must also needs be made l•ke unto him, 1 Joh. 3. 2. else how can we be fit to live for ever in his presence.
Beside, if we shall see him as he is, we must also needs be made l•ke unto him, 1 John 3. 2. Else how can we be fit to live for ever in his presence.
a-acp, cs pns12 vmb vvi pno31 c-acp pns31 vbz, pns12 vmb av av vbi vvn av-j p-acp pno31, crd np1 crd crd av q-crq vmb pns12 vbi j pc-acp vvi p-acp av p-acp po31 n1.
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Now we are kept from this seeing and beholding of the Lord in glory, by this animal life:
Now we Are kept from this seeing and beholding of the Lord in glory, by this animal life:
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It stands between us and the Crown, between us and our Masters Joy, between us and the perfect enjoyment of God.
It Stands between us and the Crown, between us and our Masters Joy, between us and the perfect enjoyment of God.
pn31 vvz p-acp pno12 cc dt n1, p-acp pno12 cc po12 ng1 n1, p-acp pno12 cc dt j n1 pp-f np1.
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To be with the Lord, is a state of perfect freedom from sin.
To be with the Lord, is a state of perfect freedom from since.
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No unclean thing shall, or can enter into Heaven, Rev. 21. 27. A perfect freedom from all manner of affl•ctions, Rev. 21. 4. There shall be no more sorrow,
No unclean thing shall, or can enter into Heaven, Rev. 21. 27. A perfect freedom from all manner of affl•ctions, Rev. 21. 4. There shall be no more sorrow,
uh-dx j n1 vmb, cc vmb vvi p-acp n1, n1 crd crd dt j n1 p-acp d n1 pp-f n2, n1 crd crd pc-acp vmb vbi dx dc n1,
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nor crying, nor pain, and NONLATINALPHABET, all tears shall be wiped away from their eyes: A state of freedom from all temptations to sin:nor crying, nor pain, and, all tears shall be wiped away from their eyes: A state of freedom from all temptations to since:
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For a tempting Devil, and all tempting lusts shall be cast out for ever: A state of perfect peace without the least disturbance from within, or from without:
For a tempting devil, and all tempting Lustiest shall be cast out for ever: A state of perfect peace without the least disturbance from within, or from without:
c-acp dt j-vvg n1, cc d j-vvg n2 vmb vbi vvn av p-acp av: dt n1 pp-f j n1 p-acp dt ds n1 p-acp a-acp, cc p-acp p-acp:
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of perfect joy, that shall neither have end nor abatement; and of perfect holiness, when the whole soul shall be enlarged and raised to know,
of perfect joy, that shall neither have end nor abatement; and of perfect holiness, when the Whole soul shall be enlarged and raised to know,
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and love, and enjoy the blessed God as much as created nature is capable. This is the happy state of seeing God, of being with the Lo•d:
and love, and enjoy the blessed God as much as created nature is capable. This is the happy state of seeing God, of being with the Lo•d:
cc n1, cc vvi dt j-vvn np1 p-acp d c-acp vvn n1 vbz j. d vbz dt j n1 pp-f vvg np1, pp-f vbg p-acp dt n1:
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And it is thy corruptible body, this animal life that interposes between us and it;
And it is thy corruptible body, this animal life that interposes between us and it;
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so that the Apostle is confident, and rather willing to depart and be with the Lord,
so that the Apostle is confident, and rather willing to depart and be with the Lord,
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than stay here and be without him.
than stay Here and be without him.
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2. Whilst we are at home in the body, we are absent from the Lord, without any reference to the world to come;
2. While we Are At home in the body, we Are absent from the Lord, without any Referente to the world to come;
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and so it may be fitly translated distant from the Lord, estranged from God: This agrees well with the context, and scope of the Apostle also.
and so it may be fitly translated distant from the Lord, estranged from God: This agrees well with the context, and scope of the Apostle also.
cc av pn31 vmb vbi av-j vvn j p-acp dt n1, vvn p-acp np1: d vvz av p-acp dt n1, cc n1 pp-f dt n1 av.
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And thus the words are also a good ground of the Apostles resolution and willingness to dye, q. d. I am willing to be absent from this body;
And thus the words Are also a good ground of the Apostles resolution and willingness to die, q. worser. I am willing to be absent from this body;
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for whilst I am in it, I find my self to be at a great distance from God.
for while I am in it, I find my self to be At a great distance from God.
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And indeed the word NONLATINALPHABET signifies properly to be at a distance, or to be estranged:
And indeed the word signifies properly to be At a distance, or to be estranged:
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So I find it interpreted by a learned Critick, without any mystery, (as he speaks) of the distance that even Believers themselves stand at from God in this life.
So I find it interpreted by a learned Critic, without any mystery, (as he speaks) of the distance that even Believers themselves stand At from God in this life.
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And in th•s sense I shall chuse to prosecute the words.
And in th•s sense I shall choose to prosecute the words.
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In which sense the Apostle blames this body and animal life, because it keeps us at a distance from God;
In which sense the Apostle blames this body and animal life, Because it keeps us At a distance from God;
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is a clog, a snare, a fetter, a pinion to the soul.
is a clog, a snare, a fetter, a pinion to the soul.
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And so the words do agree in sense with those of our Saviour, Mat. 26. 41. The spirit is willing, but the flesh is weak;
And so the words do agree in sense with those of our Saviour, Mathew 26. 41. The Spirit is willing, but the Flesh is weak;
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where by the [ flesh ] must needs be understood the body, if we consider the contex•, viz. the occasion upon which the words were spoken, the sleepiness of the Apostles;
where by the [ Flesh ] must needs be understood the body, if we Consider the contex•, viz. the occasion upon which the words were spoken, the sleepiness of the Apostles;
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or if we consider the propriety of speech according to the style of the New Testament:
or if we Consider the propriety of speech according to the style of the New Testament:
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True indeed, the corruption of nature is sometimes called Flesh; but according to that way of speaking, our Saviour would rather have said, That the spirit was willing, but the flesh was strong;
True indeed, the corruption of nature is sometime called Flesh; but according to that Way of speaking, our Saviour would rather have said, That the Spirit was willing, but the Flesh was strong;
j av, dt n1 pp-f n1 vbz av vvn n1; p-acp vvg p-acp d n1 pp-f vvg, po12 n1 vmd av-c vhi vvn, cst dt n1 vbds j, cc-acp dt n1 vbds j;
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as he saith elsewhere, That the strong man armed kept the house. Now to explain this Doctrine a little;
as he Says elsewhere, That the strong man armed kept the house. Now to explain this Doctrine a little;
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That even the godly themselves, whilst they are in this body, are at a distance from the Lord: That even the godly themselves, while they Are in this body, Are At a distance from the Lord:
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It must be granted, that the godly soul is nigh unto God, even whilst it so journs in this mortal body, and tottering flesh.
It must be granted, that the godly soul is High unto God, even while it so journs in this Mortal body, and tottering Flesh.
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All souls are involved in the Apostasie of Adam, and are fallen down from God, have alike st•agled from their God,
All Souls Are involved in the Apostasy of Adam, and Are fallen down from God, have alike st•agled from their God,
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and are sunk into self and the creature: God opened a way for their return by the blood of Jesus:
and Are sunk into self and the creature: God opened a Way for their return by the blood of jesus:
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for we owe it unto Christs death, not only that God is reconciled to us, pardoning our sins,
for we owe it unto Christ death, not only that God is reconciled to us, pardoning our Sins,
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but that any of our natures become reconciled to God, by accepting of him as our God,
but that any of our nature's become reconciled to God, by accepting of him as our God,
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and loving him as the chiefest good. Now there is a double being brought nigh to God by Christ.
and loving him as the chiefest good. Now there is a double being brought High to God by christ.
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The first is more general, external, and, as I may say, relational:
The First is more general, external, and, as I may say, relational:
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Thus the partitionwall being broken down, the Gentiles that were converted from their Idolatry, to a profession of God and Christ,
Thus the partitionwall being broken down, the Gentiles that were converted from their Idolatry, to a profession of God and christ,
av dt n1 vbg vvn a-acp, dt n2-j cst vbdr vvn p-acp po32 n1, p-acp dt n1 pp-f np1 cc np1,
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and adm•tted to a communion with the Visible Church, are upon that account said to be Brethren to the rest of Gods Children, 1 Cor. 5. 11. and as to the Church, they are said to be within it, vers. 12. though at the same tim• they were Fornicators, Covetous, Drunkards:
and adm•tted to a communion with the Visible Church, Are upon that account said to be Brothers to the rest of God's Children, 1 Cor. 5. 11. and as to the Church, they Are said to be within it, vers. 12. though At the same tim• they were Fornicators, Covetous, Drunkards:
cc vvn p-acp dt n1 p-acp dt j n1, vbr p-acp d n1 vvd pc-acp vbi n2 p-acp dt n1 pp-f npg1 n2, crd np1 crd crd cc a-acp p-acp dt n1, pns32 vbr vvn pc-acp vbi p-acp pn31, fw-la. crd cs p-acp dt d n1 pns32 vbdr n2, j, n2:
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And as to God, they are said to be made nigh, Ephes. 2. 13. A prosessing of God is said to be a being nigh to him;
And as to God, they Are said to be made High, Ephesians 2. 13. A processing of God is said to be a being High to him;
cc c-acp p-acp np1, pns32 vbr vvn pc-acp vbi vvn av-j, np1 crd crd dt vvg pp-f np1 vbz vvn pc-acp vbi dt vbg av-j p-acp pno31;
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and even an external performance is said to be a drawing nigh to him;
and even an external performance is said to be a drawing High to him;
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and so Nadab and Abihu, even in the offering of strange fire, are said to have drawn nigh to God, Levit. 10. 3. And this,
and so Nadab and Abihu, even in the offering of strange fire, Are said to have drawn High to God, Levit. 10. 3. And this,
cc av np1 cc np1, av p-acp dt n-vvg pp-f j n1, vbr vvn pc-acp vhi vvn av-j p-acp np1, np1 crd crd cc d,
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though it be a priviledge, yet it is not that honourable priviledge of the truly godly souls, who are by Christ Jesus raised up to God in their hearts,
though it be a privilege, yet it is not that honourable privilege of the truly godly Souls, who Are by christ jesus raised up to God in their hearts,
cs pn31 vbb dt n1, av pn31 vbz xx d j n1 pp-f dt av-j j n2, r-crq vbr p-acp np1 np1 vvd a-acp p-acp np1 p-acp po32 n2,
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and reconciled to him in their natures, and united to him in their affections; and so are made nigh unto him in a more especial and spiritual manner.
and reconciled to him in their nature's, and united to him in their affections; and so Are made High unto him in a more especial and spiritual manner.
cc vvn p-acp pno31 p-acp po32 n2, cc vvn p-acp pno31 p-acp po32 n2; cc av vbr vvn av-j p-acp pno31 p-acp dt av-dc j cc j n1.
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Thus all sinful and wicked souls, notwithstanding all their profession and performances, are far from God, estranged from the life of God.
Thus all sinful and wicked Souls, notwithstanding all their profession and performances, Are Far from God, estranged from the life of God.
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Enmity and dissimilitude are the most real distance from God: And truly God-like souls only are nigh unto him;
Enmity and dissimilitude Are the most real distance from God: And truly Godlike Souls only Are High unto him;
n1 cc n1 vbr dt av-ds j n1 p-acp np1: cc av-j j n2 av-j vbr av-j p-acp pno31;
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they dwell in him, and he dwelleth in them as in his most proper Temple.
they dwell in him, and he dwells in them as in his most proper Temple.
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As to any kind of Apposition, no man can draw nigh to God, nor by any local accession;
As to any kind of Apposition, no man can draw High to God, nor by any local accession;
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for so all men are alike nigh to him who is everywhere, and the worst as well as the best of men do live and move in him:
for so all men Are alike High to him who is everywhere, and the worst as well as the best of men do live and move in him:
c-acp av d n2 vbr av av-j p-acp pno31 r-crq vbz av, cc dt js c-acp av c-acp dt js pp-f n2 vdb vvi cc vvi p-acp pno31:
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But they are really nigh unto God, who do enjoy him;
But they Are really High unto God, who do enjoy him;
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and they only enjoy him, whose natures are conformable to him in a way of love, goodness, and God-like perfections.
and they only enjoy him, whose nature's Are conformable to him in a Way of love, Goodness, and Godlike perfections.
cc pns32 av-j vvi pno31, rg-crq n2 vbr j p-acp pno31 p-acp dt n1 pp-f n1, n1, cc j n2.
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We do not enjoy God by any gross and external conjunction with him, but we enjoy him,
We do not enjoy God by any gross and external conjunction with him, but we enjoy him,
pns12 vdb xx vvi np1 p-acp d j cc j n1 p-acp pno31, cc-acp pns12 vvb pno31,
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and are nigh unto him by an internal union;
and Are High unto him by an internal Union;
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when a D•vine Spirit informeth and acteth our souls, and derives a Divine Life into them, and thorow them:
when a D•vine Spirit Informeth and Acts our Souls, and derives a Divine Life into them, and thorough them:
c-crq dt j-jn n1 vvz cc vvz po12 n2, cc vvz dt j-jn n1 p-acp pno32, cc p-acp pno32:
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And so a godly soul only is really and happily nigh unto God.
And so a godly soul only is really and happily High unto God.
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Thus the Apostle Paul, I believe, was as nigh unto God as any man in the world, who did not only live and move in God,
Thus the Apostle Paul, I believe, was as High unto God as any man in the world, who did not only live and move in God,
av dt n1 np1, pns11 vvb, vbds c-acp av-j p-acp np1 c-acp d n1 p-acp dt n1, r-crq vdd xx av-j vvi cc vvi p-acp np1,
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as all men do (though few understand it) but God did even live, and, as it were breathe in him;
as all men do (though few understand it) but God did even live, and, as it were breath in him;
c-acp d n2 vdb (cs d vvb pn31) p-acp np1 vdd av vvi, cc, c-acp pn31 vbdr n1 p-acp pno31;
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the very life that he 〈 ◊ 〉 was by faith in the Son of God, Gal. 2. 20. For though he walked in the flesh,
the very life that he 〈 ◊ 〉 was by faith in the Son of God, Gal. 2. 20. For though he walked in the Flesh,
dt j n1 cst pns31 〈 sy 〉 vbds p-acp n1 p-acp dt n1 pp-f np1, np1 crd crd p-acp cs pns31 vvd p-acp dt n1,
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yet he did not walk after the flesh, 2 Cor. 10. 3. And yet this gracious soul,
yet he did not walk After the Flesh, 2 Cor. 10. 3. And yet this gracious soul,
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even as all other believers, was at a distance from God and that not so much by reason of his creatureship;
even as all other believers, was At a distance from God and that not so much by reason of his creatureship;
av c-acp d j-jn n2, vbds p-acp dt n1 p-acp np1 cc cst xx av av-d p-acp n1 pp-f po31 n1;
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for of that he doth no speak (so the very Angels of God are at a• infinite distance from God) but by reason of this mortal body,
for of that he does not speak (so the very Angels of God Are At a• infinite distance from God) but by reason of this Mortal body,
c-acp pp-f cst pns31 vdz xx vvi (av dt j n2 pp-f np1 vbr p-acp n1 j n1 p-acp np1) cc-acp p-acp n1 pp-f d j-jn n1,
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and animal life, which hindered him from being so nigh to God as his soul was capable to be, — Whilst w• are in the body, we are absent from the Lord i. e.
and animal life, which hindered him from being so High to God as his soul was capable to be, — While w• Are in the body, we Are absent from the Lord i. e.
cc n1 n1, r-crq vvd pno31 p-acp vbg av av-j p-acp np1 p-acp po31 n1 vbds j pc-acp vbi, — cs n1 vbr p-acp dt n1, pns12 vbr j p-acp dt n1 sy. sy.
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at a great distance from God.
At a great distance from God.
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1. We are distant from God as to that Knowledge which we shall have of him.
1. We Are distant from God as to that Knowledge which we shall have of him.
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Philosophical Divines speak of a threefold Knowledge, 1. NONLATINALPHABET, an essential Knowledge of God.
Philosophical Divines speak of a threefold Knowledge, 1., an essential Knowledge of God.
j n2-jn vvb pp-f dt j n1, crd, dt j n1 pp-f np1.
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This is that unspeakable light, whereby the Divine Nature comprehends its own essence, wherein God seeth himself. 2. NONLATINALPHABET, by Science.
This is that unspeakable Light, whereby the Divine Nature comprehends its own essence, wherein God sees himself. 2., by Science.
d vbz d j n1, c-crq dt j-jn n1 vvz po31 d n1, c-crq np1 vvz px31. crd, p-acp n1.
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This man is capable of in this life.
This man is capable of in this life.
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But this kind of knowing of God by way of Science, is but a low and dry thing, common to good and bad, men and Devils;
But this kind of knowing of God by Way of Science, is but a low and dry thing, Common to good and bad, men and Devils;
p-acp d n1 pp-f vvg pp-f np1 p-acp n1 pp-f n1, vbz p-acp dt j cc j n1, j p-acp j cc j, n2 cc n2;
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and is indeed the perfection of the learned, more than of the godly. And this kind of Knowledge of God, the glorified soul will reckon but like a Fable,
and is indeed the perfection of the learned, more than of the godly. And this kind of Knowledge of God, the glorified soul will reckon but like a Fable,
cc vbz av dt n1 pp-f dt vvd, av-dc cs pp-f dt j. cc d n1 pp-f n1 pp-f np1, dt vvn n1 vmb vvi cc-acp av-j dt n1,
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or a Parable, when it shall be once swallowed up in God, feasting upon truth it self,
or a Parable, when it shall be once swallowed up in God, feasting upon truth it self,
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and seeing God in the pure rayes of his own divinity. 3. NONLATINALPHABET, or by Intuition:
and seeing God in the pure rays of his own divinity. 3., or by Intuition:
cc vvg np1 p-acp dt j n2 pp-f po31 d n1. crd, cc p-acp n1:
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this man cannot attain to in this life, in its perfection, because it arises from a blissful union with God himself, which is in this animal state imperfect.
this man cannot attain to in this life, in its perfection, Because it arises from a blissful Union with God himself, which is in this animal state imperfect.
d n1 vmbx vvi p-acp p-acp d n1, p-acp po31 n1, c-acp pn31 vvz p-acp dt j n1 p-acp np1 px31, r-crq vbz p-acp d n1 n1 j.
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This in the Platonick phrase is NONLATINALPHABET, a contact of God, and in Scripture language, a beholding of God face to face, which we are not capable of in this animal concrete state.
This in the Platonic phrase is, a contact of God, and in Scripture language, a beholding of God face to face, which we Are not capable of in this animal concrete state.
np1 p-acp dt jp n1 vbz, dt n1 pp-f np1, cc p-acp n1 n1, dt vvg pp-f np1 n1 p-acp n1, r-crq pns12 vbr xx j pp-f p-acp d n1 j n1.
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So may the answer of God to Moses be understood, when he besought God to shew him his glory, Exod. 33. 18. i. e.
So may the answer of God to Moses be understood, when he besought God to show him his glory, Exod 33. 18. i. e.
av vmb dt n1 pp-f np1 p-acp np1 vbb vvn, c-crq pns31 vvd np1 pc-acp vvi pno31 po31 n1, np1 crd crd sy. sy.
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to imprint a distinct Idea of his Divine Essence upon his mind, Vers. 20. No man can see me and live; i. e.
to imprint a distinct Idea of his Divine Essence upon his mind, Vers. 20. No man can see me and live; i. e.
pc-acp vvi dt j n1 pp-f po31 j-jn n1 p-acp po31 n1, np1 crd dx n1 vmb vvi pno11 cc vvb; uh. sy.
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no man in this corruptible state and animal life is capable of seeing me as I am, to apprehend my Divine Essence, to see my face.
no man in this corruptible state and animal life is capable of seeing me as I am, to apprehend my Divine Essence, to see my face.
dx n1 p-acp d j n1 cc n1 n1 vbz j pp-f vvg pno11 c-acp pns11 vbm, pc-acp vvi po11 j-jn n1, pc-acp vvi po11 n1.
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The Vision of God is not in this life, but in the other; so that a man must dye before he can thus know God.
The Vision of God is not in this life, but in the other; so that a man must die before he can thus know God.
dt n1 pp-f np1 vbz xx p-acp d n1, cc-acp p-acp dt j-jn; av cst dt n1 vmb vvi c-acp pns31 vmb av vvi np1.
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This is the exposition of Jewish Doctors, and our learned Country-men do approve it also.
This is the exposition of Jewish Doctors, and our learned Countrymen do approve it also.
d vbz dt n1 pp-f jp n2, cc po12 j n2 vdb vvi pn31 av.
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This blessed Knowledge of God we are at a distance from whilst we are in this body:
This blessed Knowledge of God we Are At a distance from while we Are in this body:
d j-vvn n1 pp-f np1 pns12 vbr p-acp dt n1 p-acp cs pns12 vbr p-acp d n1:
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so the Apostle plainly, 1 Cor. 13. 12. Now we see darkly as thorow a glass, but the time will come when we shall see as we are seen,
so the Apostle plainly, 1 Cor. 13. 12. Now we see darkly as thorough a glass, but the time will come when we shall see as we Are seen,
av dt n1 av-j, crd np1 crd crd av pns12 vvb av-j a-acp p-acp dt n1, p-acp dt n1 vmb vvi c-crq pns12 vmb vvi c-acp pns12 vbr vvn,
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and know as we are known.
and know as we Are known.
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Now our body principally hinders the operation of our minds, when they do exercise themselves about the nature of God,
Now our body principally hinders the operation of our minds, when they do exercise themselves about the nature of God,
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whilst it presents its fancies, & gross imaginations to the soul;
while it presents its fancies, & gross Imaginations to the soul;
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so it becomes, as it were, a vail upon the face of the soul, draws a cloud,
so it becomes, as it were, a Vail upon the face of the soul, draws a cloud,
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and casts a mist over its eyes, that it cannot discern distinctly, nor judge properly and spiritually.
and Cast a missed over its eyes, that it cannot discern distinctly, nor judge properly and spiritually.
cc vvz dt n1 p-acp po31 n2, cst pn31 vmbx vvi av-j, ccx n1 av-j cc av-j.
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And with allusion to this, that passage of the Apostle is proper and significant, we see as thorow a glass, which gla•s is indeed continually sullied and darkened whilst we look into it by the breathing of our animal fancies and imaginations upon it.
And with allusion to this, that passage of the Apostle is proper and significant, we see as thorough a glass, which gla•s is indeed continually sullied and darkened while we look into it by the breathing of our animal fancies and Imaginations upon it.
cc p-acp n1 p-acp d, cst n1 pp-f dt n1 vbz j cc j, pns12 vvb a-acp p-acp dt n1, r-crq n1 vbz av av-j vvn cc vvn cs pns12 vvb p-acp pn31 p-acp dt n-vvg pp-f po12 n1 n2 cc n2 p-acp pn31.
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Not only those stinking foggs of pride and self love, and other sinful corruptions that do arise out of the soul it self, do hinder our right perceptions of God, (as the earth sends out vapors out of it self, which arise and interpose between it self and the Sun) but even the animal fancy casts in its phantasms and imaginations as a mist before the eye of the soul, which through Divine Grace hath been somewhat enlightened,
Not only those stinking fogs of pride and self love, and other sinful corruptions that do arise out of the soul it self, do hinder our right perceptions of God, (as the earth sends out vapours out of it self, which arise and interpose between it self and the Sun) but even the animal fancy Cast in its phantasms and Imaginations as a missed before the eye of the soul, which through Divine Grace hath been somewhat enlightened,
xx av-j d j-vvg n2 pp-f n1 cc n1 n1, cc j-jn j n2 cst vdb vvi av pp-f dt n1 pn31 n1, vdb vvi po12 j-jn n2 pp-f np1, (c-acp dt n1 vvz av n2 av pp-f pn31 n1, r-crq vvb cc vvi p-acp pn31 n1 cc dt n1) cc-acp av dt n1 n1 vvz p-acp po31 n2 cc n2 p-acp dt n1 p-acp dt n1 pp-f dt n1, r-crq p-acp j-jn n1 vhz vbn av vvn,
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and cleared from its inbred sinful humours.
and cleared from its inbred sinful humours.
cc vvn p-acp po31 j j n2.
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Though corruption in the mind be as a rheume in its eye, so that it cannot well see;
Though corruption in the mind be as a rheum in its eye, so that it cannot well see;
cs n1 p-acp dt n1 vbb p-acp dt n1 p-acp po31 n1, av cst pn31 vmbx av vvi;
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yet that doth not hinder, but that the fancy by presenting its unspiritual imaginations, doth also cast a mist before it, that it cannot see well, nor judge rightly;
yet that does not hinder, but that the fancy by presenting its unspiritual Imaginations, does also cast a missed before it, that it cannot see well, nor judge rightly;
av cst vdz xx vvi, cc-acp cst dt n1 p-acp vvg po31 j n2, vdz av vvi dt n1 p-acp pn31, cst pn31 vmbx vvi av, ccx n1 av-jn;
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and so it is either held in gross ignorance, or lapses into errour.
and so it is either held in gross ignorance, or lapses into error.
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But in the Regeneration this sense either shall not be, or shall be pure and spiritual.
But in the Regeneration this sense either shall not be, or shall be pure and spiritual.
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2. Whilst we are in the body, we are distant from God, as to that service which we ought to perform to him in the world.
2. While we Are in the body, we Are distant from God, as to that service which we ought to perform to him in the world.
crd cs pns12 vbr p-acp dt n1, pns12 vbr j p-acp np1, c-acp p-acp d n1 r-crq pns12 vmd pc-acp vvi p-acp pno31 p-acp dt n1.
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And herein it were endless to run thorow all those outward duties which we owe unto God in the body;
And herein it were endless to run thorough all those outward duties which we owe unto God in the body;
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and to shew how the body becomes a hinderance either to them, or in them. Though the soul be made willing and forward, by a divine principle implanted in it,
and to show how the body becomes a hindrance either to them, or in them. Though the soul be made willing and forward, by a divine principle implanted in it,
cc pc-acp vvi c-crq dt n1 vvz dt n1 av-d p-acp pno32, cc p-acp pno32. cs dt n1 vbb vvn j cc j, p-acp dt j-jn n1 vvn p-acp pn31,
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yet the body remains a body, a weak and sluggish instrument; and so it will be whilst it is animal;
yet the body remains a body, a weak and sluggish Instrument; and so it will be while it is animal;
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it will go down into the dust a weak body, 1 Cor. 15. 43. What man ever had a more willing and chearful heart than Moses the friend of God? Yet his hands were heavy, and ready to hang down, Exod. 17. 12. Shall I instance in the excellent duty of Preaching and Hearing? wherein the spirits of the most spiritual Preacher are soon exhausted;
it will go down into the dust a weak body, 1 Cor. 15. 43. What man ever had a more willing and cheerful heart than Moses the friend of God? Yet his hands were heavy, and ready to hang down, Exod 17. 12. Shall I instance in the excellent duty of Preaching and Hearing? wherein the spirits of the most spiritual Preacher Are soon exhausted;
pn31 vmb vvi a-acp p-acp dt n1 dt j n1, crd np1 crd crd q-crq n1 av vhd dt av-dc j cc j n1 cs np1 dt n1 pp-f np1? av po31 n2 vbdr j, cc j pc-acp vvi a-acp, np1 crd crd vmb pns11 n1 p-acp dt j n1 pp-f vvg cc vvg? c-crq dt n2 pp-f dt av-ds j n1 vbr av vvn;
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the tongne of the learned is ready to cleave to the roof of his mouth; the head is seized with dizziness; the heart with pantings;the tongne of the learned is ready to cleave to the roof of his Mouth; the head is seized with dizziness; the heart with pantings;
dt n1 pp-f dt j vbz j pc-acp vvi p-acp dt n1 pp-f po31 n1; dt n1 vbz vvn p-acp n1; dt n1 p-acp n2;
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the organs of speech with weariness; and the knees with trembling; and the ears of the most devour hearers with heaviness; the eyes with sleepiness;
the organs of speech with weariness; and the knees with trembling; and the ears of the most devour hearers with heaviness; the eyes with sleepiness;
dt n2 pp-f n1 p-acp n1; cc dt n2 p-acp vvg; cc dt n2 pp-f dt av-ds vvi n2 p-acp n1; dt n2 p-acp n1;
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and the whole body in a short time with weakness.
and the Whole body in a short time with weakness.
cc dt j-jn n1 p-acp dt j n1 p-acp n1.
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Shall I instance in the noble duty of Prayer? wherein the pious soul goes out to God,
Shall I instance in the noble duty of Prayer? wherein the pious soul Goes out to God,
vmb pns11 n1 p-acp dt j n1 pp-f n1? c-crq dt j n1 vvz av p-acp np1,
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but can scarce get its body to accompany it; and there the fancy distracts, the senses divert;
but can scarce get its body to accompany it; and there the fancy distracts, the Senses divert;
cc-acp vmb av-j vvi po31 n1 pc-acp vvi pn31; cc a-acp dt n1 vvz, dt n2 vvb;
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and indeed all the members are ready to play the Truants, if not the Traitors too:
and indeed all the members Are ready to play the Truants, if not the Traitors too:
cc av d dt n2 vbr j pc-acp vvi dt n2, cs xx dt n2 av:
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especially the brain, where the soul sits enthroned, is suddenly environed with a rude rout of sluggish vapours arising from the stomach,
especially the brain, where the soul sits Enthroned, is suddenly environed with a rude rout of sluggish vapours arising from the stomach,
av-j dt n1, c-crq dt n1 vvz vvn, vbz av-j vvn p-acp dt j n1 pp-f j n2 vvg p-acp dt n1,
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and being no longer able to defend it self against them, falls down dead in the midst of them:
and being no longer able to defend it self against them, falls down dead in the midst of them:
cc vbg dx jc j pc-acp vvi pn31 n1 p-acp pno32, vvz a-acp j p-acp dt n1 pp-f pno32:
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Insomuch that the poor soul is ready to wish sometimes with the sorrowful Prophet, Oh that I had in the wilderness a lodging place, that I might leave my members,
Insomuch that the poor soul is ready to wish sometime with the sorrowful Prophet, O that I had in the Wilderness a lodging place, that I might leave my members,
av cst dt j n1 vbz j pc-acp vvi av p-acp dt j n1, uh cst pns11 vhd p-acp dt n1 dt n1 n1, cst pns11 vmd vvi po11 n2,
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and go from them, for they are all an assembly of treacherous servants: or wish that it were like its Saviour, who could leave his raw Disciples asleep,and go from them, for they Are all an assembly of treacherous Servants: or wish that it were like its Saviour, who could leave his raw Disciples asleep,
cc vvi p-acp pno32, c-acp pns32 vbr d dt n1 pp-f j n2: cc vvb cst pn31 vbdr j po31 n1, r-crq vmd vvi po31 j n2 j,
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and go and pray apart, and come again unto them.
and go and pray apart, and come again unto them.
cc vvi cc vvb av, cc vvb av p-acp pno32.
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Shall I instance in that high duty of sustaining Martydom, bearing persecutions for God? Come on my body, cryes the holy soul, come on to the stake;
Shall I instance in that high duty of sustaining Martyrdom, bearing persecutions for God? Come on my body, cries the holy soul, come on to the stake;
vmb pns11 n1 p-acp d j n1 pp-f j-vvg n1, vvg n2 p-acp np1? np1 p-acp po11 n1, vvz dt j n1, vvb a-acp p-acp dt n1;
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come my head, lay down thy self upon this block; come my body, compose thy self in th•s dark dungeon;
come my head, lay down thy self upon this block; come my body, compose thy self in th•s dark dungeon;
vvb po11 n1, vvb a-acp po21 n1 p-acp d n1; vvb po11 n1, vvb po21 n1 p-acp n2 j n1;
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come my feet, fit your selves into these stocks; come my hands, draw on these fetters, these Iron bracelets;
come my feet, fit your selves into these stocks; come my hands, draw on these fetters, these Iron bracelets;
vvb po11 n2, vvb po22 n2 p-acp d n2; vvb po11 n2, vvb p-acp d n2, d n1 n2;
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come, come drink the cup that my Father gives thee. But oh how it sollows to the st•ke!
come, come drink the cup that my Father gives thee. But o how it follows to the st•ke!
vvb, vvb vvi dt n1 cst po11 n1 vvz pno21. p-acp uh q-crq pn31 vvz p-acp dt n1!
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what shaking, shivering, trembling, and reluctancy may you see in the whole structure of it ▪ The head hangs down, the eyes run over, the lips quaver, the shoulders pull back, the hands tremble, the knees knock together,
what shaking, shivering, trembling, and reluctancy may you see in the Whole structure of it ▪ The head hangs down, the eyes run over, the lips quaver, the shoulders pull back, the hands tremble, the knees knock together,
q-crq n-vvg, j-vvg, j-vvg, cc n1 vmb pn22 vvi p-acp dt j-jn n1 pp-f pn31 ▪ dt n1 vvz a-acp, dt n2 vvb a-acp, dt n2 vvi, dt n2 vvb av, dt n2 vvb, dt n2 vvb av,
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and the whole fabrick is ready to tumble down, for fear of falling.
and the Whole fabric is ready to tumble down, for Fear of falling.
cc dt j-jn n1 vbz j pc-acp vvi a-acp, p-acp n1 pp-f vvg.
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Either to this (as some inter pret) or to that duty of Prayer (as others) doth that of our Saviour refer, Mark 14. 38. The spirit indeed is willing, but the flesh is weak.
Either to this (as Some inter pret) or to that duty of Prayer (as Others) does that of our Saviour refer, Mark 14. 38. The Spirit indeed is willing, but the Flesh is weak.
av-d p-acp d (c-acp d fw-la zz) cc p-acp d n1 pp-f n1 (c-acp ng2-jn) vdz d pp-f po12 n1 vvi, vvb crd crd dt n1 av vbz j, cc-acp dt n1 vbz j.
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It seems the spirit of the weakest Christian is strong, though the body (as we have seen) of the strongest Saint is weak:
It seems the Spirit of the Weakest Christian is strong, though the body (as we have seen) of the Strongest Saint is weak:
pn31 vvz dt n1 pp-f dt js np1 vbz j, cs dt n1 (c-acp pns12 vhb vvn) pp-f dt js n1 vbz j:
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Though indeed it is not properly the weakness that is in the body, that I am to speak to,
Though indeed it is not properly the weakness that is in the body, that I am to speak to,
cs av pn31 vbz xx av-j dt n1 cst vbz p-acp dt n1, cst pns11 vbm pc-acp vvi p-acp,
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but the influence that the body hath upon the soul to weaken that:
but the influence that the body hath upon the soul to weaken that:
cc-acp dt n1 cst dt n1 vhz p-acp dt n1 pc-acp vvi cst:
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for, whilst the soul sympathizes with the body, attends to it, spares it, pities it, self becomes almost ill affected to the service of God.
for, while the soul sympathizes with the body, attends to it, spares it, pities it, self becomes almost ill affected to the service of God.
c-acp, cs dt n1 vvz p-acp dt n1, vvz p-acp pn31, vvz pn31, vvz pn31, n1 vvz av av-jn vvn p-acp dt n1 pp-f np1.
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I am not so much blaming the body, because it had need by reason of its slothfulness to be drawn on to dutie;
I am not so much blaming the body, Because it had need by reason of its slothfulness to be drawn on to duty;
pns11 vbm xx av av-d vvg dt n1, c-acp pn31 vhd n1 p-acp n1 pp-f po31 n1 pc-acp vbi vvn a-acp p-acp n1;
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but because by its influences, it draws off the soul also from them:
but Because by its influences, it draws off the soul also from them:
cc-acp c-acp p-acp po31 n2, pn31 vvz a-acp dt n1 av p-acp pno32:
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for so we find it by woful experience, that if the body do sleep, the soul cannot wake;
for so we find it by woeful experience, that if the body do sleep, the soul cannot wake;
c-acp av pns12 vvb pn31 p-acp j n1, cst cs dt n1 vdb vvi, dt n1 vmbx vvi;
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it cannot hear without the ear, nor see without the eyes; so that the bodyes weariness at leng hends in the souls unwillingness;
it cannot hear without the ear, nor see without the eyes; so that the bodies weariness At leng hends in the Souls unwillingness;
pn31 vmbx vvi p-acp dt n1, ccx vvi p-acp dt n2; av cst dt ng1 n1 p-acp vvi vvz p-acp dt n2 n1;
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and the weakness of the one, grows to be the sin of the other.
and the weakness of the one, grows to be the since of the other.
cc dt n1 pp-f dt crd, vvz pc-acp vbi dt n1 pp-f dt j-jn.
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3. Whilst we are in the body, we are at a distance from God, as to communion with him:
3. While we Are in the body, we Are At a distance from God, as to communion with him:
crd cs pns12 vbr p-acp dt n1, pns12 vbr p-acp dt n1 p-acp np1, c-acp p-acp n1 p-acp pno31:
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we are estranged from fellowship with him; and this is indeed to be absent from the Lord.
we Are estranged from fellowship with him; and this is indeed to be absent from the Lord.
pns12 vbr vvn p-acp n1 p-acp pno31; cc d vbz av pc-acp vbi j p-acp dt n1.
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Oh how many weary and uncomfortable dayes do poor Saints live at a great distance from their God, their Life, their Happiness,
O how many weary and uncomfortable days do poor Saints live At a great distance from their God, their Life, their Happiness,
uh q-crq d j cc j n2 vdb j n2 vvb p-acp dt j n1 p-acp po32 n1, po32 n1, po32 n1,
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whilst they are in their worldly Pilgrimage, in their Cage of flesh!
while they Are in their worldly Pilgrimage, in their Cage of Flesh!
cs pns32 vbr p-acp po32 j n1, p-acp po32 n1 pp-f n1!
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Oh how many dayes do they forget God, and are apt to think that God hath forgotten them too!
O how many days do they forget God, and Are apt to think that God hath forgotten them too!
uh q-crq d n2 vdb pns32 vvb np1, cc vbr j pc-acp vvi cst np1 vhz vvn pno32 av!
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How do they live sometimes, as it were, without God in the world, their souls being surfeited with carnal pleasures, benummed with fears, frozen with self-love, choaked with cares, stifled with griefs,
How do they live sometime, as it were, without God in the world, their Souls being surfeited with carnal pleasures, benumbed with fears, frozen with Self-love, choked with Cares, stifled with griefs,
q-crq vdb pns32 vvi av, c-acp pn31 vbdr, p-acp np1 p-acp dt n1, po32 n2 vbg vvn p-acp j n2, vvn p-acp n2, vvn p-acp n1, vvn p-acp n2, vvn p-acp n2,
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and seem to have no more feeling of God their life, than a body in the dust hath of the soul its life!
and seem to have no more feeling of God their life, than a body in the dust hath of the soul its life!
cc vvb pc-acp vhi dx dc n-vvg pp-f np1 po32 n1, cs dt n1 p-acp dt n1 vhz pp-f dt n1 po31 n1!
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Oh what a heavy yoke doth the poor soul draw under, when it plows and harrows to the flesh,
O what a heavy yoke does the poor soul draw under, when it blows and harrows to the Flesh,
uh r-crq dt j n1 vdz dt j n1 vvi p-acp, c-crq pn31 n2 cc n2 p-acp dt n1,
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and cannot lift up its head to Heaven!
and cannot lift up its head to Heaven!
cc vmbx vvi a-acp po31 n1 p-acp n1!
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Oh how is our intercouse with God obstructed, our beholding of him obscured, our entertaining of him prevented, our enjoyment of him disturbed and viol•ted, our love to him to him deadned,
O how is our intercouse with God obstructed, our beholding of him obscured, our entertaining of him prevented, our enjoyment of him disturbed and viol•ted, our love to him to him deadened,
uh q-crq vbz po12 vvi p-acp np1 vvd, po12 j-vvg pp-f pno31 vvd, po12 j-vvg pp-f pno31 vvd, po12 n1 pp-f pno31 vvn cc vvn, po12 n1 p-acp pno31 p-acp pno31 vvd,
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and his love to us damped; ours rendred i•firm, and his rendred insensible, and all by this make bare mortal flesh!
and his love to us damped; ours rendered i•firm, and his rendered insensible, and all by this make bore Mortal Flesh!
cc po31 n1 p-acp pno12 vvn; png12 vvn vvi, cc po31 vvn j, cc d p-acp d vvb j j-jn n1!
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Alas what uncertainties, and vicissitudes, what changing and tossings, turnings and windings are our poor pilgrim souls here exercised with!
Alas what uncertainties, and vicissitudes, what changing and tossings, turnings and windings Are our poor pilgrim Souls Here exercised with!
uh q-crq n2, cc n2, r-crq vvg cc n2-vvg, n2-vvg cc n2-vvg vbr po12 j n1 n2 av vvn p-acp!
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What breakings and piecings, reconciliations and fallings out, closing and parting, rising and falling; what ups and downs;
What breakings and piecings, reconciliations and fallings out, closing and parting, rising and falling; what ups and downs;
q-crq n2 cc n2-vvg, n2 cc n2-vvg av, vvg cc vvg, vvg cc vvg; r-crq n2 cc n2;
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what forwards and backwards doth the poor distressed soul experience in this animal state! The flourishing soul withers; the lofty soul languishes; the vigorous soul fainteth; the nimble soul flaggeth; the devout soul swooneth;
what forward and backwards does the poor distressed soul experience in this animal state! The flourishing soul withers; the lofty soul Languishes; the vigorous soul fainteth; the nimble soul flaggeth; the devout soul swooneth;
r-crq av-j cc av-j vdz dt j j-vvn n1 n1 p-acp d n1 n1! dt j-vvg n1 vvz; dt j n1 vvz; dt j n1 vvz; dt j n1 vvz; dt j n1 n1;
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the lively soul sickeneth, and is ready to give up the Ghost;
the lively soul sickeneth, and is ready to give up the Ghost;
dt j n1 vvz, cc vbz j pc-acp vvi a-acp dt n1;
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and she that was a while ago resting and glorying in the arms of her Lord, anon lyes embracing a dunghil,
and she that was a while ago resting and glorying in the arms of her Lord, anon lies embracing a dunghill,
cc pns31 cst vbds dt n1 av vvg cc vvg p-acp dt n2 pp-f po31 n1, av vvz vvg dt n1,
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and hath almost forgotten that ever she was happy:
and hath almost forgotten that ever she was happy:
cc vhz av vvn cst av pns31 vbds j:
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Her peace is violated, her rest is disturbed, her converse with Heaven interrupted, her incomes from God are few and insensible, her outgoings to him are few and lazy,
Her peace is violated, her rest is disturbed, her converse with Heaven interrupted, her incomes from God Are few and insensible, her outgoings to him Are few and lazy,
po31 n1 vbz vvn, po31 n1 vbz vvn, po31 n1 p-acp n1 vvn, po31 n2 p-acp np1 vbr d cc j, po31 n2-vdg p-acp pno31 vbr d cc j,
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and the rivers of her divine pleasures are almost dryed up. And all this, whilst she is in this body;
and the Rivers of her divine pleasures Are almost dried up. And all this, while she is in this body;
cc dt n2 pp-f po31 j-jn n2 vbr av vvn a-acp. cc d d, cs pns31 vbz p-acp d n1;
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and indeed a great part of it by reason of this body in which she is:
and indeed a great part of it by reason of this body in which she is:
cc av dt j n1 pp-f pn31 p-acp n1 pp-f d n1 p-acp r-crq pns31 vbz:
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The animal body keeps us distant from the Lord, that we cannot converse with him, mind him, enjoy him, live upon him, and unto him.
The animal body keeps us distant from the Lord, that we cannot converse with him, mind him, enjoy him, live upon him, and unto him.
dt n1 n1 vvz pno12 j p-acp dt n1, cst pns12 vmbx vvi p-acp pno31, vvb pno31, vvb pno31, vvb p-acp pno31, cc p-acp pno31.
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The body being fitted only for this animal sta•e, is ever drawing down the soul,
The body being fitted only for this animal sta•e, is ever drawing down the soul,
dt n1 vbg vvn av-j p-acp d n1 n1, vbz av vvg a-acp dt n1,
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when it would raise up it self in contemplation of, and communion with the blessed God. And so
when it would raise up it self in contemplation of, and communion with the blessed God. And so
c-crq pn31 vmd vvi a-acp pn31 n1 p-acp n1 pp-f, cc n1 p-acp dt j-vvn np1. cc av
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1. The Necessities of the body do hinder the souls communion with the Lord.
1. The Necessities of the body do hinder the Souls communion with the Lord.
crd dt n2 pp-f dt n1 vdb vvi dt n2 n1 p-acp dt n1.
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Not that the necessities of the body are simply in themselves to be blamed, but the caring for these doth so exercise the soul in this state, that it cannot attend upon God without distraction.
Not that the necessities of the body Are simply in themselves to be blamed, but the caring for these does so exercise the soul in this state, that it cannot attend upon God without distraction.
xx d dt n2 pp-f dt n1 vbr av-j p-acp px32 pc-acp vbi vvn, cc-acp dt vvg p-acp d vdz av vvi dt n1 p-acp d n1, cst pn31 vmbx vvi p-acp np1 p-acp n1.
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Oh how much doth the necessary caring for meat and drink, food and physick;
O how much does the necessary caring for meat and drink, food and physic;
uh q-crq av-d vdz dt j vvg p-acp n1 cc vvi, n1 cc n1;
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yea, the ordering of temporal affairs, estrange from communion and converse with God! so that the soul,
yea, the ordering of temporal affairs, estrange from communion and converse with God! so that the soul,
uh, dt n-vvg pp-f j n2, vvi p-acp n1 cc vvi p-acp np1 av cst dt n1,
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like poor Martha, is cumbred with many cares, and busied with much serving in this house,
like poor Martha, is cumbered with many Cares, and busied with much serving in this house,
av-j j np1, vbz vvn p-acp d n2, cc vvn p-acp d vvg p-acp d n1,
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and cannot attend so devoutly and entirely as it ought; upon the Lord.
and cannot attend so devoutly and entirely as it ought; upon the Lord.
cc vmbx vvi av av-j cc av-j c-acp pn31 vmd; p-acp dt n1.
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If the body be pinched with pain, the soul cannot be at rest, but must needs look out for relief:
If the body be pinched with pain, the soul cannot be At rest, but must needs look out for relief:
cs dt n1 vbb vvn p-acp n1, dt n1 vmbx vbi p-acp n1, cc-acp vmb av vvi av p-acp n1:
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If the body be pinched with hunger and thirst, the soul can take no rest, till it have found out a supply for it:
If the body be pinched with hunger and thirst, the soul can take no rest, till it have found out a supply for it:
cs dt n1 vbb vvn p-acp n1 cc n1, dt n1 vmb vvi dx n1, c-acp pn31 vhb vvn av dt n1 p-acp pn31:
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If the one be sick, the other is sad; if the one be hungry or thirsty, the other seems to languish;
If the one be sick, the other is sad; if the one be hungry or thirsty, the other seems to languish;
cs dt crd vbb j, dt n-jn vbz j; cs dt crd vbb j cc j, dt n-jn vvz pc-acp vvi;
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like Hippocrates his Twins that laught and cryed, lived and dyed together.
like Hippocrates his Twins that laughed and cried, lived and died together.
j np1 po31 n2 cst vvd cc vvd, vvn cc vvd av.
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1233
It is a wonderful mystery, and a rare secret, how the soul comes to sympathize with the body,
It is a wondered mystery, and a rare secret, how the soul comes to sympathise with the body,
pn31 vbz dt j n1, cc dt j n-jn, c-crq dt n1 vvz pc-acp vvi p-acp dt n1,
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and to have not only a knowledge, but, as it were, a feeling of its necessities;
and to have not only a knowledge, but, as it were, a feeling of its necessities;
cc pc-acp vhi xx av-j dt n1, cc-acp, c-acp pn31 vbdr, dt n-vvg pp-f po31 n2;
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how these come to be conveyed to the soul, and how it comes to be thus affected with them. But we find it so:
how these come to be conveyed to the soul, and how it comes to be thus affected with them. But we find it so:
c-crq d vvb pc-acp vbi vvn p-acp dt n1, cc c-crq pn31 vvz pc-acp vbi av vvn p-acp pno32. cc-acp pns12 vvb pn31 av:
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And indeed, to speak truth, it seems necessary for the maintaining of this animal state, that it should be so, that the soul should be,
And indeed, to speak truth, it seems necessary for the maintaining of this animal state, that it should be so, that the soul should be,
cc av, pc-acp vvi n1, pn31 vvz j p-acp dt vvg pp-f d n1 n1, cst pn31 vmd vbi av, cst dt n1 vmd vbi,
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as it were, hungry, weary, sick, and sleep too together with the body: for if our soul should not know what it is to be hungry, thirsty, cold,
as it were, hungry, weary, sick, and sleep too together with the body: for if our soul should not know what it is to be hungry, thirsty, cold,
c-acp pn31 vbdr, j, j, j, cc vvi av av p-acp dt n1: c-acp cs po12 n1 vmd xx vvi r-crq pn31 vbz pc-acp vbi j, j, j-jn,
(6) sermon (DIV1)
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or sick, or weary, but by a bare ratiocination, or a dry syllogistical inference, without any more especial feeling of these necessities, it would soon suffer the body to languish and decay,
or sick, or weary, but by a bore ratiocination, or a dry syllogistical Inference, without any more especial feeling of these necessities, it would soon suffer the body to languish and decay,
cc j, cc j, cc-acp p-acp dt j n1, cc dt j j n1, p-acp d dc j n-vvg pp-f d n2, pn31 vmd av vvi dt n1 pc-acp vvi cc n1,
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and commit it wholly to all changes and casualties:
and commit it wholly to all changes and casualties:
cc vvi pn31 av-jn p-acp d n2 cc n2:
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neither would our own body be any more to us, than the body of a plant or of a starr, which we do many times view with as much clearness,
neither would our own body be any more to us, than the body of a plant or of a star, which we do many times view with as much clearness,
av-dx vmd po12 d n1 vbb d dc p-acp pno12, cs dt n1 pp-f dt n1 cc pp-f dt n1, r-crq pns12 vdb d n2 vvb p-acp p-acp d n1,
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and contemplate with as much contentment as we do our own.
and contemplate with as much contentment as we do our own.
cc vvi p-acp p-acp d n1 c-acp pns12 vdb po12 d.
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But in the mean time, the soul is diverted from its main employment, turned aside from its communion with God;
But in the mean time, the soul is diverted from its main employment, turned aside from its communion with God;
p-acp p-acp dt j n1, dt n1 vbz vvn p-acp po31 j n1, vvd av p-acp po31 n1 p-acp np1;
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not so much by providing somewhat for our bodyes to eat, and drink, and put on, which is lawful and needful,
not so much by providing somewhat for our bodies to eat, and drink, and put on, which is lawful and needful,
xx av av-d p-acp vvg av p-acp po12 n2 pc-acp vvi, cc vvi, cc vvd a-acp, r-crq vbz j cc j,
(6) sermon (DIV1)
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as our Saviour implyes, Mat. 6. 32. as by sinking it self into the body, being passionately and inordinately affected with its wants,
as our Saviour Implies, Mathew 6. 32. as by sinking it self into the body, being passionately and inordinately affected with its Wants,
c-acp po12 n1 vvz, np1 crd crd p-acp p-acp vvg pn31 n1 p-acp dt n1, vbg av-j cc av-j vvn p-acp po31 n2,
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and so being sinfully thoughtful, as our Saviour intimateth in the same chapter, vers. 31. 2. The Passions of the body do hinder the souls communion with the Lord.
and so being sinfully thoughtful, as our Saviour intimateth in the same chapter, vers. 31. 2. The Passion of the body do hinder the Souls communion with the Lord.
cc av vbg av-j j, c-acp po12 n1 vvz p-acp dt d n1, fw-la. crd crd dt n2 pp-f dt n1 vdb vvi dt n2 n1 p-acp dt n1.
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So powerful is the interest and influence that this body hath in and over the soul, that it fills it with desires, pleasures, griefs, joys, fears, angers, and sundry passions.
So powerful is the Interest and influence that this body hath in and over the soul, that it fills it with Desires, pleasures, griefs, Joys, fears, anger's, and sundry passion.
av j vbz dt n1 cc n1 cst d n1 vhz a-acp cc a-acp dt n1, cst pn31 vvz pn31 p-acp n2, n2, n2, n2, n2, n2, cc j n2.
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The body calls out the soul to attend upon its several passions, which I dare not say are sinful in themselves,
The body calls out the soul to attend upon its several passion, which I Dare not say Are sinful in themselves,
dt n1 vvz av dt n1 pc-acp vvi p-acp po31 j n2, r-crq pns11 vvb xx vvz vbr j p-acp px32,
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as they first affect our souls, no more than it is our sin that we are men:
as they First affect our Souls, no more than it is our since that we Are men:
c-acp pns32 ord vvi po12 n2, av-dx dc cs pn31 vbz po12 n1 cst pns12 vbr n2:
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our blessed Saviour seems not to have been free from them, as grief, Isa 53. 3. fear, Heb. 5 7. who yet was free from all sin, 1 Pet. 2. 22. Nay, it seems necessary (as I said before) considering the nature of this animal life, that the soul should have the corporeal passions and impressions feelingly and powerfully conveyed to it, without which it could not express a due benevolence to the body that belongs to it;
our blessed Saviour seems not to have been free from them, as grief, Isaiah 53. 3. Fear, Hebrew 5 7. who yet was free from all since, 1 Pet. 2. 22. Nay, it seems necessary (as I said before) considering the nature of this animal life, that the soul should have the corporeal passion and impressions feelingly and powerfully conveyed to it, without which it could not express a due benevolence to the body that belongs to it;
po12 j-vvn n1 vvz xx pc-acp vhi vbn j p-acp pno32, c-acp n1, np1 crd crd n1, np1 crd crd r-crq av vbds j p-acp d n1, crd np1 crd crd uh-x, pn31 vvz j (c-acp pns11 vvd a-acp) vvg dt n1 pp-f d n1 n1, cst dt n1 vmd vhi dt j n2 cc n2 av-vvg cc av-j vvn p-acp pn31, p-acp r-crq pn31 vmd xx vvi dt j-jn n1 p-acp dt n1 cst vvz p-acp pn31;
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and indeed, were it not so, we could not properly be said (in the Apostles phrase here) to be at home in the body;
and indeed, were it not so, we could not properly be said (in the Apostles phrase Here) to be At home in the body;
cc av, vbdr pn31 xx av, pns12 vmd xx av-j vbi vvn (p-acp dt n2 vvb av) pc-acp vbi p-acp n1-an p-acp dt n1;
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the soul would rather dwell in domo alienâ quàm suâ.
the soul would rather dwell in domo alienâ quàm suâ.
dt n1 vmd av-c vvi p-acp fw-la fw-la fw-la fw-la.
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But the soul being called out to attend upon these passions, is easily ensnared by them;
But the soul being called out to attend upon these passion, is Easily Ensnared by them;
p-acp dt n1 vbg vvn av pc-acp vvi p-acp d n2, vbz av-j vvn p-acp pno32;
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for it can hardly exercise it self about them, but it st•ps insensibly into a sinful inordinacy. As for example:
for it can hardly exercise it self about them, but it st•ps insensibly into a sinful inordinacy. As for Exampl:
c-acp pn31 vmb av vvi pn31 n1 p-acp pno32, cc-acp pn31 vvz av-j p-acp dt j n1. p-acp p-acp n1:
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1254
The animal spirits nimbly playing in the brain, and swiftly flying from thence thorow the nerves up and down the whole body, do raise the fancy with mirth and chearfulness, which we must not presently mistake for the power of grace,
The animal spirits nimbly playing in the brain, and swiftly flying from thence thorough the nerves up and down the Whole body, do raise the fancy with mirth and cheerfulness, which we must not presently mistake for the power of grace,
dt n1 n2 av-j vvg p-acp dt n1, cc av-j vvg p-acp av p-acp dt n2 a-acp cc a-acp dt j-jn n1, vdb vvi dt n1 p-acp n1 cc n1, r-crq pns12 vmb xx av-j vvi p-acp dt n1 pp-f n1,
(6) sermon (DIV1)
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nor condemn for the working of corruption:
nor condemn for the working of corruption:
ccx vvi p-acp dt n-vvg pp-f n1:
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1256
So also when the Gall empties its bitter juice into the liver, and that mingles it self with the blood there, it begets fiery spirits, which presently fly up into the brain, and cause impressions of anger.
So also when the Gall empties its bitter juice into the liver, and that mingles it self with the blood there, it begets fiery spirits, which presently fly up into the brain, and cause impressions of anger.
av av c-crq dt n1 vvz po31 j n1 p-acp dt n1, cc d vvz pn31 n1 p-acp dt n1 a-acp, pn31 vvz j n2, r-crq av-j vvb a-acp p-acp dt n1, cc n1 n2 pp-f n1.
(6) sermon (DIV1)
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Now, though I dare not say, that the souls first sensating and entertaining of these passions is sinful,
Now, though I Dare not say, that the Souls First sensating and entertaining of these passion is sinful,
av, cs pns11 vvb xx vvi, cst dt n2 ord n-vvg cc vvg pp-f d n2 vbz j,
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yet it is sadly evident that our souls being once moved by these undisciplin'd animal spirits, are very apt to fit upon,
yet it is sadly evident that our Souls being once moved by these undisciplined animal spirits, Are very apt to fit upon,
av pn31 vbz av-j j cst po12 n2 vbg a-acp vvn p-acp d j n1 n2, vbr av j pc-acp vvi p-acp,
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1259
and cherish those passions of grief, fear, mirth, anger, and, as it were, to work them into it self, in an inordinate manner,
and cherish those passion of grief, Fear, mirth, anger, and, as it were, to work them into it self, in an inordinate manner,
cc vvi d n2 pp-f n1, n1, n1, n1, cc, c-acp pn31 vbdr, pc-acp vvi pno32 p-acp pn31 n1, p-acp dt j n1,
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1260
and contrary to the dictates of reason, and so the will presently makes those sinful, which before were but meerly humane,
and contrary to the dictates of reason, and so the will presently makes those sinful, which before were but merely humane,
cc j-jn p-acp dt vvz pp-f n1, cc av dt n1 av-j vvz d j, r-crq a-acp vbdr p-acp av-j j,
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or as one calls them, NONLATINALPHABET, the more blossomings or shoo•ings forth of animal life within us.
or as one calls them,, the more blossomings or shoo•ings forth of animal life within us.
cc c-acp pi vvz pno32,, dt av-dc n2-vvg cc n2 av pp-f n1 n1 p-acp pno12.
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1262
We see then in these particulars, that not only the depraved dispositions of the soul do keep us at a distance from God,
We see then in these particulars, that not only the depraved dispositions of the soul do keep us At a distance from God,
pns12 vvb av p-acp d n2-j, cst xx av-j dt j-vvn n2 pp-f dt n1 vdb vvi pno12 p-acp dt n1 p-acp np1,
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but even this body also is a great hinderance to that knowledge of God which we shall attain to, that service of God which we might perform,
but even this body also is a great hindrance to that knowledge of God which we shall attain to, that service of God which we might perform,
cc-acp av d n1 av vbz dt j n1 p-acp d n1 pp-f np1 r-crq pns12 vmb vvi p-acp, cst n1 pp-f np1 r-crq pns12 vmd vvi,
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and that sweet communion with him, which we shall enjoy. It is a clog to the soul that would run;
and that sweet communion with him, which we shall enjoy. It is a clog to the soul that would run;
cc cst j n1 p-acp pno31, r-crq pns12 vmb vvi. pn31 vbz dt n1 p-acp dt n1 cst vmd vvi;
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a mist to the soul that would see clearly; a manacle to the soul that would work;
a missed to the soul that would see clearly; a manacle to the soul that would work;
dt n1 p-acp dt n1 cst vmd vvi av-j; dt n1 p-acp dt n1 cst vmd vvi;
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1266
a snare to the soul that would be free;
a snare to the soul that would be free;
dt n1 p-acp dt n1 cst vmd vbi j;
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1267
a fetter to chain it to earthly and material things, and, as it were, a pinion to the wings of contemplation:
a fetter to chain it to earthly and material things, and, as it were, a pinion to the wings of contemplation:
dt n1 pc-acp vvi pn31 p-acp j cc j-jn n2, cc, c-acp pn31 vbdr, dt n1 p-acp dt n2 pp-f n1:
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1268
More particularly, it is a hinderance to it, as to those three things which I have ••amed:
More particularly, it is a hindrance to it, as to those three things which I have ••amed:
av-dc av-j, pn31 vbz dt n1 p-acp pn31, c-acp p-acp d crd n2 r-crq pns11 vhb vvn:
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1269
As to the souls knowledge of God, the body is an occasion of ignorance and errour:
As to the Souls knowledge of God, the body is an occasion of ignorance and error:
c-acp p-acp dt n2 n1 pp-f np1, dt n1 vbz dt n1 pp-f n1 cc n1:
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1270
As to its serving of God, an occasion of distract on and weariness; lightness and triflingness;
As to its serving of God, an occasion of distract on and weariness; lightness and triflingness;
c-acp p-acp po31 vvg pp-f np1, dt n1 pp-f vvb a-acp cc n1; n1 cc n1;
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1271
and as to its communion with God, an occasion of earthliness and sensuality.
and as to its communion with God, an occasion of earthliness and sensuality.
cc c-acp p-acp po31 n1 p-acp np1, dt n1 pp-f n1 cc n1.
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1272
Now this distance which this body keeps the soul at from God might more particularly appear in another way of explication, by observing the especial grievances that do arise to the soul from those three great animal faculties (if I may so speak.) The Senses, the Appetite, the Fancy.
Now this distance which this body keeps the soul At from God might more particularly appear in Another Way of explication, by observing the especial grievances that do arise to the soul from those three great animal faculties (if I may so speak.) The Senses, the Appetite, the Fancy.
av d n1 r-crq d n1 vvz dt n1 p-acp p-acp np1 vmd dc av-j vvi p-acp j-jn n1 pp-f n1, p-acp vvg dt j n2 cst vdb vvi p-acp dt n1 p-acp d crd j n1 n2 (cs pns11 vmb av vvi.) dt n2, dt n1, dt n1.
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1. The Senses, I mean the external senses of the body;
1. The Senses, I mean the external Senses of the body;
crd dt n2, pns11 vvb dt j n2 pp-f dt n1;
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seeing, hearing &c. These convey passions to the soul, upon which it insists and feeds with a sinful fondness and eagerness.
seeing, hearing etc. These convey passion to the soul, upon which it insists and feeds with a sinful fondness and eagerness.
vvg, vvg av np1 vvb n2 p-acp dt n1, p-acp r-crq pn31 vvz cc vvz p-acp dt j n1 cc n1.
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1275
Set open the eye, and it will set hard to convey some species to the soul of earthly objects, that shall justle the Ideas of God out of it.
Set open the eye, and it will Set hard to convey Some species to the soul of earthly objects, that shall justle the Ideas of God out of it.
j-vvn av-j dt n1, cc pn31 vmb vvi av-j pc-acp vvi d n2 p-acp dt n1 pp-f j n2, cst vmb vvi dt n2 pp-f np1 av pp-f pn31.
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1276
Set open the ear, and it will fill the soul with such a noise, and earthly tumult, that the secret whispers of the divine spirit cannot be heard.
Set open the ear, and it will fill the soul with such a noise, and earthly tumult, that the secret whispers of the divine Spirit cannot be herd.
j-vvn av-j dt n1, cc pn31 vmb vvi dt n1 p-acp d dt n1, cc j n1, cst dt j-jn n2 pp-f dt j-jn n1 vmbx vbi vvn.
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1277
The like I may say of the rest:
The like I may say of the rest:
dt j pns11 vmb vvi pp-f dt n1:
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1278
Oh how easily do these discompose the fixed soul, distract the devout soul, cast a mist before the contemplative soul,
O how Easily do these discompose the fixed soul, distract the devout soul, cast a missed before the contemplative soul,
uh c-crq av-j vdb d vvi dt j-vvn n1, vvb dt j n1, vvd dt n1 p-acp dt j n1,
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1279
and hale down the raised soul from communion with Heaven to converse with earthly objects! Ʋt vidi ut perii! is the complaint of many a Christian;
and hale down the raised soul from communion with Heaven to converse with earthly objects! Ʋt Vidi ut Perii! is the complaint of many a Christian;
cc vvb a-acp dt j-vvn n1 p-acp n1 p-acp n1 pc-acp vvi p-acp j n2! vvb fw-la fw-la fw-la! vbz dt n1 pp-f d dt njp;
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1280
as well as it was of the Heathen. The souls of most men are quite sunk into their senses, and do nothing, but,
as well as it was of the Heathen. The Souls of most men Are quite sunk into their Senses, and do nothing, but,
c-acp av c-acp pn31 vbds pp-f dt j-jn. dt n2 pp-f ds n2 vbr av vvn p-acp po32 n2, cc vdb pix, cc-acp,
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1281
as it were, lacky to them all their lives, and so the servants are on horseback, and Princes go on foot.
as it were, lackey to them all their lives, and so the Servants Are on horseback, and Princes go on foot.
c-acp pn31 vbdr, n1 p-acp pno32 d po32 n2, cc av dt n2 vbr p-acp n1, cc n2 vvb p-acp n1.
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1282
Though the eye will never be satisfied with seeing, nor the ear with hearing; yet forsooth, these importunate suiters must be gratified:
Though the eye will never be satisfied with seeing, nor the ear with hearing; yet forsooth, these importunate Suitors must be gratified:
cs dt n1 vmb av-x vbi vvn p-acp vvg, ccx dt n1 p-acp vvg; av uh, d j n2 vmb vbi vvn:
(6) sermon (DIV1)
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1283
the eye must see what it will see, and the ear must hear what it will hear:
the eye must see what it will see, and the ear must hear what it will hear:
dt n1 vmb vvi r-crq pn31 vmb vvi, cc dt n1 vmb vvi r-crq pn31 vmb vvi:
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1284
nothing must be with held from them, that these childish senses do whine after. These mens souls are indeed incarnate, swallowed up in their eyes, ears and mouths.
nothing must be with held from them, that these childish Senses do whine After. These men's Souls Are indeed incarnate, swallowed up in their eyes, ears and mouths.
pix vmb vbi p-acp vvn p-acp pno32, cst d j n2 vdb vvi a-acp. np1 ng2 n2 vbr av j, vvn a-acp p-acp po32 n2, n2 cc n2.
(6) sermon (DIV1)
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1285
But not only these, but even godly souls are often charmed and ensnared by their senses;
But not only these, but even godly Souls Are often charmed and Ensnared by their Senses;
cc-acp xx av-j d, cc-acp av j n2 vbr av vvn cc vvn p-acp po32 n2;
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1286
even they converse not only in the body, but too much with it also; and it becomes as a Dalilah, to lull them asleep, and bind them too.
even they converse not only in the body, but too much with it also; and it becomes as a Delilah, to lull them asleep, and bind them too.
av pns32 vvb xx av-j p-acp dt n1, cc-acp av d p-acp pn31 av; cc pn31 vvz p-acp dt np1, pc-acp vvi pno32 j, cc vvi pno32 av.
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1287
Good Job found his senses so treacherous, that he was fain to make a covenant with them, Job 31. 1. And well if he could scape so too. The words are a Metaphor;
Good Job found his Senses so treacherous, that he was fain to make a Covenant with them, Job 31. 1. And well if he could escape so too. The words Are a Metaphor;
j np1 vvd po31 n2 av j, cst pns31 vbds av-j pc-acp vvi dt n1 p-acp pno32, np1 crd crd cc av cs pns31 vmd vvi av av. dt n2 vbr dt n1;
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1288
for indeed the worst of it is, that these senses are not capable of any discipline;
for indeed the worst of it is, that these Senses Are not capable of any discipline;
c-acp av dt js pp-f pn31 vbz, cst d n2 vbr xx j pp-f d n1;
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1289
one cannot bring them into any covenant-terms: so that whilst we have senses, they will be treacherous;
one cannot bring them into any Covenant-terms: so that while we have Senses, they will be treacherous;
pi vmbx vvi pno32 p-acp d n2: av cst cs pns12 vhb n2, pns32 vmb vbi j;
(6) sermon (DIV1)
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1290
whilst our eyes are in our heads, they will be wandring after forbidden objects.
while our eyes Are in our Heads, they will be wandering After forbidden objects.
cs po12 n2 vbr p-acp po12 n2, pns32 vmb vbi vvg p-acp j-vvn n2.
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1291
2. The Appetite, the sensitive appetite, which is a faculty of the sensitive soul, whereby this animal man is stirred up to desire and lust after the things which his senses have dictated to him.
2. The Appetite, the sensitive appetite, which is a faculty of the sensitive soul, whereby this animal man is stirred up to desire and lust After the things which his Senses have dictated to him.
crd dt n1, dt j n1, r-crq vbz dt n1 pp-f dt j n1, c-crq d n1 n1 vbz vvn a-acp pc-acp vvi cc n1 p-acp dt n2 r-crq po31 n2 vhb vvn p-acp pno31.
(6) sermon (DIV1)
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1292
This bodily lust following upon the neck of the former, becomes a greater snare to the soul:
This bodily lust following upon the neck of the former, becomes a greater snare to the soul:
d j n1 vvg p-acp dt n1 pp-f dt j, vvz dt jc n1 p-acp dt n1:
(6) sermon (DIV1)
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1293
This restless suitor comes whining ever and anon to the soul for every tr•fle that the eye hath seen,
This restless suitor comes whining ever and anon to the soul for every tr•fle that the eye hath seen,
d j n1 vvz vvg av cc av p-acp dt n1 p-acp d n1 cst dt n1 vhz vvn,
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1294
or the ear heard, or the mouth hath tasted; and by it continual coming, and importunate crying, wearies her into an observance of it:
or the ear herd, or the Mouth hath tasted; and by it continual coming, and importunate crying, wearies her into an observance of it:
cc dt n1 vvd, cc dt n1 vhz vvn; cc p-acp pn31 j n-vvg, cc j n-vvg, vvz pno31 p-acp dt n1 pp-f pn31:
(6) sermon (DIV1)
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1295
As the fond child comes crying to the Mother for every knack and gaw that it hath seen upon the stalls,
As the found child comes crying to the Mother for every knack and gaw that it hath seen upon the stalls,
c-acp dt j n1 vvz vvg p-acp dt n1 p-acp d n1 cc n1 cst pn31 vhz vvn p-acp dt n2,
(6) sermon (DIV1)
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1296
and she, though she cannot in judgment approve of the request, yet either in fond indulgence,
and she, though she cannot in judgement approve of the request, yet either in found indulgence,
cc pns31, cs pns31 vmbx p-acp n1 vvi pp-f dt n1, av av-d p-acp j n1,
(6) sermon (DIV1)
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1297
or for peace sake, will condescend to purchase it.
or for peace sake, will condescend to purchase it.
cc p-acp n1 n1, vmb vvi pc-acp vvi pn31.
(6) sermon (DIV1)
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1298
This is the Daughter of the Horsleech, that cryes continually, Give, Give: Why, what would it have? even any thing that it hath seen,
This is the Daughter of the Horseleech, that cries continually, Give, Give: Why, what would it have? even any thing that it hath seen,
d vbz dt n1 pp-f dt n1, cst vvz av-j, vvb, vvb: uh-crq, q-crq vmd pn31 vhi? av d n1 cst pn31 vhz vvn,
(6) sermon (DIV1)
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1299
or heard, or touched, or tasted; any thing that it sees a fellow-creature to be possest of:
or herd, or touched, or tasted; any thing that it sees a fellow-creature to be possessed of:
cc vvn, cc vvn, cc vvn; d n1 cst pn31 vvz dt n1 pc-acp vbi vvn pp-f:
(6) sermon (DIV1)
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1300
And so indeed the Appetite doth not only ensnare the soul unto drunkenness and glut•ony, but voluptuousness, lascivousness, and all manner of sensuality.
And so indeed the Appetite does not only ensnare the soul unto Drunkenness and glut•ony, but voluptuousness, lascivousness, and all manner of sensuality.
cc av av dt n1 vdz xx av-j vvi dt n1 p-acp n1 cc n1, cc-acp n1, n1, cc d n1 pp-f n1.
(6) sermon (DIV1)
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1301
The evil of the sensual appetite appears in wantonness and lasciviousness (whether real, verbal, or mental) in immoderate and inordinate trading.
The evil of the sensual appetite appears in wantonness and lasciviousness (whither real, verbal, or mental) in immoderate and inordinate trading.
dt n-jn pp-f dt j n1 vvz p-acp n1 cc n1 (cs j, j, cc j) p-acp j cc j n-vvg.
(6) sermon (DIV1)
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1302
ingrossing, sporting, building, attiring, sleeping, visiting, as well as in eating and drinking.
engrossing, sporting, building, attiring, sleeping, visiting, as well as in eating and drinking.
j-vvg, vvg, n-vvg, vvg, vvg, vvg, c-acp av c-acp p-acp vvg cc vvg.
(6) sermon (DIV1)
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1303
I will determine nothing concerning the first motions of the appetite, whereby it sollicits the will to fulfil it;
I will determine nothing Concerning the First motions of the appetite, whereby it solicits the will to fulfil it;
pns11 vmb vvi pix vvg dt ord n2 pp-f dt n1, c-crq pn31 vvz dt n1 pc-acp vvi pn31;
(6) sermon (DIV1)
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1304
only this, that if it sollicite to any thing simply and morally evil, it is sinful in that first act;
only this, that if it solicit to any thing simply and morally evil, it is sinful in that First act;
av-j d, cst cs pn31 vvb p-acp d n1 av-j cc av-j j-jn, pn31 vbz j p-acp d ord n1;
(6) sermon (DIV1)
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1305
and that at all times it ought carefully to be watcht, lest it seduce to intemperance in things lawful.
and that At all times it ought carefully to be watched, lest it seduce to intemperance in things lawful.
cc cst p-acp d n2 pn31 vmd av-j pc-acp vbi vvn, cs pn31 vvi p-acp n1 p-acp n2 j.
(6) sermon (DIV1)
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1306
But concerning the gratifying of the appetite, seeing there must be in us a sensitive appetite,
But Concerning the gratifying of the appetite, seeing there must be in us a sensitive appetite,
p-acp vvg dt vvg pp-f dt n1, vvg a-acp vmb vbi p-acp pno12 dt j n1,
(6) sermon (DIV1)
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1307
whilst we are in this animal state, it is to be endeavoured, as far as may be, that we gratifie the appetite, not as it is a sensitive appetite,
while we Are in this animal state, it is to be endeavoured, as Far as may be, that we gratify the appetite, not as it is a sensitive appetite,
cs pns12 vbr p-acp d n1 n1, pn31 vbz pc-acp vbi vvn, c-acp av-j c-acp vmb vbi, cst pns12 vvi dt n1, xx c-acp pn31 vbz dt j n1,
(6) sermon (DIV1)
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1308
but under this notion, as the thing that it desires makes for our real good, and tends to the enjoyment of the supreme good:
but under this notion, as the thing that it Desires makes for our real good, and tends to the enjoyment of the supreme good:
cc-acp p-acp d n1, c-acp dt n1 cst pn31 vvz vvz p-acp po12 j j, cc vvz p-acp dt n1 pp-f dt j j:
(6) sermon (DIV1)
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1309
to eat and drink, not because we are hungry or thirsty, because the appetite desires it;
to eat and drink, not Because we Are hungry or thirsty, Because the appetite Desires it;
pc-acp vvi cc vvi, xx c-acp pns12 vbr j cc j, c-acp dt n1 vvz pn31;
(6) sermon (DIV1)
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1310
but with reference to the main end, with respect to the highest good, that the body may be enabled, strengthened and quickened to wait upon the soul chearfully in the actions of a holy life.
but with Referente to the main end, with respect to the highest good, that the body may be enabled, strengthened and quickened to wait upon the soul cheerfully in the actions of a holy life.
cc-acp p-acp n1 p-acp dt j n1, p-acp n1 p-acp dt js j, cst dt n1 vmb vbi vvn, vvn cc vvd pc-acp vvi p-acp dt n1 av-j p-acp dt n2 pp-f dt j n1.
(6) sermon (DIV1)
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1311
But this, man in his animal state cannot perfectly attain to, which shews, that the appetite doth keep us at a distance from God.
But this, man in his animal state cannot perfectly attain to, which shows, that the appetite does keep us At a distance from God.
p-acp d, n1 p-acp po31 n1 n1 vmbx av-j vvi p-acp, r-crq vvz, cst dt n1 vdz vvi pno12 p-acp dt n1 p-acp np1.
(6) sermon (DIV1)
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1312
3. The Fancy; this also keeps a man at a distance from God, and hinders us in the knowledge and service of God,
3. The Fancy; this also keeps a man At a distance from God, and hinders us in the knowledge and service of God,
crd dt n1; d av vvz dt n1 p-acp dt n1 p-acp np1, cc vvz pno12 p-acp dt n1 cc n1 pp-f np1,
(6) sermon (DIV1)
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1313
and interrupts the souls communion with God.
and interrupts the Souls communion with God.
cc vvz dt n2 n1 p-acp np1.
(6) sermon (DIV1)
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1314
This is a busie and petulant faculty, or inward sense, and the soul doth readily sensate the passions of it,
This is a busy and petulant faculty, or inward sense, and the soul does readily sensate the passion of it,
d vbz dt j cc j n1, cc j n1, cc dt n1 vdz av-j j dt n2 pp-f pn31,
(6) sermon (DIV1)
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1315
so that it doth frequently hinder its mental operations, and becomes a great snare.
so that it does frequently hinder its mental operations, and becomes a great snare.
av cst pn31 vdz av-j vvi po31 j n2, cc vvz dt j n1.
(6) sermon (DIV1)
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1316
A working fancy (how much soever it is magnified by the wisdom of this world) is a mighty snare to the soul,
A working fancy (how much soever it is magnified by the Wisdom of this world) is a mighty snare to the soul,
dt j-vvg n1 (c-crq av-d av pn31 vbz vvn p-acp dt n1 pp-f d n1) vbz dt j n1 p-acp dt n1,
(6) sermon (DIV1)
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1317
except it work in a fellowship with right reason, and a sanctified heart: I am perswaded there is no greater burden in the world to a serious soul;
except it work in a fellowship with right reason, and a sanctified heart: I am persuaded there is no greater burden in the world to a serious soul;
c-acp pn31 vvi p-acp dt n1 p-acp j-jn n1, cc dt j-vvn n1: pns11 vbm vvn a-acp vbz dx jc n1 p-acp dt n1 p-acp dt j n1;
(6) sermon (DIV1)
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1318
especially in hot and dry constitutions, where it is commonly most pregnant, and most impatient of discipline.
especially in hight and dry constitutions, where it is commonly most pregnant, and most impatient of discipline.
av-j p-acp j cc j n2, c-crq pn31 vbz av-j av-ds j, cc av-ds j pp-f n1.
(6) sermon (DIV1)
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1319
And, I confess, I have often wondred at the souls readiness to be so speedily affected with the fantasms and imaginations of it,
And, I confess, I have often wondered At the Souls readiness to be so speedily affected with the fantasms and Imaginations of it,
np1, pns11 vvb, pns11 vhb av vvn p-acp dt n2 n1 pc-acp vbi av av-j vvn p-acp dt n2 cc n2 pp-f pn31,
(6) sermon (DIV1)
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1320
and fondness to hug them so dearly.
and fondness to hug them so dearly.
cc n1 pc-acp vvi pno32 av av-jn.
(6) sermon (DIV1)
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1321
This indeed, if it be so far refined, as to present sober and solid imaginations to the mind,
This indeed, if it be so Far refined, as to present Sobrium and solid Imaginations to the mind,
np1 av, cs pn31 vbb av av-j vvn, c-acp pc-acp vvi j cc j n2 p-acp dt n1,
(6) sermon (DIV1)
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1322
and to act in subservience to sanctified reason, is an excellent handmaid to the soul in many of her functions: But otherwise is a snare;
and to act in subservience to sanctified reason, is an excellent handmaid to the soul in many of her functions: But otherwise is a snare;
cc pc-acp vvi p-acp n1 p-acp j-vvn n1, vbz dt j n1 p-acp dt n1 p-acp d pp-f po31 n2: cc-acp av vbz dt n1;
(6) sermon (DIV1)
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1323
as we have partly observed already, and may observe more, if we study the secrets of our own souls,
as we have partly observed already, and may observe more, if we study the secrets of our own Souls,
c-acp pns12 vhb av vvn av, cc vmb vvi av-dc, cs pns12 vvb dt n2-jn pp-f po12 d n2,
(6) sermon (DIV1)
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1324
and the mighty mysteries that are within us.
and the mighty Mysteres that Are within us.
cc dt j n2 cst vbr p-acp pno12.
(6) sermon (DIV1)
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1325
And this doth not only ordinarily disturb, distract and hinder in ordinary duties, but even when the soul is at the highest pitch of communion and contemplation, it assayes to pull it down to attend to its vain fantasms;
And this does not only ordinarily disturb, distract and hinder in ordinary duties, but even when the soul is At the highest pitch of communion and contemplation, it assays to pull it down to attend to its vain fantasms;
cc d vdz xx av-j av-j vvi, vvb cc vvi p-acp j n2, cc-acp av c-crq dt n1 vbz p-acp dt js n1 pp-f n1 cc n1, pn31 n2 pc-acp vvi pn31 a-acp pc-acp vvi p-acp po31 j n2;
(6) sermon (DIV1)
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1326
and indeed gives it many a grievous fall.
and indeed gives it many a grievous fallen.
cc av vvz pn31 d dt j n1.
(6) sermon (DIV1)
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1327
I doubt not to affirm, that this is the most pernicious enemy of the three that I named to the souls happiness,
I doubt not to affirm, that this is the most pernicious enemy of the three that I nam to the Souls happiness,
pns11 vvb xx pc-acp vvi, cst d vbz dt av-ds j n1 pp-f dt crd cst pns11 vvd p-acp dt n2 n1,
(6) sermon (DIV1)
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1328
as might appear in many respects; I will only name one: It hath an advantage against us, which neither of the other two hath:
as might appear in many respects; I will only name one: It hath an advantage against us, which neither of the other two hath:
c-acp vmd vvi p-acp d n2; pns11 vmb av-j vvi pi: pn31 vhz dt n1 p-acp pno12, r-crq av-d pp-f dt j-jn crd vhz:
(6) sermon (DIV1)
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1329
It infests us, and annoyes us sleeping as well as waking.
It infests us, and annoys us sleeping as well as waking.
pn31 vvz pno12, cc n2 pns12 vvg p-acp av c-acp vvg.
(6) sermon (DIV1)
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1330
In sleep, the senses are lockt up, and the appetite is, for the most part, silent from its begging;
In sleep, the Senses Are locked up, and the appetite is, for the most part, silent from its begging;
p-acp n1, dt n2 vbr vvn a-acp, cc dt n1 vbz, p-acp dt av-ds n1, j p-acp po31 n-vvg;
(6) sermon (DIV1)
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1331
but then the fancy is as busie and tumultuous as ever, forming and gathering imaginations, and those are commonly wild and senseless, if not worse.
but then the fancy is as busy and tumultuous as ever, forming and gathering Imaginations, and those Are commonly wild and senseless, if not Worse.
cc-acp cs dt n1 vbz a-acp j cc j c-acp av, vvg cc vvg n2, cc d vbr av-j j cc j, cs xx jc.
(6) sermon (DIV1)
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1332
The mind, in way of kindness and benevolence to the body, suspends its own actings,
The mind, in Way of kindness and benevolence to the body, suspends its own actings,
dt n1, p-acp n1 pp-f n1 cc n1 p-acp dt n1, vvz po31 d n2,
(6) sermon (DIV1)
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1333
whilst the body takes its rest in the night, and then the rude fancy takes its opportunity to wander at liberty,
while the body Takes its rest in the night, and then the rude fancy Takes its opportunity to wander At liberty,
cs dt n1 vvz po31 n1 p-acp dt n1, cc av dt j n1 vvz po31 n1 pc-acp vvi p-acp n1,
(6) sermon (DIV1)
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1334
as being without its keeper, and acts to the disturbance of the body;
as being without its keeper, and acts to the disturbance of the body;
c-acp vbg p-acp po31 n1, cc n2 p-acp dt n1 pp-f dt n1;
(6) sermon (DIV1)
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1335
but thats not the worst, for it becomes so tumultuous and impetuous sometimes, as that it awakens the mind to attend upon its imaginations;
but thats not the worst, for it becomes so tumultuous and impetuous sometime, as that it awakens the mind to attend upon its Imaginations;
cc-acp d|vbz xx dt js, c-acp pn31 vvz av j cc j av, c-acp cst pn31 vvz dt n1 pc-acp vvi p-acp po31 n2;
(6) sermon (DIV1)
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1336
and this the soul doth condescend to in an inordinate manner, and sets the stamp of sinfulness upon them, to its own wounding.
and this the soul does condescend to in an inordinate manner, and sets the stamp of sinfulness upon them, to its own wounding.
cc d dt n1 vdz vvi p-acp p-acp dt j n1, cc vvz dt n1 pp-f n1 p-acp pno32, pc-acp vbz d vvg.
(6) sermon (DIV1)
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1337
And now that I am speaking of sleep as a Mantissa to this discourse, I cannot but observe,
And now that I am speaking of sleep as a Mantissa to this discourse, I cannot but observe,
cc av cst pns11 vbm vvg pp-f n1 p-acp dt np1 p-acp d n1, pns11 vmbx p-acp vvi,
(6) sermon (DIV1)
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1338
how this very thing also keeps us at a distance from God, in this animal state.
how this very thing also keeps us At a distance from God, in this animal state.
c-crq d j n1 av vvz pno12 p-acp dt n1 p-acp np1, p-acp d n1 n1.
(6) sermon (DIV1)
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1339
How is our communion with God interrupted by this!
How is our communion with God interrupted by this!
q-crq vbz po12 n1 p-acp np1 vvd p-acp d!
(6) sermon (DIV1)
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1340
For herein we cease, not only from the actions of an animal life, but commonly from the actions of a spiritual life too.
For herein we cease, not only from the actions of an animal life, but commonly from the actions of a spiritual life too.
p-acp av pns12 vvb, xx av-j p-acp dt n2 pp-f dt n1 n1, cc-acp av-j p-acp dt n2 pp-f dt j n1 av.
(6) sermon (DIV1)
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1341
What a great breach, what a sad intercision is there made in our converse with God by this means!
What a great breach, what a sad intercision is there made in our converse with God by this means!
q-crq dt j n1, r-crq dt j n1 vbz a-acp vvn p-acp po12 n1 p-acp np1 p-acp d n2!
(6) sermon (DIV1)
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1342
Such a poor happiness it is, that we have in this world, that it is cut off,
Such a poor happiness it is, that we have in this world, that it is Cut off,
d dt j n1 pn31 vbz, cst pns12 vhb p-acp d n1, cst pn31 vbz vvn a-acp,
(6) sermon (DIV1)
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1343
and seems, as it were, not to be one fourth part of our time: For indeed a happiness that is not felt, deserves not the name of happiness.
and seems, as it were, not to be one fourth part of our time: For indeed a happiness that is not felt, deserves not the name of happiness.
cc vvz, c-acp pn31 vbdr, xx pc-acp vbi crd ord n1 pp-f po12 n1: c-acp av dt n1 cst vbz xx vvn, vvz xx dt n1 pp-f n1.
(6) sermon (DIV1)
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1344
Some learned and active men have been ashamed that they have slept away so much of their time, which was all too little for their studyes and exploits:
some learned and active men have been ashamed that they have slept away so much of their time, which was all too little for their studies and exploits:
d j cc j n2 vhb vbn j cst pns32 vhb vvn av av d pp-f po32 n1, r-crq vbds d av j c-acp po32 n2 cc n2:
(6) sermon (DIV1)
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1345
Ah poor Christian, that, as it were, sleeps away so much of his God, being as much estranged from him in the night,
Ah poor Christian, that, as it were, sleeps away so much of his God, being as much estranged from him in the night,
uh j np1, cst, c-acp pn31 vbdr, vvz av av d pp-f po31 n1, vbg p-acp d vvn p-acp pno31 p-acp dt n1,
(6) sermon (DIV1)
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1346
as though he had never conversed with him in the day; and in the morning when he awakes, cannot alwayes find himself with him neither:
as though he had never conversed with him in the day; and in the morning when he awakes, cannot always find himself with him neither:
c-acp cs pns31 vhd av-x vvn p-acp pno31 p-acp dt n1; cc p-acp dt n1 c-crq pns31 vvz, vmbx av vvi px31 p-acp pno31 av-dx:
(6) sermon (DIV1)
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1347
which is enough to make a poor Saint wish, either that he might have no need of sleep,
which is enough to make a poor Saint wish, either that he might have no need of sleep,
r-crq vbz av-d pc-acp vvi dt j n1 vvi, d cst pns31 vmd vhi dx n1 pp-f n1,
(6) sermon (DIV1)
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1348
or that with the amorous Spouse, Cant. 5. 2. Though he sleep, his heart might wake perpetually.
or that with the Amoros Spouse, Cant 5. 2. Though he sleep, his heart might wake perpetually.
cc cst p-acp dt j n1, np1 crd crd cs pns31 vvb, po31 n1 vmd vvi av-j.
(6) sermon (DIV1)
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1349
We have seen in what sense this mortal body keeps Believers absent from the Lord,
We have seen in what sense this Mortal body keeps Believers absent from the Lord,
pns12 vhb vvn p-acp r-crq n1 d j-jn n1 vvz n2 j p-acp dt n1,
(6) sermon (DIV1)
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1350
and in what respects it keeps them at a distance from God, even in this life, from the Knowledge of God, the Service of God, and Communion with him.
and in what respects it keeps them At a distance from God, even in this life, from the Knowledge of God, the Service of God, and Communion with him.
cc p-acp r-crq vvz pn31 vvz pno32 p-acp dt n1 p-acp np1, av p-acp d n1, p-acp dt n1 pp-f np1, dt n1 pp-f np1, cc n1 p-acp pno31.
(6) sermon (DIV1)
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1351
Here then by way of Application;
Here then by Way of Application;
av av p-acp n1 pp-f n1;
(6) sermon (DIV1)
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1352
1. We may see that it was for good reason that the blessed Apostle is confident, and willing to depart;
1. We may see that it was for good reason that the blessed Apostle is confident, and willing to depart;
crd pns12 vmb vvi cst pn31 vbds p-acp j n1 cst dt j-vvn n1 vbz j, cc j pc-acp vvi;
(6) sermon (DIV1)
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1353
nay, groans within himself, desiring that mortality might be swallowed up of life, as he speaks, v. 4. I told you before, that these words did contain the reason or ground thereof;
nay, groans within himself, desiring that mortality might be swallowed up of life, as he speaks, v. 4. I told you before, that these words did contain the reason or ground thereof;
uh-x, n2 p-acp px31, vvg d n1 vmd vbi vvn a-acp pp-f n1, c-acp pns31 vvz, n1 crd pns11 vvd pn22 a-acp, cst d n2 vdd vvi dt n1 cc n1 av;
(6) sermon (DIV1)
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1354
and by this time I hopw you see that the reason is good, and the ground is sufficient.
and by this time I hopw you see that the reason is good, and the ground is sufficient.
cc p-acp d n1 pns11 vvb pn22 vvb cst dt n1 vbz j, cc dt n1 vbz j.
(6) sermon (DIV1)
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1355
What will the men of this world say? Will you perswade us out of our life? Should any thing in the world make a man weary of his life? Proestat miserum esse quam non esse:
What will the men of this world say? Will you persuade us out of our life? Should any thing in the world make a man weary of his life? Proestat miserum esse quam non esse:
q-crq vmb dt n2 pp-f d n1 vvi? n1 pn22 vvi pno12 av pp-f po12 n1? vmd d n1 p-acp dt n1 vvb dt n1 j pp-f po31 n1? fw-la fw-la fw-la fw-la fw-la fw-la:
(6) sermon (DIV1)
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1356
The Apostle was sure besides himself, or he would never have fallen out with h•s own life:
The Apostle was sure beside himself, or he would never have fallen out with h•s own life:
dt n1 vbds j p-acp px31, cc pns31 vmd av-x vhi vvn av p-acp n2 d n1:
(6) sermon (DIV1)
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1357
or else he was in a passion, and knew not what he said:
or Else he was in a passion, and knew not what he said:
cc av pns31 vbds p-acp dt n1, cc vvd xx r-crq pns31 vvd:
(6) sermon (DIV1)
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1358
or else his life was bitter to him, by reason of the poor, afflicted, persecuted condition that he lived in,
or Else his life was bitter to him, by reason of the poor, afflicted, persecuted condition that he lived in,
cc av po31 n1 vbds j p-acp pno31, p-acp n1 pp-f dt j, j-vvn, vvn n1 cst pns31 vvd p-acp,
(6) sermon (DIV1)
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1359
and so he was become desperate, and cared not what became of him. No, none of these:
and so he was become desperate, and cared not what became of him. No, none of these:
cc av pns31 vbds vvn j, cc vvd xx r-crq vvd pp-f pno31. uh-dx, pix pp-f d:
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The Apostle was in his right wits, and in a sober mind too.
The Apostle was in his right wits, and in a Sobrium mind too.
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It was not a passion, or a fit of melancholly, but his judgement and choice upon good deliberation;
It was not a passion, or a fit of melancholy, but his judgement and choice upon good deliberation;
pn31 vbds xx dt n1, cc dt j pp-f n-jn, cc-acp po31 n1 cc n1 p-acp j n1;
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and therefore you find him in the same mind elsewhere, Phil. 1. 23. I desire to depart,
and Therefore you find him in the same mind elsewhere, Philip 1. 23. I desire to depart,
cc av pn22 vvb pno31 p-acp dt d n1 av, np1 crd crd pns11 vvb pc-acp vvi,
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and to be with Christ, which is far better. Besides, he gives a reason for what he desires;and to be with christ, which is Far better. Beside, he gives a reason for what he Desires;
cc pc-acp vbi p-acp np1, r-crq vbz av-j av-jc. a-acp, pns31 vvz dt n1 p-acp r-crq pns31 vvz;
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now we know that passion is unruly and unreasonable. Neither was the Apostle besides himself;
now we know that passion is unruly and unreasonable. Neither was the Apostle beside himself;
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for he gives a good, solid and wise reason, — Whilst we are at home in the body, &c. He will part with his life, rather than not be perfectly happy.
for he gives a good, solid and wise reason, — While we Are At home in the body, etc. He will part with his life, rather than not be perfectly happy.
c-acp pns31 vvz dt j, j cc j n1, — cs pns12 vbr p-acp n1-an p-acp dt n1, av pns31 vmb vvi p-acp po31 n1, av-c cs xx vbi av-j j.
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For, whereas worldlings put such a high price upon life, and think that nothing should perswade men out of their lives:
For, whereas worldlings put such a high price upon life, and think that nothing should persuade men out of their lives:
p-acp, cs n2 vvb d dt j n1 p-acp n1, cc vvb cst pix vmd vvi n2 av pp-f po32 n2:
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Its true indeed, if we speak properly, life is the perfection of the creature: The happiness of every thing is its life:
Its true indeed, if we speak properly, life is the perfection of the creature: The happiness of every thing is its life:
pn31|vbz j av, cs pns12 vvb av-j, n1 vbz dt n1 pp-f dt n1: dt n1 pp-f d n1 vbz po31 n1:
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A living Dog is better than a dead Lion, Eccles. 9. 4. But I may say to these,A living Dog is better than a dead lion, Eccles. 9. 4. But I may say to these,
dt j-vvg n1 vbz jc cs dt j n1, np1 crd crd p-acp pns11 vmb vvi p-acp d,
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even as our Saviour said to that woman, in Joh. 4. 18. concerning her Husband; The life that we live here, is not our life.
even as our Saviour said to that woman, in John 4. 18. Concerning her Husband; The life that we live Here, is not our life.
av c-acp po12 n1 vvd p-acp d n1, p-acp np1 crd crd vvg po31 n1; dt n1 cst pns12 vvb av, vbz xx po12 n1.
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The union of the sensitive soul with the body, is indeed truly and properly the life of a beast, and its greatest happiness;
The Union of the sensitive soul with the body, is indeed truly and properly the life of a beast, and its greatest happiness;
dt n1 pp-f dt j n1 p-acp dt n1, vbz av av-j cc av-j dt n1 pp-f dt n1, cc po31 js n1;
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for it is capable of no higher perfection: But the union of the rational soul with God, is the noblest perfection of man, and his highest life:
for it is capable of no higher perfection: But the Union of the rational soul with God, is the Noblest perfection of man, and his highest life:
p-acp pn31 vbz j pp-f dx jc n1: cc-acp dt n1 pp-f dt j n1 p-acp np1, vbz dt js n1 pp-f n1, cc po31 js n1:
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so that the life of a believing soul is not destroyed at death, but perfected. Neither was the Apostle weary of his life, because of the adversities of it.
so that the life of a believing soul is not destroyed At death, but perfected. Neither was the Apostle weary of his life, Because of the adversities of it.
av cst dt n1 pp-f dt j-vvg n1 vbz xx vvn p-acp n1, cc-acp vvn. av-d vbds dt n1 j pp-f po31 n1, c-acp pp-f dt n2 pp-f pn31.
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The Apostle was of a braver spirit sure than any Stoick; he durst live, though he rather desired to dye.
The Apostle was of a braver Spirit sure than any Stoic; he durst live, though he rather desired to die.
dt n1 vbds pp-f dt jc n1 av-j cs d jp; pns31 vvd vvi, cs pns31 av vvd pc-acp vvi.
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All the conflicts he endured with the world, never wrung such a sigh from him,
All the conflicts he endured with the world, never wrung such a sighs from him,
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as the conflict that he had with his own corruptions did, Rom. 7. 24. O wretched man, &c. All the perfecutions in the world never made him groan so much,
as the conflict that he had with his own corruptions did, Rom. 7. 24. O wretched man, etc. All the persecutions in the world never made him groan so much,
c-acp dt n1 cst pns31 vhd p-acp po31 d n2 vdd, np1 crd crd sy j n1, av d dt n2 p-acp dt n1 av-x vvd pno31 vvi av av-d,
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as the burden of his flesh doth here, and his great distance from the Lord.
as the burden of his Flesh does Here, and his great distance from the Lord.
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A godly soul can converse with persecuting men, and a tempting Devil, can handle briars and thorns, can grapple with any kind of oppressions and adversities in the flesh without despondency,
A godly soul can converse with persecuting men, and a tempting devil, can handle briers and thorns, can grapple with any kind of oppressions and adversities in the Flesh without despondency,
dt j n1 vmb vvi p-acp vvg n2, cc dt j-vvg n1, vmb vvi n2 cc n2, vmb vvi p-acp d n1 pp-f n2 cc n2 p-acp dt n1 p-acp n1,
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so long as it finds it self in the bosome of God, and in the arms of Omnipotence.
so long as it finds it self in the bosom of God, and in the arms of Omnipotence.
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But when it begins to consider where it is, how far it is from its God, its life,
But when it begins to Consider where it is, how Far it is from its God, its life,
p-acp c-crq pn31 vvz pc-acp vvi c-crq pn31 vbz, c-crq av-j pn31 vbz p-acp po31 n1, po31 n1,
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and the happy state that God hath prepared it for, then it cannot but groan within it self,
and the happy state that God hath prepared it for, then it cannot but groan within it self,
cc dt j n1 cst np1 vhz vvn pn31 p-acp, cs pn31 vmbx cc-acp vvi p-acp pn31 n1,
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and be ready with Peter, to cast it self out of the ship, to get to its God;
and be ready with Peter, to cast it self out of the ship, to get to its God;
cc vbi j p-acp np1, pc-acp vvi pn31 n1 av pp-f dt n1, pc-acp vvi p-acp po31 n1;
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to land it self in eternity.
to land it self in eternity.
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Neither indeed (to speak truly) is it only the sense of sin against God, which se•s the godly soul a going:
Neither indeed (to speak truly) is it only the sense of since against God, which se•s the godly soul a going:
av-d av (pc-acp vvi av-j) vbz pn31 av-j dt n1 pp-f n1 p-acp np1, r-crq vbz dt j n1 dt vvg:
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For, though it must be confest, that this is a heavy burden upon the soul,
For, though it must be confessed, that this is a heavy burden upon the soul,
c-acp, cs pn31 vmb vbi vvn, cst d vbz dt j n1 p-acp dt n1,
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yet the Apostle makes no complaint of this here, but only of his distance from God, that necessary distance from God that the body kept him it at.
yet the Apostle makes no complaint of this Here, but only of his distance from God, that necessary distance from God that the body kept him it At.
av dt n1 vvz dx n1 pp-f d av, cc-acp av-j pp-f po31 n1 p-acp np1, cst j n1 p-acp np1 cst dt n1 vvd pno31 pn31 p-acp.
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2. See here the excellent spirit of true Religion.
2. See Here the excellent Spirit of true Religion.
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Godly souls do groan after an unbodyed estate, not only because of their sins in the body,
Godly Souls do groan After an unbodied estate, not only Because of their Sins in the body,
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but even because of the necessary distance at which the body keeps them from God.
but even Because of the necessary distance At which the body keeps them from God.
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We may suppose a godly soul at some time to have no manner of affliction in the world to grieve him, no sin unpardoned, unrepented of to trouble him;
We may suppose a godly soul At Some time to have no manner of affliction in the world to grieve him, no since unpardoned, unrepented of to trouble him;
pns12 vmb vvi dt j n1 p-acp d n1 pc-acp vhi dx n1 pp-f n1 p-acp dt n1 pc-acp vvi pno31, dx n1 j, n1 pp-f pc-acp vvi pno31;
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yet for all this he is not at perfect rest;
yet for all this he is not At perfect rest;
av p-acp d d pns31 vbz xx p-acp j n1;
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he is burdened and groans within himself, because he is at such a distance from that absolute good, whom he longs to know more familiarly,
he is burdened and groans within himself, Because he is At such a distance from that absolute good, whom he longs to know more familiarly,
pns31 vbz vvn cc vvz p-acp px31, c-acp pns31 vbz p-acp d dt n1 p-acp d j j, ro-crq pns31 vvz pc-acp vvi av-dc av-jn,
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and enjoy more •ully than he doth yet, or than is allowed to mortal men:
and enjoy more •ully than he does yet, or than is allowed to Mortal men:
cc vvi av-dc av-j cs pns31 vdz av, cc av vbz vvn p-acp j-jn n2:
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And though nothing else ayl him, yet the consideration of this distance makes him cry out, Oh when shall I come and appear before God! be wholly swallowed up in him, see him as he is,
And though nothing Else ail him, yet the consideration of this distance makes him cry out, O when shall I come and appear before God! be wholly swallowed up in him, see him as he is,
cc cs pix av vvi pno31, av dt n1 pp-f d n1 vvz pno31 vvi av, uh c-crq vmb pns11 vvi cc vvi p-acp np1 vbi av-jn vvn a-acp p-acp pno31, vvb pno31 c-acp pns31 vbz,
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and converse with him face to face.
and converse with him face to face.
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Bare innocency, or freedom from sin, cannot satisfie that noble and large spirit that is in a truly and Godlike soul;
Bore innocency, or freedom from since, cannot satisfy that noble and large Spirit that is in a truly and Godlike soul;
j n1, cc n1 p-acp n1, vmbx vvi d j cc j n1 cst vbz p-acp dt av-j cc j n1;
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but that spirit of true goodness (being nothing else but an efflux from God himself) carryes the soul out after a more intimate union with that Being from whence it came:
but that Spirit of true Goodness (being nothing Else but an efflux from God himself) carries the soul out After a more intimate Union with that Being from whence it Come:
cc-acp cst n1 pp-f j n1 (vbg pix av cc-acp dt n1 p-acp np1 px31) vvz dt n1 av p-acp dt av-dc j n1 p-acp cst vbg p-acp q-crq pn31 vvd:
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God dwelling in the soul, doth by a secret mighty power draw the soul more and more to himself.
God Dwelling in the soul, does by a secret mighty power draw the soul more and more to himself.
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In a word, a godly soul, that is really toucht with the sense of divine sweetness and •ulness,
In a word, a godly soul, that is really touched with the sense of divine sweetness and •ulness,
p-acp dt n1, dt j n1, cst vbz av-j vvn p-acp dt n1 pp-f j-jn n1 cc n1,
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and imprest with divine goodness and holiness, as the wax is with the stamp of the seal, could not be content to dwell for ever in this kind of animal body,
and impressed with divine Goodness and holiness, as the wax is with the stamp of the seal, could not be content to dwell for ever in this kind of animal body,
cc vvn p-acp j-jn n1 cc n1, c-acp dt n1 vbz p-acp dt n1 pp-f dt n1, vmd xx vbi j pc-acp vvi p-acp av p-acp d n1 pp-f n1 n1,
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nor take up an eternal rest in this imperfect mixed state, though it could converse with the world without a sinful sullying of it self;
nor take up an Eternal rest in this imperfect mixed state, though it could converse with the world without a sinful sullying of it self;
ccx vvb a-acp dt j n1 p-acp d j vvn n1, cs pn31 vmd vvi p-acp dt n1 p-acp dt j vvg pp-f pn31 n1;
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but must needs endeavour still a closer conjunction with God;
but must needs endeavour still a closer conjunction with God;
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and leaving the chase of all other objects, pant and breath not only after God alone,
and leaving the chase of all other objects, pant and breath not only After God alone,
cc vvg dt n1 pp-f d j-jn n2, vvb cc vvb xx av-j p-acp np1 av-j,
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but after more and more of him;
but After more and more of him;
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and not only when it is under the sense of sin, but most of all when it is under the most powerful influences of divine grace and love, cry out with Paul, Oh, who will deliver me out of this body?
and not only when it is under the sense of since, but most of all when it is under the most powerful influences of divine grace and love, cry out with Paul, O, who will deliver me out of this body?
cc xx av-j c-crq pn31 vbz p-acp dt n1 pp-f n1, cc-acp ds pp-f d c-crq pn31 vbz p-acp dt av-ds j n2 pp-f j-jn n1 cc n1, vvb av p-acp np1, uh, r-crq vmb vvi pno11 av pp-f d n1?
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3. Suffer me from hence to expostulate a little, to expostulate with Christian souls about their unseemly temper.
3. Suffer me from hence to expostulate a little, to expostulate with Christian Souls about their unseemly temper.
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Doth this animal life, and mortal body, keep us at such a distance from our God, our happiness? Why are we then so fond of this life and mixed state? Why do we so pamper this body? Why so anxiously studious to keep it up,
Does this animal life, and Mortal body, keep us At such a distance from our God, our happiness? Why Are we then so found of this life and mixed state? Why do we so pamper this body? Why so anxiously studious to keep it up,
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so dreadfully afraid of the ruines of it? If we take the Apostles words in the first sense that I named,
so dreadfully afraid of the ruins of it? If we take the Apostles words in the First sense that I nam,
av av-j j pp-f dt n2 pp-f pn31? cs pns12 vvb dt n2 n2 p-acp dt ord n1 cst pns11 vvd,
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then I may ask with him in the first verse;
then I may ask with him in the First verse;
cs pns11 vmb vvi p-acp pno31 p-acp dt ord n1;
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Know we not, that if our earthly house of this tabernacle were dissolved, we had a building of God, a house not made with hands, eternal in the Heavens? or vers. 8. Why are we not willing rather to be absent from the body, and to be present with the Lord? If we take them in the latter sense,Know we not, that if our earthly house of this tabernacle were dissolved, we had a building of God, a house not made with hands, Eternal in the Heavens? or vers. 8. Why Are we not willing rather to be absent from the body, and to be present with the Lord? If we take them in the latter sense,
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as this animal body is an hinderance to the souls knowledge of, and communion with God,
as this animal body is an hindrance to the Souls knowledge of, and communion with God,
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then I ask concerning this, as the Apostle doth concerning rich men, James 2. 6. Why do ye pamper, prize, honour, dote upon this body? Doth not this body oppress you, distract you, burden you, clog you, hinder you? Doth not this body interpose between the Sun of Righteousness, between the Father of Lights, and your souls that should shine with a light and glory borrowed from him;
then I ask Concerning this, as the Apostle does Concerning rich men, James 2. 6. Why do you pamper, prize, honour, dote upon this body? Does not this body oppress you, distract you, burden you, clog you, hinder you? Does not this body interpose between the Sun of Righteousness, between the Father of Lights, and your Souls that should shine with a Light and glory borrowed from him;
cs pns11 vvb vvg d, c-acp dt n1 vdz vvg j n2, np1 crd crd q-crq vdb pn22 vvi, n1, n1, vvb p-acp d n1? vdz xx d n1 vvb pn22, vvb pn22, n1 pn22, n1 pn22, vvb pn22? vdz xx d n1 vvi p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n2, cc po22 n2 cst vmd vvi p-acp dt n1 cc n1 vvn p-acp pno31;
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even as the dark body of the earth interposes between the Sun and Moon, to ecclipse its light? Why are we not rather weary, that we are in the body? Surely there are some objections, some impediments to the souls longing after its happy state, which I shall come to anon:
even as the dark body of the earth interposes between the Sun and Moon, to eclipse its Light? Why Are we not rather weary, that we Are in the body? Surely there Are Some objections, Some impediments to the Souls longing After its happy state, which I shall come to anon:
av c-acp dt j n1 pp-f dt n1 vvz p-acp dt n1 cc n1, pc-acp vvi po31 n1? q-crq vbr pns12 xx av j, cst pns12 vbr p-acp dt n1? av-j a-acp vbr d n2, d n2 p-acp dt n2 vvg p-acp po31 j n1, r-crq pns11 vmb vvi p-acp av:
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But I doubt also, that there is something that chains the soul to this animal life;
But I doubt also, that there is something that chains the soul to this animal life;
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some cords in this earthly tabernacle, that tye up the soul in it: but I cannot well imagine what they should be.
Some cords in this earthly tabernacle, that tie up the soul in it: but I cannot well imagine what they should be.
d n2 p-acp d j n1, cst vvb a-acp dt n1 p-acp pn31: cc-acp pns11 vmbx av vvi r-crq pns32 vmd vbi.
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Say not, There is something of God to be enjoyed in this life, which makes it pleasant:
Say not, There is something of God to be enjoyed in this life, which makes it pleasant:
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For, although this be true, yet, I am sure, God gives nothing of himself to a soul, thereby to clog it or cloy it.
For, although this be true, yet, I am sure, God gives nothing of himself to a soul, thereby to clog it or cloy it.
c-acp, cs d vbb j, av, pns11 vbm j, np1 vvz pix pp-f px31 p-acp dt n1, av pc-acp vvi pn31 cc vvb pn31.
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Did Moses send for some Clusters of the Land of Canaan into the wilderness, think ye, that the people might see and taste the fruits,
Did Moses send for Some Clusters of the Land of Canaan into the Wilderness, think you, that the people might see and taste the fruits,
vdd np1 vvb p-acp d n2 pp-f dt n1 pp-f np1 p-acp dt n1, vvb pn22, cst dt n1 vmd vvi cc vvi dt n2,
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and sit still, and be satisfied, and say, Oh it is enough;
and fit still, and be satisfied, and say, O it is enough;
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we see that there are pleasant things in that Land, we will never come at it? or, did he not do it rather that they might make the more haste to possess themselves of it? Will any man say, Away, I will have no more land, no more mony, I have some already? Can a godly soul say, God hath given me an earnest, I desire no more? No, no;
we see that there Are pleasant things in that Land, we will never come At it? or, did he not do it rather that they might make the more haste to possess themselves of it? Will any man say, Away, I will have no more land, no more money, I have Some already? Can a godly soul say, God hath given me an earnest, I desire no more? No, no;
pns12 vvb cst a-acp vbr j n2 p-acp d n1, pns12 vmb av-x vvi p-acp pn31? cc, vdd pns31 xx vdi pn31 av cst pns32 vmd vvi dt av-dc n1 pc-acp vvi px32 pp-f pn31? n1 d n1 vvb, av, pns11 vmb vhi dx dc n1, av-dx dc n1, pns11 vhb d av? vmb dt j n1 vvi, np1 vhz vvn pno11 dt n1, pns11 vvb av-dx dc? uh-dx, av-dx;
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but the report that a Christian hears of a rest remaining, a happy life remaining for it,
but the report that a Christian hears of a rest remaining, a happy life remaining for it,
cc-acp dt n1 cst dt njp vvz pp-f dt n1 vvg, dt j n1 vvg p-acp pn31,
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and the chariots of divine graces that he sees God hath sent out into his soul to convey it thither, make him cry out, not with Jacob, Gen. 45. 28. It is enough, Joseph my Son is yet alive, I will go and see him before I dye:
and the chariots of divine graces that he sees God hath sent out into his soul to convey it thither, make him cry out, not with Jacob, Gen. 45. 28. It is enough, Joseph my Son is yet alive, I will go and see him before I die:
cc dt n2 pp-f j-jn n2 cst pns31 vvz np1 vhz vvn av p-acp po31 n1 pc-acp vvi pn31 av, vvb pno31 vvi av, xx p-acp np1, np1 crd crd pn31 vbz av-d, np1 po11 n1 vbz av j, pns11 vmb vvi cc vvi pno31 c-acp pns11 vvb:
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But oh this is not enough, this report is not enough; it is not enough that I taste some of the good things of the Land;
But o this is not enough, this report is not enough; it is not enough that I taste Some of the good things of the Land;
p-acp uh d vbz xx av-d, d n1 vbz xx av-d; pn31 vbz xx av-d cst pns11 vvb d pp-f dt j n2 pp-f dt n1;
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it is not enough that I see these carriages sent out for me;
it is not enough that I see these carriages sent out for me;
pn31 vbz xx av-d cst pns11 vvb d n2 vvd av p-acp pno11;
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it is not enough that my soul hath an happy and honourable life prepared for it;
it is not enough that my soul hath an happy and honourable life prepared for it;
pn31 vbz xx av-d cst po11 n1 vhz dt j cc j n1 vvn p-acp pn31;
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I see it indeed before I dye, but I will also dye, that I may see it better, and enjoy it more.
I see it indeed before I die, but I will also die, that I may see it better, and enjoy it more.
pns11 vvb pn31 av c-acp pns11 vvb, cc-acp pns11 vmb av vvi, cst pns11 vmb vvi pn31 av-jc, cc vvi pn31 av-dc.
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But I doubt there is some earthly tye, even upon the heavenly soul that chains it to this present animal body:
But I doubt there is Some earthly tie, even upon the heavenly soul that chains it to this present animal body:
p-acp pns11 vvb a-acp vbz d j n1, av p-acp dt j n1 cst n2 pn31 p-acp d j n1 n1:
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But, sure I am, that whatsoever it is, it is but a weak one.
But, sure I am, that whatsoever it is, it is but a weak one.
cc-acp, av-j pns11 vbm, cst r-crq pn31 vbz, pn31 vbz p-acp dt j pi.
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Is there any worldly accommodation, any creature-toy, that should in reason step between a soul and its God? Is this life sweet,
Is there any worldly accommodation, any creature-toy, that should in reason step between a soul and its God? Is this life sweet,
vbz pc-acp d j n1, d n1, cst vmd p-acp n1 n1 p-acp dt n1 cc po31 np1? vbz d n1 j,
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because there are creature comforts to be enjoyed? And will it not be a better life,
Because there Are creature comforts to be enjoyed? And will it not be a better life,
c-acp pc-acp vbr n1 n2 pc-acp vbi vvn? cc vmb pn31 xx vbi dt jc n1,
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when creature comforts shall not be needed? And are the pleasures of this body, the comforts of this life, the flattering smiles,
when creature comforts shall not be needed? And Are the pleasures of this body, the comforts of this life, the flattering smiles,
c-crq n1 n2 vmb xx vbi vvn? cc vbr dt n2 pp-f d n1, dt n2 pp-f d n1, dt j-vvg n2,
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or fawning embraces of the creature, such a mighty contentment to a soul, to a soul acquainted with the highest good? Hast thou, O my soul, any such full and satisfying entertainment in thy Pilgrimage,
or fawning embraces of the creature, such a mighty contentment to a soul, to a soul acquainted with the highest good? Hast thou, Oh my soul, any such full and satisfying entertainment in thy Pilgrimage,
cc j-vvg n2 pp-f dt n1, d dt j n1 p-acp dt n1, p-acp dt n1 vvn p-acp dt js j? vh2 pns21, uh po11 n1, d d j cc j-vvg n1 p-acp po21 n1,
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as to make thee loath to go home? Wilt thou hide thy self with Saul among the stuff, among the lumber of the world,
as to make thee loath to go home? Wilt thou hide thy self with Saul among the stuff, among the lumber of the world,
c-acp pc-acp vvi pno21 j pc-acp vvi av-an? vm2 pns21 vvi po21 n1 p-acp np1 p-acp dt n1, p-acp dt n1 pp-f dt n1,
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when thou art sought for to be crowned? Are the empty sounds of popular applause, the breaking bubbles of secular greatness, the shallow streams of sensual pleasures, the smiling dalliance,
when thou art sought for to be crowned? are the empty sounds of popular applause, the breaking bubbles of secular greatness, the shallow streams of sensual pleasures, the smiling dalliance,
c-crq pns21 vb2r vvn p-acp pc-acp vbi vvn? vbr dt j n2 pp-f j n1, dt j-vvg n2 pp-f j n1, dt j n2 pp-f j n2, dt j-vvg n1,
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and lisping eloquence of wives and children, the flying shadows of creature-refreshments, the momentany flourishes of worldly beauty and bravery, Are these meat for a soul? Are these the proper object,
and lisping eloquence of wives and children, the flying shadows of creature-refreshments, the momentany flourishes of worldly beauty and bravery, are these meat for a soul? are these the proper Object,
cc j-vvg n1 pp-f n2 cc n2, dt j-vvg n2 pp-f j, dt n1 vvz pp-f j n1 cc n1, vbr d n1 p-acp dt n1? vbr d dt j n1,
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or the main happiness of such a divine thing, as an immortal soul? Why are we not rather weary of this body, that makes us so weary of heavenly employment? Why do we not rather long to part with that life, that parts us from our life? And instead of the young Apostles It is good to be here, cry out with the sweet singer, Oh that one would give me the wings of a Dove, that I might fly away and be at rest!
or the main happiness of such a divine thing, as an immortal soul? Why Are we not rather weary of this body, that makes us so weary of heavenly employment? Why do we not rather long to part with that life, that parts us from our life? And instead of the young Apostles It is good to be Here, cry out with the sweet singer, O that one would give me the wings of a Dove, that I might fly away and be At rest!
cc dt j n1 pp-f d dt j-jn n1, c-acp dt j n1? q-crq vbr pns12 xx av j pp-f d n1, cst vvz pno12 av j pp-f j n1? q-crq vdb pns12 xx av av-j pc-acp vvi p-acp d n1, cst vvz pno12 p-acp po12 n1? cc av pp-f dt j n2 pn31 vbz j pc-acp vbi av, vvb av p-acp dt j n1, uh cst crd vmd vvi pno11 dt n2 pp-f dt n1, cst pns11 vmd vvi av cc vbb p-acp n1!
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And now methinks, by this time, I might be somewhat bold, and form my remaining discourse into an Exhortation.
And now methinks, by this time, I might be somewhat bold, and from my remaining discourse into an Exhortation.
cc av vvz, p-acp d n1, pns11 vmd vbi av j, cc vvi po11 j-vvg n1 p-acp dt n1.
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But, it may be, you will not bear it all at once;
But, it may be, you will not bear it all At once;
p-acp, pn31 vmb vbb, pn22 vmb xx vvi pn31 d p-acp a-acp;
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therefore I will first begin with a Dehortation, to disswade from two evils concerning your body, viz. Fear and Fondness.
Therefore I will First begin with a Dehortation, to dissuade from two evils Concerning your body, viz. fear and Fondness.
av pns11 vmb ord vvi p-acp dt n1, pc-acp vvi p-acp crd n2-jn vvg po22 n1, n1 vvb cc n1.
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1. Take heed of Fear for the body.
1. Take heed of fear for the body.
crd vvb n1 pp-f vvb p-acp dt n1.
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I speak not so much of those first impressions which our fancyes and animal spirits do make upon our minds (though it were to be wished, that the mind not so much as once sensate or entertain these) but o• those acts of the will, whereby it doth receive, allow, cherish these impressions,
I speak not so much of those First impressions which our fancies and animal spirits do make upon our minds (though it were to be wished, that the mind not so much as once sensate or entertain these) but o• those acts of the will, whereby it does receive, allow, cherish these impressions,
pns11 vvb xx av av-d pp-f d ord n2 r-crq po12 n2 cc n1 n2 vdb vvi p-acp po12 n2 (cs pn31 vbdr pc-acp vbi vvn, cst dt n1 xx av av-d c-acp a-acp j cc vvi d) p-acp n1 d n2 pp-f dt n1, c-crq pn31 vdz vvi, vvb, vvb d n2,
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until the Cockatrice egge be hatcht into a Viper. I speak not against care and circumspection;
until the Cockatrice egg be hatched into a Viper. I speak not against care and circumspection;
c-acp dt n1 n1 vbi vvn p-acp dt n1. pns11 vvb xx p-acp vvb cc n1;
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1442
no nor against that kind of suspicion, whereby wise and prudent persons are jealous of circumstances and events and so do watch to prevent, remove,
no nor against that kind of suspicion, whereby wise and prudent Persons Are jealous of Circumstances and events and so do watch to prevent, remove,
uh-dx ccx p-acp d n1 pp-f n1, c-crq j cc j n2 vbr j pp-f n2 cc n2 cc av vdb vvi pc-acp vvi, vvb,
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or manage bodily evils, which is called Fear though even in these there may be an extreme, a fear where no fear is, Psal. 53. 5 which is there ascribed to the wicked, an• elsewhere threatned as a judgement Levit. 26 36. The sound of a shaken lea• shall chase them, Deut. 28. 65. The Lord shall give thee a trembling heart:
or manage bodily evils, which is called fear though even in these there may be an extreme, a Fear where no Fear is, Psalm 53. 5 which is there ascribed to the wicked, an• elsewhere threatened as a judgement Levit. 26 36. The found of a shaken lea• shall chase them, Deuteronomy 28. 65. The Lord shall give thee a trembling heart:
cc vvi j n2-jn, r-crq vbz vvn n1 c-acp av p-acp d a-acp vmb vbi dt j-jn, dt vvb c-crq dx n1 vbz, np1 crd crd r-crq vbz a-acp vvn p-acp dt j, n1 av vvd p-acp dt n1 np1 crd crd dt n1 pp-f dt vvn n1 vmb vvi pno32, np1 crd crd dt n1 vmb vvi pno21 dt j-vvg n1:
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1444
There is a prudent man who foreseeth the evil and hideth himself, Prov. 22. 3. But there are also many fools that hide themselves though they see no evil.
There is a prudent man who Foreseeth the evil and Hideth himself, Curae 22. 3. But there Are also many Fools that hide themselves though they see no evil.
pc-acp vbz dt j n1 r-crq vvb dt j-jn cc vvz px31, np1 crd crd p-acp a-acp vbr av d n2 cst vvb px32 cs pns32 vvb dx n-jn.
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But I am not speaking of these:
But I am not speaking of these:
p-acp pns11 vbm xx vvg pp-f d:
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1446
There is a vast diffe•••ce between Care and Fear. By Fear, I mean that trembling, fluctuating, tormenting passion, that doth not suffer the heart to be at rest,
There is a vast diffe•••ce between Care and fear. By fear, I mean that trembling, fluctuating, tormenting passion, that does not suffer the heart to be At rest,
pc-acp vbz dt j n1 p-acp vvb cc vvb. p-acp vvb, pns11 vvb cst vvg, j-vvg, j-vvg n1, cst vdz xx vvi dt n1 pc-acp vbi p-acp n1,
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1447
but doth, as it were, unhinge it, and loosen the joynts of the soul, whether it break out into •xpressions or no:
but does, as it were, unhinge it, and loosen the Joints of the soul, whither it break out into •xpressions or no:
cc-acp vdz, c-acp pn31 vbdr, vvg pn31, cc vvi dt n2 pp-f dt n1, cs pn31 vvb av p-acp n2 cc dx:
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1448
It clouds the understanding, unsettles the will, disordereth the affections, confounds the memory, and is like an Earthquake in the soul, taking it off from i•s own basis, destroying the consistency of it,
It Clouds the understanding, unsettles the will, disordereth the affections, confounds the memory, and is like an Earthquake in the soul, taking it off from i•s own basis, destroying the consistency of it,
pn31 n2 dt n1, vvz dt n1, vvz dt n2, vvz dt n1, cc vbz av-j dt n1 p-acp dt n1, vvg pn31 a-acp p-acp n2 d n1, vvg dt n1 pp-f pn31,
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1449
and hurling all the faculties into confusion:
and hurling all the faculties into confusion:
cc vvg d dt n2 p-acp n1:
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1450
This, whether it break out into any unseemly acts or •o (which commonly it doth) is it self an unseemly temper for a wise man, much more for a godly.
This, whither it break out into any unseemly acts or •o (which commonly it does) is it self an unseemly temper for a wise man, much more for a godly.
d, cs pn31 vvb av p-acp d j n2 cc av (r-crq av-j pn31 vdz) vbz pn31 n1 dt j n1 p-acp dt j n1, av-d av-dc p-acp dt j.
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1451
I might speak as a Philosopher, and shew how unbecoming a man, and how destructive to him this passion is;
I might speak as a Philosopher, and show how unbecoming a man, and how destructive to him this passion is;
pns11 vmd vvi p-acp dt n1, cc vvb c-crq j dt n1, cc c-crq j p-acp pno31 d n1 vbz;
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1452
so much, that whilst it doth predominate, it almost robs him of that which is his greatest glory, even reason it self.
so much, that while it does predominate, it almost robs him of that which is his greatest glory, even reason it self.
av av-d, cst cs pn31 vdz vvi, pn31 av vvz pno31 pp-f d r-crq vbz po31 js n1, av vvb pn31 n1.
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1453
But, to say no worse of it, is very opposite, if not contrary to that noble grace of Faith, whereby the steady soul resteth and lodgeth in the arms of God, as in its center.
But, to say no Worse of it, is very opposite, if not contrary to that noble grace of Faith, whereby the steady soul rests and lodgeth in the arms of God, as in its centre.
p-acp, pc-acp vvi av-dx av-jc pp-f pn31, vbz av j-jn, cs xx j-jn p-acp d j n1 pp-f n1, c-crq dt j n1 vvz cc vvz p-acp dt n2 pp-f np1, c-acp p-acp po31 n1.
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1454
But to speak to the thing in hand, what an unseemly passion is this? we would have the world to believe that we have layd up our happiness in God,
But to speak to the thing in hand, what an unseemly passion is this? we would have the world to believe that we have laid up our happiness in God,
p-acp pc-acp vvi p-acp dt n1 p-acp n1, r-crq dt j n1 vbz d? pns12 vmd vhi dt n1 pc-acp vvi cst pns12 vhb vvn a-acp po12 n1 p-acp np1,
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1455
and that we are troubled that we are so far from him;
and that we Are troubled that we Are so Far from him;
cc cst pns12 vbr vvn cst pns12 vbr av av-j p-acp pno31;
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and yet we are afraid lest that should be taken out of the way that keeps us at a distance from him:
and yet we Are afraid lest that should be taken out of the Way that keeps us At a distance from him:
cc av pns12 vbr j cs cst vmd vbi vvn av pp-f dt n1 cst vvz pno12 p-acp dt n1 p-acp pno31:
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1457
We flatter our selves that we are in haste for Heaven, and yet we are dreadfully afraid lest our rubs should be taken out of the way.
We flatter our selves that we Are in haste for Heaven, and yet we Are dreadfully afraid lest our rubs should be taken out of the Way.
pns12 vvb po12 n2 cst pns12 vbr p-acp n1 p-acp n1, cc av pns12 vbr av-j j cs po12 n2 vmd vbi vvn av pp-f dt n1.
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1458
How do these things hang together? Are we perswaded, that if this earthly house of our tabernacle were taken down, we have a building not made with hands, eternal in the Heavens? If not,
How do these things hang together? are we persuaded, that if this earthly house of our tabernacle were taken down, we have a building not made with hands, Eternal in the Heavens? If not,
q-crq vdb d n2 vvb av? vbr pns12 vvn, cst cs d j n1 pp-f po12 n1 vbdr vvn a-acp, pns12 vhb dt n1 xx vvn p-acp n2, j p-acp dt n2? cs xx,
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1459
Why do we yet call our selves Christians? But I think I may take it for granted, we are all so perswaded:
Why do we yet call our selves Christians? But I think I may take it for granted, we Are all so persuaded:
q-crq vdb pns12 av vvb po12 n2 np1? p-acp pns11 vvb pns11 vmb vvi pn31 p-acp vvn, pns12 vbr d av vvn:
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1460
And if so, Why are we so afraid it should be taken down? I am loath to speak what I think;
And if so, Why Are we so afraid it should be taken down? I am loath to speak what I think;
cc cs av, q-crq vbr pns12 av j pn31 vmd vbi vvn a-acp? pns11 vbm j pc-acp vvi r-crq pns11 vvb;
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1461
yet methinks the entire and ardent love which we either do bear, or ought to bear to the Blessed God,
yet methinks the entire and Ardent love which we either do bear, or ought to bear to the Blessed God,
av vvz dt j cc j n1 r-crq pns12 av-d vdb vvi, cc pi pc-acp vvi p-acp dt j-vvn np1,
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1462
and union and communion with him, should cast out this fear:
and Union and communion with him, should cast out this Fear:
cc n1 cc n1 p-acp pno31, vmd vvi av d n1:
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1463
This is suitable to Scripture, 1 Joh. 4. 18. I will not dispute how far sinful fear for the body may carry a godly soul;
This is suitable to Scripture, 1 John 4. 18. I will not dispute how Far sinful Fear for the body may carry a godly soul;
d vbz j p-acp n1, crd np1 crd crd pns11 vmb xx vvi c-crq av-j j n1 p-acp dt n1 vmb vvi dt j n1;
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1464
the further, the worse I am sure:
the further, the Worse I am sure:
dt jc, dt av-jc pns11 vbm j:
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1465
But if any will needs be so indulgent to his own passions, and so much an enemy to his own peace,
But if any will needs be so indulgent to his own passion, and so much an enemy to his own peace,
cc-acp cs d vmb av vbi av j p-acp po31 d n2, cc av av-d dt n1 p-acp po31 d n1,
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1466
as to encourage himself to fear (which is a strange thing) from the example of Abraham, denying his wife; or Peter, denying his Lord;
as to encourage himself to Fear (which is a strange thing) from the Exampl of Abraham, denying his wife; or Peter, denying his Lord;
c-acp pc-acp vvi px31 pc-acp vvi (r-crq vbz dt j n1) p-acp dt n1 pp-f np1, vvg po31 n1; cc np1, vvg po31 n1;
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1467
let him compare the issue, and then let me see whether he dare go and do likewise:
let him compare the issue, and then let me see whither he Dare go and do likewise:
vvb pno31 vvi dt n1, cc av vvb pno11 vvi cs pns31 vvb vvi cc vdb av:
(6) sermon (DIV1)
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1468
But if that will not fright you from fear, chew upon these two Considerations.
But if that will not fright you from Fear, chew upon these two Considerations.
cc-acp cs d vmb xx vvi pn22 p-acp n1, vvb p-acp d crd n2.
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1469
1. I pray you seriously dispute the matter with your selves, how far fear of sickness and death may consist with that ardent thirst after union and perfect communion with the Blessed God, with which we ought to be possest.
1. I pray you seriously dispute the matter with your selves, how Far Fear of sickness and death may consist with that Ardent thirst After Union and perfect communion with the Blessed God, with which we ought to be possessed.
crd pns11 vvb pn22 av-j vvb dt n1 p-acp po22 n2, c-crq av-j n1 pp-f n1 cc n1 vmb vvi p-acp d j n1 p-acp n1 cc j n1 p-acp dt j-vvn np1, p-acp r-crq pns12 vmd pc-acp vbi vvn.
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1470
2. Dispute seriously how far it can stand with the sincerity of a Christian. God hath not left us in the dark, as to this matter.
2. Dispute seriously how Far it can stand with the sincerity of a Christian. God hath not left us in the dark, as to this matter.
crd vvb av-j c-crq av-j pn31 vmb vvi p-acp dt n1 pp-f dt njp. np1 vhz xx vvn pno12 p-acp dt j, c-acp p-acp d n1.
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1471
I will turn you to a Text or two, which, methinks, should strike cold to all slavish trembling Professors, Prov. 28. 1. Job 15. 20, 21. The wicked travelleth with pain all his dayes, a dreadful sound is in his ears:
I will turn you to a Text or two, which, methinks, should strike cold to all slavish trembling Professors, Curae 28. 1. Job 15. 20, 21. The wicked travelleth with pain all his days, a dreadful found is in his ears:
pns11 vmb vvi pn22 p-acp dt n1 cc crd, r-crq, vvz, vmd vvi j-jn p-acp d j j-vvg n2, np1 crd crd np1 crd crd, crd dt j vvz p-acp n1 d po31 n2, dt j n1 vbz p-acp po31 n2:
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1472
They are the words of Eliphaz indeed, but they do agree with the words of God himself, Isa. 33. 14. The sinners in Sion are afraid, fearfulness hath surprized the hypocrites:
They Are the words of Eliphaz indeed, but they do agree with the words of God himself, Isaiah 33. 14. The Sinners in Sion Are afraid, fearfulness hath surprised the Hypocrites:
pns32 vbr dt n2 pp-f np1 av, cc-acp pns32 vdb vvi p-acp dt n2 pp-f np1 px31, np1 crd crd dt n2 p-acp np1 vbr j, n1 vhz vvn dt n2:
(6) sermon (DIV1)
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1473
When I read over these Texts, I cannot but pray, and cry, O my soul, come not you into the number of the wicked,
When I read over these Texts, I cannot but pray, and cry, Oh my soul, come not you into the number of the wicked,
c-crq pns11 vvb a-acp d n2, pns11 vmbx p-acp vvi, cc vvi, uh po11 n1, vvb xx pn22 p-acp dt n1 pp-f dt j,
(6) sermon (DIV1)
85
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1474
and be not united into the assembly of Hypocrites! 2. Take heed of fondness of the body:
and be not united into the assembly of Hypocrites! 2. Take heed of fondness of the body:
cc vbb xx vvn p-acp dt n1 pp-f n2! crd vvb n1 pp-f n1 pp-f dt n1:
(6) sermon (DIV1)
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of a double act of it, priding, pampering. 1. Take heed you pride not your selves in any excellencies of the body.
of a double act of it, priding, pampering. 1. Take heed you pride not your selves in any excellencies of the body.
pp-f dt j-jn n1 pp-f pn31, vvg, vvg. crd vvb n1 pn22 n1 xx po22 n2 p-acp d n2 pp-f dt n1.
(6) sermon (DIV1)
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1476
Doth this mortal body keep us at a distance from our God? Do we well then to love that which keeps us from that which is most lovely? Why do we stand fondly gazing upon that which keeps us from the blessed sight of God? If you ask me, Did ever any man hate his own flesh? I will ask you again, Did ever any wise man love his own flesh above him that made it? Did ever any godly soul love his body in opposition to his God? Oh,
Does this Mortal body keep us At a distance from our God? Do we well then to love that which keeps us from that which is most lovely? Why do we stand fondly gazing upon that which keeps us from the blessed sighed of God? If you ask me, Did ever any man hate his own Flesh? I will ask you again, Did ever any wise man love his own Flesh above him that made it? Did ever any godly soul love his body in opposition to his God? O,
vdz d j-jn n1 vvb pno12 p-acp dt n1 p-acp po12 n1? vdb pns12 av av pc-acp vvi d r-crq vvz pno12 p-acp d r-crq vbz av-ds j? q-crq vdb pns12 vvb av-j vvg p-acp d r-crq vvz pno12 p-acp dt j-vvn n1 pp-f np1? cs pn22 vvb pno11, vdd av d n1 vvb po31 d n1? pns11 vmb vvi pn22 av, vdd av d j n1 vvi po31 d n1 p-acp pno31 cst vvd pn31? vdd av d j n1 vvi po31 n1 p-acp n1 p-acp po31 n1? uh,
(6) sermon (DIV1)
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1477
but it is a comely body!
but it is a comely body!
cc-acp pn31 vbz dt j n1!
(6) sermon (DIV1)
87
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1478
And what is a beautiful body, but a fair prison? A silver twist, or a clog of gold, do as really hinder the flight of a Bird,
And what is a beautiful body, but a fair prison? A silver twist, or a clog of gold, do as really hinder the flight of a Bird,
cc q-crq vbz dt j n1, cc-acp dt j n1? dt n1 n1, cc dt n1 pp-f n1, vdb c-acp av-j vvi dt n1 pp-f dt n1,
(6) sermon (DIV1)
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1479
and forestall her liberty, as a stone tyed at her heels. Nay, those very excellencies which you so much admire, are so much the greater hinderances.
and forestall her liberty, as a stone tied At her heels. Nay, those very excellencies which you so much admire, Are so much the greater hindrances.
cc vvi po31 n1, c-acp dt n1 vvn p-acp po31 n2. uh-x, d j n2 r-crq pn22 av av-d vvi, vbr av av-d dt jc n2.
(6) sermon (DIV1)
87
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1480
If we had learned that excellent lesson indeed, of enjoying all things only in God,
If we had learned that excellent Lesson indeed, of enjoying all things only in God,
cs pns12 vhd vvn d j n1 av, pp-f vvg d n2 av-j p-acp np1,
(6) sermon (DIV1)
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1481
then the several beauties and braveries of the body, would be a help to our devotion, they would carry us up to an admiration and contemplation of that glorious and most excellent Being, from whom they were communicated:
then the several beauty's and Braveries of the body, would be a help to our devotion, they would carry us up to an admiration and contemplation of that glorious and most excellent Being, from whom they were communicated:
cs dt j n2 cc n2 pp-f dt n1, vmd vbi dt n1 p-acp po12 n1, pns32 vmd vvi pno12 a-acp p-acp dt n1 cc n1 pp-f cst j cc av-ds j vbg, p-acp ro-crq pns32 vbdr vvn:
(6) sermon (DIV1)
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1482
so we might (in some sense) look into a glass, and behold the beauty of God.
so we might (in Some sense) look into a glass, and behold the beauty of God.
av pns12 vmd (p-acp d n1) vvb p-acp dt n1, cc vvb dt n1 pp-f np1.
(6) sermon (DIV1)
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1483
But (alas!) these commonly prove the greater snares: Many had been more beautiful within, had they been less beautiful without; more chaste, if less comely;
But (alas!) these commonly prove the greater snares: Many had been more beautiful within, had they been less beautiful without; more chaste, if less comely;
cc-acp (uh!) d av-j vvi dt jc n2: d vhd vbn av-dc j p-acp, vhd pns32 vbn av-dc j p-acp; av-dc j, cs av-dc j;
(6) sermon (DIV1)
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1484
many had been more peacèable, and more at peace too, if they had been less able to have quarrelled and fought.
many had been more peacèable, and more At peace too, if they had been less able to have quarreled and fought.
d vhd vbn av-dc j, cc av-dc p-acp n1 av, cs pns32 vhd vbn av-dc j pc-acp vhi vvn cc vvn.
(6) sermon (DIV1)
87
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1485
It was said of Galba, who was an ingenious man, but deformed, that his soul dwelt ill:
It was said of Galba, who was an ingenious man, but deformed, that his soul dwelled ill:
pn31 vbds vvn pp-f np1, r-crq vbds dt j n1, cc-acp vvn, cst po31 n1 vvd av-jn:
(6) sermon (DIV1)
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1486
but, sure I am, it might better have been so said of beautiful Absolom, or Jezabel, whose bodies became a snare to their souls.
but, sure I am, it might better have been so said of beautiful Absalom, or Jezebel, whose bodies became a snare to their Souls.
cc-acp, av-j pns11 vbm, pn31 vmd av-j vhi vbn av vvn pp-f j np1, cc np1, rg-crq n2 vvd dt n1 p-acp po32 n2.
(6) sermon (DIV1)
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On the other hand, they that want a beauty in their bodyes, will perhaps labour to find an excellency in their minds far beyond it;
On the other hand, they that want a beauty in their bodies, will perhaps labour to find an excellency in their minds Far beyond it;
p-acp dt j-jn n1, pns32 cst vvb dt n1 p-acp po32 n2, vmb av vvi pc-acp vvi dt n1 p-acp po32 n2 av-j p-acp pn31;
(6) sermon (DIV1)
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1488
as the Philosopher advised to look often into a glass, ut si deformis sis, corrigas formositate morum, &c. 2. Take heed of pampering the body, of treating it too gently and delicately.
as the Philosopher advised to look often into a glass, ut si deformis sis, Corrigas formositate morum, etc. 2. Take heed of pampering the body, of treating it too gently and delicately.
c-acp dt n1 vvd pc-acp vvi av p-acp dt n1, fw-la fw-la fw-la fw-la, fw-la n1 fw-la, av crd vvb n1 pp-f vvg dt n1, pp-f vvg pn31 av av-j cc av-j.
(6) sermon (DIV1)
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1489
Deny it nothing that may fit it for the service of God and your souls, and allow it no more than may do that.
Deny it nothing that may fit it for the service of God and your Souls, and allow it no more than may do that.
vvb pn31 pix cst vmb vvi pn31 p-acp dt n1 pp-f np1 cc po22 n2, cc vvb pn31 av-dx av-dc cs vmb vdi d.
(6) sermon (DIV1)
88
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1490
Thy pampering is 1. Ʋnseemly: What, make a darling of that which keeps us from our Lord!
Thy pampering is 1. Ʋnseemly: What, make a darling of that which keeps us from our Lord!
po21 n-vvg vbz crd j: r-crq, vvb dt n-jn pp-f d r-crq vvz pno12 p-acp po12 n1!
(6) sermon (DIV1)
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1491
carry it gently, and delicately, and tenderly towards that, which whilst we carry about with us we cannot be happy!
carry it gently, and delicately, and tenderly towards that, which while we carry about with us we cannot be happy!
vvb pn31 av-j, cc av-j, cc av-j p-acp d, r-crq cs pns12 vvb a-acp p-acp pno12 pns12 vmbx vbi j!
(6) sermon (DIV1)
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1492
2. Injurious: If you bring up this servant delicately from a child, you shall have him become your Son at length, yea, your Master.
2. Injurious: If you bring up this servant delicately from a child, you shall have him become your Son At length, yea, your Master.
crd j: cs pn22 vvb a-acp d n1 av-j p-acp dt n1, pn22 vmb vhi pno31 vvi po22 n1 p-acp n1, uh, po22 n1.
(6) sermon (DIV1)
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1493
If you do by your bodyes, as the fond King did by his Son Adonijah, 1 King. 1. 6. never displease it, never reprove it, never deny it;
If you do by your bodies, as the found King did by his Son Adonijah, 1 King. 1. 6. never displease it, never reprove it, never deny it;
cs pn22 vdb p-acp po22 n2, c-acp dt j n1 vdd p-acp po31 n1 np1, crd n1. crd crd av vvi pn31, av-x vvb pn31, av-x vvb pn31;
(6) sermon (DIV1)
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1494
it will do with you in time as he did, raise seditions in your soul.
it will do with you in time as he did, raise seditions in your soul.
pn31 vmb vdi p-acp pn22 p-acp n1 c-acp pns31 vdd, vvi n2 p-acp po22 n1.
(6) sermon (DIV1)
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1495
Go on and please, and pamper, and cocker your bodyes, and it will come to this at length, that you must deny them nothing;
Go on and please, and pamper, and cocker your bodies, and it will come to this At length, that you must deny them nothing;
vvb a-acp cc vvi, cc vvi, cc vvb po22 n2, cc pn31 vmb vvi p-acp d p-acp n1, cst pn22 vmb vvi pno32 pix;
(6) sermon (DIV1)
88
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1496
you must give whatsoever a whining appetite will crave, go whither your gadding senses will carry you,
you must give whatsoever a whining appetite will crave, go whither your gadding Senses will carry you,
pn22 vmb vvi r-crq dt j-vvg n1 vmb vvi, vvb c-crq po22 vvg n2 vmb vvi pn22,
(6) sermon (DIV1)
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1497
and speak whatsoever wanton fancy will suggest. Doth not the body it self set us at a sufficient distance from God;
and speak whatsoever wanton fancy will suggest. Does not the body it self Set us At a sufficient distance from God;
cc vvb r-crq j-jn n1 vmb vvi. vdz xx dt n1 pn31 n1 vvn pno12 p-acp dt j n1 p-acp np1;
(6) sermon (DIV1)
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1498
but we must estrange our selves more from him by pleasuring it, spend the time that should be for God, in decking, trimming, adorning it? When you cram this, you feed a Bird that will pick out your eyes;
but we must estrange our selves more from him by pleasuring it, spend the time that should be for God, in decking, trimming, adorning it? When you cram this, you feed a Bird that will pick out your eyes;
cc-acp pns12 vmb vvi po12 n2 av-dc p-acp pno31 p-acp vvg pn31, vvb dt n1 cst vmd vbi p-acp np1, p-acp vvg, vvg, vvg pn31? c-crq pn22 vvb d, pn22 vvb dt n1 cst vmb vvi av po22 n2;
(6) sermon (DIV1)
88
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1499
you nourish a Traitor, when you gratifie this Adonijah. In a word, Is it not enough that we do all carry fire in our bosomes,
you nourish a Traitor, when you gratify this Adonijah. In a word, Is it not enough that we do all carry fire in our bosoms,
pn22 vvb dt n1, c-crq pn22 vvi d np1. p-acp dt n1, vbz pn31 xx av-d cst pns12 vdb d vvi n1 p-acp po12 n2,
(6) sermon (DIV1)
88
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1500
but we must also blow it up into a flame; Nay, my Brethren, do not so foolishly.
but we must also blow it up into a flame; Nay, my Brothers, do not so foolishly.
cc-acp pns12 vmb av vvi pn31 a-acp p-acp dt n1; uh, po11 n2, vdb xx av av-j.
(6) sermon (DIV1)
88
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1501
And now, methinks, by this time, I may venture upon an Exhortation; by degrees at least.
And now, methinks, by this time, I may venture upon an Exhortation; by Degrees At least.
cc av, vvz, p-acp d n1, pns11 vmb vvi p-acp dt n1; p-acp n2 p-acp ds.
(6) sermon (DIV1)
89
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1502
1. Watch against the Body. You have heard how the senses, appetite and fancy become a snare to the souls ••ing unto, and conversing with God:
1. Watch against the Body. You have herd how the Senses, appetite and fancy become a snare to the Souls ••ing unto, and conversing with God:
crd vvb p-acp dt n1. pn22 vhb vvn c-crq dt n2, n1 cc n1 vvi dt n1 p-acp dt n2 vvg p-acp, cc vvg p-acp np1:
(6) sermon (DIV1)
90
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1503
Now then, if you seriously design communion with Heaven, if you placed your happiness in the knowledge and enjoyment of that supreme and eternal good, it becomes you to watch against all things that may distract or divert you from it,
Now then, if you seriously Design communion with Heaven, if you placed your happiness in the knowledge and enjoyment of that supreme and Eternal good, it becomes you to watch against all things that may distract or divert you from it,
av av, cs pn22 av-j vvb n1 p-acp n1, cs pn22 vvd po22 n1 p-acp dt n1 cc n1 pp-f cst j cc j j, pn31 vvz pn22 pc-acp vvi p-acp d n2 cst vmb vvi cc vvi pn22 p-acp pn31,
(6) sermon (DIV1)
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1504
or make you fall short of the glory of God.
or make you fallen short of the glory of God.
cc vvb pn22 vvb j pp-f dt n1 pp-f np1.
(6) sermon (DIV1)
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1505
Men that live upon earthly designs, whose great ambition it is to be great in the world, do not only use the most effectual means,
Men that live upon earthly designs, whose great ambition it is to be great in the world, do not only use the most effectual means,
np1 cst vvb p-acp j n2, rg-crq j n1 pn31 vbz pc-acp vbi j p-acp dt n1, vdb xx av-j vvi dt av-ds j n2,
(6) sermon (DIV1)
90
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1506
and take the most direct courses to accomplish those designs, and attain those ends, but do continually suspect,
and take the most Direct courses to accomplish those designs, and attain those ends, but do continually suspect,
cc vvb dt av-ds j n2 pc-acp vvi d n2, cc vvi d n2, cc-acp vdb av-j vvi,
(6) sermon (DIV1)
90
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1507
and diligently watch against all the moths that would corrupt, the rust that would consume, the thieves that would plunder their treasures;
and diligently watch against all the moths that would corrupt, the rust that would consume, the thieves that would plunder their treasures;
cc av-j vvi p-acp d dt n2 cst vmd vvi, dt n1 cst vmd vvi, dt n2 cst vmd vvi po32 n2;
(6) sermon (DIV1)
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1508
and, in a word, against all possible hinderances, defraudations, and disappointments: So will we suspect and watch sure against all enemies and traitors to our souls,
and, in a word, against all possible hindrances, defraudations, and disappointments: So will we suspect and watch sure against all enemies and Traitors to our Souls,
cc, p-acp dt n1, p-acp d j n2, n2, cc n2: av vmb pns12 vvi cc vvi j p-acp d n2 cc n2 p-acp po12 n2,
(6) sermon (DIV1)
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1509
if we live here upon eternal designs, if our ambition be to be great in God alone.
if we live Here upon Eternal designs, if our ambition be to be great in God alone.
cs pns12 vvb av p-acp j n2, cs po12 n1 vbb pc-acp vbi j p-acp np1 av-j.
(6) sermon (DIV1)
90
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1510
And the more eminent the danger is, the more will we watch.
And the more eminent the danger is, the more will we watch.
cc dt av-dc j dt n1 vbz, dt av-dc vmb pns12 vvi.
(6) sermon (DIV1)
90
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1511
Have you not found by experience, which of these three have been most prejudicial to your communion with God? If not, you have not been so studious to know the state,
Have you not found by experience, which of these three have been most prejudicial to your communion with God? If not, you have not been so studious to know the state,
vhb pn22 xx vvn p-acp n1, r-crq pp-f d crd vhb vbn av-ds j p-acp po22 n1 p-acp np1? cs xx, pn22 vhb xx vbn av j pc-acp vvi dt n1,
(6) sermon (DIV1)
90
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1512
nor pursue the happiness of your own souls as you might:
nor pursue the happiness of your own Souls as you might:
ccx vvb dt n1 pp-f po22 d n2 c-acp pn22 vmd:
(6) sermon (DIV1)
90
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1513
If so, then watch against that most of all, which you have found to be most injurious.
If so, then watch against that most of all, which you have found to be most injurious.
cs av, av vvb p-acp d av-ds pp-f d, r-crq pn22 vhb vvn pc-acp vbi av-ds j.
(6) sermon (DIV1)
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1514
For it ordinarily comes to pass, either by the difference of constitutions, or difference of temptations,
For it ordinarily comes to pass, either by the difference of constitutions, or difference of temptations,
p-acp pn31 av-jn vvz pc-acp vvi, av-d p-acp dt n1 pp-f n2, cc n1 pp-f n2,
(6) sermon (DIV1)
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1515
or different wayes of living, or some other thing, that Gods children are more ensnared by some one of these than other.
or different ways of living, or Some other thing, that God's children Are more Ensnared by Some one of these than other.
cc j n2 pp-f vvg, cc d j-jn n1, cst npg1 n2 vbr dc vvn p-acp d crd pp-f d av j-jn.
(6) sermon (DIV1)
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1516
Well, be sure to watch and pray, and strive more especially against the more especial enemies of your souls.
Well, be sure to watch and pray, and strive more especially against the more especial enemies of your Souls.
uh-av, vbb j pc-acp vvi cc vvi, cc vvi av-dc av-j p-acp dt av-dc j n2 pp-f po22 n2.
(6) sermon (DIV1)
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1517
2. Live above the body: above bodily enjoyments, ornaments, excellencies.
2. Live above the body: above bodily enjoyments, Ornament, excellencies.
crd vvb p-acp dt n1: p-acp j n2, n2, n2.
(6) sermon (DIV1)
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1518
Though these bodily enjoyments be never so sweet, these bodily ornaments never so glorious, yet is not your happiness in these.
Though these bodily enjoyments be never so sweet, these bodily Ornament never so glorious, yet is not your happiness in these.
cs d j n2 vbb av-x av j, d j n2 av-x av j, av vbz xx po22 n1 p-acp d.
(6) sermon (DIV1)
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1519
Certainly they live to their loss, who live upon the excellencies of their own souls, whether natural or supernatural;
Certainly they live to their loss, who live upon the excellencies of their own Souls, whither natural or supernatural;
av-j pns32 vvb p-acp po32 n1, r-crq vvb p-acp dt n2 pp-f po32 d n2, cs j cc j;
(6) sermon (DIV1)
91
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1520
they deprive themselves of the infinite glory, fulness and sufficiency that is in the Blessed God, who take up their happiness in these:
they deprive themselves of the infinite glory, fullness and sufficiency that is in the Blessed God, who take up their happiness in these:
pns32 vvb px32 pp-f dt j n1, n1 cc n1 cst vbz p-acp dt j-vvn np1, r-crq vvb a-acp po32 n1 p-acp d:
(6) sermon (DIV1)
91
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1521
Much more do they pinch and impoverish their own souls, who live upon bodily ornaments, or excellencies;
Much more do they pinch and impoverish their own Souls, who live upon bodily Ornament, or excellencies;
d av-dc vdb pns32 vvb cc vvi po32 d n2, r-crq vvb p-acp j n2, cc n2;
(6) sermon (DIV1)
91
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1522
wherein many inferiour creatures do excel them;
wherein many inferior creatures do excel them;
c-crq d j-jn n2 vdb vvi pno32;
(6) sermon (DIV1)
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1523
the Rose in beauty, the Sun in brightness, the Lion in strength, the Stagg in swiftness, &c. If a woman were as lovely as the morning, fair as the Moon, clear as the Sun:
the Rose in beauty, the Sun in brightness, the lion in strength, the Stag in swiftness, etc. If a woman were as lovely as the morning, fair as the Moon, clear as the Sun:
dt n1 p-acp n1, dt n1 p-acp n1, dt n1 p-acp n1, dt n1 p-acp n1, av cs dt n1 vbdr a-acp j c-acp dt n1, j c-acp dt n1, j c-acp dt n1:
(6) sermon (DIV1)
91
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1524
if a man were full of personal grace and majesty, terrible as an Army with banners;
if a man were full of personal grace and majesty, terrible as an Army with banners;
cs dt n1 vbdr j pp-f j n1 cc n1, j c-acp dt n1 p-acp n2;
(6) sermon (DIV1)
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1525
yet were not their happiness in these accomplishments. Nay, which is worse, these ornaments stand between us and our happiness.
yet were not their happiness in these accomplishments. Nay, which is Worse, these Ornament stand between us and our happiness.
av vbdr xx po32 n1 p-acp d n2. uh-x, r-crq vbz av-jc, d n2 vvb p-acp pno12 cc po12 n1.
(6) sermon (DIV1)
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1526
When you begin therefore at any time fondly to admire any of these bodily excellencies, then think with your selves, Oh but all these do not make my soul happy:
When you begin Therefore At any time fondly to admire any of these bodily excellencies, then think with your selves, O but all these do not make my soul happy:
c-crq pn22 vvb av p-acp d n1 av-j pc-acp vvi d pp-f d j n2, av vvb p-acp po22 n2, uh p-acp d d vdb xx vvi po11 n1 j:
(6) sermon (DIV1)
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1527
Nay, this beautiful outside must stink, and be deformed; these fair and flourishing members must wither in the dust;
Nay, this beautiful outside must stink, and be deformed; these fair and flourishing members must wither in the dust;
uh-x, d j n1-an vmb vvi, cc vbi vvn; d j cc j-vvg n2 vmb vvi p-acp dt n1;
(6) sermon (DIV1)
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1528
this active, strong and graceful body, must be buryed in disgrace and weakness, before I can attain to entire and perfect happiness.
this active, strong and graceful body, must be buried in disgrace and weakness, before I can attain to entire and perfect happiness.
d j, j cc j n1, vmb vbi vvn p-acp n1 cc n1, c-acp pns11 vmb vvi p-acp j cc j n1.
(6) sermon (DIV1)
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1529
This consideration will advance us to live above the body. 3. Be content to be unbodyed for a time.
This consideration will advance us to live above the body. 3. Be content to be unbodied for a time.
d n1 vmb vvi pno12 pc-acp vvi p-acp dt n1. crd vbb j pc-acp vbi j p-acp dt n1.
(6) sermon (DIV1)
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1530
Is it true, that we can no otherwise be happy, no otherwise be present with God, know him familiarly, enjoy him perfectly and entirely? cannot we get to him,
Is it true, that we can not otherwise be happy, no otherwise be present with God, know him familiarly, enjoy him perfectly and entirely? cannot we get to him,
vbz pn31 j, cst pns12 vmb xx av vbi j, av-dx av vbi j p-acp np1, vvb pno31 av-jn, vvb pno31 av-j cc av-j? vmbx pns12 vvb p-acp pno31,
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except we go thorow the dust? Be it so then; be content to be unbodyed for a time.
except we go thorough the dust? Be it so then; be content to be unbodied for a time.
c-acp pns12 vvb p-acp dt n1? vbb pn31 av av; vbb j pc-acp vbi j p-acp dt n1.
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Occidat modo imperet, could the Heathen say concerning her Son;Occidat modo imperet, could the Heathen say Concerning her Son;
n1 fw-la fw-la, vmd dt j-jn vvb vvg po31 n1;
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much rather may a Christian say concerning his Father, Let him slay me, so my soul may but reign with him, which is by his reigning in it;
much rather may a Christian say Concerning his Father, Let him slay me, so my soul may but Reign with him, which is by his reigning in it;
av-d av-c vmb dt njp vvi vvg po31 n1, vvb pno31 vvi pno11, av po11 n1 vmb cc-acp vvi p-acp pno31, r-crq vbz p-acp po31 vvg p-acp pn31;
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Let him kill me, so he will but fill me;
Let him kill me, so he will but fill me;
vvb pno31 vvi pno11, av pns31 vmb p-acp vvi pno11;
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Let him draw me thorow the dust of the earth, so he will but draw me out of this dust of the world,
Let him draw me thorough the dust of the earth, so he will but draw me out of this dust of the world,
vvb pno31 vvi pno11 p-acp dt n1 pp-f dt n1, av pns31 vmb p-acp vvi pno11 av pp-f d n1 pp-f dt n1,
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so he will but draw me nigh unto himself, and bring me into a full and inseparable conjunction with my Lord!
so he will but draw me High unto himself, and bring me into a full and inseparable conjunction with my Lord!
av pns31 vmb p-acp vvi pno11 av-j p-acp px31, cc vvb pno11 p-acp dt j cc j n1 p-acp po11 n1!
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Methinks I need not use many arguments to perswade a soul that is feelingly overpowered, mastered, ravished with the infinite beauty, goodness, glory and fulness of his God, to be willing to quit a dusty tabernacle for a time, wherein it is almost swallowed up, to depart,
Methinks I need not use many Arguments to persuade a soul that is feelingly overpowered, mastered, ravished with the infinite beauty, Goodness, glory and fullness of his God, to be willing to quit a dusty tabernacle for a time, wherein it is almost swallowed up, to depart,
vvz pns11 vvb xx vvi d n2 pc-acp vvi dt n1 cst vbz av-vvg vvn, vvn, vvn p-acp dt j n1, n1, n1 cc n1 pp-f po31 n1, pc-acp vbi j pc-acp vvi dt j n1 p-acp dt n1, c-crq pn31 vbz av vvn a-acp, pc-acp vvi,
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and to be entirely swallowed up in him.
and to be entirely swallowed up in him.
cc pc-acp vbi av-j vvn a-acp p-acp pno31.
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Nay, suppose a Christian in the lowest form, who hath but chosen God for his highest good and only happiness (as every sincere Christian hath) methinks he should have learnt this lesson, to comply with that infinite, perfect will, that governs both him and the whole world:
Nay, suppose a Christian in the lowest from, who hath but chosen God for his highest good and only happiness (as every sincere Christian hath) methinks he should have learned this Lesson, to comply with that infinite, perfect will, that governs both him and the Whole world:
uh-x, vvb dt njp p-acp dt js n1, r-crq vhz p-acp vvn np1 p-acp po31 js j cc j n1 (c-acp d j np1 vhz) vvz pns31 vmd vhi vvn d n1, pc-acp vvi p-acp d j, j n1, cst vvz av-d pno31 cc dt j-jn n1:
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I cannot conceive a godly soul without the subduing of self-will; nor suppose a sincere Saint void at least of the habit of self-resignation.
I cannot conceive a godly soul without the subduing of self-will; nor suppose a sincere Saint void At least of the habit of Self-resignation.
pns11 vmbx vvi dt j n1 p-acp dt j-vvg pp-f n1; ccx vvb dt j n1 j p-acp ds pp-f dt n1 pp-f n1.
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Therefore I will add no more concerning this, but rise a step higher.
Therefore I will add no more Concerning this, but rise a step higher.
av pns11 vmb vvi av-dx av-dc vvg d, cc-acp vvb dt n1 av-jc.
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4. Long after an unbodyed state, desire to depart, and to be with the Lord, groan within your selves to have morality swallowed up of life;
4. Long After an unbodied state, desire to depart, and to be with the Lord, groan within your selves to have morality swallowed up of life;
crd av-j p-acp dt j n1, vvb pc-acp vvi, cc pc-acp vbi p-acp dt n1, vvb p-acp po22 n2 pc-acp vhi n1 vvn a-acp pp-f n1;
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in which temper you find the holy Apostle.
in which temper you find the holy Apostle.
p-acp r-crq n1 pn22 vvb dt j n1.
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To be content to dye, is a good temper, a temper scarce to be found (I think) in any wicked man;
To be content to die, is a good temper, a temper scarce to be found (I think) in any wicked man;
pc-acp vbi j pc-acp vvi, vbz dt j n1, dt n1 av-j pc-acp vbi vvn (pns11 vvb) p-acp d j n1;
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not from a right principle, I am sure:
not from a right principle, I am sure:
xx p-acp dt j-jn n1, pns11 vbm j:
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But, methinks, its no very great thing in comparison of what we should labour to attain to. Think on't a little;
But, methinks, its no very great thing in comparison of what we should labour to attain to. Think oned a little;
cc-acp, vvz, pn31|vbz dx j j n1 p-acp n1 pp-f r-crq pns12 vmd vvi pc-acp vvi p-acp. vvb p-acp|pn31 dt av-j;
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what a strange kind of cold uncouth phrase it is, Such a man is content to be happy!
what a strange kind of cold uncouth phrase it is, Such a man is content to be happy!
q-crq dt j n1 pp-f j-jn j-u n1 pn31 vbz, d dt n1 vbz j pc-acp vbi j!
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Men are not said to be content to be rich, but covetous;
Men Are not said to be content to be rich, but covetous;
n2 vbr xx vvn pc-acp vbi j pc-acp vbi j, cc-acp j;
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not willing to be honoured, but ambitious: And why should it only be content to be with God? I am perswaded there is no shew nor semblance of satisfactory bliss and happiness for a soul, a noble immortal nature,
not willing to be honoured, but ambitious: And why should it only be content to be with God? I am persuaded there is no show nor semblance of satisfactory bliss and happiness for a soul, a noble immortal nature,
xx vvg pc-acp vbi vvn, cc-acp j: cc q-crq vmd pn31 av-j vbi j pc-acp vbi p-acp np1? pns11 vbm vvn a-acp vbz dx n1 ccx n1 pp-f j n1 cc n1 p-acp dt n1, dt j j n1,
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but only in the supreme essential, perfect, absolute good, the blessed and eternal good:
but only in the supreme essential, perfect, absolute good, the blessed and Eternal good:
cc-acp av-j p-acp dt j j, j, j j, dt j-vvn cc j j:
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And, should not this noble active Being be carryed out with vehement longings after its proper and full happiness,
And, should not this noble active Being be carried out with vehement longings After its proper and full happiness,
cc, vmd xx d j j vbg vbi vvn av p-acp j n2-vvg p-acp po31 j cc j n1,
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as well as this earthly sluggish body is carryed with restless appetite after health, and safety,
as well as this earthly sluggish body is carried with restless appetite After health, and safety,
c-acp av c-acp d j j n1 vbz vvn p-acp j n1 p-acp n1, cc n1,
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and liberty? Why should a soul alone be content to be happy, when all other things in the world, do so ardently court,
and liberty? Why should a soul alone be content to be happy, when all other things in the world, do so ardently court,
cc n1? q-crq vmd dt n1 av-j vbi j pc-acp vbi j, c-crq d j-jn n2 p-acp dt n1, vdb av av-j n1,
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and vehemently pursue their respective ends, and several perfections? Certainly if the blessed and glorious God should display himself in all his beauty,
and vehemently pursue their respective ends, and several perfections? Certainly if the blessed and glorious God should display himself in all his beauty,
cc av-j vvi po32 j n2, cc j n2? av-j cs dt j-vvn cc j np1 vmd vvi px31 p-acp d po31 n1,
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and open all his infinite treasures of goodness, and sweetness and fulness within the view of a soul, it could not but be ravished with the object, earnestly press into his presence, ruere in amplexus, and with a holy impatience throw it self into his arms:
and open all his infinite treasures of Goodness, and sweetness and fullness within the view of a soul, it could not but be ravished with the Object, earnestly press into his presence, ruere in Amplexus, and with a holy impatience throw it self into his arms:
cc vvi d po31 j n2 pp-f n1, cc n1 cc n1 p-acp dt n1 pp-f dt n1, pn31 vmd xx p-acp vbi vvn p-acp dt n1, av-j vvb p-acp po31 n1, j p-acp fw-la, cc p-acp dt j n1 vvb pn31 n1 p-acp po31 n2:
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There would be need of setting bounds to the Mount, to keep it from breaking thorow unto the Lord:
There would be need of setting bounds to the Mount, to keep it from breaking thorough unto the Lord:
a-acp vmd vbi n1 pp-f vvg n2 p-acp dt n1, pc-acp vvi pn31 p-acp vvg p-acp p-acp dt n1:
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what is said of the Queen of the South, when she had heard the wisdom,
what is said of the Queen of the South, when she had herd the Wisdom,
r-crq vbz vvn pp-f dt n1 pp-f dt n1, c-crq pns31 vhd vvn dt n1,
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and seen the glory of Solomon, 2 Chron. 9. 4. would be more true of a Christian, there would be no more spirit left in him.
and seen the glory of Solomon, 2 Chronicles 9. 4. would be more true of a Christian, there would be no more Spirit left in him.
cc vvn dt n1 pp-f np1, crd np1 crd crd vmd vbi av-dc j pp-f dt njp, pc-acp vmd vbi av-dx dc n1 vvn p-acp pno31.
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Some have therefore observed the wisdom of God in engaging the soul in so dear a union with the body, that it might care for it, and not quit it:
some have Therefore observed the Wisdom of God in engaging the soul in so dear a Union with the body, that it might care for it, and not quit it:
d vhb av vvn dt n1 pp-f np1 p-acp vvg dt n1 p-acp av j-jn dt n1 p-acp dt n1, cst pn31 vmd vvi p-acp pn31, cc xx vvi pn31:
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Yea, the Heathen observed the wisdom of God in concealing the happy state of a separated soul, that so men might be content to live out their time, victurosque Dii celant, ut vivere durent, Foelix esse mori.
Yea, the Heathen observed the Wisdom of God in concealing the happy state of a separated soul, that so men might be content to live out their time, victurosque Gods Celant, ut vivere durent, Felix esse Mori.
uh, dt j-jn vvd dt n1 pp-f np1 p-acp vvg dt j n1 pp-f dt j-vvn n1, cst av n2 vmd vbi j pc-acp vvi av po32 n1, fw-la fw-la fw-la, fw-la fw-la fw-fr, fw-la fw-la fw-la.
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But alas, we see but darkly as thorow a glass, and our affections towards God are proportionable to our apprehensions of him;
But alas, we see but darkly as thorough a glass, and our affections towards God Are proportionable to our apprehensions of him;
cc-acp uh, pns12 vvb cc-acp av-j c-acp p-acp dt n1, cc po12 n2 p-acp np1 vbr j p-acp po12 n2 pp-f pno31;
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these are dark, and therefore those are dull. And oh would to God they were but indeed proportionable!
these Are dark, and Therefore those Are dull. And o would to God they were but indeed proportionable!
d vbr j, cc av d vbr vvb. cc uh vmd p-acp np1 pns32 vbdr cc-acp av j!
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for then we should love him only, if not earnestly; and desire him entirely, if not sufficiently.
for then we should love him only, if not earnestly; and desire him entirely, if not sufficiently.
p-acp cs pns12 vmd vvi pno31 av-j, cs xx av-j; cc vvb pno31 av-j, cs xx av-j.
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Consider what I have hinted, concerning the happiness of the soul in the enjoyment of God,
Consider what I have hinted, Concerning the happiness of the soul in the enjoyment of God,
np1 r-crq pns11 vhb vvn, vvg dt n1 pp-f dt n1 p-acp dt n1 pp-f np1,
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and what I have more fully demonstrated concerning the bodyes hindering of it, and keeping it at a distance;
and what I have more Fully demonstrated Concerning the bodies hindering of it, and keeping it At a distance;
cc r-crq pns11 vhb av-dc av-j vvn vvg dt n2 vvg pp-f pn31, cc vvg pn31 p-acp dt n1;
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and then argue, Is happiness the main end of every Being? Must not this soul then, being a noble and immortal nature, needs look out for some high and noble happiness, suitable to its excellent self? Can that be any where,
and then argue, Is happiness the main end of every Being? Must not this soul then, being a noble and immortal nature, needs look out for Some high and noble happiness, suitable to its excellent self? Can that be any where,
cc av vvb, vbz n1 dt j n1 pp-f d vbg? vmb xx d n1 av, vbg dt j cc j n1, av vvb av p-acp d j cc j n1, j p-acp po31 j n1? vmb d vbi d q-crq,
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but in the enjoyment of the highest and uncreated good? And can this never be attained whilst we are in this animal state, in this mortal body, that keeps at such a distance? Oh why then do we not look out after so much enjoyment of this blessed God,
but in the enjoyment of the highest and uncreated good? And can this never be attained while we Are in this animal state, in this Mortal body, that keeps At such a distance? O why then do we not look out After so much enjoyment of this blessed God,
cc-acp p-acp dt n1 pp-f dt js cc j j? cc vmb d av-x vbb vvn cs pns12 vbr p-acp d n1 n1, p-acp d j-jn n1, cst vvz p-acp d dt n1? uh q-crq av vdb pns12 xx vvi av p-acp av d n1 pp-f d j-vvn np1,
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as we are now capable of, and long after a departure hence, that we may enjoy him freely and fully,
as we Are now capable of, and long After a departure hence, that we may enjoy him freely and Fully,
c-acp pns12 vbr av j pp-f, cc av-j p-acp dt n1 av, cst pns12 vmb vvi pno31 av-j cc av-j,
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and be eternally happy in him! oh be not only content, but even covetous.
and be eternally happy in him! o be not only content, but even covetous.
cc vbi av-j j p-acp pno31! uh vbb xx av-j vvi, cc-acp av j.
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But what, shall the soul break the cage that she may take her flight? God forbid!
But what, shall the soul break the cage that she may take her flight? God forbid!
cc-acp q-crq, vmb dt n1 vvb dt n1 cst pns31 vmb vvi po31 n1? np1 vvb!
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How can he pretend to be a lover of God, who is not formed into his will, subject to his ordination, content to abide in the station that he hath allotted him? But if we may not break it to escape,
How can he pretend to be a lover of God, who is not formed into his will, Subject to his ordination, content to abide in the station that he hath allotted him? But if we may not break it to escape,
q-crq vmb pns31 vvi pc-acp vbi dt n1 pp-f np1, r-crq vbz xx vvn p-acp po31 n1, j-jn p-acp po31 n1, j pc-acp vvi p-acp dt n1 cst pns31 vhz vvn pno31? p-acp cs pns12 vmb xx vvi pn31 pc-acp vvi,
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yet methinks it may be safe enough, with submission to wish it were broken:
yet methinks it may be safe enough, with submission to wish it were broken:
av vvz pn31 vmb vbi j av-d, p-acp n1 pc-acp vvi pn31 vbdr vvn:
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If we may not with Saul, dissolve our selves, yet with Paul, we may desire to be dissolved. The perfection that the most Christians attain to, is but to desire to live, and be content to dye: Oh, consider what I have said in this matter,
If we may not with Saul, dissolve our selves, yet with Paul, we may desire to be dissolved. The perfection that the most Christians attain to, is but to desire to live, and be content to die: O, Consider what I have said in this matter,
cs pns12 vmb xx p-acp np1, vvb po12 n2, av p-acp np1, pns12 vmb vvi pc-acp vbi vvn. dt n1 cst dt av-ds njpg2 vvi p-acp, vbz cc-acp p-acp vvb pc-acp vvi, cc vbb j pc-acp vvi: uh, vvb r-crq pns11 vhb vvn p-acp d n1,
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and invert the order of those words in your hearts, Be content to live, desire to dye.
and invert the order of those words in your hearts, Be content to live, desire to die.
cc vvb dt n1 pp-f d n2 p-acp po22 n2, vbb j pc-acp vvi, vvb pc-acp vvi.
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But what, would you have us pray for death? Answer, I speak not of a formal praying either for one or other.
But what, would you have us pray for death? Answer, I speak not of a formal praying either for one or other.
cc-acp q-crq, vmd pn22 vhi pno12 vvb p-acp n1? n1, pns11 vvb xx pp-f dt j vvg d p-acp crd cc n-jn.
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What the Apostle speaks of the greatest of sins, 1 Joh. 5. 16. I am ready to say of this state of freedom from all sin, I do not say that ye should pray for it.
What the Apostle speaks of the greatest of Sins, 1 John 5. 16. I am ready to say of this state of freedom from all since, I do not say that you should pray for it.
q-crq dt n1 vvz pp-f dt js pp-f n2, crd np1 crd crd pns11 vbm j pc-acp vvi pp-f d n1 pp-f n1 p-acp d n1, pns11 vdb xx vvi cst pn22 vmd vvi p-acp pn31.
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You will tell me that David and Hez•kiah prayed for life:
You will tell me that David and Hez•kiah prayed for life:
pn22 vmb vvi pno11 d np1 cc np1 vvd p-acp n1:
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And I could tell you that Elijah prayed for death, 1 King. 19 4. he was indeed a man subject to passions, James 5. 17. but I believe this was none of them.
And I could tell you that Elijah prayed for death, 1 King. 19 4. he was indeed a man Subject to passion, James 5. 17. but I believe this was none of them.
cc pns11 vmd vvi pn22 d np1 vvd p-acp n1, crd n1. crd crd pns31 vbds av dt n1 j-jn p-acp n2, np1 crd crd p-acp pns11 vvb d vbds pi pp-f pno32.
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But I will not enveigle my self in any controversie:
But I will not inveigle my self in any controversy:
p-acp pns11 vmb xx vvi po11 n1 p-acp d n1:
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Methinks the sad consideration layd before your eyes, whilst we are in the body we are absent, distant from the Lord, should wring out an O wretched man that I am, &c. or an I desire to be dssiolved;
Methinks the sad consideration laid before your eyes, while we Are in the body we Are absent, distant from the Lord, should wring out an Oh wretched man that I am, etc. or an I desire to be dssiolved;
vvz dt j n1 vvn p-acp po22 n2, cs pns12 vbr p-acp dt n1 pns12 vbr j, j p-acp dt n1, vmd vvi av dt uh j n1 cst pns11 vbm, av cc dt pns11 vvb pc-acp vbi vvn;
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or if not words, yet at least a groan after immortality, with our Apostle here — We groan within our selves that mortality may be swallowed up of life.
or if not words, yet At least a groan After immortality, with our Apostle Here — We groan within our selves that mortality may be swallowed up of life.
cc cs xx n2, av p-acp ds dt n1 p-acp n1, p-acp po12 n1 av — pns12 vvb p-acp po12 n2 cst n1 vmb vbi vvn a-acp pp-f n1.
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But can a soul possibly long for the destruction of the body? Philosophy indeed tells us that it cannot. Be it so:
But can a soul possibly long for the destruction of the body? Philosophy indeed tells us that it cannot. Be it so:
cc-acp vmb dt n1 av-j av-j p-acp dt n1 pp-f dt n1? n1 av vvz pno12 cst pn31 vmbx. vbb pn31 av:
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yet I'm sure Divinity teaches, that a soul may long after the redemption of the body;
yet I'm sure Divinity Teaches, that a soul may long After the redemption of the body;
av pns11|vbm j n1 vvz, cst dt n1 vmb av-j p-acp dt n1 pp-f dt n1;
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the redemption of it from this kind of a•i•al, corruptible ensnaring condition that it is now in, Rom. 8. 23. — We groan within our selves, waiting for the redemption of our body.
the redemption of it from this kind of a•i•al, corruptible ensnaring condition that it is now in, Rom. 8. 23. — We groan within our selves, waiting for the redemption of our body.
dt n1 pp-f pn31 p-acp d n1 pp-f n1, j j-vvg n1 cst pn31 vbz av p-acp, np1 crd crd — pns12 vvb p-acp po12 n2, vvg p-acp dt n1 pp-f po12 n1.
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If we cannot wish to be unclothed, yet we may long to be clothed upon, vers 4. of this chapter:
If we cannot wish to be unclothed, yet we may long to be clothed upon, vers 4. of this chapter:
cs pns12 vmbx vvi pc-acp vbi vvn, av pns12 vmb av-j pc-acp vbi vvn p-acp, zz crd pp-f d n1:
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At least, methinks, the Heathen should not out-do us, who could say, Morinolo, sed me mortuum esse nihil curo.
At least, methinks, the Heathen should not outdo us, who could say, Morinolo, sed me mortuum esse nihil curo.
p-acp ds, vvz, dt j-jn vmd xx vvi pno12, r-crq vmd vvi, np1, fw-la pno11 fw-la fw-la fw-la fw-la.
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But, will all cry, Oh if we were sure of interest in it, of pardon of sin, of truth, of grace, of eternal life,
But, will all cry, O if we were sure of Interest in it, of pardon of since, of truth, of grace, of Eternal life,
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then we could freely leave all. Answ. 1. That is, you would live to be more holy before you dye:
then we could freely leave all. Answer 1. That is, you would live to be more holy before you die:
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you are not yet holy enough. No, nor never shall be till you dye. If you long after holiness long to be with God then;
you Are not yet holy enough. No, nor never shall be till you die. If you long After holiness long to be with God then;
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for that is a state of perfect holiness.
for that is a state of perfect holiness.
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To desire to live, upon pretence of being more holy, is a meer fallacy, a contradiction.
To desire to live, upon pretence of being more holy, is a mere fallacy, a contradiction.
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But, it may be, this is not the meaning of the Objection: Theresore
But, it may be, this is not the meaning of the Objection: Therefore
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2. A not having of what we would have, is not an excuse for not doing what we should do.
2. A not having of what we would have, is not an excuse for not doing what we should do.
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It is our duty to rejoyce in the Lord, Phil. 4. 4. which our not having of assurance, doth not exempt us from;
It is our duty to rejoice in the Lord, Philip 4. 4. which our not having of assurance, does not exempt us from;
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though, if we have assurance, we might indeed rejoyce the more. But to take off this plea at once.
though, if we have assurance, we might indeed rejoice the more. But to take off this plea At once.
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3. Our earnest longings after a full and perfect enjoyment of God, and so our breathings after an immortal state doth not depend upon our assurance;
3. Our earnest longings After a full and perfect enjoyment of God, and so our breathings After an immortal state does not depend upon our assurance;
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but indeed assurance rather depends upon that. I doubt we are commonly mistaken in the nature of assurance;
but indeed assurance rather depends upon that. I doubt we Are commonly mistaken in the nature of assurance;
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and, it may be, are in a wrong manner curious about the signs of Christs appearing in our souls.
and, it may be, Are in a wrong manner curious about the Signs of Christ appearing in our Souls.
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For, certainly a well grounded assurance of the love of God, doth most discover and unfold it self in the growth of true godliness in the soul:
For, Certainly a well grounded assurance of the love of God, does most discover and unfold it self in the growth of true godliness in the soul:
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Now the love of God, and an earnest desire to be like unto him, and to be with him, is the better half of all religion, Mat. 22. 37, 38. so that it rather seems that assurance springs up from this frame of soul,
Now the love of God, and an earnest desire to be like unto him, and to be with him, is the better half of all Religion, Mathew 22. 37, 38. so that it rather seems that assurance springs up from this frame of soul,
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than that this arises out of assurance.
than that this arises out of assurance.
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If assurance be the thing that you desire, get your souls joyned to God in a union of affections, will,
If assurance be the thing that you desire, get your Souls joined to God in a Union of affections, will,
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and ends, and then labour and long to be closer to him, liker to him, perfectly holy and happy in him,
and ends, and then labour and long to be closer to him, liker to him, perfectly holy and happy in him,
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and be ye assured that Christ is in you of a truth:
and be you assured that christ is in you of a truth:
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For these mighty works which he hath wrought, these divine breathings, these holy pantings after him do bear witness of him.
For these mighty works which he hath wrought, these divine breathings, these holy pantings After him do bear witness of him.
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4. Whether ever you come to that feeling knowledge, that powerful sense of your state or no, which you call assurance,
4. Whither ever you come to that feeling knowledge, that powerful sense of your state or no, which you call assurance,
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yet know, that it is your duty to long after immortality. We are wont to call assurance the priviledge of some few;
yet know, that it is your duty to long After immortality. We Are wont to call assurance the privilege of Some few;
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but the Scripture makes this temper that I am speaking of, the duty of all Believers, which I do the rather name,
but the Scripture makes this temper that I am speaking of, the duty of all Believers, which I do the rather name,
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because I find few Professors of this temper; and indeed but few that are willing to believe that they ought to be.
Because I find few Professors of this temper; and indeed but few that Are willing to believe that they ought to be.
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Our Saviour calls all Believers to as much in effect as I do, Luk. 21. 28. Look up and lift up your heads,
Our Saviour calls all Believers to as much in Effect as I do, Luk. 21. 28. Look up and lift up your Heads,
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for the day of your redemption draweth nigh: for the day of your redemption draws High:
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whereby is not meant a bare posture and speculation, but joy and longing are required by that phrase, say the Dutch Annotat. See also Rev. 22. 17. Consider further (which, methinks, should strike cold to the hearts of cold-hearted Professors) that this very temper is made one of the greatest characters of true and sincere Saints:
whereby is not meant a bore posture and speculation, but joy and longing Are required by that phrase, say the Dutch Annotated See also Rev. 22. 17. Consider further (which, methinks, should strike cold to the hearts of coldhearted Professors) that this very temper is made one of the greatest characters of true and sincere Saints:
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I do not know of any one oftner named;
I do not know of any one oftener nam;
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See Rom. 8. 23. We groan within our selves, waiting for the redemption of our body, 2 Tim. 4. 8. The Lord shall give the Crown to them that love his appearing, Tit. 2. 13. We should live godly in this present world, looking for that blessed hope,
See Rom. 8. 23. We groan within our selves, waiting for the redemption of our body, 2 Tim. 4. 8. The Lord shall give the Crown to them that love his appearing, Tit. 2. 13. We should live godly in this present world, looking for that blessed hope,
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and the glorious appearing of the great God, and our Saviour Jesus Christ, 2 Pet. 3. 12. What manner of persons ought we to be in all holy conversation and godliness, looking for, and hastening to the coming of the day of God! Jude 21. Keep your selves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. and the glorious appearing of the great God, and our Saviour jesus christ, 2 Pet. 3. 12. What manner of Persons ought we to be in all holy Conversation and godliness, looking for, and hastening to the coming of the day of God! U^de 21. Keep your selves in the love of God, looking for the mercy of our Lord jesus christ unto Eternal life.
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Do all these plain and pathetical Scriptures stand for cyphers in your eye? Methinks they should not.
Do all these plain and pathetical Scriptures stand for ciphers in your eye? Methinks they should not.
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But not to stand upon the proof of it to be a duty, it matters not whether there be an express command for it or no:
But not to stand upon the proof of it to be a duty, it matters not whither there be an express command for it or not:
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This that I am speaking of, is not so much the duty of godly persons, as the very nature, genius and spirit indeed of godliness i• self.
This that I am speaking of, is not so much the duty of godly Persons, as the very nature, genius and Spirit indeed of godliness i• self.
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Methinks a godly soul, that is truly toucht with divine goodness, influenc't by it, and imprest with it,
Methinks a godly soul, that is truly touched with divine Goodness, influenced by it, and impressed with it,
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as the Needle is with the Loadstone, must needs strive powerfully within it self to be in conjunction with it:
as the Needle is with the Loadstone, must needs strive powerfully within it self to be in conjunction with it:
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A holy soul, that after all its wearisome defeats, and shameful disappointments in the creature, finds its self perfectly matcht with this infinite, full,
A holy soul, that After all its wearisome defeats, and shameful disappointments in the creature, finds its self perfectly matched with this infinite, full,
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and perfect object, must certainly and necessarily be carryed, without any other argument, with fervent longings after union to it, and communion with it.
and perfect Object, must Certainly and necessarily be carried, without any other argument, with fervent longings After Union to it, and communion with it.
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The Spouse might say concerning Christ, as he concerning her.
The Spouse might say Concerning christ, as he Concerning her.
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Cant. 6. 12. Or ever I was aware, my soul made me like the chariots of Aminadab. Cant 6. 12. Or ever I was aware, my soul made me like the chariots of Aminadab.
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And every godly soul may in some degree say with that Spouse, Cant. 5. 4, 5. My Beloved put in his hand by the hole of the door,
And every godly soul may in Some degree say with that Spouse, Cant 5. 4, 5. My beloved put in his hand by the hold of the door,
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and my bowels were moved for him:
and my bowels were moved for him:
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I rose up, &c. Tell me, friends, How can Divine Grace, that Well of living water in the soul, chuse but spring up into eternal life? John 4 14. I doubt not to affirm, that that which is of God in the soul, must needs carry the soul after God;I rose up, etc. Tell me, Friends, How can Divine Grace, that Well of living water in the soul, choose but spring up into Eternal life? John 4 14. I doubt not to affirm, that that which is of God in the soul, must needs carry the soul After God;
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as it belongs to Heaven, so it will belonging towards Heaven. That which is of a divine original, must needs have a divine tendency;
as it belongs to Heaven, so it will belonging towards Heaven. That which is of a divine original, must needs have a divine tendency;
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that which is of divine extraction, will have in it a divine attraction, and persue a divine perfection, Col. 3. 1. That divine life and spirit that runs thorow godly souls, doth awaken and exalt in some measure all the powers of them into an active and chearful sympathy with that absolute good that renders them compleatly blessed.
that which is of divine extraction, will have in it a divine attraction, and pursue a divine perfection, Col. 3. 1. That divine life and Spirit that runs thorough godly Souls, does awaken and exalt in Some measure all the Powers of them into an active and cheerful Sympathy with that absolute good that renders them completely blessed.
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Holiness and purity of heart will be attracting God more and more to it self;
Holiness and purity of heart will be attracting God more and more to it self;
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and the more pure our souls are, and the more separate from earthly things, the more earnestly will they endeavour the nearest union that may be with God:
and the more pure our Souls Are, and the more separate from earthly things, the more earnestly will they endeavour the nearest Union that may be with God:
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and so by consequence, methinks they must needs in some sense desire the removal of that animal life,
and so by consequence, methinks they must needs in Some sense desire the removal of that animal life,
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and dark body that stands in their way:
and dark body that Stands in their Way:
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for they know that that which now letteth, will let (such is the unchangeable nature of it, till it be layd in the dust) till it be taken out of the way.
for they know that that which now lets, will let (such is the unchangeable nature of it, till it be laid in the dust) till it be taken out of the Way.
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The thirsty King did but cry for water of the Well of Bethlehem, and his Champions broke thorow the Host of the Philistines,
The thirsty King did but cry for water of the Well of Bethlehem, and his Champions broke thorough the Host of the philistines,
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and fetcht it, 2 Sam. 23. 15. And will ye not allow the thirsty soul,
and fetched it, 2 Sam. 23. 15. And will you not allow the thirsty soul,
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if not to break thorow to fetch it, yet at least to break out into an Oh that one would give me to drink of the living water, of the fountain of grace,
if not to break thorough to fetch it, yet At least to break out into an O that one would give me to drink of the living water, of the fountain of grace,
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and peace, and love? Will ye allow hunger to break down stone-walls? and will ye neither allow the hungry soul to break down these mud-walls, nor to wish within it self that they were broken down? In a word then, give me leave earnestly to press you to an earnest pressing after perfect fruition of,
and peace, and love? Will you allow hunger to break down stonewalls? and will you neither allow the hungry soul to break down these mudwalls, nor to wish within it self that they were broken down? In a word then, give me leave earnestly to press you to an earnest pressing After perfect fruition of,
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and eternal converse with God, and to change the Apostles words, Heb. 12. 1. Seeing we are compassed about with so great a divine light,
and Eternal converse with God, and to change the Apostles words, Hebrew 12. 1. Seeing we Are compassed about with so great a divine Light,
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and glory, and brightness, let us be willing and desirous to lay aside this weight of flesh,
and glory, and brightness, let us be willing and desirous to lay aside this weight of Flesh,
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and this body that so easily resists us with sins and snares, and run with eagerness to the object that is set before us. Amen, Amen.
and this body that so Easily resists us with Sins and snares, and run with eagerness to the Object that is Set before us. Amen, Amen.
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Draw me, we will run after thee.
Draw me, we will run After thee.
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THE Angelical Life. MAT. 22. 30. — Are as the Angels of God in Heaven.
THE Angelical Life. MATHEW. 22. 30. — are as the Angels of God in Heaven.
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THE Doctrine of our Lord Jesus Christ, and the great things of Christian Religion, as they were accounted a strange thing by all the world,
THE Doctrine of our Lord jesus christ, and the great things of Christian Religion, as they were accounted a strange thing by all the world,
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when they were first publisht and preacht:
when they were First published and preached:
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so indeed by none less entertained, or rather more opposed, than by the wisest of men living in that age, viz. Scribes, Pharisees, Sadduces;
so indeed by none less entertained, or rather more opposed, than by the Wisest of men living in that age, viz. Scribes, Pharisees, Sadducees;
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who were the disputers of this world, as the Apostles phrase is, 1 Cor. 1. 20. A thing of wonderful observation, not only to us in our day,
who were the disputers of this world, as the Apostles phrase is, 1 Cor. 1. 20. A thing of wondered observation, not only to us in our day,
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but even to our blessed Lord himself in the dayes of his flesh, who fetches the cause of it from Heaven,
but even to our blessed Lord himself in the days of his Flesh, who Fetches the cause of it from Heaven,
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and adores the infinite Wisdom of God in it, Mat. 11. 25. Amongst other set Disputations that the Sadd•ces held with our Saviour, this in this chapter is very famous;
and adores the infinite Wisdom of God in it, Mathew 11. 25. among other Set Disputations that the Sadd•ces held with our Saviour, this in this chapter is very famous;
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where they dispute against the Resurrection of the dead, by an argument fetcht ab absurdo, vers. 25. grounded upon an instance of a woman that had been married to seven Husbands successively:
where they dispute against the Resurrection of the dead, by an argument fetched ab absurdo, vers. 25. grounded upon an instance of a woman that had been married to seven Husbands successively:
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Now, say they, if there be a Resurrection, whose Wise shall she be then? our Saviour answers by destroying the ground of their argument,
Now, say they, if there be a Resurrection, whose Wise shall she be then? our Saviour answers by destroying the ground of their argument,
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and shewing that they disputed upon a false supposition:
and showing that they disputed upon a false supposition:
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for, saith he, In the Resurrection there shall be no marrying, but men shall be as the Angels of God.
for, Says he, In the Resurrection there shall be no marrying, but men shall be as the Angels of God.
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In which words this Doctrine is plainly layd down (for I shall not meddle with the Controversie.)
In which words this Doctrine is plainly laid down (for I shall not meddle with the Controversy.)
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Doct. That the glorified Saints shall be as the Angels of God in Heaven.
Doct. That the glorified Saints shall be as the Angels of God in Heaven.
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The other Evangelists do lay down the same truth, as you may find, Mark 12. 25. Luk. 20. 36. In the explication of which point, I will shew 1. Negatively, wherein the Saints shall not be like the Angels. 2. Affirmatively, wherein they shall be like unto them;
The other Evangelists do lay down the same truth, as you may find, Mark 12. 25. Luk. 20. 36. In the explication of which point, I will show 1. Negatively, wherein the Saints shall not be like the Angels. 2. Affirmatively, wherein they shall be like unto them;
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or, as St. Luke hath it, equal to them. 1. Negatively, The glorified Saints shall not be like the Angels in essence:
or, as Saint Luke hath it, equal to them. 1. Negatively, The glorified Saints shall not be like the Angels in essence:
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The Angelical essence, and the rational soul are, and shall be different. Souls shall remain souls still, keep their own essence:
The Angelical essence, and the rational soul Are, and shall be different. Souls shall remain Souls still, keep their own essence:
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The essence shall not be changed; souls shall not be changed into Angelical essences. 2. They shall not be wholly spirits, without bodyes, as the Angels:
The essence shall not be changed; Souls shall not be changed into Angelical essences. 2. They shall not be wholly spirits, without bodies, as the Angels:
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The spirit of just men now made perfect, are more line to the Angels in this sense,
The Spirit of just men now made perfect, Are more line to the Angels in this sense,
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than they shall be after the Resurrection: For now they are spirits without bodyes; but the Saints shall have bodyes;
than they shall be After the Resurrection: For now they Are spirits without bodies; but the Saints shall have bodies;
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not such as now (so corruptible, so crazy) not in any thing defective, not needing creature supplyes;
not such as now (so corruptible, so crazy) not in any thing defective, not needing creature supplies;
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But incorruptible, glorious bodyes, in some sense spiritual bodyes;
But incorruptible, glorious bodies, in Some sense spiritual bodies;
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which are described by three characters, 1 Cor. 15. 42, 43. Incorruptible (somewhat more than immortal) glorious, powerful. Neither doth their having bodyes any whit abate of their perfection or glory,
which Are described by three characters, 1 Cor. 15. 42, 43. Incorruptible (somewhat more than immortal) glorious, powerful. Neither does their having bodies any whit abate of their perfection or glory,
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nor render them inferior to the Angels:
nor render them inferior to the Angels:
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for even the glorious Redeemer of the world, hath a body, who is yet superior to the Angels;
for even the glorious Redeemer of the world, hath a body, who is yet superior to the Angels;
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and he shall change the vile bodyes of the Saints, and make them like unto his glorious body, Phil. 3. ult.
and he shall change the vile bodies of the Saints, and make them like unto his glorious body, Philip 3. ult.
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3. Neither have we any ground to believe, that the Saints shall be altogether equal to the Angels in dignity and glory:
3. Neither have we any ground to believe, that the Saints shall be altogether equal to the Angels in dignity and glory:
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But rather, that as man was at first made a little lower than the Angels; so that he shall never come to be exalted altogether so high as they:
But rather, that as man was At First made a little lower than the Angels; so that he shall never come to be exalted altogether so high as they:
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for it seemeth, that the natural capacity of an Angel, is greater than of a 〈 ◊ 〉; and so shall continue;
for it seems, that the natural capacity of an Angel, is greater than of a 〈 ◊ 〉; and so shall continue;
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for they are distinct kinds of creatures. As a beast cannot become so wise and intelligent as a man;
for they Are distinct Kinds of creatures. As a beast cannot become so wise and intelligent as a man;
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for then he would cease to be a beast: so neither can a man become so large and capable as an Angel;
for then he would cease to be a beast: so neither can a man become so large and capable as an Angel;
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for then he would cease to be a man. 2. Affirmatively, The glorified Saints shall be like the Angels of God in Heaven;
for then he would cease to be a man. 2. Affirmatively, The glorified Saints shall be like the Angels of God in Heaven;
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first, In their qualities; that is,
First, In their qualities; that is,
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1. In being pure and holy; whether they shall be equal to them in positive holiness, or no, I know not:
1. In being pure and holy; whither they shall be equal to them in positive holiness, or no, I know not:
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whether they shall understand, and know, and love God, in all degrees, as much as the Angels:
whither they shall understand, and know, and love God, in all Degrees, as much as the Angels:
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It seems rather that they shall not; because, as I said before, their capacity shall not be so large.
It seems rather that they shall not; Because, as I said before, their capacity shall not be so large.
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But if in this they be not altogether equal to the Angels, yet it implyes no imperfection:
But if in this they be not altogether equal to the Angels, yet it Implies no imperfection:
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for they shall be positively holy as far as their nature is capable;
for they shall be positively holy as Far as their nature is capable;
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and so shall be perfect in their kind, Heb. 12. 23. The spirits of Just men made perfect:
and so shall be perfect in their kind, Hebrew 12. 23. The spirits of Just men made perfect:
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They shall in this be like unto the Angels, if not equal to them; yea like unto God himself in it;
They shall in this be like unto the Angels, if not equal to them; yea like unto God himself in it;
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Be ye holy as I am holy, 1 Pet. 1. 15. Mat. 5. ult. But as to negative holiness, the Saints shall be even equal to the Angels of God in Heaven, i. e. they shall have no more sin, no more corruption than they have.Be you holy as I am holy, 1 Pet. 1. 15. Mathew 5. ult. But as to negative holiness, the Saints shall be even equal to the Angels of God in Heaven, i. e. they shall have no more since, no more corruption than they have.
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They shall be as perfectly freed from all iniquities, imperfections, and infirmities, as the Angels.
They shall be as perfectly freed from all iniquities, imperfections, and infirmities, as the Angels.
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What can be cleaner than that which hath no uncleanness at all in it? Why,
What can be cleaner than that which hath no uncleanness At all in it? Why,
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so clean shall all the Saints be, Rev. 21. 27. No unclean thing shall enter into Heaven.
so clean shall all the Saints be, Rev. 21. 27. No unclean thing shall enter into Heaven.
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They shall be without all kind of spot or blemish, Ephes. 5. 27. which is a perfect negative holiness:
They shall be without all kind of spot or blemish, Ephesians 5. 27. which is a perfect negative holiness:
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more cannot be said of the Angels in this respect. As branches of this,
more cannot be said of the Angels in this respect. As branches of this,
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2. As the holy Angles do reverence the Divine Majesty, Isa. 6. 2, 3. they cover their faces with their wings, crying, Holy, Holy, Holy Lord of Hosts; so shall the glorified Saints.
2. As the holy Angles do Reverence the Divine Majesty, Isaiah 6. 2, 3. they cover their faces with their wings, crying, Holy, Holy, Holy Lord of Hosts; so shall the glorified Saints.
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You may see what sweet harmony they make, consenting together to give all the glory of all to God, Rev. 7. 9, 11, 12. The Saints stood and cryed, Salvation to our God who sitteth upon the Throne, and to the Lamb:
You may see what sweet harmony they make, consenting together to give all the glory of all to God, Rev. 7. 9, 11, 12. The Saints stood and cried, Salvation to our God who Sitteth upon the Throne, and to the Lamb:
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The Angels stood round about saying Amen, Amen. 3. In their readiness to do the will of God, and execute his commands;
The Angels stood round about saying Amen, Amen. 3. In their readiness to do the will of God, and execute his commands;
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therefore the Angels are described to have wings, Isa. 6. 2. with twain they did fly.
Therefore the Angels Are described to have wings, Isaiah 6. 2. with twain they did fly.
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How God shall please to imploy Angels or Saints in the world to come, is not for us to enquire:
How God shall please to employ Angels or Saints in the world to come, is not for us to inquire:
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But they shall be alike ready to do his will, and serve his pleasure, whatever it shall be.
But they shall be alike ready to do his will, and serve his pleasure, whatever it shall be.
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Even whilst the Saints are imperfect on earth, they can cry, Here am I, send me, Isa. 6. 8. How much more ready shall they be then,
Even while the Saints Are imperfect on earth, they can cry, Here am I, send me, Isaiah 6. 8. How much more ready shall they be then,
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when all their fetters are knockt off!
when all their fetters Are knocked off!
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4. They shall be as the Angels in their chearful and unwearied execution of the will of God:
4. They shall be as the Angels in their cheerful and unwearied execution of the will of God:
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So the Angels are, and so shall the Saints be. The spirit shall be then more willing, and the Flesh shall be no more weak, as it is now;
So the Angels Are, and so shall the Saints be. The Spirit shall be then more willing, and the Flesh shall be no more weak, as it is now;
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for when it is raised again, it shall be in power, 1 Cor. 15. 43. More things of this nature might be added:
for when it is raised again, it shall be in power, 1 Cor. 15. 43. More things of this nature might be added:
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but I pass lightly over them, because although they be true, yet they are not principally lookt at in this Text:
but I pass lightly over them, Because although they be true, yet they Are not principally looked At in this Text:
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therefore I come to the second thing wherein the glorified Saints shall be like unto the Angels, and that is;
Therefore I come to the second thing wherein the glorified Saints shall be like unto the Angels, and that is;
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2. In their way of living. They shall be like the Angels, i. e. saith one truly, NONLATINALPHABET, living like the Angels:
2. In their Way of living. They shall be like the Angels, i. e. Says one truly,, living like the Angels:
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How is that? our Saviour tells us, Neither marrying, nor being given in marriage: it is added presently in Luk. 20. 36. For neither can they dye any more:
How is that? our Saviour tells us, Neither marrying, nor being given in marriage: it is added presently in Luk. 20. 36. For neither can they die any more:
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If there be no dying, there will be no need of propagation; if no need of propagation, then why should they marry? The Angels are single,
If there be no dying, there will be no need of propagation; if no need of propagation, then why should they marry? The Angels Are single,
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and know no other conjunction, but with God in a spiritual manner: no more shall the Saints.
and know no other conjunction, but with God in a spiritual manner: no more shall the Saints.
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But what great matter is that to be like the Angels in? what perfection is that? Many Saints,
But what great matter is that to be like the Angels in? what perfection is that? Many Saints,
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yea and sinners too upon earth, are so like the Angels; nay, and the Devils too.
yea and Sinners too upon earth, Are so like the Angels; nay, and the Devils too.
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1707
Therefore you must know that our Saviour under this phrase of not marrying, &c. doth comprehend all manner of creature-converse, all kind of living upon,
Therefore you must know that our Saviour under this phrase of not marrying, etc. does comprehend all manner of creature-converse, all kind of living upon,
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1708
and delighting in the creature, by a Synecdoche of the part, as is ordinary in Scripture;
and delighting in the creature, by a Synecdoche of the part, as is ordinary in Scripture;
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1709
I have not given upon usury, saith the Prophet, yet the people curse me, Jer. 15. 10. i. e. I have not given upon Usury, Says the Prophet, yet the people curse me, Jer. 15. 10. i. e.
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1710
I have had no dealing in the world, no negotiation: By one kind he understands the whole, Ezek. 25. 41. where, by eating their fruits,
I have had no dealing in the world, no negotiation: By one kind he understands the Whole, Ezekiel 25. 41. where, by eating their fruits,
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1711
and drinking their milk, is understood the possessing of all that was theirs: And in many other places, the Spirit of God uses this Tropical way of speaking.
and drinking their milk, is understood the possessing of all that was theirs: And in many other places, the Spirit of God uses this Tropical Way of speaking.
cc vvg po32 n1, vbz vvn dt vvg pp-f d cst vbds png32: cc p-acp d j-jn n2, dt n1 pp-f np1 vvz d j n1 pp-f vvg.
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1712
The Angels of God neither marry, nor are given in marriage, i. e. they live not upon any created good, delight not in any created comfort;
The Angels of God neither marry, nor Are given in marriage, i. e. they live not upon any created good, delight not in any created Comfort;
dt n2 pp-f np1 av-dx uh, ccx vbr vvn p-acp n1, sy. sy. pns32 vvb xx p-acp d vvn j, vvb xx p-acp d j-vvn n1;
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1713
but live entirely upon God, converse with him, are everlastingly beholding his glory, and delighting themselves in him:
but live entirely upon God, converse with him, Are everlastingly beholding his glory, and delighting themselves in him:
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1714
Thus shall the glorified Saints live for ever.
Thus shall the glorified Saints live for ever.
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1715
Their bodyes shall not need nor use created supplyes, food, physick, rayment, &c. which things in this animal state they stand in need of, Mat. 6. 32. But that's not all;
Their bodies shall not need nor use created supplies, food, physic, raiment, etc. which things in this animal state they stand in need of, Mathew 6. 32. But that's not all;
po32 n2 vmb xx vvi ccx n1 vvn vvz, n1, n1, n1, av r-crq n2 p-acp d n1 n1 pns32 vvb p-acp n1 pp-f, np1 crd crd cc-acp d|vbz xx d;
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1716
for their souls shall not any longer desire, nor hanker after any created thing;
for their Souls shall not any longer desire, nor hanker After any created thing;
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1717
but (as the Angels) shall be possest of God, filled with the fulness of God;
but (as the Angels) shall be possessed of God, filled with the fullness of God;
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1718
all the powers and faculties of them perfectly refined and spiritualized, abstracted from all created things, eternally rejoycing and delighting themselves in the contemplation and participation of the supreme and infinite good:
all the Powers and faculties of them perfectly refined and spiritualized, abstracted from all created things, eternally rejoicing and delighting themselves in the contemplation and participation of the supreme and infinite good:
d dt n2 cc n2 pp-f pno32 av-j vvn cc vvn, vvn p-acp d j-vvn n2, av-j vvg cc vvg px32 p-acp dt n1 cc n1 pp-f dt j cc j j:
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1719
For during this earthly and imperfect state, not only the bodyes of good men feed upon,
For during this earthly and imperfect state, not only the bodies of good men feed upon,
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1720
and are sustained by the creatures in common with other men, but even their souls do taste too much of worldly contentments, and drink too deep of earthly pleasures, and creature-comforts:
and Are sustained by the creatures in Common with other men, but even their Souls do taste too much of worldly contentment's, and drink too deep of earthly pleasures, and Creature comforts:
cc vbr vvn p-acp dt n2 p-acp j p-acp j-jn n2, cc-acp av po32 n2 vdb vvi av d pp-f j n2, cc vvi av j-jn pp-f j n2, cc n2:
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1721
Even the most refined souls upon earth, though they do not properly feed upon any thing below God,
Even the most refined Souls upon earth, though they do not properly feed upon any thing below God,
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1722
yet do ost dip the end of their Rod in this hony that lyes upon the earth (with Jonathan ) do cast an unchaste eye upon their earthly enjoyments,
yet do ost dip the end of their Rod in this honey that lies upon the earth (with Johnathan) do cast an unchaste eye upon their earthly enjoyments,
av vdb av vvi dt n1 pp-f po32 n1 p-acp d n1 cst vvz p-acp dt n1 (p-acp np1) vdb vvi dt j n1 p-acp po32 j n2,
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1723
and delight in them in a way too gross and unspiritual, having abstracted them from God,
and delight in them in a Way too gross and unspiritual, having abstracted them from God,
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1724
and loving them with a distinct love. But in the Resurrection it shall not be so:
and loving them with a distinct love. But in the Resurrection it shall not be so:
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1725
for the holy souls shall be perfectly conformed to the holy God, shall feed upon him singly, live upon him entirely, be wrapt up in him wholly,
for the holy Souls shall be perfectly conformed to the holy God, shall feed upon him singly, live upon him entirely, be wrapped up in him wholly,
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1726
and be satisfied in him solely and everlastingly:
and be satisfied in him solely and everlastingly:
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1727
and so shall they be NONLATINALPHABET, equal to the Angels. The creature, although it do not fill any truly sanctified soul upon earth,
and so shall they be, equal to the Angels. The creature, although it do not fill any truly sanctified soul upon earth,
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1728
yet it hath some room there;
yet it hath Some room there;
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1729
but then it shall be perfectly cast out, and the soul shall be filled with all the fulness of God:
but then it shall be perfectly cast out, and the soul shall be filled with all the fullness of God:
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1730
the creature is now much in some godly souls, and something in all of them; but then it shall be nothing at all to them, or in them;
the creature is now much in Some godly Souls, and something in all of them; but then it shall be nothing At all to them, or in them;
dt n1 vbz av av-d p-acp d j n2, cc pi p-acp d pp-f pno32; cc-acp cs pn31 vmb vbi pix p-acp d p-acp pno32, cc p-acp pno32;
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1731
but God shall be all in all; all things in all of them;
but God shall be all in all; all things in all of them;
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1732
as the way of the Saints living, and their glorified state is described, 1 Cor. 15. 28. NONLATINALPHABET, that God may be all in all. They shall inherit all things:
as the Way of the Saints living, and their glorified state is described, 1 Cor. 15. 28., that God may be all in all. They shall inherit all things:
c-acp dt n1 pp-f dt n2 vvg, cc po32 vvn n1 vbz vvn, crd np1 crd crd, cst np1 vmb vbi d p-acp d. pns32 vmb vvi d n2:
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1733
but how is that? why, see the explication of it in the following words, God will be their God, Rev. 21. 7. He that overcometh shall inherit all things,
but how is that? why, see the explication of it in the following words, God will be their God, Rev. 21. 7. He that Overcometh shall inherit all things,
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1734
and I will be his God. God shall be unto them instead of all things.and I will be his God. God shall be unto them instead of all things.
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1735
In that state there shall be no need of Sun or Moon, Rev. 21. 23. by which excellent and useful creatures, the whole Creation seems to be understood;
In that state there shall be no need of Sun or Moon, Rev. 21. 23. by which excellent and useful creatures, the Whole Creation seems to be understood;
p-acp d n1 a-acp vmb vbi dx n1 pp-f n1 cc n1, n1 crd crd p-acp r-crq j cc j n2, dt j-jn n1 vvz pc-acp vbi vvn;
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1736
for they that shall live above the Sun and Moon, shall certainly live above all things that are below these:
for they that shall live above the Sun and Moon, shall Certainly live above all things that Are below these:
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1737
But how then? why it follows, The glory of God shall enlighten them; and the Lamb shall be their light:
But how then? why it follows, The glory of God shall enlighten them; and the Lamb shall be their Light:
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1738
so Rev. 22. 5. And there shall be no night there, and they need no Candle, neither light of the Sun;
so Rev. 22. 5. And there shall be no night there, and they need no Candle, neither Light of the Sun;
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1739
for the Lord giveth them light: All happiness is derived into them from God; and therefore there shall be no night;for the Lord gives them Light: All happiness is derived into them from God; and Therefore there shall be no night;
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1740
no want of any creature-comfort to them;
no want of any Creature comfort to them;
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1741
neither shall they desire any thing more of the creature, whether small or great, whether Candle or Sun. For explication of this their blessed life, let me allude to that of our Saviour, Luk. 12. 24. The Fowls of the Heaven neither sow nor reap, yet God feedeth them:
neither shall they desire any thing more of the creature, whither small or great, whither Candle or Sun. For explication of this their blessed life, let me allude to that of our Saviour, Luk. 12. 24. The Fowls of the Heaven neither sow nor reap, yet God feeds them:
d vmb pns32 vvi d n1 av-dc pp-f dt n1, cs j cc j, cs n1 cc n1 p-acp n1 pp-f d po32 j-vvn n1, vvb pno11 vvi p-acp d pp-f po12 n1, np1 crd crd dt n2 pp-f dt n1 dx n1 ccx vvi, av np1 vvz pno32:
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1742
so the Saints of Heaven neither want nor desire any created good; for they feed upon God the supreme and infinite good:
so the Saints of Heaven neither want nor desire any created good; for they feed upon God the supreme and infinite good:
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1743
And again, vers. 27. The Lillies neither toyl nor spin, and yet Solomon in all his glory was not arrayed like one of these:
And again, vers. 27. The Lilies neither toil nor spin, and yet Solomon in all his glory was not arrayed like one of these:
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1744
These blessed souls have no respect at all to things terrene & created;
These blessed Souls have no respect At all to things terrene & created;
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1745
yet are they so filled and adorned with the glory of the infinite Majesty, that Solomon in all his glory was a filthy and ragged thing in comparison of them.
yet Are they so filled and adorned with the glory of the infinite Majesty, that Solomon in all his glory was a filthy and ragged thing in comparison of them.
av vbr pns32 av vvn cc vvn p-acp dt n1 pp-f dt j n1, cst np1 p-acp d po31 n1 vbds dt j cc j n1 p-acp n1 pp-f pno32.
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1746
In a word, the state of the glorified Saints and Angels is set out by our Saviour in the same manner, by one and the same description,
In a word, the state of the glorified Saints and Angels is Set out by our Saviour in the same manner, by one and the same description,
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1747
and that is the seeing of God:
and that is the seeing of God:
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1748
The life of Angels, is called a continual beholding of the face of God, Mat. 18. 10. and the state of the Saints glory and happiness is also a seeing of God, Mat. 5. 8. Heb. 12. 14. Rev. 22. 4. They shall see his face,
The life of Angels, is called a continual beholding of the face of God, Mathew 18. 10. and the state of the Saints glory and happiness is also a seeing of God, Mathew 5. 8. Hebrew 12. 14. Rev. 22. 4. They shall see his face,
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1749
and his name shall be in their foreheads. and his name shall be in their foreheads.
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1750
Now this phrase, the seeing of God, applyed both to the Saints and Angels, doth place their happiness in God alone, excluding the creature;
Now this phrase, the seeing of God, applied both to the Saints and Angels, does place their happiness in God alone, excluding the creature;
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1751
and it doth import the fulness, and clearness, and certainty of that their bliss.
and it does import the fullness, and clearness, and certainty of that their bliss.
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1752
Thus I have shewed you in what sense (though I am not able to shew you in what degree ) the glorified Saints shall be like the Angels of God in Heaven:
Thus I have showed you in what sense (though I am not able to show you in what degree) the glorified Saints shall be like the Angels of God in Heaven:
av pns11 vhb vvn pn22 p-acp r-crq n1 (cs pns11 vbm xx j pc-acp vvi pn22 p-acp r-crq n1) dt vvn n2 vmb vbi av-j dt n2 pp-f np1 p-acp n1:
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1753
Their way of living, viz. upon the blessed God alone, shall be the same with that of the holy Angels. Application.
Their Way of living, viz. upon the blessed God alone, shall be the same with that of the holy Angels. Application.
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1754
From the discovery of the future state of the Saints, I find my self filled with indignation.
From the discovery of the future state of the Saints, I find my self filled with Indignation.
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1755
1. Reproof: Against the carnal conceits that many Christians have of Heaven. Christians do I call them!
1. Reproof: Against the carnal conceits that many Christians have of Heaven. Christians do I call them!
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1756
Nay, herein they seem rather Mahumetans, who place Heaven in the full and lasting enjoyment of all creature-comforts;
Nay, herein they seem rather Mahumetans, who place Heaven in the full and lasting enjoyment of all Creature comforts;
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1757
nay indeed of sinful and abominable pleasures, as one may read in their Alcoran. It may be few Christians are altogether so sensual;
nay indeed of sinful and abominable pleasures, as one may read in their Alcorani. It may be few Christians Are altogether so sensual;
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1758
but, sure I am, the far greater sort of Christians (so called) are very gross and carnal;
but, sure I am, the Far greater sort of Christians (so called) Are very gross and carnal;
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1759
at least very low in their conceits of the state of future happiness; Heaven is a word as little understood as Holiness;
At least very low in their conceits of the state of future happiness; Heaven is a word as little understood as Holiness;
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1760
and that, I am sure, is the greatest mystery in the world;
and that, I am sure, is the greatest mystery in the world;
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1761
it would be tedious to run thorow the particular various apprehensions of men in this matter,
it would be tedious to run thorough the particular various apprehensions of men in this matter,
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1762
and indeed impossible to know them. The common sort of people understand either just nothing by Heaven but a glorious name;
and indeed impossible to know them. The Common sort of people understand either just nothing by Heaven but a glorious name;
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1763
or at best, but a freeness from bodily torment: As, nothing of Hell affects them, but that dreadful word fire; so nothing of Heaven,
or At best, but a freeness from bodily torment: As, nothing of Hell affects them, but that dreadful word fire; so nothing of Heaven,
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1764
but the comfortable word, Rest or safety.
but the comfortable word, Rest or safety.
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1765
Others, it may be, think there is something positive in Heaven, and they dream of an honourable, easic, pleasant life, free from such kind of toyls, labours, pains, persecutions, reproaches, penuries which men are subject to in this life:
Others, it may be, think there is something positive in Heaven, and they dream of an honourable, easic, pleasant life, free from such kind of toils, labours, pains, persecutions, Reproaches, penuries which men Are Subject to in this life:
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1766
This is a true notion, but much below the nature of that happy state;
This is a true notion, but much below the nature of that happy state;
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1767
others are yet more highly affected with the words of Glory and Glorious, and seem to be much ravished with them;
Others Are yet more highly affected with the words of Glory and Glorious, and seem to be much ravished with them;
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1768
but are like men in a maze or wonderment, that admire something that they understand not,
but Are like men in a maze or wonderment, that admire something that they understand not,
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1769
and are altogether confounded in their own apprehensions of it:
and Are altogether confounded in their own apprehensions of it:
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1770
As if a man should be mightily taken with such a fine name as Arabia the happy, and by a blind fervor of mind should desire to go and visit it.
As if a man should be mightily taken with such a fine name as Arabia the happy, and by a blind fervor of mind should desire to go and visit it.
c-acp cs dt n1 vmd vbi av-j vvn p-acp d dt j n1 p-acp np1 dt j, cc p-acp dt j n1 pp-f n1 vmd vvi pc-acp vvi cc vvi pn31.
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1771
Others rise higher yet in their apprehensions of Heaven, and look upon it as a holy state;
Others rise higher yet in their apprehensions of Heaven, and look upon it as a holy state;
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1772
but that holiness is negative, viz. a perfect freedom from sin, and all temptations to it:
but that holiness is negative, viz. a perfect freedom from since, and all temptations to it:
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1773
And indeed this is a precious consideration, and that wherein many a weary soul finds much rest.
And indeed this is a precious consideration, and that wherein many a weary soul finds much rest.
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1774
But yet this amounts not to the life of Angels; it is a lower consideration of Heaven, than what our Saviour here presents us with.
But yet this amounts not to the life of Angels; it is a lower consideration of Heaven, than what our Saviour Here presents us with.
p-acp av d vvz xx p-acp dt n1 pp-f n2; pn31 vbz dt jc n1 pp-f n1, cs r-crq po12 n1 av vvz pno12 p-acp.
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1775
The state of the glorified Saints, shall not only be a state of freedom from temporal pains,
The state of the glorified Saints, shall not only be a state of freedom from temporal pains,
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1776
or eternal pains, or a freedom from spiritual pains and imperfections; but a state of perfect positive holiness, pure light, ardent love, spiritual liberty, holy delights;
or Eternal pains, or a freedom from spiritual pains and imperfections; but a state of perfect positive holiness, pure Light, Ardent love, spiritual liberty, holy delights;
cc j n2, cc dt n1 p-acp j n2 cc n2; cc-acp dt n1 pp-f j j n1, j n1, j n1, j n1, j n2;
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1777
when all created good shall perfectly vanish, all created love shall be swallowed up, the soul shall become of a most God-like disposition, shining forth in the glory that he shall put upon it glorying in nothing but the blessed God, Father, Son and Holy Ghost, in his divine Image and perfections,
when all created good shall perfectly vanish, all created love shall be swallowed up, the soul shall become of a most Godlike disposition, shining forth in the glory that he shall put upon it glorying in nothing but the blessed God, Father, Son and Holy Ghost, in his divine Image and perfections,
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1778
and wrapt up entirely into his infinite fulness to all eternity:
and wrapped up entirely into his infinite fullness to all eternity:
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1779
Which hath made me oft-times to nauseat, and indeed to blame the poor low descriptions of the Kingdom of Heaven which I have found in Books and Sermons,
Which hath made me ofttimes to Nauseate, and indeed to blame the poor low descriptions of the Kingdom of Heaven which I have found in Books and Sermons,
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1780
for too drye, yea and gross;
for too dry, yea and gross;
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1781
which do describe Heaven principally as a place, and give it such circumstances of beauty, firmness, security, light and splendor, pleasant society, good neighbourhood,
which do describe Heaven principally as a place, and give it such Circumstances of beauty, firmness, security, Light and splendour, pleasant society, good neighbourhood,
r-crq vdb vvi n1 av-j p-acp dt n1, cc vvb pn31 d n2 pp-f n1, n1, n1, n1 cc n1, j n1, j n1,
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1782
as they think will most commend an earthly habitation.
as they think will most commend an earthly habitation.
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1783
True indeed, the Holy Ghost in Scripture is pleased to condescend so far to our weak capacities,
True indeed, the Holy Ghost in Scripture is pleased to condescend so Far to our weak capacities,
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1784
as to describe that glorious state to us by such things as we do best understand,
as to describe that glorious state to us by such things as we do best understand,
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1785
and are apt to be most taken with, and do most gratifie our senses in this world;
and Are apt to be most taken with, and do most gratify our Senses in this world;
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1786
as a Kingdom, Paradise, a glorious City, a Crown, an Inheritance, &c. But yet it is not the will of God that his enlightened people should rest in such low notions of eternal life:
as a Kingdom, Paradise, a glorious city, a Crown, an Inheritance, etc. But yet it is not the will of God that his enlightened people should rest in such low notions of Eternal life:
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1787
For in other places God speaks of the state of glory, according to the nature and excellency of it,
For in other places God speaks of the state of glory, according to the nature and excellency of it,
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1788
and not according to the weakness of our understanding;
and not according to the weakness of our understanding;
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1789
and describes it at another rate, calling it the Life of Angels; as here, the beholding of God (Mat. 5. 8.) a coming unto the measure of the stature of the fulness of Christ, Ephes. 4. 13. Gods being All things in us, 1 Cor. 15. 28. It is called a Knowing of God, and of his Son Jesus Christ, Joh. 17. 3. In a word, which is as high as can be spoke, higher indeed than can be perfectly understood, it is called a Being like unto God, 1 Joh. 3. 21. We shall be like unto him.
and describes it At Another rate, calling it the Life of Angels; as Here, the beholding of God (Mathew 5. 8.) a coming unto the measure of the stature of the fullness of christ, Ephesians 4. 13. God's being All things in us, 1 Cor. 15. 28. It is called a Knowing of God, and of his Son jesus christ, John 17. 3. In a word, which is as high as can be spoke, higher indeed than can be perfectly understood, it is called a Being like unto God, 1 John 3. 21. We shall be like unto him.
cc vvz pn31 p-acp j-jn n1, vvg pn31 dt n1 pp-f n2; c-acp av, dt vvg pp-f np1 (np1 crd crd) dt n-vvg p-acp dt n1 pp-f dt n1 pp-f dt n1 pp-f np1, np1 crd crd npg1 n1 d n2 p-acp pno12, crd np1 crd crd pn31 vbz vvn dt vvg pp-f np1, cc pp-f po31 n1 np1 np1, np1 crd crd p-acp dt n1, r-crq vbz a-acp j c-acp vmb vbi vvn, jc av cs vmb vbi av-j vvn, pn31 vbz vvn dt vbg av-j p-acp np1, vvn np1 crd crd pns12 vmb vbi j p-acp pno31.
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1790
But this Use is not so much for Reproof, as it is for Information.
But this Use is not so much for Reproof, as it is for Information.
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1791
2. Here is matter of Roproof, yea and of just indignation against the gross, low, sensual, earthly life of Professors, who yet hope to be the children of the Resurrection,
2. Here is matter of Roproof, yea and of just Indignation against the gross, low, sensual, earthly life of Professors, who yet hope to be the children of the Resurrection,
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1792
and to be as the Angels of God in Heaven. What, hope to be like them then, and yet altogether unlike them now!
and to be as the Angels of God in Heaven. What, hope to be like them then, and yet altogether unlike them now!
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1793
I speak not in a passion, but out of a just indignation that I have conceived against my self,
I speak not in a passion, but out of a just Indignation that I have conceived against my self,
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1794
and against the generality even of Saints themselves. I am not going to speak of Covetousness commonly so called;
and against the generality even of Saints themselves. I am not going to speak of Covetousness commonly so called;
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1795
there is a sin much like to it, which is not indeed a single sin, but an evil and unseemly temper, which is earthly-mindedness, or minding of earthly things;
there is a since much like to it, which is not indeed a single since, but an evil and unseemly temper, which is Earthly-mindedness, or minding of earthly things;
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1796
or if you will, because I would not be misunderstood, a living upon the creature, or a loving of the creature with a distinct love.
or if you will, Because I would not be misunderstood, a living upon the creature, or a loving of the creature with a distinct love.
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1797
Oh the insensible secrecy, and insuperable power of this creature-love! I cannot sufficiently exclaim against it.
O the insensible secrecy, and insuperable power of this creaturelove! I cannot sufficiently exclaim against it.
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1798
Why do we spend noble affections upon such low and empty nothings!
Why do we spend noble affections upon such low and empty nothings!
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1799
Are we called with su•h a high Calling, think you, that our conversation should be so low? Is the fulness of the fountain yours,
are we called with su•h a high Calling, think you, that our Conversation should be so low? Is the fullness of the fountain yours,
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1800
and do ye yet delight to sit down by, and bathe your selves in the shallow streams? Is your life hid with Christ in God? Why then do you converse,
and do you yet delight to fit down by, and bathe your selves in the shallow streams? Is your life hid with christ in God? Why then do you converse,
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1801
as if your life were bound up in the creature? Have you layd up your treasure in the blessed God? what do your hearts then so far from it? Is your happiness in Heaven? why then is not your conversation there too? Do ye count it your bliss to see God? what then mean those fond and wanton glances, that ye cast upon created-comforts,
as if your life were bound up in the creature? Have you laid up your treasure in the blessed God? what do your hearts then so Far from it? Is your happiness in Heaven? why then is not your Conversation there too? Do you count it your bliss to see God? what then mean those found and wanton glances, that you cast upon created-comforts,
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1802
and that unchaste love which you bestow upon things below? I mean, not only the bleatings of the Sheep, and the lowings of the Oxen:
and that unchaste love which you bestow upon things below? I mean, not only the bleatings of the Sheep, and the lowings of the Oxen:
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1803
I speak not of the grosser sort of earthly-mindedness, sensuality, or covetousness; but of that more refined and hidden creature-love;
I speak not of the grosser sort of Earthly-mindedness, sensuality, or covetousness; but of that more refined and hidden creaturelove;
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1804
a loving of friends, relations, health, liberty, life, and that not in God, but with a love distinct from that love wherewith we love God.
a loving of Friends, relations, health, liberty, life, and that not in God, but with a love distinct from that love wherewith we love God.
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1805
To love all these in God, and for his sake, and as flowing from him,
To love all these in God, and for his sake, and as flowing from him,
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1806
and partaking of him, and with the same love wherewith we love God himself, is allowed us:
and partaking of him, and with the same love wherewith we love God himself, is allowed us:
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1807
But to love them with a particular love, as things distinct from God, to delight in them meerly as creatures;
But to love them with a particular love, as things distinct from God, to delight in them merely as creatures;
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1808
and to follow them as if some good, or happiness, or pleasure were to be found in them distinct from what is in God;
and to follow them as if Some good, or happiness, or pleasure were to be found in them distinct from what is in God;
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1809
this is a branch of spiritual Adultery, I had almost said Idolatry. To taste a sweetness in the creature,
this is a branch of spiritual Adultery, I had almost said Idolatry. To taste a sweetness in the creature,
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1810
and to see a beauty and goodness in it is our duty;
and to see a beauty and Goodness in it is our duty;
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1811
but then it must be the sweetness of God in it, and the goodness of God which we ought alone to taste and see in it.
but then it must be the sweetness of God in it, and the Goodness of God which we ought alone to taste and see in it.
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1812
As we say, Ʋxor splende• radiis mariti, the wise shines with the rayes of her husband:
As we say, Ʋxor splende• radiis Mariti, the wise shines with the rays of her husband:
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1813
so more truly, every creature shines but by a borrowed light, and commends unto us the goodness,
so more truly, every creature shines but by a borrowed Light, and commends unto us the Goodness,
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1814
and sweetness, and •ulness of the blessed Creator. You have heard that the glorified souls shall live upon God alone entirely, wholly, eternally;
and sweetness, and •ulness of the blessed Creator. You have herd that the glorified Souls shall live upon God alone entirely, wholly, eternally;
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1815
and should not the less glorious souls, I mean gracious souls, do so too, in some degree? yea even we who are upon earth,
and should not the less glorious Souls, I mean gracious Souls, do so too, in Some degree? yea even we who Are upon earth,
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1816
and do yet use creatures, should behold all the scattered beams of goodness, sweetness, perfection that are in these creatures, all united and gathered up in God,
and do yet use creatures, should behold all the scattered beams of Goodness, sweetness, perfection that Are in these creatures, all united and gathered up in God,
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1817
and so feed upon them only in God, and upon God in all them.
and so feed upon them only in God, and upon God in all them.
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1818
It is the character of wicked and godless men, that they set up, and drive a trade for themselves;
It is the character of wicked and godless men, that they Set up, and drive a trade for themselves;
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1819
live in a way distinct from God, as though they had no dependence upon him; they love the world with a predominant love;
live in a Way distinct from God, as though they had no dependence upon him; they love the world with a predominant love;
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1820
they enjoy creature-comforts in a gross, unspiritual manner, they dwell upon the dark side of their mercies, they treasure up riches, not only in their chests, but in their hearts; they feed upon the creature, not only with their bodyes, but their very souls do feed upon them;
they enjoy Creature comforts in a gross, unspiritual manner, they dwell upon the dark side of their Mercies, they treasure up riches, not only in their chests, but in their hearts; they feed upon the creature, not only with their bodies, but their very Souls do feed upon them;
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1821
and thus, in a word, they live without God in the world: All this is no wonder;
and thus, in a word, they live without God in the world: All this is no wonder;
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1822
for that which is of the earth, must needs be earthly, Joh. 3. 31. is it not a monstrous thing, that a heavenly soul should feed upon earthly trash? I speak without any Hyperbole; the famous King of Babylon forsaking the society of men,
for that which is of the earth, must needs be earthly, John 3. 31. is it not a monstrous thing, that a heavenly soul should feed upon earthly trash? I speak without any Hyperbole; the famous King of Babylon forsaking the society of men,
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1823
and herding himself with the beasts of the earth, and eating grass with the Oxen, was not so absurd a thing,
and herding himself with the beasts of the earth, and eating grass with the Oxen, was not so absurd a thing,
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1824
nor half so monstrous or unseemly, as the children of the Most High God, forsaking the true bread of souls,
nor half so monstrous or unseemly, as the children of the Most High God, forsaking the true bred of Souls,
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1825
and feeding upon the low fare of carnal men, even created sweetness, worldly goods:
and feeding upon the low fare of carnal men, even created sweetness, worldly goods:
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1826
Nay, a glorious starr falling from its own sphere, and choaking it self in the dust, would not be such an eminent piece of baseness:
Nay, a glorious star falling from its own sphere, and choking it self in the dust, would not be such an eminent piece of baseness:
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1827
For what is said of the true God in one sense, Joh. 3. 31. is true of the truly godly in this sense;
For what is said of the true God in one sense, John 3. 31. is true of the truly godly in this sense;
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1828
He that cometh from Heaven is above all, i. e. above all things that are below God himself.He that comes from Heaven is above all, i. e. above all things that Are below God himself.
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1829
3. Shall this life of Angels, be also the life of Saints? This may then serve as a powerful consideration, to mortifie in us the love of this animal life, to make us weary of this low kind of living,
3. Shall this life of Angels, be also the life of Saints? This may then serve as a powerful consideration, to mortify in us the love of this animal life, to make us weary of this low kind of living,
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1830
and quicken us to long after so blessed a change.
and quicken us to long After so blessed a change.
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1831
Well might the Apostle say indeed, that to dye was gain. Phil. 1. 21. For, is not this gain, to exchange an animal life, for an Angelical life;
Well might the Apostle say indeed, that to die was gain. Philip 1. 21. For, is not this gain, to exchange an animal life, for an Angelical life;
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1832
a life which is in some sense common to the very beasts with us, for that which in some sense may be called the life of God? For as the blessed and holy God lives upon his own infinite and self-sufficient fulness, without being beholden to any thing without himself;
a life which is in Some sense Common to the very beasts with us, for that which in Some sense may be called the life of God? For as the blessed and holy God lives upon his own infinite and Self-sufficient fullness, without being beholden to any thing without himself;
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1833
so shall the Saints live upon him, and upon the self-same infinite fulness, and shall not need any creature - contributions.
so shall the Saints live upon him, and upon the selfsame infinite fullness, and shall not need any creature - contributions.
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1834
The Apostle indeed saith, That the last enemy to be destroyed is death, (1 Cor. 15. 26.) which is true of enemies without us;
The Apostle indeed Says, That the last enemy to be destroyed is death, (1 Cor. 15. 26.) which is true of enemies without us;
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1835
and it is true with respect to Christ, who shall make a general Resurrection from the dead;
and it is true with respect to christ, who shall make a general Resurrection from the dead;
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1836
for that is the proper meaning of it:
for that is the proper meaning of it:
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1837
But it is true also, that the last enemy to be overcome within us, is the love of life:
But it is true also, that the last enemy to be overcome within us, is the love of life:
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1838
Therefore it is said, That a man will part with any thing to keep his life, Job 2. 4. And we do generally excuse the matter,
Therefore it is said, That a man will part with any thing to keep his life, Job 2. 4. And we do generally excuse the matter,
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1839
and cry, Oh! life is sweet, life is precious. It must be confest, and it may be granted;
and cry, Oh! life is sweet, life is precious. It must be confessed, and it may be granted;
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1840
I believe that there is an inclination of the soul to the body (arising from that dear and unconceivable union that God himself hath made of them) which is purely natural (some say altogether necessary for the maintaining of man in this complex state) and not in it self sinful:
I believe that there is an inclination of the soul to the body (arising from that dear and unconceivable Union that God himself hath made of them) which is purely natural (Some say altogether necessary for the maintaining of man in this complex state) and not in it self sinful:
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1841
Possibly there may not be found a man upon earth so holy and mortified, in whom this is not found;
Possibly there may not be found a man upon earth so holy and mortified, in whom this is not found;
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1842
certainly it is the last hinderance to be removed out of the way of our perfect happiness.
Certainly it is the last hindrance to be removed out of the Way of our perfect happiness.
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1843
This, although in i• it self natural, yea necessary, & without blame, yet in the inordinateness of it, ordinarily, if not constantly, becomes sinful.
This, although in i• it self natural, yea necessary, & without blame, yet in the inordinateness of it, ordinarily, if not constantly, becomes sinful.
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1844
I count him the most perfect man in the world, who loves not his own life with an inordinate, sinful love:
I count him the most perfect man in the world, who loves not his own life with an inordinate, sinful love:
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1845
who loves it only in God, and not with a creature-love distinct from God.
who loves it only in God, and not with a creaturelove distinct from God.
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1846
There are two wayes whereby this natural and lawful love of life becomes sinful, viz. immoderateness, and inordinateness Immoderateness is when men love their lives at that rate, that they are filled with unreasonable and distracting fears, cares,
There Are two ways whereby this natural and lawful love of life becomes sinful, viz. immoderateness, and inordinateness Immoderateness is when men love their lives At that rate, that they Are filled with unreasonable and distracting fears, Cares,
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1847
and thoughts about them, when the whole business of life is almost nothing else but a studiousness to preserve the Being of life.
and thoughts about them, when the Whole business of life is almost nothing Else but a studiousness to preserve the Being of life.
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1848
Inordinateness is when men, though they do not love their lives at that excessive rate, yet do love life as a creature-good, not in God, nor in order to him,Inordinateness is when men, though they do not love their lives At that excessive rate, yet do love life as a creature-good, not in God, nor in order to him,
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1849
but love it for it self, as something out of God: Every carnal man in the world is guilty of the latter;
but love it for it self, as something out of God: Every carnal man in the world is guilty of the latter;
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1850
and I doubt but few Saints altogether free from the guilt of it.
and I doubt but few Saints altogether free from the guilt of it.
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1851
Now that this immoderate love of life ought to be subdued in Christians, all men almost will grant:
Now that this immoderate love of life ought to be subdued in Christians, all men almost will grant:
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1852
If any will not grant it, we can easily prove it from the command of God, Mat. 6. 25. Take no thought for your life, 1 Joh. 2. 15. Love not the world, neither the things that are in the world.
If any will not grant it, we can Easily prove it from the command of God, Mathew 6. 25. Take no Thought for your life, 1 John 2. 15. Love not the world, neither the things that Are in the world.
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1853
Both which words, in the favourablest interpretation that can be given of them, do in the judgment of all, forbid immoderation:
Both which words, in the favourablest Interpretation that can be given of them, do in the judgement of all, forbid immoderation:
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1854
N•y, a meer Philosopher would enforce this from meer moral confiderations, which I cannot now stand upon.
N•y, a mere Philosopher would enforce this from mere moral considerations, which I cannot now stand upon.
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1855
But this inordinate love of life, as it is a more secret, sticking evil, a more refined corruption, is harder to be discovered,
But this inordinate love of life, as it is a more secret, sticking evil, a more refined corruption, is harder to be discovered,
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1856
and men are loath to be convinced of the evil of it. Now this particular distinct loving of life, not as in God, but in it self,
and men Are loath to be convinced of the evil of it. Now this particular distinct loving of life, not as in God, but in it self,
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1857
as a creature-good, is clearly condemned in that first and great Commandment, Matth. 22. vers. 37. Thou shalt love the Lord thy God with all thy heart,
as a creature-good, is clearly condemned in that First and great Commandment, Matthew 22. vers. 37. Thou shalt love the Lord thy God with all thy heart,
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1858
and with all thy soul, and with all thy mind, q. d. and with all thy soul, and with all thy mind, q. worser.
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1859
God the Supreme, Infinite, Perfect, Original, Essential, Self-sufficient Good, is to be loved in the highest,
God the Supreme, Infinite, Perfect, Original, Essential, self-sufficient Good, is to be loved in the highest,
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1860
and purest, and strongest manner, that the heart of man is capable to love; and all other things only in him, and under him, and as being of him, and for his sake.
and Purest, and Strongest manner, that the heart of man is capable to love; and all other things only in him, and under him, and as being of him, and for his sake.
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1861
Let it be allowed that life is good; yet it must be added, that it is but a created-good:
Let it be allowed that life is good; yet it must be added, that it is but a created-good:
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1862
let it be allowed that life is comfortable;
let it be allowed that life is comfortable;
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1863
yet it must be acknowledged, that mans chiefest comfort and happiness doth not stand in this animal.
yet it must be acknowledged, that men chiefest Comfort and happiness does not stand in this animal.
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1864
life, So then, life it self is to be loved in God, who is the fountain and spring of life, it is to be loved in the quality of a created good, and no otherwise:
life, So then, life it self is to be loved in God, who is the fountain and spring of life, it is to be loved in the quality of a created good, and no otherwise:
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1865
Now created goods are to be loved only in the Creator, as coming from him, as partaking of him, as leading to him.
Now created goods Are to be loved only in the Creator, as coming from him, as partaking of him, as leading to him.
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1866
Argue the case a little, thus;
Argue the case a little, thus;
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1867
The soul of man is allowed to love its body with which the great God hath matcht it;
The soul of man is allowed to love its body with which the great God hath matched it;
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1868
and to love union with this body, which union we call life:
and to love Union with this body, which Union we call life:
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1869
But this body being a creature, and a creature much inferiour to it self, and much more ignoble than it self, cannot in reason be judged to be the fit and adequate object of its strongest and best affections:
But this body being a creature, and a creature much inferior to it self, and much more ignoble than it self, cannot in reason be judged to be the fit and adequate Object of its Strongest and best affections:
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1870
That must needs be something more excellent than it self, and that cannot be any thing in this world (for this world hath nothing so noble,
That must needs be something more excellent than it self, and that cannot be any thing in this world (for this world hath nothing so noble,
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1871
so excellent in it as the soul of man) it must indeed be the Creator himself.
so excellent in it as the soul of man) it must indeed be the Creator himself.
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1872
Well, seeing God is the supreme, self-sufficient, perfect Good, he is to be loved with all the stre•gth and powers of the soul, singly and entirely:
Well, seeing God is the supreme, Self-sufficient, perfect Good, he is to be loved with all the stre•gth and Powers of the soul, singly and entirely:
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1873
And the will of God, being God himself, is not only to be submitted to, or rested in, but to be chosen and loved above all created things;
And the will of God, being God himself, is not only to be submitted to, or rested in, but to be chosen and loved above all created things;
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1874
yea even above life it self, the best of creatures.
yea even above life it self, the best of creatures.
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1875
So then, if it be the will of God to call for our lives, we ought readily to give them up;
So then, if it be the will of God to call for our lives, we ought readily to give them up;
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1876
because we ought to love the will of God much more than our lives.
Because we ought to love the will of God much more than our lives.
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1877
I pray you drink in that notion, viz. that the will of God being pure, holy, perfect, should not only be submitted to,
I pray you drink in that notion, viz. that the will of God being pure, holy, perfect, should not only be submitted to,
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1878
or rested in, but even loved and chosen above all creatures:
or rested in, but even loved and chosen above all creatures:
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1879
Now the will of God is not that only whereby he teacheth men, and prescribes Laws to them,
Now the will of God is not that only whereby he Teaches men, and prescribes Laws to them,
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1880
but that whereby he rules, and governs the world, and disposes of men in any condition of life,
but that whereby he rules, and governs the world, and disposes of men in any condition of life,
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1881
or takes away their lives from them. The eternal fountain of goodness can send forth nothing but what is perfectly good:
or Takes away their lives from them. The Eternal fountain of Goodness can send forth nothing but what is perfectly good:
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1882
and that which is perfectly good, ought to be loved with an universal, pure, and (as far as possible) perfect love.
and that which is perfectly good, ought to be loved with an universal, pure, and (as Far as possible) perfect love.
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1883
This you will say, perhaps, is a high and a hard saying:
This you will say, perhaps, is a high and a hard saying:
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1884
But, let it not seem impossible, for a man to love his own life only in God, and in subordination to him;
But, let it not seem impossible, for a man to love his own life only in God, and in subordination to him;
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1885
for this God requires (and he requires not things •mpossible) Luke 14 26. If any man come after me,
for this God requires (and he requires not things •mpossible) Lycia 14 26. If any man come After me,
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1886
and hate not his own life, he cannot be my Disciple, i. e. not simply hate •t, but in comparison of me and my will: It is not then impossible;and hate not his own life, he cannot be my Disciple, i. e. not simply hate •t, but in comparison of me and my will: It is not then impossible;
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1887
nay, you see it is a necessary duty, without which we cannot be Christs Disciples. The Saints of old found it possible.
nay, you see it is a necessary duty, without which we cannot be Christ Disciples. The Saints of old found it possible.
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1888
Holy Paul gives this answer readily, Act. 21. 13. I am ready to dye at Jerusalem for the name of the Lord Jesus;
Holy Paul gives this answer readily, Act. 21. 13. I am ready to die At Jerusalem for the name of the Lord jesus;
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1889
and Act. 20. 24. I count not my life dear unto me, so that I might finish my course with joy:
and Act. 20. 24. I count not my life dear unto me, so that I might finish my course with joy:
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1890
It is witnessed of the whole Army of the Saints, in Rev. 12. 11. That they loved not their lives unto the death, i. e.
It is witnessed of the Whole Army of the Saints, in Rev. 12. 11. That they loved not their lives unto the death, i. e.
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1891
they did not value them in respect of God and his truth.
they did not valve them in respect of God and his truth.
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1892
Neither let any one flatter himself, and say, Yea if I were called to dye for God, I would rather do it than deny him:
Neither let any one flatter himself, and say, Yea if I were called to die for God, I would rather do it than deny him:
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1893
For the will of God is as much to be eyed in his sending for us by a natural death, as by martyrdom;
For the will of God is as much to be eyed in his sending for us by a natural death, as by martyrdom;
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1894
and a not giving up our lives to him at any time, is as truly to deny him and his will,
and a not giving up our lives to him At any time, is as truly to deny him and his will,
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1895
as not to give them up at the stake, when we are called to it.
as not to give them up At the stake, when we Are called to it.
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1896
Besides, how shall we imagine that he that is unwilling to dye in his bed, should be willing to dye at a stake? Now this duty of being mortified to the love of this animal life, being so difficult,
Beside, how shall we imagine that he that is unwilling to die in his Bed, should be willing to die At a stake? Now this duty of being mortified to the love of this animal life, being so difficult,
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1897
yet so necessary, and so noble; how doth it become every Saint to study to attain to this perfection!
yet so necessary, and so noble; how does it become every Saint to study to attain to this perfection!
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1898
which, that we may, let us press upon our selves this Consideration, this Doctrine, That the glorified Saints shall live as the Angels of God in Heaven.
which, that we may, let us press upon our selves this Consideration, this Doctrine, That the glorified Saints shall live as the Angels of God in Heaven.
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1899
We know that if this body were broken down, this low life cut off, we should live like Angels, not being beholden any more to poor creatures for help or comfort,
We know that if this body were broken down, this low life Cut off, we should live like Angels, not being beholden any more to poor creatures for help or Comfort,
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1900
but should be filled with the fulness of God, filled with his Image and Glory, and live upon him entirely for evermore.
but should be filled with the fullness of God, filled with his Image and Glory, and live upon him entirely for evermore.
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1901
Yea I may add, that this very living above our own lives, meerly at the will of God, is a participation of the Angelical Life even in this world:
Yea I may add, that this very living above our own lives, merely At the will of God, is a participation of the Angelical Life even in this world:
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1902
Therefore labour to be mortified to that love of this life which is here upon earth;
Therefore labour to be mortified to that love of this life which is Here upon earth;
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1903
yea be weary of it, yea almost ashamed of it.
yea be weary of it, yea almost ashamed of it.
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1904
4. Shall we thus live the lives of the Angels, subsisting in God, feasting upon him, filled with him to all eternity? This may moderate our sorrow which we conceive for the loss of any created good, houses, lands, husband, wife, children, &c. yet a little while,
4. Shall we thus live the lives of the Angels, subsisting in God, feasting upon him, filled with him to all eternity? This may moderate our sorrow which we conceive for the loss of any created good, houses, Lands, husband, wife, children, etc. yet a little while,
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1905
and we shall not miss them, shall not need them, shall not desire them any more:
and we shall not miss them, shall not need them, shall not desire them any more:
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1906
The blessed Angels live a glorious life, and they have none of these; but are perfectly satisfied in the enjoyment of God alone:
The blessed Angels live a glorious life, and they have none of these; but Are perfectly satisfied in the enjoyment of God alone:
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1907
They have no wives nor children, yet they want none:
They have no wives nor children, yet they want none:
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1908
And yet a little while, and we shall have none neither, neither shall we want them, having all things in the God of all things:
And yet a little while, and we shall have none neither, neither shall we want them, having all things in the God of all things:
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1909
They neither marry, nor are given in marriage; but are in conjunction with the Father, with love, and goodness, and truth it self;
They neither marry, nor Are given in marriage; but Are in conjunction with the Father, with love, and Goodness, and truth it self;
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1910
and so they have no want of any thing.
and so they have no want of any thing.
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1911
If you have no Candles left in the house, yet it is towards day-break, and the Sun will rise upon you,
If you have no Candles left in the house, yet it is towards daybreak, and the Sun will rise upon you,
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1912
and you shall need none, and yet have light enough too.
and you shall need none, and yet have Light enough too.
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1913
In a word, learn to live beside them whilst you have them, and you will be the better able to live without them, when they are removed.
In a word, Learn to live beside them while you have them, and you will be the better able to live without them, when they Are removed.
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1914
5. I come now to the fifth and last Use that I shall make of this Doctrine;
5. I come now to the fifth and last Use that I shall make of this Doctrine;
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1915
and oh that you and I may make this happy use of it!
and o that you and I may make this happy use of it!
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1916
Shall the Saints be as the Angels of God in their way of living, in living upon God,
Shall the Saints be as the Angels of God in their Way of living, in living upon God,
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1917
and enjoying all happiness in him alone for ever? Shall this certainly be ou•• life in Heaven? oh then labour to begin this life upon earth!
and enjoying all happiness in him alone for ever? Shall this Certainly be ou•• life in Heaven? o then labour to begin this life upon earth!
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1918
If you cannot perfectly transcribe, yet, at least, imitate that Angelical kind of life.
If you cannot perfectly transcribe, yet, At least, imitate that Angelical kind of life.
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1919
Though you are here imprisoned in a body of earth, and oft cumbred and clogg'd with bodily infirmities,
Though you Are Here imprisoned in a body of earth, and oft cumbered and clogged with bodily infirmities,
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1920
and called to attend upon bodily necessities; yet, as far as this animal state will permit, live upon God.
and called to attend upon bodily necessities; yet, as Far as this animal state will permit, live upon God.
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1921
Do not excuse nor vindicate that low kind of earthly life;
Do not excuse nor vindicate that low kind of earthly life;
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1922
do not justifie your living below and besides God, but stir up your selves to behold where your happiness lies,
do not justify your living below and beside God, but stir up your selves to behold where your happiness lies,
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1923
and live not willingly below it. Certainly a godly soul hath more than bare hope in this world:
and live not willingly below it. Certainly a godly soul hath more than bore hope in this world:
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1924
God the blessed, infinite and communicative good, hath not lockt up himself so far out of fight,
God the blessed, infinite and communicative good, hath not locked up himself so Far out of fight,
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1925
but that he gives his people a comfortable beholding of him even whilst they are in their Pilgrimage:
but that he gives his people a comfortable beholding of him even while they Are in their Pilgrimage:
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1926
and what Soloman saith of the life of the godly, he means it of their present life, Prov. 15. 24. The way of life is above to the wise:
and what Solomon Says of the life of the godly, he means it of their present life, Curae 15. 24. The Way of life is above to the wise:
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1927
Their living not only shall be, but is now above; it is a high way of living:
Their living not only shall be, but is now above; it is a high Way of living:
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1928
They are certainly a puny sort of Mechanical Christians, that think and talk only of a Heaven to come,
They Are Certainly a puny sort of Mechanical Christians, that think and talk only of a Heaven to come,
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1929
and dream of an happiness without them, and distinct from them:
and dream of an happiness without them, and distinct from them:
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1930
The truly godly and God-like soul cannot so content himself, but being spirited and principled from above, is carryed out after the Infinite and Almighty Good,
The truly godly and Godlike soul cannot so content himself, but being spirited and principled from above, is carried out After the Infinite and Almighty Good,
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1931
as a thing is carryed towards its centre;
as a thing is carried towards its centre;
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1932
and hastens into his embraces, as the Iron hastens to the Loadstone, and longs to be in conjunction with it.
and hastens into his embraces, as the Iron hastens to the Loadstone, and longs to be in conjunction with it.
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1933
If therefore ye be from Heaven, live above all, above all earthly things:
If Therefore you be from Heaven, live above all, above all earthly things:
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1934
If ye be risen with Christ, seek the things that are above, Col. 3. 1. If ye be born of God, live upon God,If you be risen with christ, seek the things that Are above, Col. 3. 1. If you be born of God, live upon God,
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1935
and suck not the breasts of a stranger.
and suck not the breasts of a stranger.
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1936
Deny self, live besides self, i. e. live not to the lusts, live not to the service of your senses, to the lust of the flesh, to the lust of the eye, to the pride of life;
Deny self, live beside self, i. e. live not to the Lustiest, live not to the service of your Senses, to the lust of the Flesh, to the lust of the eye, to the pride of life;
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1937
let not your souls be servants to your sins, no nor to your senses;
let not your Souls be Servants to your Sins, no nor to your Senses;
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1938
that were for servants to ride on horseback, and Princes to walk on foot, Eccles. 10. 7. Live above self, i. e. let your souls quit all their own interest in themselves,
that were for Servants to ride on horseback, and Princes to walk on foot, Eccles. 10. 7. Live above self, i. e. let your Souls quit all their own Interest in themselves,
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1939
and entirely resign themselves to God as to all points of duty and service. But that's not all;
and entirely resign themselves to God as to all points of duty and service. But that's not all;
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1940
neither is that it which I press you to from these words;
neither is that it which I press you to from these words;
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1941
but live above the creature, and whatsoever is in it, viz. delighting in God, conversing and communing with him alone, as the chiefest Good:
but live above the creature, and whatsoever is in it, viz. delighting in God, conversing and communing with him alone, as the chiefest Good:
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1942
Desire not any creature any further, than as it may help you forward to the Creator;
Desire not any creature any further, than as it may help you forward to the Creator;
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1943
neithet delight in it any further, than as it either represents some of the divine perfections, witnesseth something of divine love,
neithet delight in it any further, than as it either represents Some of the divine perfections, Witnesseth something of divine love,
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1944
or leadeth to some divine participation or communion:
or leads to Some divine participation or communion:
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1945
Seeing we shall come to live upon God, and delight in God alone without any creature;
Seeing we shall come to live upon God, and delight in God alone without any creature;
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1946
let us now live upon, feed upon, love God alone in every creature:
let us now live upon, feed upon, love God alone in every creature:
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1947
Now to give you a more distinct knowledge of this high and noble life, I will explain it in some particulars, negatively and affirmatively. First Negatively.
Now to give you a more distinct knowledge of this high and noble life, I will explain it in Some particulars, negatively and affirmatively. First Negatively.
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1948
1. Live not upon Self; I speak not of living unto Self, but live not upon Self, Self-excellencies, Self-sufficiencies, any created accomplishments;
1. Live not upon Self; I speak not of living unto Self, but live not upon Self, self-excellencies, Self-sufficiencies, any created accomplishments;
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1949
which was the life of the Stoicks, those great Philosophers, who placed happiness in the enjoyment of themselves, which they called NONLATINALPHABET.
which was the life of the Stoics, those great Philosophers, who placed happiness in the enjoyment of themselves, which they called.
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1950
To enjoy ones self indeed is a high duty, a noble priviledge, a duty of the Gospel, Luk. 21. 19. Possess ye your souls:
To enjoy ones self indeed is a high duty, a noble privilege, a duty of the Gospel, Luk. 21. 19. Possess you your Souls:
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1951
But how must we enjoy our selves? why, only in God. He enjoys himself,
But how must we enjoy our selves? why, only in God. He enjoys himself,
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1952
1. Not who in a sullen melancholy, retires to a solitary and monastical life, as many of the sowrer sort of Papists do.
1. Not who in a sullen melancholy, retires to a solitary and monastical life, as many of the sourer sort of Papists doe.
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1953
2. Nor he that in a proud mood disdains the perfections of God shining forth in other men;
2. Nor he that in a proud mood disdains the perfections of God shining forth in other men;
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1954
and hiding himself from them through envy, contents himself to sit and admire his own personal accomplishments, as many humorists do.
and hiding himself from them through envy, contents himself to fit and admire his own personal accomplishments, as many humorists do.
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1955
3. Nor he who finding nothing without him, nor knowing nothing above him to give his soul her full rest, settles upon a foundation of his own,
3. Nor he who finding nothing without him, nor knowing nothing above him to give his soul her full rest, settles upon a Foundation of his own,
crd ccx pns31 q-crq vvg pix p-acp pno31, ccx vvg pix p-acp pno31 pc-acp vvi po31 n1 po31 j n1, vvz p-acp dt n1 pp-f po31 d,
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1956
and admires a selfsufficiency in the temper of his own spirit a little subdued by Philosophical precepts,
and admires a Self-sufficiency in the temper of his own Spirit a little subdued by Philosophical Precepts,
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1957
as the Stoicks did, and our Quakers do:
as the Stoics did, and our Quakers doe:
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1958
But he who enjoyes himself in God, i. e. who doth not view himself in the narrow point of his own Being,
But he who enjoys himself in God, i. e. who does not view himself in the narrow point of his own Being,
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1959
but taking a view of himself in the unbounded essence of God, loves, and enjoyes,
but taking a view of himself in the unbounded essence of God, loves, and enjoys,
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1960
and values himself, and all his personal excellencies as he is in God, and partakes of his perfections.
and value's himself, and all his personal excellencies as he is in God, and partakes of his perfections.
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1961
To live in a way of self-converse, is below the end of mans creation, who was made for a higher good:
To live in a Way of self-converse, is below the end of men creation, who was made for a higher good:
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1962
And hereby a man shall never obtain true happiness; for it is peculiar to God alone to be happy in himself.
And hereby a man shall never obtain true happiness; for it is peculiar to God alone to be happy in himself.
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1963
In a word, a soul that confines it self to its self, and lives, and moves,
In a word, a soul that confines it self to its self, and lives, and moves,
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1964
and rejoyces only within the narrow cell of its own particular Being, deprives it self of that Almighty and Original Goodness and Glory that sills the world,
and rejoices only within the narrow cell of its own particular Being, deprives it self of that Almighty and Original goodness and Glory that sills the world,
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1965
and shines thorow the whole Creation. 2. Live not upon any creature without your selves. Self indeed is a Creature;
and shines thorough the Whole Creation. 2. Live not upon any creature without your selves. Self indeed is a Creature;
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1966
but yet for clearness in proceeding, we shall distinguish them. Now this is the life of the greatest sort of men, they live beside God,
but yet for clearness in proceeding, we shall distinguish them. Now this is the life of the greatest sort of men, they live beside God,
cc-acp av c-acp n1 p-acp vvg, pns12 vmb vvi pno32. av d vbz dt n1 pp-f dt js n1 pp-f n2, pns32 vvb p-acp np1,
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1967
and move only within the sphere of the creature: you will easily understand that I speak not of the bodyes living upon the creature;
and move only within the sphere of the creature: you will Easily understand that I speak not of the bodies living upon the creature;
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1968
for so God hath appointed that it shall live:
for so God hath appointed that it shall live:
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1969
and yet as to this too, I say with our Saviour, Man liveth not by bread alone, &c. But I speak of the soul of man living upon the creature as its highest good,
and yet as to this too, I say with our Saviour, Man lives not by bred alone, etc. But I speak of the soul of man living upon the creature as its highest good,
cc av c-acp p-acp d av, pns11 vvb p-acp po12 n1, n1 vvz xx p-acp n1 av-j, av cc-acp pns11 vvb pp-f dt n1 pp-f n1 vvg p-acp dt n1 p-acp po31 js j,
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1970
and feeding upon it as its best fare:
and feeding upon it as its best fare:
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1971
They rise up early, and sit up late, and God is not in all their thoughts:
They rise up early, and fit up late, and God is not in all their thoughts:
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1972
They are filled with domestiek and forein comforts, but behold not the Father of Lights from whom all these descend:
They Are filled with domestiek and foreign comforts, but behold not the Father of Lights from whom all these descend:
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1973
They live upon the good things of the world, yet live without God in the world. Now by these men,
They live upon the good things of the world, yet live without God in the world. Now by these men,
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1974
1. do not mean those Heathens that in the most Idolatrous manner, do in the literal sense, set up the creatures for Gods.
1. do not mean those heathens that in the most Idolatrous manner, do in the literal sense, Set up the creatures for God's
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1975
2. Nor those Christians that in a most gross manner do makeidols of the creatures, and place their happiness in them.
2. Nor those Christians that in a most gross manner do makeidols of the creatures, and place their happiness in them.
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1976
3. No nor only those earthly Professors, who follow the world too eagerly, and have such a deep and rooted respect for it, that they can be ordinarily content to suffer creature-employments to justle God and duties out of their hearts and houses, whose worldliness is apparently too hard for their Religion.
3. No nor only those earthly Professors, who follow the world too eagerly, and have such a deep and rooted respect for it, that they can be ordinarily content to suffer creature-employments to justle God and duties out of their hearts and houses, whose worldliness is apparently too hard for their Religion.
crd uh-dx ccx av-j d j n2, r-crq vvb dt n1 av av-j, cc vhb d dt j-jn cc j-vvn n1 p-acp pn31, cst pns32 vmb vbi av-j j pc-acp vvi n2 pc-acp vvi np1 cc n2 av pp-f po32 n2 cc n2, rg-crq n1 vbz av-j av j c-acp po32 n1.
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1977
Who then? Shall we come any nearer! yes; 4. Those are guilty of creature converse, who do not enjoy all creatures in God;
Who then? Shall we come any nearer! yes; 4. Those Are guilty of creature converse, who do not enjoy all creatures in God;
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1978
who love any thing in any creature with a distinct love, that do not love it only in God;
who love any thing in any creature with a distinct love, that do not love it only in God;
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1979
who love silver, gold, houses, lands trading, friends, with a particular pinching love. Oh take heed of this creaturelove;
who love silver, gold, houses, Lands trading, Friends, with a particular pinching love. O take heed of this creaturelove;
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1980
of valuing any created thing any otherwise than in God, any otherwise than as being from God, partaking of him, and leading to him.
of valuing any created thing any otherwise than in God, any otherwise than as being from God, partaking of him, and leading to him.
pp-f vvg d j-vvn n1 d av cs p-acp np1, d av cs p-acp vbg p-acp np1, vvg pp-f pno31, cc vvg p-acp pno31.
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1981
3. Live not upon Ordinances: These are Gods institutions;
3. Live not upon Ordinances: These Are God's institutions;
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1982
love them, cleave to them, attend upon them, let no temptation cause you to leave them;
love them, cleave to them, attend upon them, let no temptation cause you to leave them;
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1983
but live not upon them, place not your Religion, place not your hope, your happiness in them,
but live not upon them, place not your Religion, place not your hope, your happiness in them,
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1984
but love them only in God; attend upon them, yet not so much upon them, as upon God in them;
but love them only in God; attend upon them, yet not so much upon them, as upon God in them;
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1985
lie by the Pool, but wait for the Angel: love not, no not a divine ordinance for its own sake:
lie by the Pool, but wait for the Angel: love not, no not a divine Ordinance for its own sake:
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1986
Why, who doth so? Alas who almost doth not?
Why, who does so? Alas who almost does not?
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1987
1. Thus did they in Ezek. 33. 32. who delighted in the Prophets eloquence, and in the Rhetorick of his Sermons as much as in a well tuned voice, and harmonious musick:
1. Thus did they in Ezekiel 33. 32. who delighted in the prophets eloquence, and in the Rhetoric of his Sermons as much as in a well tuned voice, and harmonious music:
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1988
and so do thousands in England, who read the Bible for the style or the stories sake,
and so do thousands in England, who read the bible for the style or the stories sake,
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1989
and love to sit under learned and elegant discourses, more for accomplishment, than for conversion: And swarms of Priests who preach themselves, more than Christ Jesus even in his own ordinances;
and love to fit under learned and elegant discourses, more for accomplishment, than for conversion: And swarms of Priests who preach themselves, more than christ jesus even in his own ordinances;
cc vvb pc-acp vvi p-acp j cc j n2, av-dc p-acp n1, cs p-acp n1: cc n2 pp-f n2 r-crq vvb px32, av-dc cs np1 np1 av p-acp po31 d n2;
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1990
as a proud Boy rides a horse into the Market, to set forth himself more than his Masters goods.
as a proud Boy rides a horse into the Market, to Set forth himself more than his Masters goods.
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1991
2. But there are many not so gross as these, who do yet use ordinances in a way very gross and unspiritual, placing their devotion in them,
2. But there Are many not so gross as these, who do yet use ordinances in a Way very gross and unspiritual, placing their devotion in them,
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1992
and sinking their Religion into a settled course of hearing or praying;
and sinking their Religion into a settled course of hearing or praying;
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1993
who will wait upon God (as they call it) at some set and solemn times, New Moons and Sabbaths, it may be evening and morning;
who will wait upon God (as they call it) At Some Set and solemn times, New Moons and Sabbaths, it may be evening and morning;
r-crq vmb vvi p-acp np1 (c-acp pns32 vvb pn31) p-acp d vvn cc j n2, j ng1 cc n2, pn31 vmb vbi n1 cc n1;
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1994
but Religion must not be too busie with them, nor intermeddle in their ordinary affairs, or worldly employments; it hath no place there;
but Religion must not be too busy with them, nor intermeddle in their ordinary affairs, or worldly employments; it hath no place there;
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1995
they do not count it a garment for every dayes wear.
they do not count it a garment for every days wear.
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1996
3. And not only these, but even almost all men are too apt to seek rest in duties and ordinances,
3. And not only these, but even almost all men Are too apt to seek rest in duties and ordinances,
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1997
or, at least, to be pretty well satisfied with the work done, whether they have conversed with God there or no:
or, At least, to be pretty well satisfied with the work done, whither they have conversed with God there or no:
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1998
Oh if you love your souls, seek you happiness higher!
O if you love your Souls, seek you happiness higher!
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1999
conversing with divine ordinances, I confess, is honourable and amiable, but it is too low a life for an immortal soul. Affirmatively,
conversing with divine ordinances, I confess, is honourable and amiable, but it is too low a life for an immortal soul. Affirmatively,
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2000
Let nothing satisfie you but God himself; take up with no pleasure, no treasure, no portion, no paradise;
Let nothing satisfy you but God himself; take up with no pleasure, no treasure, no portion, no paradise;
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2001
nay, no Heaven, no happiness, below the infinite, supreme, and self-sufficient good. Let your eye be upon him, and his all-filling sulness;
nay, no Heaven, no happiness, below the infinite, supreme, and Self-sufficient good. Let your eye be upon him, and his all-filling sulness;
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2002
let your desire be unto him, and to the remembrance of his name;
let your desire be unto him, and to the remembrance of his name;
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2003
follow hard after to know the Lord, and to enjoy the Father through his Son Jesus Christ;
follow hard After to know the Lord, and to enjoy the Father through his Son jesus christ;
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2004
let your fellowship be with the Father, and with the Son by the spirit, 1 Joh. 1. 3. O love the Lord all ye his Saints, Psal. 31. 23. yea love him with all your soul,
let your fellowship be with the Father, and with the Son by the Spirit, 1 John 1. 3. O love the Lord all you his Saints, Psalm 31. 23. yea love him with all your soul,
vvb po22 n1 vbb p-acp dt n1, cc p-acp dt n1 p-acp dt n1, crd np1 crd crd sy vvb dt n1 av-d pn22 po31 n2, np1 crd crd uh n1 pno31 p-acp d po22 n1,
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2005
and all your strength, Mat. 22. 37. yea and keep your selves alwayes in the love of God, Jude 21. persevere and increase in the love of God;
and all your strength, Mathew 22. 37. yea and keep your selves always in the love of God, U^de 21. persevere and increase in the love of God;
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2006
Keep your selves in the love of God. Oh sweet duty! Oh amiable pleasant task! Oh sweet and gratesul command!Keep your selves in the love of God. O sweet duty! O amiable pleasant task! O sweet and gratesul command!
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2007
Away ye crowd of creatures, I must keep my heart for my God: Away ye gawdy suitors, away ye glittering toyes, there is no room for you:
Away you crowd of creatures, I must keep my heart for my God: Away you Gaudy Suitors, away you glittering toys, there is no room for you:
av pn22 vvb pp-f n2, pns11 vmb vvi po11 n1 p-acp po11 n1: av pn22 j n2, av pn22 j-vvg n2, pc-acp vbz dx n1 p-acp pn22:
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2008
My whole soul, if its capacity were ten thousand times larger than it is, were too scant to entertain the supreme good, to let in infinite goodhess and fulness.
My Whole soul, if its capacity were ten thousand times larger than it is, were too scant to entertain the supreme good, to let in infinite goodhess and fullness.
po11 j-jn n1, cs po31 n1 vbdr crd crd n2 jc cs pn31 vbz, vbdr av av-j pc-acp vvi dt j j, pc-acp vvi p-acp j n1 cc n1.
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2009
Oh charge it upon your selves with the greatest vehemence! love the Lord O my soul, keep thy self in the love of God;
O charge it upon your selves with the greatest vehemence! love the Lord Oh my soul, keep thy self in the love of God;
uh vvb pn31 p-acp po22 n2 p-acp dt js n1! vvb dt n1 uh po11 n1, vvb po21 n1 p-acp dt n1 pp-f np1;
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2010
let the love of God constrain you, and keep your selves under the most powerful constraints of it.
let the love of God constrain you, and keep your selves under the most powerful constraints of it.
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2011
In a word, live upon God as upon uncreated life it self; drink at the fountain, seed upon infinite fulness;
In a word, live upon God as upon uncreated life it self; drink At the fountain, seed upon infinite fullness;
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2012
depend upon Almighty Power, refer your selves to unsearchable wisdom, and unbounded love;
depend upon Almighty Power, refer your selves to unsearchable Wisdom, and unbounded love;
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2013
see nothing but God in the creature, taste nothing but God in the world, delight your selves in him;
see nothing but God in the creature, taste nothing but God in the world, delight your selves in him;
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2014
long for communion with him, and communications from him, to receive of his fulness grace for grace.
long for communion with him, and communications from him, to receive of his fullness grace for grace.
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2015
Then do we live most like Angels, when we live most purely in God, and find all the powers of our souls spending themselves upon him,
Then do we live most like Angels, when we live most purely in God, and find all the Powers of our Souls spending themselves upon him,
av vdb pns12 vvi av-ds j n2, c-crq pns12 vvi av-ds av-j p-acp np1, cc vvi d dt n2 pp-f po12 n2 vvg px32 p-acp pno31,
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2016
and our selves, our life, and all the comforts of it flowing from him, and again swallowed up in him.
and our selves, our life, and all the comforts of it flowing from him, and again swallowed up in him.
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2017
But because we are yet in the body, I shall explain it in these following particulars.
But Because we Are yet in the body, I shall explain it in these following particulars.
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1. Converse with God in all your Selfexcellencies. I bade you before not converse with these;
1. Converse with God in all your self-excellencies. I bade you before not converse with these;
crd vvb p-acp np1 p-acp d po22 n2. pns11 vvd pn22 c-acp xx vvi p-acp d;
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now, I say, converse with God in these.
now, I say, converse with God in these.
av, pns11 vvb, vvb p-acp np1 p-acp d.
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2020
Thus do the Angels, they know nothing that they have of their own, they enjoy nothing distinct from God:
Thus do the Angels, they know nothing that they have of their own, they enjoy nothing distinct from God:
av vdb dt n2, pns32 vvb pix cst pns32 vhb pp-f po32 d, pns32 vvb pix j p-acp np1:
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2021
They are excellent creaturs, excellent in knowledge, power, holiness, &c. yet they enjoy all their excellencies in God,
They Are excellent creatures, excellent in knowledge, power, holiness, etc. yet they enjoy all their excellencies in God,
pns32 vbr j n2, j p-acp n1, n1, n1, av av pns32 vvb d po32 n2 p-acp np1,
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and ascribe them all to him, Rev. 7. 12. And so let us labour to do.
and ascribe them all to him, Rev. 7. 12. And so let us labour to do.
cc vvi pno32 d p-acp pno31, n1 crd crd cc av vvb pno12 vvi pc-acp vdi.
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1. View your selves, not in your own particular Beings, but in the Essence of God;
1. View your selves, not in your own particular Beings, but in the Essence of God;
crd n1 po22 n2, xx p-acp po22 d j n2, cc-acp p-acp dt n1 pp-f np1;
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look upon your selves as being and subsisting in the midst of an Infinite Essence, in which the whole Creation is,
look upon your selves as being and subsisting in the midst of an Infinite Essence, in which the Whole Creation is,
vvb p-acp po22 n2 p-acp vbg cc vvg p-acp dt n1 pp-f dt j n1, p-acp r-crq dt j-jn n1 vbz,
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as it were, wrapt up, and doth subsist.
as it were, wrapped up, and does subsist.
c-acp pn31 vbdr, vvd a-acp, cc vdz vvi.
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2. And what ever excellency you find in your souls or bodyes, look not upon it as your own;
2. And what ever excellency you find in your Souls or bodies, look not upon it as your own;
crd cc q-crq av n1 pn22 vvb p-acp po22 n2 cc n2, vvb xx p-acp pn31 p-acp po22 d;
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2027
maintain not a Meum and Tuum, a distinction of interests be•ween God and your selves; but look upon all as Gods, and enjoy it in him.
maintain not a Meum and Tuum, a distinction of interests be•ween God and your selves; but look upon all as God's, and enjoy it in him.
vvb xx dt fw-la cc fw-la, dt n1 pp-f n2 vvb np1 cc po22 n2; cc-acp vvb p-acp d c-acp n2, cc vvi pn31 p-acp pno31.
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3. When you find your selves tempted to cast a fond and unchaste look upon the beauty, strength, activity,
3. When you find your selves tempted to cast a found and unchaste look upon the beauty, strength, activity,
crd c-crq pn22 vvb po22 n2 vvn pc-acp vvi dt j cc j n1 p-acp dt n1, n1, n1,
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or temper of your own bodyes, upon the ingenuity, wisdom, constancy, courage, composedness of your own souls;
or temper of your own bodies, upon the ingenuity, Wisdom, constancy, courage, composedness of your own Souls;
cc n1 pp-f po22 d n2, p-acp dt n1, n1, n1, n1, n1 pp-f po22 d n2;
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take heed of settling into a selfish admiration of any of them, but enjoy them in God,
take heed of settling into a selfish admiration of any of them, but enjoy them in God,
vvb n1 pp-f vvg p-acp dt n1 n1 pp-f d pp-f pno32, cc-acp vvb pno32 p-acp np1,
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and say, This, O my body, this, O my soul, is no other than the portraicture of the Blessed God;
and say, This, Oh my body, this, Oh my soul, is no other than the portraiture of the Blessed God;
cc vvi, d, uh po11 n1, d, uh po11 n1, vbz dx n-jn cs dt n1 pp-f dt j-vvn np1;
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these created excellencies are broken beams of the infinite, unspotted, uncreated perfections!
these created excellencies Are broken beams of the infinite, unspotted, uncreated perfections!
d vvn n2 vbr vvn n2 pp-f dt j, j, j n2!
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Jer. 9. 23, 24. Having once attained to this, we shall no longer covet to be admired, desire to be commended, fret at being undervalued;Jer. 9. 23, 24. Having once attained to this, we shall no longer covet to be admired, desire to be commended, fret At being undervalved;
np1 crd crd, crd vhg a-acp vvn p-acp d, pns12 vmb av-dx av-jc vvi pc-acp vbi vvn, vvb pc-acp vbi vvn, vvb p-acp vbg vvn;
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I mean not in a selfish manner, but rather break out in a spiritual passion with the psalmist, Oh that men would praise the Lord for his goodness,
I mean not in a selfish manner, but rather break out in a spiritual passion with the psalmist, O that men would praise the Lord for his Goodness,
pns11 vvb xx p-acp dt n1 n1, cc-acp av-c vvb av p-acp dt j n1 p-acp dt n1, uh cst n2 vmd vvi dt n1 p-acp po31 n1,
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and for his wonderful works in the children of men! Psal. 107. 8. 3. Nay, let me add, when you find your selves ready to put your own stamp upon Gods best coin;and for his wondered works in the children of men! Psalm 107. 8. 3. Nay, let me add, when you find your selves ready to put your own stamp upon God's best coin;
cc p-acp po31 j n2 p-acp dt n2 pp-f n2! np1 crd crd crd uh-x, vvb pno11 vvi, c-crq pn22 vvb po22 n2 j pc-acp vvi po22 d n1 p-acp ng1 js n1;
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to look upon supernatural gifts and graces with a sinful, selfish admiration, remember that you have them only in Christ Jesus,
to look upon supernatural Gifts and graces with a sinful, selfish admiration, Remember that you have them only in christ jesus,
pc-acp vvi p-acp j n2 cc n2 p-acp dt j, n1 n1, vvb cst pn22 vhb pno32 av-j p-acp np1 np1,
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and enjoy them in your head; labour to enjoy grace it self only in Christ; as the Apostle, Gal. 2. 20. I, yet not I but Christ in me:
and enjoy them in your head; labour to enjoy grace it self only in christ; as the Apostle, Gal. 2. 20. I, yet not I but christ in me:
cc vvi pno32 p-acp po22 n1; vvb pc-acp vvi n1 pn31 n1 av-j p-acp np1; c-acp dt n1, np1 crd crd pns11, av xx pns11 p-acp np1 p-acp pno11:
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I laboured, yet not I, but the grace of God, 1 Cor. 15. 10. So ought we to glory;I laboured, yet not I, but the grace of God, 1 Cor. 15. 10. So ought we to glory;
pns11 vvd, av xx pns11, cc-acp dt n1 pp-f np1, vvn np1 crd crd av vmd pns12 p-acp n1;
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I believe, I love, I am patient, penitent, humble;
I believe, I love, I am patient, penitent, humble;
pns11 vvb, pns11 vvb, pns11 vbm j, j-jn, j;
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yet not I, but the grace of God that is with me, Christ Jesus that dwelleth in me.
yet not I, but the grace of God that is with me, christ jesus that dwells in me.
av xx pns11, cc-acp dt n1 pp-f np1 cst vbz p-acp pno11, np1 np1 cst vvz p-acp pno11.
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And indeed a godly man who thus lives at the very height of his own Being,
And indeed a godly man who thus lives At the very height of his own Being,
cc av dt j n1 r-crq av vvz p-acp dt j n1 pp-f po31 d vbg,
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yea and above it too, knows best how to reverence himself, yea and to love himself too, and yet without any selflove:
yea and above it too, knows best how to Reverence himself, yea and to love himself too, and yet without any Self-love:
uh cc p-acp pn31 av, vvz js c-crq pc-acp vvi px31, uh cc pc-acp vvi px31 av, cc av p-acp d n1:
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2043
For he loves himself in God, and his own endowments as divine ornaments. 2. Converse with God, and live upon him in the excellencies of all other creatures, and in all your creature-enjoyments.
For he loves himself in God, and his own endowments as divine Ornament. 2. Converse with God, and live upon him in the excellencies of all other creatures, and in all your creatureenjoyments.
c-acp pns31 vvz px31 p-acp np1, cc po31 d n2 c-acp j-jn n2. crd np1 p-acp np1, cc vvi p-acp pno31 p-acp dt n2 pp-f d j-jn n2, cc p-acp d po22 n2.
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We cannot live without creatures, as the Angels do indeed;
We cannot live without creatures, as the Angels do indeed;
pns12 vmbx vvi p-acp n2, c-acp dt n2 vdb av;
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but let us come as near them as we can, which is by living above creatures:
but let us come as near them as we can, which is by living above creatures:
cc-acp vvb pno12 vvi a-acp av-j pno32 c-acp pns12 vmb, r-crq vbz p-acp vvg p-acp n2:
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place your happiness in God, and your hearts upon him;
place your happiness in God, and your hearts upon him;
n1 po22 n1 p-acp np1, cc po22 n2 p-acp pno31;
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labour to find God all things to you, and in you, and to be filled with his fulness;
labour to find God all things to you, and in you, and to be filled with his fullness;
n1 pc-acp vvi np1 d n2 p-acp pn22, cc p-acp pn22, cc pc-acp vbi vvn p-acp po31 n1;
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labour to get your understandings filled with the knowledge of God, your wills filled with his divine will, your hearts filled with his infinite goodness and sweetness, your memories filled with the remembrance of his name, your whole souls filled with his holy and pure Image, filled with the fruits of his holy Spirit:
labour to get your understandings filled with the knowledge of God, your wills filled with his divine will, your hearts filled with his infinite Goodness and sweetness, your memories filled with the remembrance of his name, your Whole Souls filled with his holy and pure Image, filled with the fruits of his holy Spirit:
n1 pc-acp vvi po22 n2 vvn p-acp dt n1 pp-f np1, po22 n2 vvn p-acp po31 j-jn n1, po22 n2 vvn p-acp po31 j n1 cc n1, po22 ng1 vvn p-acp dt n1 pp-f po31 n1, po22 j-jn n2 vvn p-acp po31 j cc j n1, vvn p-acp dt n2 pp-f po31 j n1:
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2049
Nay, let these very bodyes be filled not only with his good creatures; but more especially with his good will in the creatures.
Nay, let these very bodies be filled not only with his good creatures; but more especially with his good will in the creatures.
uh-x, vvb d j n2 vbb vvn xx av-j p-acp po31 j n2; cc-acp av-dc av-j p-acp po31 j n1 p-acp dt n2.
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2050
It is said indeed of the sensual Epicures of the world, that their bellyes are filled with Gods hid treasure, i. e. with rare and precious delicacies:
It is said indeed of the sensual Epicureans of the world, that their bellies Are filled with God's hid treasure, i. e. with rare and precious delicacies:
pn31 vbz vvn av pp-f dt j n2 pp-f dt n1, cst po32 n2 vbr vvn p-acp npg1 vvn n1, uh. sy. p-acp j cc j n2:
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But how much better doth God fill the bellyes of his Saints with his hid treasures,
But how much better does God fill the bellies of his Saints with his hid treasures,
cc-acp c-crq av-d av-jc vdz np1 vvi dt n2 pp-f po31 n2 p-acp po31 j-vvn n2,
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2052
when he feedeth them with his divine favour, and dippeth his hand with them in the dish? This is meat within meat, which the Saints eat of, which other men,
when he feeds them with his divine favour, and dippeth his hand with them in the dish? This is meat within meat, which the Saints eat of, which other men,
c-crq pns31 vvz pno32 p-acp po31 j-jn n1, cc vvz po31 n1 p-acp pno32 p-acp dt n1? d vbz n1 p-acp n1, r-crq dt n2 vvb pp-f, r-crq j-jn n2,
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2053
though they feed at the same Table, know not of.
though they feed At the same Table, know not of.
cs pns32 vvb p-acp dt d n1, vvb xx pp-f.
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The glorified Saints shall be satisfied wholly and perfectly with the Divine Image, shining gloriously on them, and in them;
The glorified Saints shall be satisfied wholly and perfectly with the Divine Image, shining gloriously on them, and in them;
dt vvn n2 vmb vbi vvn av-jn cc av-j p-acp dt j-jn n1, vvg av-j p-acp pno32, cc p-acp pno32;
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to which purpose that of the Psalmist may be accommodated, Psal. 17. ult. When I awake, &c. Well, we cannot be so satisfied in this life, it seems;
to which purpose that of the Psalmist may be accommodated, Psalm 17. ult. When I awake, etc. Well, we cannot be so satisfied in this life, it seems;
p-acp r-crq n1 d pp-f dt n1 vmb vbi vvn, np1 crd n1. c-crq pns11 vvb, av av, pns12 vmbx vbi av vvn p-acp d n1, pn31 vvz;
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2056
however, though we cannot be so satisfied with it; yet let us not be satisfied without it, nor satisfied with any thing besides it:
however, though we cannot be so satisfied with it; yet let us not be satisfied without it, nor satisfied with any thing beside it:
c-acp, cs pns12 vmbx vbi av vvn p-acp pn31; av vvb pno12 xx vbi vvn p-acp pn31, ccx vvn p-acp d n1 p-acp pn31:
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2057
Resolve, holy soul, well, if I must not be fully satisfied with the Image of my heavenly Father till I awake, I will lie down and fall asleep hungry as I am then;
Resolve, holy soul, well, if I must not be Fully satisfied with the Image of my heavenly Father till I awake, I will lie down and fallen asleep hungry as I am then;
vvb, j n1, av, cs pns11 vmb xx vbi av-j vvn p-acp dt n1 pp-f po11 j n1 c-acp pns11 vvb, pns11 vmb vvi a-acp cc vvi j j c-acp pns11 vbm av;
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for I will not fill my mouth with chaff, nor my soul with the husks that the Swine do eat.
for I will not fill my Mouth with chaff, nor my soul with the husks that the Swine do eat.
c-acp pns11 vmb xx vvi po11 n1 p-acp n1, ccx po11 n1 p-acp dt n2 cst dt n1 vdb vvi.
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2059
But, in the mean time, get what you can of God out of creature-enjoyments. 1. Enjoy all things for God: And that these two wayes.
But, in the mean time, get what you can of God out of creatureenjoyments. 1. Enjoy all things for God: And that these two ways.
p-acp, p-acp dt j n1, vvb r-crq pn22 vmb pp-f np1 av pp-f n2. crd vvb d n2 p-acp np1: cc cst d crd n2.
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1. Ʋse all for him: Those riches, honours, interests, friends, which are cloggs upon the heels of others, let them be as heels to you to carry you Heaven-ward;
1. Ʋse all for him: Those riches, honours, interests, Friends, which Are clogs upon the heels of Others, let them be as heels to you to carry you Heavenward;
crd vvb d p-acp pno31: d n2, n2, n2, n2, r-crq vbr n2 p-acp dt n2 pp-f n2-jn, vvb pno32 vbi p-acp n2 p-acp pn22 pc-acp vvi pn22 n1;
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2061
let your souls be winged with those very enjoyments, wherewith the wings of others are pinioned; and that which is fewel to their worldly lusts, let it be as fewel to feed and nourish your spiritual love.
let your Souls be winged with those very enjoyments, wherewith the wings of Others Are pinioned; and that which is fuel to their worldly Lustiest, let it be as fuel to feed and nourish your spiritual love.
vvb po22 n2 vbb vvn p-acp d j n2, c-crq dt n2 pp-f n2-jn vbr vvn; cc cst r-crq vbz n1 p-acp po32 j n2, vvb pn31 vbi p-acp n1 pc-acp vvi cc vvi po22 j n1.
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To use what we have for God, is the only way of not abusing it: This is one way of enjoying all for God, to use all for him;
To use what we have for God, is the only Way of not abusing it: This is one Way of enjoying all for God, to use all for him;
p-acp n1 r-crq pns12 vhb p-acp np1, vbz dt j n1 pp-f xx vvg pn31: d vbz crd n1 pp-f vvg d p-acp np1, pc-acp vvi d p-acp pno31;
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2063
and yet there is something higher in that phrase of enjoying all for God, than this, viz.
and yet there is something higher in that phrase of enjoying all for God, than this, viz.
cc av pc-acp vbz pi jc p-acp d n1 pp-f vvg d p-acp np1, cs d, n1
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2064
2. Value no creature-comfort any further than as it leads to God: And this in a double sense too.
2. Valve no Creature comfort any further than as it leads to God: And this in a double sense too.
crd vvi dx n1 av-d jc cs c-acp pn31 vvz p-acp np1: cc d p-acp dt j-jn n1 av.
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First, Value things to be good only by this, by their leading you unto God. Perfectum in suo genere •st mensura reliquorum: First, Valve things to be good only by this, by their leading you unto God. Perfectum in Sue genere •st Mensura reliquorum:
ord, vvi n2 pc-acp vbi j av-j p-acp d, p-acp po32 n-vvg pn22 p-acp np1. fw-la p-acp fw-la fw-la fw-la fw-es fw-la:
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Now God being the Supreme and Infinite Good, any thing is so far good, as it leads to the enjoyment of him:
Now God being the Supreme and Infinite Good, any thing is so Far good, as it leads to the enjoyment of him:
av np1 vbg dt j cc j j, d n1 vbz av av-j j, c-acp pn31 vvz p-acp dt n1 pp-f pno31:
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2067
Now the enjoyment of God is only in being like to him; Holiness is his Image:
Now the enjoyment of God is only in being like to him; Holiness is his Image:
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2068
So then, every thing is good that tends to sanctification, and to make men partakers of a Divine Nature.
So then, every thing is good that tends to sanctification, and to make men partakers of a Divine Nature.
av av, d n1 vbz j cst vvz p-acp n1, cc pc-acp vvi n2 n2 pp-f dt j-jn n1.
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2069
We are usually mistaken in the true notion of good and evil, of mercies and judgements;
We Are usually mistaken in the true notion of good and evil, of Mercies and Judgments;
pns12 vbr av-j vvn p-acp dt j n1 pp-f j cc j-jn, pp-f n2 cc n2;
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2070
judging according to the taste, as foolish Patients do; but Gods thoughts are not as our thoughts.
judging according to the taste, as foolish Patients do; but God's thoughts Are not as our thoughts.
vvg p-acp p-acp dt n1, c-acp j n2 vdb; cc-acp npg1 n2 vbr xx p-acp po12 n2.
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2071
Measure all things by the proportion they bear, and the tendency they have to the Supreme Good;
Measure all things by the proportion they bear, and the tendency they have to the Supreme Good;
n1 d n2 p-acp dt n1 pns32 vvb, cc dt n1 pns32 vhb p-acp dt j j;
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2072
and call not any thing evil that brings nearer to him, nor any thing good that draws off from him.
and call not any thing evil that brings nearer to him, nor any thing good that draws off from him.
cc vvb xx d n1 j-jn cst vvz av-jc p-acp pno31, ccx d n1 j cst vvz a-acp p-acp pno31.
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2073
Secondly, When you have found a thing that is really good, tending and leading to the chief good,Secondly, When you have found a thing that is really good, tending and leading to the chief good,
ord, c-crq pn22 vhb vvn dt n1 cst vbz av-j j, vvg cc vvg p-acp dt j-jn j,
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2074
and to the possession of him; labour to enjoy it, and rejoyce in it only under this notion, as such;
and to the possession of him; labour to enjoy it, and rejoice in it only under this notion, as such;
cc p-acp dt n1 pp-f pno31; n1 pc-acp vvi pn31, cc vvi p-acp pn31 av-j p-acp d n1, c-acp d;
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2075
when you love it, let it be with a pure spiritual love;
when you love it, let it be with a pure spiritual love;
c-crq pn22 vvb pn31, vvb pn31 vbi p-acp dt j j n1;
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2076
and so order your delight in it, that it may be said, you do rather rejoyce in the end of it,
and so order your delight in it, that it may be said, you do rather rejoice in the end of it,
cc av vvb po22 n1 p-acp pn31, cst pn31 vmb vbi vvn, pn22 vdb av vvi p-acp dt n1 pp-f pn31,
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2077
than in the enjoyment of it.
than in the enjoyment of it.
cs p-acp dt n1 pp-f pn31.
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2. Another way of living upon God in the creature, is, To enjoy all things as partaking of him.
2. another Way of living upon God in the creature, is, To enjoy all things as partaking of him.
crd j-jn n1 pp-f vvg p-acp np1 p-acp dt n1, vbz, pc-acp vvi d n2 c-acp vvg pp-f pno31.
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2079
Every good and perfect gift is from above. Every good and perfect gift is from above.
np1 j cc j n1 vbz p-acp a-acp.
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2080
Every beam of created light floweth out of the Father of light, James 1. 17. When the blessed and glorious God framed this stately fabrick of the visible world,
Every beam of created Light flows out of the Father of Light, James 1. 17. When the blessed and glorious God framed this stately fabric of the visible world,
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because there was nothing better in the world than himself, he was pleased to copy out himself in it,
Because there was nothing better in the world than himself, he was pleased to copy out himself in it,
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and to spread his own infinite perfections over it, and thorow it, Rom. 1. 20. so that every particular good is a blossom of the first goodness;
and to spread his own infinite perfections over it, and thorough it, Rom. 1. 20. so that every particular good is a blossom of the First Goodness;
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every created excellency is a dark draught of God, and a broken beam of this infinite Sun of Righteousness.
every created excellency is a dark draught of God, and a broken beam of this infinite Sun of Righteousness.
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Created life, beauty, wisdom, goodness, sweetness, are nothing else but effluxes, or rather ebullitions out of the self-sufficient fountain, scant communications made of himself, from untreated life, essential wisdom, univers•l goodness:
Created life, beauty, Wisdom, Goodness, sweetness, Are nothing Else but Effluxes, or rather ebullitions out of the Self-sufficient fountain, scant communications made of himself, from untreated life, essential Wisdom, univers•l Goodness:
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And under this notion we ought only to enjoy them, and delight in them:
And under this notion we ought only to enjoy them, and delight in them:
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And if we do so, we do not so much enjoy them, as God in them. Oh labour to do so!
And if we do so, we do not so much enjoy them, as God in them. O labour to do so!
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lo•k upon the perfections which you find here below, not so much as the perfections of this or that particular Being,
lo•k upon the perfections which you find Here below, not so much as the perfections of this or that particular Being,
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but as they are so many drops risen out of the fountain of all perfections, in whom they all meet, and are concentred.
but as they Are so many drops risen out of the fountain of all perfections, in whom they all meet, and Are concentred.
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It it well exprest by one, In a particular Being, love the universal goodness;
It it well expressed by one, In a particular Being, love the universal Goodness;
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let the whole world be as the Garden of God to you, where every creature is a flower, from which you may suck something of the divine sweetness.
let the Whole world be as the Garden of God to you, where every creature is a flower, from which you may suck something of the divine sweetness.
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Alas, at what a low and sensual rate do we live, when we rejoyce in creatures, either as they are excellent, or as they are ours; whereas indeed neither of these is true:
Alas, At what a low and sensual rate do we live, when we rejoice in creatures, either as they Are excellent, or as they Are ours; whereas indeed neither of these is true:
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For they are not excellent, but God is excellent in them:
For they Are not excellent, but God is excellent in them:
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And how can we call any thing our own, when God made both us and all things for himself? On how injurious is it to the blessed God,
And how can we call any thing our own, when God made both us and all things for himself? On how injurious is it to the blessed God,
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when we rob him of his own perfections that he hath imprinted upon the creature, by loving it,
when we rob him of his own perfections that he hath imprinted upon the creature, by loving it,
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and delighting in it not as in him, but as something distinct from him! Nay, we are then injurious to our selves, as we shall see by and by.
and delighting in it not as in him, but as something distinct from him! Nay, we Are then injurious to our selves, as we shall see by and by.
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Labour to enjoy, and to converse with God in the creatures.
Labour to enjoy, and to converse with God in the creatures.
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O how precious are the thoughts of thee unto me, O God! cryed David when he had been meditating of the creatures excellencies, Psal. 139. 17. Labour to abstract your minds from terrene things even in the enjoyment of them,Oh how precious Are the thoughts of thee unto me, Oh God! cried David when he had been meditating of the creatures excellencies, Psalm 139. 17. Labour to abstract your minds from terrene things even in the enjoyment of them,
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and call upon your selves to love, and live, and feed upon God in them;
and call upon your selves to love, and live, and feed upon God in them;
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live not upon the dark side of your mercies, but upon the representations of God in them.
live not upon the dark side of your Mercies, but upon the representations of God in them.
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Is there any thing good? Oh this is a taste of infinite Goodness!
Is there any thing good? O this is a taste of infinite goodness!
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Is there any thing sweet? Oh how sweet is the God that made it so!
Is there any thing sweet? O how sweet is the God that made it so!
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Is there any thing lovely? it is a picture of him whose name is Love. Is any thing firm, stable, lasting? it is a shadow of that glorious essence, with whom there is no shadow of change.
Is there any thing lovely? it is a picture of him whose name is Love. Is any thing firm, stable, lasting? it is a shadow of that glorious essence, with whom there is no shadow of change.
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Have you any thing strong? it arises out of that God with whom is everlasting strength. Doth any creature give rest, ease, refreshment? it springs out of the All satisfying fulness of God.
Have you any thing strong? it arises out of that God with whom is everlasting strength. Does any creature give rest, ease, refreshment? it springs out of the All satisfying fullness of God.
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In a word, labour to climb up by every created excellency, as by so many beams to the Father of lights:
In a word, labour to climb up by every created excellency, as by so many beams to the Father of lights:
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let all the world be to you as Gods Temple, and be ready to say of every place,
let all the world be to you as God's Temple, and be ready to say of every place,
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as Jacob ▪ How dreadful is this place;
as Jacob ▪ How dreadful is this place;
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surely this is no other than the house of God! that God who runs thorow all created Beings,surely this is no other than the house of God! that God who runs thorough all created Beings,
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and from himselves derives several prints of beauty and excellency all the world over:
and from himselves derives several prints of beauty and excellency all the world over:
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But especially take heed of your own created-comforts, that they do not insensibly lead a way your hearts,
But especially take heed of your own created-comforts, that they do not insensibly led a Way your hearts,
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and ensnare you into a sinful, particular, distinct love of them; which is a sin soon committed, hardly discerned, and most hardly reformed.
and ensnare you into a sinful, particular, distinct love of them; which is a since soon committed, hardly discerned, and most hardly reformed.
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If any be freed from these inordinate affections, sure they are but few, and those few have come dearly by it;
If any be freed from these inordinate affections, sure they Are but few, and those few have come dearly by it;
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as he said in another case; with a great summ they have obtained this freedom; they have payed for it.
as he said in Another case; with a great sum they have obtained this freedom; they have paid for it.
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not with the foreskins of the Philistines, but with the lives of what they so loved;
not with the foreskins of the philistines, but with the lives of what they so loved;
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there being no way to cure this evil distemper, but cutting off the member infected with it, the part that it fed upon.
there being no Way to cure this evil distemper, but cutting off the member infected with it, the part that it fed upon.
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As a branch of this head, let me add, labour to live upon God in the excellencies of other men ▪ value them and all their accomplishments only in God,
As a branch of this head, let me add, labour to live upon God in the excellencies of other men ▪ valve them and all their accomplishments only in God,
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as he that did diligere Deum habitantem in Augustino: Admire God, and enjoy God in them:
as he that did diligere God habitantem in Augustine: Admire God, and enjoy God in them:
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Where ever you see wisdom, goodness, ingenuity, holiness, justice, or any other accomplishment: say, Here and there is God.
Where ever you see Wisdom, Goodness, ingenuity, holiness, Justice, or any other accomplishment: say, Here and there is God.
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And this is the honest way of making our selves Masters of whatever is another mans,
And this is the honest Way of making our selves Masters of whatever is Another men,
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and enjoying it, as truly as he himself doth; yea, as truly as if it were our own:
and enjoying it, as truly as he himself does; yea, as truly as if it were our own:
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when we behold all these beams, as coming from the same fountain of lights, and do love them all in him with an universal love.
when we behold all these beams, as coming from the same fountain of lights, and do love them all in him with an universal love.
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This is the rare Art of having nothing, yet possessing all things, of being rich, though one have nothing:
This is the rare Art of having nothing, yet possessing all things, of being rich, though one have nothing:
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and of being wise, though one know nothing.
and of being wise, though one know nothing.
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3. The last way of living upon God in the creature, is, To taste and feed upon the love of God in them;
3. The last Way of living upon God in the creature, is, To taste and feed upon the love of God in them;
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not only his common bounty, but his special love in Christ.
not only his Common bounty, but his special love in christ.
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The good will of God gives a sweet relish to every morsel, as I hinted before.
The good will of God gives a sweet relish to every morsel, as I hinted before.
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Even in the midst of all your delightful, pleasant, sweet enjoyments, let your souls be more affected with this, than with them;
Even in the midst of all your delightful, pleasant, sweet enjoyments, let your Souls be more affected with this, than with them;
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let this be as the Manna lying upon the top of all your outward comforts, which your spirits may gather up, and feed upon.
let this be as the Manna lying upon the top of all your outward comforts, which your spirits may gather up, and feed upon.
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But this I toucht upon before; therefore I shall add no more concerning it.
But this I touched upon before; Therefore I shall add no more Concerning it.
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Thus I have shewed you how you may imitate the life of Angels in living upon God,
Thus I have showed you how you may imitate the life of Angels in living upon God,
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even whilst you live in the body. To this I may add another particular or two.
even while you live in the body. To this I may add Another particular or two.
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3. Converse with God, and live upon him in all his Ordinances:
3. Converse with God, and live upon him in all his Ordinances:
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Let communion with God be your drift in every duty, and the very life, and soul, and sweetness of every ordinance.
Let communion with God be your drift in every duty, and the very life, and soul, and sweetness of every Ordinance.
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You never read of a soul more thirsty after ordinances, than David, as might appear abundantly:
You never read of a soul more thirsty After ordinances, than David, as might appear abundantly:
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yet if you look well into the expressions, you will find that it was not so much after them, as after God in them;
yet if you look well into the expressions, you will find that it was not so much After them, as After God in them;
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not after the dead letter, but after the living God, Psa. 4. 2. 2. My soul thirsteth for God, for the living God;
not After the dead Letter, but After the living God, Psa. 4. 2. 2. My soul Thirsteth for God, for the living God;
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and Psal. 84. 2. My heart and my flesh cryeth out for the living God. Let the Word preacht or read be as a voyce from Heaven talking you;
and Psalm 84. 2. My heart and my Flesh Cries out for the living God. Let the Word preached or read be as a voice from Heaven talking you;
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let your conserence be a comment upon that Word; let meditation be as a kind of bringing down God into your souls;
let your conserence be a comment upon that Word; let meditation be as a kind of bringing down God into your Souls;
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and prayer as a raising up of your souls into God; nothing but faith and love put into phrases.
and prayer as a raising up of your Souls into God; nothing but faith and love put into phrases.
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And so of all the rest. 4. Converse with God in all his Providences; prosperity, adversity, plenty, penury, health, sickness, peace and perplexity. This is a large Theme:
And so of all the rest. 4. Converse with God in all his Providences; Prosperity, adversity, plenty, penury, health, sickness, peace and perplexity. This is a large Theme:
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But as to prosperity, I have speken something a ready, under that head of conversing with God in creature enjoyments:
But as to Prosperity, I have speak something a ready, under that head of conversing with God in creature enjoyments:
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As for adversity, I have said much more in a large discourse, to describe and commend the Art of conversing with God in affictions:
As for adversity, I have said much more in a large discourse, to describe and commend the Art of conversing with God in Afflictions:
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Briefly at this time, converse not with losses, wants, afflictions, but with God in them; and that not only with the justice, righteousness, severity and soveraignty of God in them,
Briefly At this time, converse not with losses, Wants, afflictions, but with God in them; and that not only with the Justice, righteousness, severity and sovereignty of God in them,
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but with the goodness and mercy of God in them:
but with the Goodness and mercy of God in them:
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They are dark Providences, we had not need to dwell all together on the dark side of them.
They Are dark Providences, we had not need to dwell all together on the dark side of them.
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If all the wayes of the Lord towards his people be mercy and truth, Psa. 25. 10 then his roughest and most uncouth wayes are so 100:
If all the ways of the Lord towards his people be mercy and truth, Psa. 25. 10 then his Roughest and most uncouth ways Are so 100:
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If God be wholly love, 1 Joh. 4. 8. then his very corrections proceed not from hatred:
If God be wholly love, 1 John 4. 8. then his very corrections proceed not from hatred:
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If it be his name to be good, and to do good, Psal. 119. 68. where have we learnt then to call his afflicting Providences Evils,
If it be his name to be good, and to do good, Psalm 119. 68. where have we learned then to call his afflicting Providences Evils,
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and to divide evil, which is but one, even as God is one, into culpae and paenae, sin and affliction? surely we speak as men:
and to divide evil, which is but one, even as God is one, into Culpae and Paenae, since and affliction? surely we speak as men:
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And if God call them so, he speaks after the manner of men, as he often doth.
And if God call them so, he speaks After the manner of men, as he often does.
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If the governing will of God be pure, persect, and infinitely good and righteous, ought we not to converse with it in a free and chearful manner;
If the governing will of God be pure, persect, and infinitely good and righteous, ought we not to converse with it in a free and cheerful manner;
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yea and to love it too? In a word, pore not upon creature-changes, nor the uncertain wheels of motion that are turning up and down, we know not how, nor how oft;
yea and to love it too? In a word, poor not upon creature-changes, nor the uncertain wheels of motion that Are turning up and down, we know not how, nor how oft;
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but fix your souls upon that All-seeing eye, that unbounded understanding, that unsearchable and infinite goodness that derives it self thorow the whole universe,
but fix your Souls upon that All-seeing eye, that unbounded understanding, that unsearchable and infinite Goodness that derives it self thorough the Whole universe,
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and sits in all the wheels of motion, governing all the strange motions of the creatures in a wonderful and powerful manner,
and sits in all the wheels of motion, governing all the strange motions of the creatures in a wondered and powerful manner,
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and carrying them all in their several Orbs to one last and blessed end. Thus imitate the Angelical life, even whilst you are in the body;
and carrying them all in their several Orbs to one last and blessed end. Thus imitate the Angelical life, even while you Are in the body;
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converse with God in self-excellencies, in creature-excellences, Ordinances, Providences:
converse with God in Self-excellencies, in creature-excellences, Ordinances, Providences:
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And yet labour to be more like them still, to abstract your mind from all these,
And yet labour to be more like them still, to abstract your mind from all these,
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and all material and sensible things, and to converse with God without the help of any creature, I mean in the spirit,
and all material and sensible things, and to converse with God without the help of any creature, I mean in the Spirit,
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and by a secret feeling of his Almighty Goodness, and the energy of grace, and the communications of a divine life, in your souls.
and by a secret feeling of his Almighty goodness, and the energy of grace, and the communications of a divine life, in your Souls.
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In a word, if you would taste of Heaven whilst you are upon Earth, labour above all things for a true conjunction of your hearts with God, in a secret feeling of his goodness,
In a word, if you would taste of Heaven while you Are upon Earth, labour above all things for a true conjunction of your hearts with God, in a secret feeling of his Goodness,
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and a reciprocation of love to him;
and a reciprocation of love to him;
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and to find the holy and blessed God exercising his grace and power upon all the faculties of your souls,
and to find the holy and blessed God exercising his grace and power upon all the faculties of your Souls,
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and rendring them like unto himself; and all these powers of the soul mutually spending themselves upon him freely and entirely,
and rendering them like unto himself; and all these Powers of the soul mutually spending themselves upon him freely and entirely,
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as upon the chiefest good, which is their proper and full object.
as upon the chiefest good, which is their proper and full Object.
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Seeing the Saints in glory shall be like unto the Angels of God in their way of living in and upon God alone, receive, I pray, this Exhortation, which I have so largely prosecuted,
Seeing the Saints in glory shall be like unto the Angels of God in their Way of living in and upon God alone, receive, I pray, this Exhortation, which I have so largely prosecuted,
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and labour to begin that life as far as you can, upon Earth.
and labour to begin that life as Far as you can, upon Earth.
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Is there not reason for such an Inference? Doth it not now flow naturally from the Doctrine? If you think it do not, I will add two or three particulars to strengthen this Inference;
Is there not reason for such an Inference? Does it not now flow naturally from the Doctrine? If you think it do not, I will add two or three particulars to strengthen this Inference;
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or at least to clear it.
or At least to clear it.
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1. It is highly reasonable that we begin to be that which we expect to be for ever, to learn that way of living in which we hope to live to all eternity:
1. It is highly reasonable that we begin to be that which we expect to be for ever, to Learn that Way of living in which we hope to live to all eternity:
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So that I infer upon as strong ground as the Apostle, 1 Joh. 3. 3. He that hath this hope purifieth himself, &c. 2. If this be the life of Angels, then it is the highest and noblest life that any created Being is capable of.
So that I infer upon as strong ground as the Apostle, 1 John 3. 3. He that hath this hope Purifieth himself, etc. 2. If this be the life of Angels, then it is the highest and Noblest life that any created Being is capable of.
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As by the bread of Angels, and the tongue of Angels, the most excellent food, and the most excellent language, is understood in Scripture;
As by the bred of Angels, and the tongue of Angels, the most excellent food, and the most excellent language, is understood in Scripture;
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so must we understand this life of Angels.
so must we understand this life of Angels.
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Now it is very suitable to the reasonable soul, that immortal, noble Being, to aim at the highest and noblest life:
Now it is very suitable to the reasonable soul, that immortal, noble Being, to aim At the highest and Noblest life:
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See Mat. 16. 26. What shall a man give in exchange for his soul?
See Mathew 16. 26. What shall a man give in exchange for his soul?
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3. This shall not only be our life in Heaven, but it self is something of Heaven, a beginning of Heaven.
3. This shall not only be our life in Heaven, but it self is something of Heaven, a beginning of Heaven.
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This life is not a thing really distinct from life eternal, Joh. 17. 3. this is life eternal, &c. 1 Joh. 5. 13. Ye have eternal life. Therefore we read of eternal life abiding in men,
This life is not a thing really distinct from life Eternal, John 17. 3. this is life Eternal, etc. 1 John 5. 13. You have Eternal life. Therefore we read of Eternal life abiding in men,
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and not abiding in them, 1 Joh. 3 15. So also Joh. 6. 54. Whoso eateth my flesh, hath eternal life.
and not abiding in them, 1 John 3 15. So also John 6. 54. Whoso Eateth my Flesh, hath Eternal life.
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A holy soul thus deified, thus living in and upon God, is as truly glorified upon Earth in some degree,
A holy soul thus deified, thus living in and upon God, is as truly glorified upon Earth in Some degree,
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as the world is enlightened by the morning Sun;
as the world is enlightened by the morning Sun;
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which is as truly, though not so glorionsly, as by the Sun in its g•eatest height.
which is as truly, though not so gloriously, as by the Sun in its g•eatest height.
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Oh low and ignoble spirits, that can be satisfied with a happiness which shall only be in the world to come!
O low and ignoble spirits, that can be satisfied with a happiness which shall only be in the world to come!
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Certainly it true and proper speech to say that a Participation of God is an Anticipatien of Heaven;
Certainly it true and proper speech to say that a Participation of God is an Anticipatien of Heaven;
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and to be like unto him, is to be with him.
and to be like unto him, is to be with him.
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You see what reason I have to make such an Inference, and to form it into such an earnest Exhortation:
You see what reason I have to make such an Inference, and to from it into such an earnest Exhortation:
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Oh therefore I beseech you before God and his holy Angels, to endeavour to be like him, and live like them!
O Therefore I beseech you before God and his holy Angels, to endeavour to be like him, and live like them!
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Object. Say not, How can men on Earth live like Angels!Object. Say not, How can men on Earth live like Angels!
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Ans. 1. But fall on and imitate them, though it be — haud passibus aequis: labour to be NONLATINALPHABET if you cannot be altogether NONLATINALPHABET. 2. We are bidden to live the life of God, Mat. 5. ult. Be perf•ct, &c. So 1 Pet. 1. 15. Be ye holy, &c. If I speak high,Ans. 1. But fallen on and imitate them, though it be — haud passibus aequis: labour to be if you cannot be altogether. 2. We Are bidden to live the life of God, Mathew 5. ult. Be perf•ct, etc. So 1 Pet. 1. 15. Be you holy, etc. If I speak high,
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how high speak these Texts? Obj. Say not, But how can this animal life permit this!
how high speak these Texts? Object Say not, But how can this animal life permit this!
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Ans. 1. For 1. Thus men have lived in the body.Ans. 1. For 1. Thus men have lived in the body.
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Thus lived Enoch, Gen. 5. 22. Thus lived Paul, Phil. 1. 21. Thus lived David that man after Gods own heart (the greatest and most divine character that can be given of a mortal man) Psal 73. 25. there is none upon Earth that I desire besides thee 2. Cannot we live in the body,
Thus lived Enoch, Gen. 5. 22. Thus lived Paul, Philip 1. 21. Thus lived David that man After God's own heart (the greatest and most divine character that can be given of a Mortal man) Psalm 73. 25. there is none upon Earth that I desire beside thee 2. Cannot we live in the body,
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except we live to the body? You see Saints upon Earth live above other men upon Earth,
except we live to the body? You see Saints upon Earth live above other men upon Earth,
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and yet a little more pains, take the other flight, and you may live above your selves too, higher than you do:
and yet a little more pains, take the other flight, and you may live above your selves too, higher than you do:
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I will only add a Motive or two to this duty of living upon God. 1. The last enemy to be overcome, is creature-love:
I will only add a Motive or two to this duty of living upon God. 1. The last enemy to be overcome, is creaturelove:
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This is the last enemy that keeps the field, by which alone the greatest sort of men do perish everlastingly;
This is the last enemy that keeps the field, by which alone the greatest sort of men do perish everlastingly;
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beat down this, and you win the day, and shall wear the Crown: nay the very conquest of it is a Crown, as I said before.
beatrice down this, and you win the day, and shall wear the Crown: nay the very conquest of it is a Crown, as I said before.
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2. To live upon God in the creature, is to enjoy the creature in the best sense.
2. To live upon God in the creature, is to enjoy the creature in the best sense.
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You will lose nothing of the creature by this means, but shall enjoy it more fully than ever you did.
You will loose nothing of the creature by this means, but shall enjoy it more Fully than ever you did.
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For the creature is ten thousand times sweeter in God, than it is in it self.
For the creature is ten thousand times Sweeten in God, than it is in it self.
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Yea in a word, this is the way to enjoy all the world, and to enjoy the accomplishments of all men,
Yea in a word, this is the Way to enjoy all the world, and to enjoy the accomplishments of all men,
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and all things as much as if they were your own. 3. is the way never to lose any thing.
and all things as much as if they were your own. 3. is the Way never to loose any thing.
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He that lives upon God, spends upon a stock that cannot be wasted, drinks at a fountain that cannot be exhausted.
He that lives upon God, spends upon a stock that cannot be wasted, drinks At a fountain that cannot be exhausted.
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So much as we enjoy of God in the creature, we do not lose with it:
So much as we enjoy of God in the creature, we do not loose with it:
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and that which we do not so enjoy, we deserve to lose. This then is the secure and honourable life;
and that which we do not so enjoy, we deserve to loose. This then is the secure and honourable life;
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in comparison of which the life of a Prince is but a wallowing in the mire.
in comparison of which the life of a Prince is but a wallowing in the mire.
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Lord give us evermore this bread, and hearts to feed upon it! Amen. FINIS.Lord give us evermore this bred, and hearts to feed upon it! Amen. FINIS.
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