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<2^PAGES^MISSING> put them into the like or a worse) condition: Let them not turn again to Folly.
<2^PAGES^MISSING> put them into the like or a Worse) condition: Let them not turn again to Folly.
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The Text consists of three Clauses; in every of which, each word hath its weight: I shall by way of Illustration, touch upon each of them;
The Text consists of three Clauses; in every of which, each word hath its weight: I shall by Way of Illustration, touch upon each of them;
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and after a brief Paraphrase, for their further clearing, I shall propound the Doctrines. The first Clause is, I will hear what God the Lord will speak.
and After a brief paraphrase, for their further clearing, I shall propound the Doctrines. The First Clause is, I will hear what God the Lord will speak.
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I will hear what he will speak to the distressed Soul, by his Word, by his Spirit.
I will hear what he will speak to the distressed Soul, by his Word, by his Spirit.
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I will hear what he will speak; for, I know it will be Comfort and Caution.
I will hear what he will speak; for, I know it will be Comfort and Caution.
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I will hear what God the Lord will speak:
I will hear what God the Lord will speak:
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He sees, knowes, and pities his people in their distresse, and is most ready and able to help them.
He sees, knows, and pities his people in their distress, and is most ready and able to help them.
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I will hear God the Lord, and him only. I will hear him:
I will hear God the Lord, and him only. I will hear him:
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I will attend diligently to his Will, that I may know it, obey it, acquaint others with it. I will hear him:
I will attend diligently to his Will, that I may know it, obey it, acquaint Others with it. I will hear him:
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My Resolutions are fixed to hear him, against all gainsayers. (I) will hear him.
My Resolutions Are fixed to hear him, against all gainsayers. (I) will hear him.
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My Greatness (though a King) exempts me not from this duty: My holiness (as a Saint, and his true Servant) binds me thereunto.
My Greatness (though a King) exempts me not from this duty: My holiness (as a Saint, and his true Servant) binds me thereunto.
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(I) will hear him. I will give good example unto others; I will teach, exhort, encourage, pray for them:
(I) will hear him. I will give good Exampl unto Others; I will teach, exhort, encourage, pray for them:
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But, if notwithstanding all this, they neglect their duty, yet, I will hear, &c. (For, &c.) In these two last Clauses, are set down a twofold reason,
But, if notwithstanding all this, they neglect their duty, yet, I will hear, etc. (For, etc.) In these two last Clauses, Are Set down a twofold reason,
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why the Psalmist in behalf of the Saints, is so resolvedly set upon it to hear God the Lord, and him alone.
why the Psalmist in behalf of the Saints, is so resolvedly Set upon it to hear God the Lord, and him alone.
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The first being taken from that Comfort, which the Lord would afford unto the Soul, in speaking Peace to it.
The First being taken from that Comfort, which the Lord would afford unto the Soul, in speaking Peace to it.
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The second, from that good, which might redound thereunto, by his Fatherly Caution and Admonition. He will speak Peace unto his People, and to his Saints. Unto his People;
The second, from that good, which might redound thereunto, by his Fatherly Caution and Admonition. He will speak Peace unto his People, and to his Saints. Unto his People;
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not to the world, not to stubborn impenitent sinners. And to his Saints; such are all his People:
not to the world, not to stubborn impenitent Sinners. And to his Saints; such Are all his People:
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and he owns none other for his, but those who are truly such. He will speak Peace, Comfort, Settlement, Reconciliation, Pardon, Acceptance.
and he owns none other for his, but those who Are truly such. He will speak Peace, Comfort, Settlement, Reconciliation, Pardon, Acceptance.
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He will speak Peace, by a full assurance thereof in the Soul.
He will speak Peace, by a full assurance thereof in the Soul.
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He will speak Peace, when his People shall have turned from their sins by true repentance, and Faith in Christ ▪
He will speak Peace, when his People shall have turned from their Sins by true Repentance, and Faith in christ ▪
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He will speak Peace, if not presently upon their humiliation and Faith, yet most certainly in his good time.
He will speak Peace, if not presently upon their humiliation and Faith, yet most Certainly in his good time.
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But •et them not turn again to Folly. But •et them not turn again to Folly.
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But let them not, &c. How tender is the Lord over his People? How unwilling that they should provoke him?
But let them not, etc. How tender is the Lord over his People? How unwilling that they should provoke him?
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Let them not turn again to Folly, to the Folly of sin. Let them not turn again.
Let them not turn again to Folly, to the Folly of since. Let them not turn again.
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Peace spoken to the soul, is worth the prizing, worth the preserving. Relapses are dangerous. Let them not turn again:
Peace spoken to the soul, is worth the prizing, worth the preserving. Relapses Are dangerous. Let them not turn again:
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If they do, the fault is not in God, he is most unwilling they should •urn again: Neither in Satan wholly;
If they do, the fault is not in God, he is most unwilling they should •urn again: Neither in Satan wholly;
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he can but tempt and perswade, he cannot force them to turn again; it is chiefly in themselves: Let them not turn, &c. That yet I may give more light unto the words;
he can but tempt and persuade, he cannot force them to turn again; it is chiefly in themselves: Let them not turn, etc. That yet I may give more Light unto the words;
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suppose you heard the Psalmist expressing himself, and his meaning somwhat more fully and plainly, to this or the like effect.
suppose you herd the Psalmist expressing himself, and his meaning somewhat more Fully and plainly, to this or the like Effect.
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While the Lords people go on in a constant course of Obedience unto his Will, they enjoy a sweet peace in their souls;
While the lords people go on in a constant course of obedience unto his Will, they enjoy a sweet peace in their Souls;
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being assured, that the Lord doth accept of them, and their (though but weak) services in his Son.
being assured, that the Lord does accept of them, and their (though but weak) services in his Son.
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But when they fall into the folly of sin (especially of hainous sins, then their peace is interrupted,
But when they fallen into the folly of since (especially of heinous Sins, then their peace is interrupted,
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then disturbances and unsettlements do arise in their souls, out of an apprehension of the Lords displeasure against them for such their Folly.
then disturbances and unsettlements do arise in their Souls, out of an apprehension of the lords displeasure against them for such their Folly.
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Being in this sad condition, if they desire, that the breach should be made up, their Souls again setled,
Being in this sad condition, if they desire, that the breach should be made up, their Souls again settled,
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& their Peace restored, their only way is, to turn from their Follies by true repentance and faith in Christ;
& their Peace restored, their only Way is, to turn from their Follies by true Repentance and faith in christ;
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and then the Lord in his good time, will most certainly speak peace unto them.
and then the Lord in his good time, will most Certainly speak peace unto them.
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Others (indeed) will be offering unto them Peace, and settlement, such as it is:
Others (indeed) will be offering unto them Peace, and settlement, such as it is:
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But let them take heed, how they listen to any, but unto God the Lord.
But let them take heed, how they listen to any, but unto God the Lord.
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And when he hath spoken peace unto them, let them (for it will nearly concern them) be as wary of giving cause of a new broach, by turning again unto Folly.
And when he hath spoken peace unto them, let them (for it will nearly concern them) be as wary of giving cause of a new broach, by turning again unto Folly.
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The words (thus cleared) do afford unto our Consideration these Three Doctrinal Conclusions:
The words (thus cleared) do afford unto our Consideration these Three Doctrinal Conclusions:
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Doct. 1. That when the Lords people do fall into the folly of hainous sins, they lose their peace,Doct. 1. That when the lords people do fallen into the folly of heinous Sins, they loose their peace,
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and great disturbances, perplexities, unsettlements do thereupon arise in their souls.
and great disturbances, perplexities, unsettlements do thereupon arise in their Souls.
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2. That when the Lords people do, by unf•igned repentance, and Faith in Christ, turn from their folly of sin, the Lord in his good time, will most certainly speak peace unto them.
2. That when the lords people do, by unf•igned Repentance, and Faith in christ, turn from their folly of since, the Lord in his good time, will most Certainly speak peace unto them.
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3. That when the Lord speaks peace unto his People, they are to hear him, and him only;
3. That when the Lord speaks peace unto his People, they Are to hear him, and him only;
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and peace being spoken, that it concerns them to be very wary how they turn again to Folly.
and peace being spoken, that it concerns them to be very wary how they turn again to Folly.
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The first Observation is,
The First Observation is,
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Doct. 1. That when the Lords people do fall into the Folly of hainous sins, they lose their peace;Doct. 1. That when the lords people do fallen into the Folly of heinous Sins, they loose their peace;
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and great disturbances, perplexities, unsettlements, do thereupon arise in their souls.
and great disturbances, perplexities, unsettlements, do thereupon arise in their Souls.
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This Doctrine hath three Branches. 1. That all sin is Folly. 2. That the Lords own People may,
This Doctrine hath three Branches. 1. That all since is Folly. 2. That the lords own People may,
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and do fall into the Folly of sin. 3. That, when they do fall into heinous sins, they lose their Peace:
and do fallen into the Folly of since. 3. That, when they do fallen into heinous Sins, they loose their Peace:
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and in stead thereof great disturbances, perplexities, unsettlements, do thereupon arise in their souls. Branch 1. 1. That all sin is Folly. There is a threefold Folly.
and in stead thereof great disturbances, perplexities, unsettlements, do thereupon arise in their Souls. Branch 1. 1. That all since is Folly. There is a threefold Folly.
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1. Negative Folly, which (indeed) is not so properly called Folly;
1. Negative Folly, which (indeed) is not so properly called Folly;
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being nothing else but the absence or want of wisdom, such as is in Ideots or Naturals (as we call them) it is an uncapableness of wisdom:
being nothing Else but the absence or want of Wisdom, such as is in Idiots or Naturals (as we call them) it is an uncapableness of Wisdom:
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Of this, the word here is not meant. The other two sorts are properly called Folly; whereof, the 1. Is Privative;
Of this, the word Here is not meant. The other two sorts Are properly called Folly; whereof, the 1. Is Privative;
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when a man having a capableness of wisdom, yet wittingly and willingly doth neglect the means to attain it. The ▪
when a man having a capableness of Wisdom, yet wittingly and willingly does neglect the means to attain it. The ▪
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Is that kind of folly, which is contrary to true wisdom; erring from that Rule, by which wildom doth regulate and o•der all her actions.
Is that kind of folly, which is contrary to true Wisdom; erring from that Rule, by which Wildom does regulate and o•der all her actions.
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And of these two, the word in the Text, is to be understood; of the wilful Folly, and of the erring or transgressing Folly.
And of these two, the word in the Text, is to be understood; of the wilful Folly, and of the erring or transgressing Folly.
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That all sin is Folly or Foolishness in one of these two fore-mentioned regards, is evident from the Text, where under that name, the Lords people are warned to beware of sin.
That all since is Folly or Foolishness in one of these two forementioned regards, is evident from the Text, where under that name, the lords people Are warned to beware of since.
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Sin is so called, Joh. 4. 18. So, Eccles. 7. 25. Where it is called the wickedness of Folly; & in many other places.
since is so called, John 4. 18. So, Eccles. 7. 25. Where it is called the wickedness of Folly; & in many other places.
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I might give you Instances of many sins, which in Scripture are branded with this Title; as, Sichems Lust, Gen. 34. 7. Achans Theft, Josh. 7. 15. Atheism, Psal. 14. 1. Slandering, Prov. 10. 18. Deceitfulness, Prov. 14. 8. Security, Luke 12. 20.
I might give you Instances of many Sins, which in Scripture Are branded with this Title; as, Sichems Lust, Gen. 34. 7. Achans Theft, Josh. 7. 15. Atheism, Psalm 14. 1. Slandering, Curae 10. 18. Deceitfulness, Curae 14. 8. Security, Lycia 12. 20.
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Neglect of Grace till death, Mat. 25. 2. Inconstancy in Religion, Gal. 3. 1. 3. But these are obvious almost in every Page.
Neglect of Grace till death, Mathew 25. 2. Inconstancy in Religion, Gal. 3. 1. 3. But these Are obvious almost in every Page.
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Reas. The Reason why sin is branded with this Title of Folly, is, because there is no sin committed,Reas. The Reason why since is branded with this Title of Folly, is, Because there is no since committed,
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but, some way or other, it fals short of the Rule of right Reason (which is Gods Will expressed in his Word) by which Rule, every godly wise man,
but, Some Way or other, it falls short of the Rule of right Reason (which is God's Will expressed in his Word) by which Rule, every godly wise man,
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as near as he can, doth regulate and order all his actions. He, who orders his Actions according to this Rule, he is a wise man;
as near as he can, does regulate and order all his actions. He, who order his Actions according to this Rule, he is a wise man;
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and so far as a man fals short of this Rule, so far must his Actions necessarily be foolish and sinful.
and so Far as a man falls short of this Rule, so Far must his Actions necessarily be foolish and sinful.
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A mans Actions (though in themselves good) yet may fall short of this Rule. Short of Rule. 1. By rash unadvisedness.
A men Actions (though in themselves good) yet may fallen short of this Rule. Short of Rule. 1. By rash unadvisedness.
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The Godly wise man takes counsel and advice within himself, and is willing to be directed by others, he cals to mind former things,
The Godly wise man Takes counsel and Advice within himself, and is willing to be directed by Others, he calls to mind former things,
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and layes one thing to another, and compares them together, that so he may advisedly proceed in what he is about to do:
and lays one thing to Another, and compares them together, that so he may advisedly proceed in what he is about to do:
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he ponders and weighes the path of his Feet, and so his wayes are established, Prov. 4. 26.
he ponders and weighs the path of his Feet, and so his ways Are established, Curae 4. 26.
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But the sinful, foolish man is carried on headlong with a precipitate rashness, and so his wayes are as darkness,
But the sinful, foolish man is carried on headlong with a precipitate rashness, and so his ways Are as darkness,
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and he knowes not at what he stumbles, Prov. 4. 19. Stumble he doth, and cannot but stumble,
and he knows not At what he stumbles, Curae 4. 19. Stumble he does, and cannot but Stumble,
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and fall into the folly of sin, because he walks in darkness, and is rashly and unadvisedly carried on by his own perverse will or Passion.
and fallen into the folly of since, Because he walks in darkness, and is rashly and unadvisedly carried on by his own perverse will or Passion.
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2. A mans wayes may fall short of the Rule of right Reason by an indiscreet inconsiderateness.
2. A men ways may fallen short of the Rule of right Reason by an indiscreet inconsiderateness.
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The godly wise man, his eyes look right on, and his eye-lids look straight before him, Prov. 4. 25. He shuns as near as he can, all manner of evil with much wariness.
The godly wise man, his eyes look right on, and his eyelids look straight before him, Curae 4. 25. He shuns as near as he can, all manner of evil with much wariness.
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He is very circumspect in observing of all due circumstances, for the manner, time, place of performance, &c. He walks circumspectly, not as a Fool,
He is very circumspect in observing of all due Circumstances, for the manner, time, place of performance, etc. He walks circumspectly, not as a Fool,
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but as a wise man, Eph. 5. 15. But the foolish sinner considers not his Actions, whether they be good or evil:
but as a wise man, Ephesians 5. 15. But the foolish sinner considers not his Actions, whither they be good or evil:
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He minds not any circumslance in their performance, but goes on in a careless manner, and so his actions become foolish and sinfull.
He minds not any circumslance in their performance, but Goes on in a careless manner, and so his actions become foolish and sinful.
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3. Amans actions may fall short of this Rule by inconstancy. The godly wise man (as he proceeds on with good advice, and due consideration,
3. Amans actions may fallen short of this Rule by inconstancy. The godly wise man (as he proceeds on with good Advice, and due consideration,
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so) he is firm in his resolutions, and acts accordingly.
so) he is firm in his resolutions, and acts accordingly.
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He doth righteousness at all times, Psal. 106. 3. He is stedfast and unmoveable in the work of the Lord,
He does righteousness At all times, Psalm 106. 3. He is steadfast and Unmovable in the work of the Lord,
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as St. Paul exhorts, 1 Corinth. 15. 58.
as Saint Paul exhorts, 1 Corinth. 15. 58.
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But the foolish sinner he recedes, and fals off from that good which formerly he had pitched upon;
But the foolish sinner he recedes, and falls off from that good which formerly he had pitched upon;
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and by his Corruption or Passion is carried away to somthing which he conceives may be more profitable or delightful unto him.
and by his Corruption or Passion is carried away to something which he conceives may be more profitable or delightful unto him.
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He is a double-minded man, unstable in his wayes, James 1. 8. And this his Inconstancy and unsetledness, makes his actions become foolish and sinful.
He is a double-minded man, unstable in his ways, James 1. 8. And this his Inconstancy and unsettledness, makes his actions become foolish and sinful.
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4. A mans actions may fall short of this Rule by negligence.
4. A men actions may fallen short of this Rule by negligence.
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The godly wise man is a man of foresight, he foresees the evil and hideth himself, Prov. 27. 12. If he find the action to be bad, he declines and forbears it:
The godly wise man is a man of foresight, he foresees the evil and Hideth himself, Curae 27. 12. If he find the actium to be bad, he declines and forbears it:
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but if it be good, then he is speedy in execution.
but if it be good, then he is speedy in execution.
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He makes hast and delayes not, Psa. 119. 60. He is swift in his performance, Jam. 1. 19.
He makes haste and delays not, Psa. 119. 60. He is swift in his performance, Jam. 1. 19.
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He makes choyce of the fittest season and opportunity, knowing that the goodness of words or actions consists much in their seasonableness, Prov. 15. 23. and that they are exceedingly beautified and set off, by their being fitly spoken or done, Prov. 25. 11.
He makes choice of the Fittest season and opportunity, knowing that the Goodness of words or actions consists much in their seasonableness, Curae 15. 23. and that they Are exceedingly beautified and Set off, by their being fitly spoken or done, Curae 25. 11.
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Yea, rather then fail of a fit season, he will purchase it, he will buy opportunities, Col. 4. 5. The word there is NONLATINALPHABET, which signifies an opportunity o• fit season.
Yea, rather then fail of a fit season, he will purchase it, he will buy opportunities, Col. 4. 5. The word there is, which signifies an opportunity o• fit season.
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But, the foolish sinner goes on in a negligent way, without any foresight, or minding what will follow;
But, the foolish sinner Goes on in a negligent Way, without any foresight, or minding what will follow;
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and so, having done evil, punishment seizeth upon him, Prov. 27. 12. He regards not the consequence of his actions; neither doth he mind opportunities;
and so, having done evil, punishment seizes upon him, Curae 27. 12. He regards not the consequence of his actions; neither does he mind opportunities;
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and so his negligence •enders his actions Foolish and sinful.
and so his negligence •enders his actions Foolish and sinful.
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Use 1. Here is discovered unto us the true nature of •in, under whatsoever fair shews the Devil may present it unto us: It is nothing but Folly:Use 1. Here is discovered unto us the true nature of •in, under whatsoever fair shows the devil may present it unto us: It is nothing but Folly:
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It befools the soul, and they that commit it, are no better, nor no other then Fools.
It befools the soul, and they that commit it, Are no better, nor no other then Fools.
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You see even actions that are good in themselves, if they be unadvisedly undertaken, without due consideration,
You see even actions that Are good in themselves, if they be unadvisedly undertaken, without due consideration,
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if a man persist not in them, if he perform them negligently, they become folly, foolishly sinful:
if a man persist not in them, if he perform them negligently, they become folly, foolishly sinful:
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Much more then are they, that are sins in themselves, worthy of the title of folly.
Much more then Are they, that Are Sins in themselves, worthy of the title of folly.
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And here are unmasked those counterfeits of wisdom, which carry a fair shew before them, and which they that act are by men of the world esteemed for wise men: They are all sinful Folly: As,
And Here Are unmasked those counterfeits of Wisdom, which carry a fair show before them, and which they that act Are by men of the world esteemed for wise men: They Are all sinful Folly: As,
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1. The wisdom of the Flesh: When men place their chief happiness in carnal things, which neither satisfie nor continue:
1. The Wisdom of the Flesh: When men place their chief happiness in carnal things, which neither satisfy nor continue:
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This is enmity against God, Rom. 8. 7. And can there be greater folly, then for weak man to stand at defiance with the Almighty?
This is enmity against God, Rom. 8. 7. And can there be greater folly, then for weak man to stand At defiance with the Almighty?
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2 Ca•king and taking thought for the things of this Life; as many do, who therein are accounted wise:
2 Ca•king and taking Thought for the things of this Life; as many do, who therein Are accounted wise:
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So to take thought for them, As to rest in them, To neglect the better things for them. To distrust God without them.
So to take Thought for them, As to rest in them, To neglect the better things for them. To distrust God without them.
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Is not this Folly, and condemned for such? Mat. 6. 31.
Is not this Folly, and condemned for such? Mathew 6. 31.
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Hath not God given us our bodies and Lives? and are not they more then Rayment and Food? Doth he not cloath the Lillies,
Hath not God given us our bodies and Lives? and Are not they more then Raiment and Food? Does he not cloth the Lilies,
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and feed the Fowls of the Air? Are not we better then they? Is he not our Father, our Heavenly Father, knowing our wants, ready and able to supply them? And yet shall we trust in these things? shall we neglect his Service for these things? Shall we distrust him for these things? Can there be groster folly then this?
and feed the Fowls of the Air? are not we better then they? Is he not our Father, our Heavenly Father, knowing our Wants, ready and able to supply them? And yet shall we trust in these things? shall we neglect his Service for these things? Shall we distrust him for these things? Can there be groster folly then this?
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For the Heathen (indeed) that know not God, or what Providence means, it is no strange thing for them thus to take thought for these things:
For the Heathen (indeed) that know not God, or what Providence means, it is no strange thing for them thus to take Thought for these things:
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But for Christians to do so, it is in them most gross and sinful Folly. 3. Craftiness:
But for Christians to do so, it is in them most gross and sinful Folly. 3. Craftiness:
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When men subtilly contrive evil ways to bring about their Purposes, for the over-reaching and circumventing of others;
When men subtly contrive evil ways to bring about their Purposes, for the overreaching and circumventing of Others;
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either in matters of Faith or of civil Commerce. For matters of Faith:
either in matters of Faith or of civil Commerce. For matters of Faith:
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that pia sraus, that holy guile practised by many upon the ignorant, to bring them over to their Opinions, it is condemned for sinful folly, springing from a proud foolish self-conceitedness, Col. 2. 18. Through their folly they have been deceived,
that pia sraus, that holy guile practised by many upon the ignorant, to bring them over to their Opinions, it is condemned for sinful folly, springing from a proud foolish Self-conceitedness, Col. 2. 18. Through their folly they have been deceived,
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and deceive others, 2 Tim. 3. 13. And they, who suffer themselves to be cheated,
and deceive Others, 2 Tim. 3. 13. And they, who suffer themselves to be cheated,
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and fetched over by the slight of such Gamesters (the word in the Greek is NONLATINALPHABET, Eph. 4. 14.) are there accounted by the Apostle very silly and childish people.
and fetched over by the slight of such Gamesters (the word in the Greek is, Ephesians 4. 14.) Are there accounted by the Apostle very silly and childish people.
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For Craftiness in Civil Commerce (whereby people go beyond and defraud one another, which St. Paul forbids, 1 Thes. 4. 6.) It is expressely called folly, Prov 14. 8. Yea it is set a degree higher, Prov 26, 18, 19. Where Solomon accounts it to be no better then Madness.
For Craftiness in Civil Commerce (whereby people go beyond and defraud one Another, which Saint Paul forbids, 1 Thebes 4. 6.) It is expressly called folly, Curae 14. 8. Yea it is Set a degree higher, Curae 26, 18, 19. Where Solomon accounts it to be no better then Madness.
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4. Taking thought for the Morrow, for things to come, forbidden by our Saviour, Matthew 6. 34. Judas (indeed) did carry the Bag (or Purse) for the future Provision of Christ and his Disciples, John 13. 29. Joseph laid up Corn against the Famine, Gen. 41. 48. A seasonable Provision against the Future is commendable:
4. Taking Thought for the Morrow, for things to come, forbidden by our Saviour, Matthew 6. 34. Judas (indeed) did carry the Bag (or Purse) for the future Provision of christ and his Disciples, John 13. 29. Joseph laid up Corn against the Famine, Gen. 41. 48. A seasonable Provision against the Future is commendable:
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The Ant teacheth this wisdom, Prov. 6. 6. And they are worse then Insidels, that neglect it, 1 Tim 5. 8. To every thing there is a season, Prov. 3. 1. Which, we are to observe as near as we can. But,
The Ant Teaches this Wisdom, Curae 6. 6. And they Are Worse then Infidels, that neglect it, 1 Tim 5. 8. To every thing there is a season, Curae 3. 1. Which, we Are to observe as near as we can. But,
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Is it not folly, by unseasonable cares to anticipate and forestal their proper time?
Is it not folly, by unseasonable Cares to anticipate and forestal their proper time?
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Is it not folly, to burden and weary the mind with such vain, superfluous thoughts?
Is it not folly, to burden and weary the mind with such vain, superfluous thoughts?
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Is it not folly, for a man to promise himself a long time of enjoyment of what he hath layd up? Was not he a fool that did so? Luke 12. 20.
Is it not folly, for a man to promise himself a long time of enjoyment of what he hath laid up? Was not he a fool that did so? Lycia 12. 20.
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Who knowes whether he shall live to see the next day, or when it is come, what it will bring forth? Prov. 27. 1. Sufficient unto the present day, is the evil thereof. The evil of Care. The evil of Affliction. The evil of Temptations.
Who knows whither he shall live to see the next day, or when it is come, what it will bring forth? Curae 27. 1. Sufficient unto the present day, is the evil thereof. The evil of Care. The evil of Affliction. The evil of Temptations.
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The evil of Interruptions in seeking the Kingdom of God, and the Righteousness thereof. Let the morrow take thought for the things of it self.
The evil of Interruptions in seeking the Kingdom of God, and the Righteousness thereof. Let the morrow take Thought for the things of it self.
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Use 2. Here then be exhorted to shun sin with all carefulness, as that which makes a man a very Fool:Use 2. Here then be exhorted to shun since with all carefulness, as that which makes a man a very Fool:
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And here we cannot be too wary; for we are so beset on every side with (the folly) of sin,
And Here we cannot be too wary; for we Are so beset on every side with (the folly) of since,
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as St. Paul speaks, Heb. 12. 1. That we can hardly escape it.
as Saint Paul speaks, Hebrew 12. 1. That we can hardly escape it.
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If we fall not into gross sins in themselves, yet you see how easily we may fall short,
If we fallen not into gross Sins in themselves, yet you see how Easily we may fallen short,
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even in good duties, from the Rule of right Reason, and so become guilty of sinful Folly.
even in good duties, from the Rule of right Reason, and so become guilty of sinful Folly.
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I might press this my Exhortation by many Arguments;
I might press this my Exhortation by many Arguments;
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but, I shall only name unto you the future and eternal reward both of wisdom and folly:
but, I shall only name unto you the future and Eternal reward both of Wisdom and folly:
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Which (I trust) will work a wariness in your souls.
Which (I trust) will work a wariness in your Souls.
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They that are wise, shall shine as the brightness of the Firmament, Dan. 12. 3. The foolish shall not stand in Gods sight, Psal. 5. 5. Take both rewards together, Prov. 3. ult.
They that Are wise, shall shine as the brightness of the Firmament, Dan. 12. 3. The foolish shall not stand in God's sighed, Psalm 5. 5. Take both rewards together, Curae 3. ult.
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The wise shall inherit Glory, but shame shall be the Promotion of Fools. Use 3. This, as it may make us wary in avoyding the Folly of sin;
The wise shall inherit Glory, but shame shall be the Promotion of Fools. Use 3. This, as it may make us wary in avoiding the Folly of since;
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so, let it cause us diligently to apply our hearts unto true Heavenly Wisdom:
so, let it cause us diligently to apply our hearts unto true Heavenly Wisdom:
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that, with the wise Builder, we may build our salvation upon Christ the Rock, the precious Corner-stone, the sure Foundation.
that, with the wise Builder, we may built our salvation upon christ the Rock, the precious Cornerstone, the sure Foundation.
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He that is wise, is wise for himself, Prov. 9. 12. The men of this world are so in their generation;
He that is wise, is wise for himself, Curae 9. 12. The men of this world Are so in their generation;
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and shall not the children of Light be so in theirs.
and shall not the children of Light be so in theirs.
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What the wisdom of worldly men is, you have heard, a carnal, carking, crafty, solicitous wisdom:
What the Wisdom of worldly men is, you have herd, a carnal, carking, crafty, solicitous Wisdom:
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Or, as St. James sets it down, Jam. 3. 15. It is an earthly, sensual, devilish wisdom.
Or, as Saint James sets it down, Jam. 3. 15. It is an earthly, sensual, devilish Wisdom.
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But ours must be of another temper, and otherwise qualified;
But ours must be of Another temper, and otherwise qualified;
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it must be pure, peaceable, gentle, easie to be entreated, full of Mercy, full of good fruits, without partiality, without hypocrisie.
it must be pure, peaceable, gentle, easy to be entreated, full of Mercy, full of good fruits, without partiality, without hypocrisy.
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Such is the true wisdom that descendeth from above: Such let us labour to attain. Motives.
Such is the true Wisdom that Descendeth from above: Such let us labour to attain. Motives.
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Our Lord Christ exhorts us earnestly to get it, Prov. 4. 5. It is worth our having, being of inestimable value, Prov 3. 15.
Our Lord christ exhorts us earnestly to get it, Curae 4. 5. It is worth our having, being of inestimable valve, Curae 3. 15.
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It is a main Part of Gods Image, Col. 3. 10. Without it, we walk in darkness, Prov. 4. 19.
It is a main Part of God's Image, Col. 3. 10. Without it, we walk in darkness, Curae 4. 19.
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It never comes empty handed, but brings with it long life, wealth, honour, Prov 3. 16.
It never comes empty handed, but brings with it long life, wealth, honour, Curae 3. 16.
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It preserves a man, and keeps him from evil, Prov. 2. 11, 12. It is rewarded with a Glorious Inheritance, Prov. 3. Ult.
It preserves a man, and keeps him from evil, Curae 2. 11, 12. It is rewarded with a Glorious Inheritance, Curae 3. Ult.
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If these have any power with us, we will with all diligence seek after it. Means.
If these have any power with us, we will with all diligence seek After it. Means.
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The Means to attain it, are, To disclaim our own wisdom: We must become Fools, that we may be wise, 1 Cor. 3. 18.
The Means to attain it, Are, To disclaim our own Wisdom: We must become Fools, that we may be wise, 1 Cor. 3. 18.
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To submet our selves to the Instruction of Christ, our great Counseller, Isa. 9. 6. In whom are hid all the Treasures of Wisdom and Knowledge, Col. 2. 3.
To submet our selves to the Instruction of christ, our great Counsellor, Isaiah 9. 6. In whom Are hid all the Treasures of Wisdom and Knowledge, Col. 2. 3.
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To submit our selves to the guidance of his Spirit, which, he hath promised, shall teach us all things, John 14. 26.
To submit our selves to the guidance of his Spirit, which, he hath promised, shall teach us all things, John 14. 26.
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To ask it by fervent Prayer of God, who gives it liberally, Jam. 1. 5.
To ask it by fervent Prayer of God, who gives it liberally, Jam. 1. 5.
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Being furnished with this, we shall be the better able to decline the folly of sin, which, otherwise,
Being furnished with this, we shall be the better able to decline the folly of since, which, otherwise,
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even the best of Gods people are subject unto; which is, The second Branch of the Point, viz.
even the best of God's people Are Subject unto; which is, The second Branch of the Point, viz.
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Branch 2. That Gods own people may be (and are too often) overtaken with,Branch 2. That God's own people may be (and Are too often) overtaken with,
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and fall into the folly of sin: Where, 1. Of their Relation and Character, 2. Of their Weakness.
and fallen into the folly of since: Where, 1. Of their Relation and Character, 2. Of their Weakness.
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Partic. 1. Their Relation is set down in those words, (his People)Partic 1. Their Relation is Set down in those words, (his People)
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But are not all men the Lords People, by right of Creation, of Conservation? Have they not their Being from him? And doth not he support them in that their Being? They are, and have.
But Are not all men the lords People, by right of Creation, of Conservation? Have they not their Being from him? And does not he support them in that their Being? They Are, and have.
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Yea, the Jews were the Lords People by Choyce out of all Nations, Deut. 4. 2. By many extraordinary Priviledges, Rom. 9. 4, 5. Which were denied to all other Pople, Psal. 147. 20.
Yea, the jews were the lords People by Choice out of all nations, Deuteronomy 4. 2. By many extraordinary Privileges, Rom. 9. 4, 5. Which were denied to all other Pople, Psalm 147. 20.
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Yet beyond all this, there is a certain number of people, whom the Lord owns in a more special manner;
Yet beyond all this, there is a certain number of people, whom the Lord owns in a more special manner;
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in whom he hath a special and peculiar Propriety. They shall be mine, Mal 3. 17. Thine they are, John 17. 9. These, they are so the Lords People, as they are exclusively his;
in whom he hath a special and peculiar Propriety. They shall be mine, Malachi 3. 17. Thine they Are, John 17. 9. These, they Are so the lords People, as they Are exclusively his;
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excludi•g all others, whom (in this Relation) the Lord takes notic• of. All are his people, as they are his Creatures.
excludi•g all Others, whom (in this Relation) the Lord Takes notic• of. All Are his people, as they Are his Creatures.
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The Jews were his People, as they were his Subjects. But these are his People in the greatest nearness that can be:
The jews were his People, as they were his Subject's. But these Are his People in the greatest nearness that can be:
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as Friends, as Sons, as Members, as Partakers of his Divine Nature, Pet. 1. 4.
as Friends, as Sons, as Members, as Partakers of his Divine Nature, Pet. 1. 4.
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Now this his special propriety and owning of them, the Lord is pleased, by certain Titles,
Now this his special propriety and owning of them, the Lord is pleased, by certain Titles,
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and Favours of extraordinary love toward them, to manifest in his Word. They are called, His hidden ones, Psal. 83. 3.
and Favours of extraordinary love towards them, to manifest in his Word. They Are called, His hidden ones, Psalm 83. 3.
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His known ones, 2 Tim. 2. 19. His peculiar people, Tit. 2. 14. His peculiar Treasure, Psal. 35. 4. His J•wels, Mal. 3. 17.
His known ones, 2 Tim. 2. 19. His peculiar people, Tit. 2. 14. His peculiar Treasure, Psalm 35. 4. His J•wels, Malachi 3. 17.
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A people near unto him, Psal. 1•8. 14. His beloved ones, Col. 3. 12.
A people near unto him, Psalm 1•8. 14. His Beloved ones, Col. 3. 12.
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His accepted, chosen, predestinated, adopted ones, Eph. 1. 4, 5. For whom he reserves a Kingdom, Luke 12. 32.
His accepted, chosen, predestinated, adopted ones, Ephesians 1. 4, 5. For whom he reserves a Kingdom, Lycia 12. 32.
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But how shall it be known who these are? The Psalmist gives us here in the Text an infallible Character of them;
But how shall it be known who these Are? The Psalmist gives us Here in the Text an infallible Character of them;
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they are the Saints, his people, and his Saints. The word [ Saint ] signifies holy.
they Are the Saints, his people, and his Saints. The word [ Faint ] signifies holy.
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There is an holiness by Faith, and an holiness by Obedience. By Faith, Saints, and faithful Brethren, Col. 1. 2. By Obedience, Psal. 50. 5. Gather my Saints together, that have made a Covenant with me by Sacrifice;
There is an holiness by Faith, and an holiness by obedience. By Faith, Saints, and faithful Brothers, Col. 1. 2. By obedience, Psalm 50. 5. Gather my Saints together, that have made a Covenant with me by Sacrifice;
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by the Sacrifice of themselves and their Wills, to me in their obedience, which is better then all Sacrifices, 1 Sam. 22. 10. That give up themselves (souls and bodies) as a living Sacrifice, holy and acceptable unto God, in their reasonable Service of him, Rom. 12. 1. These two must go together:
by the Sacrifice of themselves and their Wills, to me in their Obedience, which is better then all Sacrifices, 1 Sam. 22. 10. That give up themselves (Souls and bodies) as a living Sacrifice, holy and acceptable unto God, in their reasonable Service of him, Rom. 12. 1. These two must go together:
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and (indeed) they cannot well be parted; the one being as the eye of the Soul, the other as the hand.
and (indeed) they cannot well be parted; the one being as the eye of the Soul, the other as the hand.
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In vain doth the eye direct, where there is not an hand to work:
In vain does the eye Direct, where there is not an hand to work:
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and as vain is it for the hand to set it self to work, without an eye to direct.
and as vain is it for the hand to Set it self to work, without an eye to Direct.
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Obedience without Faith, is blind, and Faith without Obedience is dead;
obedience without Faith, is blind, and Faith without obedience is dead;
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but joyn them together, and that man that is thus holy, truly faithful, and truly obedient, he is the true Saint;
but join them together, and that man that is thus holy, truly faithful, and truly obedient, he is the true Saint;
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and the Lord owns such, and only such for his people.
and the Lord owns such, and only such for his people.
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Use 1. For a man then to be baptized, and to make an outward Profession of the Faith of Christ, this is not enough to make him a true Saint.Use 1. For a man then to be baptised, and to make an outward Profession of the Faith of christ, this is not enough to make him a true Saint.
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It is true, St. Paul by his own example, in Col. 1. 2. hath taught us to judge of all, that are baptized,
It is true, Saint Paul by his own Exampl, in Col. 1. 2. hath taught us to judge of all, that Are baptised,
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and do make an outward Profession of the Faith, to judge, and hope of them according to the Rule of Charity;
and do make an outward Profession of the Faith, to judge, and hope of them according to the Rule of Charity;
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and (unless their notorious wicked lives do manifest the contrary) to esteem them to be Saints.
and (unless their notorious wicked lives do manifest the contrary) to esteem them to be Saints.
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Notwithstanding without all question, many thou ands are baptized, and are Christians by Profession, who are far from being Saints, and ever shall be.
Notwithstanding without all question, many thou ands Are baptised, and Are Christians by Profession, who Are Far from being Saints, and ever shall be.
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Neither is it enough to make a true Saint, for a man by vow, to dedicate and give up himself to the Service of God,
Neither is it enough to make a true Saint, for a man by Voelli, to dedicate and give up himself to the Service of God,
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as all do in their Baptism.
as all do in their Baptism.
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For are there not many sacrilegious wretches, who though they have so done, yet rob God of what by vow they have given unto him;
For Are there not many sacrilegious wretches, who though they have so done, yet rob God of what by Voelli they have given unto him;
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treacherously deserting of him, and giving themselves up to the service of the Devil, the World,
treacherously deserting of him, and giving themselves up to the service of the devil, the World,
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and their own corrupt Flesh?
and their own corrupt Flesh?
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Neither doth a man presently become a Saint, assoon as he is admitted a Member of a Gathered Church.
Neither does a man presently become a Saint, As soon as he is admitted a Member of a Gathered Church.
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As to their sincerity, they may still be Hypocrites:
As to their sincerity, they may still be Hypocrites:
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and as to holiness of life, the practises of some of them, after their immembring, have been so abominable (as I have been certainly informed, by those, whom I dare believe) that that Proverb may well be taken up against them, There are but few Saints in the Church,
and as to holiness of life, the practises of Some of them, After their immembring, have been so abominable (as I have been Certainly informed, by those, whom I Dare believe) that that Proverb may well be taken up against them, There Are but few Saints in the Church,
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when the Devil carries the Holy Water.
when the devil carries the Holy Water.
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Much less is it enough to make a true Saint, to be Canonized at Rome, and have a day assigned in the Calendar.
Much less is it enough to make a true Saint, to be Canonized At Room, and have a day assigned in the Calendar.
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Doubtless there are many in their Register, whom the Lord will never number amongst his Saints.
Doubtless there Are many in their Register, whom the Lord will never number among his Saints.
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No, it is only true Faith, and true Obedience that makes a true Saint.
No, it is only true Faith, and true obedience that makes a true Saint.
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Use 2. Are the Saints the Lords people? Here let us take notice of that high dignity,Use 2. are the Saints the lords people? Here let us take notice of that high dignity,
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and those extraordinary priviledges, to which the Saints are advanced and admitted: They are the Lords people;
and those extraordinary privileges, to which the Saints Are advanced and admitted: They Are the lords people;
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he owns them as his peculiar treasure, and by such his owning, they are interessed in all the Blessings, all the Promises contained in the Word, temporal, spiritual, eternal.
he owns them as his peculiar treasure, and by such his owning, they Are interested in all the Blessings, all the Promises contained in the Word, temporal, spiritual, Eternal.
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Their Priviledges are so many they cannot be numbred; so precious, they cannot be sufficiently valued.
Their Privileges Are so many they cannot be numbered; so precious, they cannot be sufficiently valued.
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Take a few (by way of Instance) by which, you may judge of the choyceness and preciousness of the rest.
Take a few (by Way of Instance) by which, you may judge of the choyceness and preciousness of the rest.
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The Lord is their King, Rev. 15. 3. He keeps their feet from falling, 1 Sam. 2. 9.
The Lord is their King, Rev. 15. 3. He keeps their feet from falling, 1 Sam. 2. 9.
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He preserves their Souls, Psal 97. 10. He preserves them for ever, Psal. 37. 28. Their death is precious in his sight, Psal. 116. 15.
He preserves their Souls, Psalm 97. 10. He preserves them for ever, Psalm 37. 28. Their death is precious in his sighed, Psalm 116. 15.
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He will spare them, Mal. 3. 17. The Lord Christ prayes for them, John 17. 9.
He will spare them, Malachi 3. 17. The Lord christ prays for them, John 17. 9.
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The Holy Spirit prayes for them, Rom. 8. 27.
The Holy Spirit prays for them, Rom. 8. 27.
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God admits them into the number of his Children, 1 John 3. 1. And being so, they have, Him their Father The Church their Mother. The Lord Christ their Brother. Kings and Queens their Nurses. The Holy Spirit their Tutor. The Angels their Guardians. All the Creatures their servants.
God admits them into the number of his Children, 1 John 3. 1. And being so, they have, Him their Father The Church their Mother. The Lord christ their Brother. Kings and Queen's their Nurse's. The Holy Spirit their Tutor. The Angels their Guardians. All the Creatures their Servants.
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The Bread of life their Food. Christ's Righteousness their Cloathing. Heaven their Palace. A Kingdom of Glory their Inheritance.
The Bred of life their Food. Christ's Righteousness their Clothing. Heaven their Palace. A Kingdom of Glory their Inheritance.
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Such many, many such Priviledges have the Lords People. Such Honour have all his Saints.
Such many, many such Privileges have the lords People. Such Honour have all his Saints.
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Use 3. Doth the Lord own those only for his people, who are true Saints, true believers,Use 3. Does the Lord own those only for his people, who Are true Saints, true believers,
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truly obedient? Let us labour to gain an assurance to our selves that we are such,
truly obedient? Let us labour to gain an assurance to our selves that we Are such,
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and then we may confidently build upon it, that we are Gods people.
and then we may confidently built upon it, that we Are God's people.
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That you may know whether you have true Faith, take these three Marks of true Faith in stead of many
That you may know whither you have true Faith, take these three Marks of true Faith in stead of many
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1. True Faith is accompanied with a sweet peace in the soul, arising from the assurance that our sins are pardoned, and Christ's Righteousness made ours.
1. True Faith is accompanied with a sweet peace in the soul, arising from the assurance that our Sins Are pardoned, and Christ's Righteousness made ours.
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Being justified by Faith, we have peace with God, Rom. 5. 1.
Being justified by Faith, we have peace with God, Rom. 5. 1.
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2. True Faith purifies the heart, Acts 15. 9. He, that hath true Faith, will still be cleansing himself from all filthiness of flesh and spirit, perfecting holiness in the fear of the Lord, 2 Cor. 7. 1. 3. True Faith, where it is, begets love towards God, app••hending him as the Chief Good:
2. True Faith Purifies the heart, Acts 15. 9. He, that hath true Faith, will still be cleansing himself from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of the Lord, 2 Cor. 7. 1. 3. True Faith, where it is, begets love towards God, app••hending him as the Chief Good:
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Hence the faithful have this Character in Scripture, that they are lovers of God, Rom 8. 28. It stirs up likewise love unto all Gods Children,
Hence the faithful have this Character in Scripture, that they Are lovers of God, Rom 8. 28. It stirs up likewise love unto all God's Children,
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as bearing his Image, 1 John 5. 1. That you may know whether your Obedience be true, or not, take these Marks of true Obedience.
as bearing his Image, 1 John 5. 1. That you may know whither your obedience be true, or not, take these Marks of true obedience.
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True Obedience prefers Gods Will before our own; or any Commands of men, Acts 4. 19.
True obedience prefers God's Will before our own; or any Commands of men, Acts 4. 19.
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2. True Obedience is universal unto all, and every part of Gods Will, Psal. 119. 6.
2. True obedience is universal unto all, and every part of God's Will, Psalm 119. 6.
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3. True Obedience is alwayes accompanied with fear of offending God, Heb. 12. 28. 4. It is sincere and hearty, Rom. 6. 17.
3. True obedience is always accompanied with Fear of offending God, Hebrew 12. 28. 4. It is sincere and hearty, Rom. 6. 17.
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5. It is zealous in good duties, Tit. 2. 14. Now examine thy self by these Marks.
5. It is zealous in good duties, Tit. 2. 14. Now examine thy self by these Marks.
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Hast thou true peace in thy soul? Dost thou strive to cleanse thy soul from sin?
Hast thou true peace in thy soul? Dost thou strive to cleanse thy soul from since?
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Dost thou love God and his Children? Thou hast true Faith. Dost thou prefer Gods Will before thine own, or before mans?
Dost thou love God and his Children? Thou hast true Faith. Dost thou prefer God's Will before thine own, or before men?
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Hast thou a respect to all his Will? Art thou afraid to offend him?
Hast thou a respect to all his Will? Art thou afraid to offend him?
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Art thou sincere, and zealous in the Service of him? Thine Obedience is true.
Art thou sincere, and zealous in the Service of him? Thine obedience is true.
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And thy Faith and thine Obedience being true, thou art a true Saint, thou art of the number of Gods people,
And thy Faith and thine obedience being true, thou art a true Saint, thou art of the number of God's people,
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and interessed in all those Priviledges ▪ which belong unto them.
and interested in all those Privileges ▪ which belong unto them.
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Use 4. Doth the Lord own the Saints for his people? Let wicked men take heed how they despise them,Use 4. Does the Lord own the Saints for his people? Let wicked men take heed how they despise them,
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how they oppress, vex and persecute them: The Lord, (whose they are) is very tender over them:
how they oppress, vex and persecute them: The Lord, (whose they Are) is very tender over them:
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They who touch them, touch the Apple of his eye, Zech. 2. 8. They that persecute them, persecute Christ himself ▪ Acts 9. 4. They who vex and persecute them, vex and persecute those who shall be their Judges, 1 Cor. 6. 2. Who shall one day wash their feet in their blood, Psal. 58. 10. and shall break them in pieces as a Potters Vessel, Rev. 2. 27. Not by way of avenging of themselves, that belongs not to them, but in approving of the just Sentence of Christ against them;
They who touch them, touch the Apple of his eye, Zechariah 2. 8. They that persecute them, persecute christ himself ▪ Acts 9. 4. They who vex and persecute them, vex and persecute those who shall be their Judges, 1 Cor. 6. 2. Who shall one day wash their feet in their blood, Psalm 58. 10. and shall break them in Pieces as a Potters Vessel, Rev. 2. 27. Not by Way of avenging of themselves, that belongs not to them, but in approving of the just Sentence of christ against them;
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and rejoycing in the justness of that Vengeance, which, according to that Sentence, they shall see ex•cuted upon them, at that day,
and rejoicing in the justness of that Vengeance, which, according to that Sentence, they shall see ex•cuted upon them, At that day,
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when the great Judge of the world will be so far from owning such, as dye in their Infidelity,
when the great Judge of the world will be so Far from owning such, as die in their Infidelity,
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and disobedience, that he will deny them before his Father and the holy Angels, Mat. 10. 33.
and disobedience, that he will deny them before his Father and the holy Angels, Mathew 10. 33.
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Use last. This may serve much for the Comfort of all Gods truly Faithful & obedient servants,Use last. This may serve much for the Comfort of all God's truly Faithful & obedient Servants,
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and keep their spirits, under the worlds Contempt and Despight.
and keep their spirits, under the world's Contempt and Despite.
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What though the World hate and reject them, and count them as the Off ▪ scowring of all things? Yet, the Lord owns them;
What though the World hate and reject them, and count them as the Off ▪ scouring of all things? Yet, the Lord owns them;
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they are his people, and so interessed in those sweet Promises, and high Priviledges, wherein they that hate them, shall not be sharers.
they Are his people, and so interested in those sweet Promises, and high Privileges, wherein they that hate them, shall not be sharers.
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Here likewise the Lords People (to their exceeding Comfort) may ▪ as St. Peter adviseth, 2 Pet. 1. 10. make their Calling and Election sure.
Here likewise the lords People (to their exceeding Comfort) may ▪ as Saint Peter adviseth, 2 Pet. 1. 10. make their Calling and Election sure.
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For thus they may argue, upon Infallible Grounds:
For thus they may argue, upon Infallible Grounds:
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If I am a Saint (whereof by my true Faith and Obedience I am assured) then am I effectually called.
If I am a Saint (whereof by my true Faith and obedience I am assured) then am I effectually called.
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For, I am what I was called to be, Rom. 1. 7. If I am a Saint, then I am sure I am elected.
For, I am what I was called to be, Rom. 1. 7. If I am a Saint, then I am sure I am elected.
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For, I am what I was elected unto, Eph. 1. 4.
For, I am what I was elected unto, Ephesians 1. 4.
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If I am elected, then I am predestinated to Glory, and shall most certainly enjoy it:
If I am elected, then I am predestinated to Glory, and shall most Certainly enjoy it:
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For, he that elected me, predestinated me, Eph. 1. 4. And whom he predestinated, them he also called;
For, he that elected me, predestinated me, Ephesians 1. 4. And whom he predestinated, them he also called;
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and whom he called, them he also justified;
and whom he called, them he also justified;
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and whom he justified, them he also glorified, Rom. 8. 30. In his eternal Decree, which, in his good time, he will most certainly accomplish.
and whom he justified, them he also glorified, Rom. 8. 30. In his Eternal decree, which, in his good time, he will most Certainly accomplish.
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From hence (I say) may the Lords people draw exceeding Comfort.
From hence (I say) may the lords people draw exceeding Comfort.
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However, these sweet Comforts of theirs, cannot but be much allayed, by their sense of their weakness and frailty.
However, these sweet Comforts of theirs, cannot but be much allayed, by their sense of their weakness and frailty.
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For, though they are Saints, though the Lord ownes them for his People, yet, are they subject unto sin,
For, though they Are Saints, though the Lord owns them for his People, yet, Are they Subject unto since,
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and are prevailed over by it, and fall into the Folly of it: Which is the next Particular in this Second Branch of the Point.
and Are prevailed over by it, and fallen into the Folly of it: Which is the next Particular in this Second Branch of the Point.
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Partic. 2. That the Lords own people, his Saints, may, and do fall into the Folly of sin,Partic 2. That the lords own people, his Saints, may, and do fallen into the Folly of since,
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This is clear from the Text; they could not turn again to it, unless formerly fallen into it:
This is clear from the Text; they could not turn again to it, unless formerly fallen into it:
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Which is the present sad condition they are now in, guilty of the folly of some hainous sins,
Which is the present sad condition they Are now in, guilty of the folly of Some heinous Sins,
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for which, they under-lye the sharp sense of Gods high displeasure.
for which, they underlie the sharp sense of God's high displeasure.
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I do not say, that they live or walk in sin, as do the Children of disobedience;
I do not say, that they live or walk in since, as do the Children of disobedience;
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but they may, and do fall into it, and that often;
but they may, and do fallen into it, and that often;
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seven times a day, Prov. 24 16. In many things, Jam. 3. 2. And many, many wayes.
seven times a day, Curae 24 16. In many things, Jam. 3. 2. And many, many ways.
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By Omission, Commission, Ignorance, Forgetfulness, Infirmity; by sinning against knowledge, Motions, Checks, Vows, Promises, Blessings, Patience, Chastisements, Mercies, Judgments; by Rashness, Inconsiderateness, Inconstancy, Negligence.
By Omission, Commission, Ignorance, Forgetfulness, Infirmity; by sinning against knowledge, Motions, Checks, Vows, Promises, Blessings, Patience, Chastisements, mercies, Judgments; by Rashness, Inconsiderateness, Inconstancy, Negligence.
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Beside their other-mens-sins, whereof they become guilty, by Commanding, Exhorting, Provoking, Con•enting, Commending, Concealing, Conniving, Par•aking, Defending, not Reproving, and other wayes.
Beside their other-mens-sins, whereof they become guilty, by Commanding, Exhorting, Provoking, Con•enting, Commending, Concealing, Conniving, Par•aking, Defending, not Reproving, and other ways.
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That this is a most certain and sad truth, is evident by those many •x•mples of the Lords own people,
That this is a most certain and sad truth, is evident by those many •x•mples of the lords own people,
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and Saints, recorded in the Scrip•ure who have been thus overtaken, and thus fallen, and some of them shamefully,
and Saints, recorded in the Scrip•ure who have been thus overtaken, and thus fallen, and Some of them shamefully,
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as Lot, David, Peter, and others, which I might Instance in:
as Lot, David, Peter, and Others, which I might Instance in:
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but that I delight not to discover the Saints Nakedness, but rather to ca•t over it,
but that I delight not to discover the Saints Nakedness, but rather to ca•t over it,
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and conceal it with the Mantle of Charity. The Saints then may, and do fall into sin;
and conceal it with the Mantle of Charity. The Saints then may, and do fallen into since;
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and it is no strange thing that they do so: For,
and it is no strange thing that they do so: For,
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Reas 1. They •arbour their most deadly enemy in their own bosoms, which is continually fighting against their souls, 1 Pet. 2. 11. I mean, their fleshly part, that Corruption which remains in them, which is continually hindring of them in the performance of that which is good,Reas 1. They •arbour their most deadly enemy in their own bosoms, which is continually fighting against their Souls, 1 Pet. 2. 11. I mean, their fleshly part, that Corruption which remains in them, which is continually hindering of them in the performance of that which is good,
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so that the •ood they would, they do not, and as constan•ly disposing of them to that which is evil,
so that the •ood they would, they do not, and as constan•ly disposing of them to that which is evil,
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so that the ev•• which th•y would not, that they do, as St. Paul bewayles his own weakness in this respect, Rom. 7. 19
so that the ev•• which th•y would not, that they do, as Saint Paul bewails his own weakness in this respect, Rom. 7. 19
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Can a man carry a Serpent in his bosom, and not be stung or bitten? Mulier longe, L•bido prope &c. saith one of David; though Bathsheha was a good dist•nce off in her Garden,
Can a man carry a Serpent in his bosom, and not be stung or bitten? Mulier long, L•bido Prope etc. Says one of David; though Bathsheba was a good dist•nce off in her Garden,
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yet David's Lust was lodged in his own bosom.
yet David's Lust was lodged in his own bosom.
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2. It is no strange thing, that the Lords own people, and Saints should thu• be overtaken;
2. It is no strange thing, that the lords own people, and Saints should thu• be overtaken;
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when Satan their Adversary, a• a roaring Lion, goeth about continually seeking to devour their souls, 1 Pet. 5. 8. and to wound them with the fiery darts of his Temptations, Eph. 6. 16. An Enemy most secret, subtil, malicious, vigilant, violent, indefatigable,
when Satan their Adversary, a• a roaring lion, Goes about continually seeking to devour their Souls, 1 Pet. 5. 8. and to wound them with the fiery darts of his Temptations, Ephesians 6. 16. an Enemy most secret, subtle, malicious, vigilant, violent, indefatigable,
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as St. Paul sets him forth, Eph ▪ 6.
as Saint Paul sets him forth, Ephesians ▪ 6.
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Yea, the more eminent the Lords people are for Pie•y, the greater their Sanctity, the more violent are his Assaults.
Yea, the more eminent the lords people Are for Pie•y, the greater their Sanctity, the more violent Are his Assaults.
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For, he looks upon such, as the worst enemies of his Kingdom, as Leaders in piety:
For, he looks upon such, as the worst enemies of his Kingdom, as Leaders in piety:
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And if he can but prevail over one of them, he knows they seldom fals alone;
And if he can but prevail over one of them, he knows they seldom falls alone;
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and that by their fals, the greater scorn will redound to Religion, and the greater dishonour and Blasphemy to the Name of God;
and that by their falls, the greater scorn will redound to Religion, and the greater dishonour and Blasphemy to the Name of God;
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which is none of the least of that malicious Spirits Aims.
which is none of the least of that malicious Spirits Aims.
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3. It is no strange thing that the Lords own people, and Saints should thus fall,
3. It is no strange thing that the lords own people, and Saints should thus fallen,
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when the Lord withdraws his support, and leaves them to themselves. It would (in such a case) be strange, if they should not fall.
when the Lord withdraws his support, and leaves them to themselves. It would (in such a case) be strange, if they should not fallen.
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If the Lord support his people with his Grace, that is sufficient for them, 2 Cor. 12. 9. And they are able to do all things through Christ strengthening of them, Phil. 4. 13. But on the other side, without him they can do nothing, John 15. 5.
If the Lord support his people with his Grace, that is sufficient for them, 2 Cor. 12. 9. And they Are able to do all things through christ strengthening of them, Philip 4. 13. But on the other side, without him they can do nothing, John 15. 5.
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Now the Lord is pleased oft times to leave his own people, and to withdraw his support (as for many other Reasons known to himself, so)
Now the Lord is pleased oft times to leave his own people, and to withdraw his support (as for many other Reasons known to himself, so)
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Lest they should presume of their own strength. Lest their holiness should puffe them up. To exercise their Faith in him their Supporter.
Lest they should presume of their own strength. Lest their holiness should puff them up. To exercise their Faith in him their Supporter.
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Their Devotion towards him their Raiser. Their Watchfulness against their Malicious and subtil Supplanters. Their Charity towards their weak Brethren, &c. Use 1. This then gives a Check to that spreading (and by too many too readily entertained) errour, that Gods people cannot sin: Not sin!
Their Devotion towards him their Raiser. Their Watchfulness against their Malicious and subtle Supplanters. Their Charity towards their weak Brothers, etc. Use 1. This then gives a Check to that spreading (and by too many too readily entertained) error, that God's people cannot sin: Not since!
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The Examples I touched, with these Reasons I have given, make it most clear, that they may,
The Examples I touched, with these Reasons I have given, make it most clear, that they may,
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and do, and (in some cases) that they cannot but sin.
and do, and (in Some cases) that they cannot but since.
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But in defence of this Errour, that of St. John is urged, 1 John 3. 9. Whosoever is born of God doth not commit sin;
But in defence of this Error, that of Saint John is urged, 1 John 3. 9. Whosoever is born of God does not commit since;
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for his seed remaineth in him; and he cannot sin, because he is born of God.
for his seed remains in him; and he cannot sin, Because he is born of God.
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Answ. We answer out of the same Apostle, and the same Epistle, 1 John 1. 8. If we say we have no sin, we deceive our selves,Answer We answer out of the same Apostle, and the same Epistle, 1 John 1. 8. If we say we have no since, we deceive our selves,
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and the truth is not in us.
and the truth is not in us.
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So ▪ ver. 9. If we confess our sins, he is faithful and just to forgive us our sins.
So ▪ for. 9. If we confess our Sins, he is faithful and just to forgive us our Sins.
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So likewise, v. 10. If we say we have no sin, we make him a lyar.
So likewise, v. 10. If we say we have no since, we make him a liar.
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Quest. But how then are Gods Children said not to sin? Answ. I answer, They are said not to sin in respect of their spiritual part:Quest. But how then Are God's Children said not to since? Answer I answer, They Are said not to sin in respect of their spiritual part:
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The Spirit is that seed of God, which is in them;
The Spirit is that seed of God, which is in them;
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and in reference to that part of the soul, which is renewed after the Image of God,
and in Referente to that part of the soul, which is renewed After the Image of God,
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and sanctified by the Spirit, they cannot sin. But, beside this, there is in them flesh, the remains of Corruption, the carnal part;
and sanctified by the Spirit, they cannot sin. But, beside this, there is in them Flesh, the remains of Corruption, the carnal part;
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in regard of which, they are said to have sin, and to commit sin, and to serve sin.
in regard of which, they Are said to have since, and to commit since, and to serve since.
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St. Paul makes this clear, Rom. 7. ult. Where he saith of himself, (what is most true of all the Lords People and Saints) With the mind I my self serve the Law of God,
Saint Paul makes this clear, Rom. 7. ult. Where he Says of himself, (what is most true of all the lords People and Saints) With the mind I my self serve the Law of God,
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but with the flesh the Law of sin.
but with the Flesh the Law of since.
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To say then, that the Lords people, his Saints cannot sin, as if whatsoever they did, had not the guilt of sin cleaving unto it, it is a bold and high Impiety;
To say then, that the lords people, his Saints cannot sin, as if whatsoever they did, had not the guilt of since cleaving unto it, it is a bold and high Impiety;
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savouring too much of Pharisaical Arrogance and Jesuitical Perfection.
savouring too much of Pharisaical Arrogance and Jesuitical Perfection.
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How much better doth it become the Lords People to acknowledge in all humility with St. James, that in many things we offend all:
How much better does it become the lords People to acknowledge in all humility with Saint James, that in many things we offend all:
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and with St. Paul, Rom. 7. 14. That we are carnal, sold under sin, and that in us (that is in our flesh) dwelleth no good thing, v. 18. Use 2. May and do the Lords People and Saints fall into the folly of sin? Let this make us sensible of our own weakness.
and with Saint Paul, Rom. 7. 14. That we Are carnal, sold under since, and that in us (that is in our Flesh) dwells no good thing, v. 18. Use 2. May and do the lords People and Saints fallen into the folly of since? Let this make us sensible of our own weakness.
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If the best may fall, and often do fall into sin, how shall weak Christians be able to stand?
If the best may fallen, and often do fallen into since, how shall weak Christians be able to stand?
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To Will may be present with us, but how to do that which is good, we cannot find in our selves,
To Will may be present with us, but how to do that which is good, we cannot find in our selves,
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or how to shun that which is evil. Let us not then presume of any strength in us;
or how to shun that which is evil. Let us not then presume of any strength in us;
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but let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10. 12. You see how dangerously we are beset by our own Corruption, by Satans Temptations;
but let him that Thinketh he Stands, take heed lest he fallen, 1 Cor. 10. 12. You see how dangerously we Are beset by our own Corruption, by Satan Temptations;
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and how dangerously exposed, upon the Lords withdrawing of his support.
and how dangerously exposed, upon the lords withdrawing of his support.
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How doth it then behove us to be watchful, and to sue unto the Lord by earnest Prayer not to leave us to our selves,
How does it then behove us to be watchful, and to sue unto the Lord by earnest Prayer not to leave us to our selves,
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but to put under his hand, and to keep us from falling.
but to put under his hand, and to keep us from falling.
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Use 3. Here people are taught not to be rash and hasty in their Censures of any of the Lords people, when unhappily fallen.Use 3. Here people Are taught not to be rash and hasty in their Censures of any of the lords people, when unhappily fallen.
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It may be, it was upon some violent passion or strong temptation.
It may be, it was upon Some violent passion or strong temptation.
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Look into the constant T•nor of their Lives, if that be generally good, if they strive to keep a good Conscience in all things, towards God, and towards men;
Look into the constant T•nor of their Lives, if that be generally good, if they strive to keep a good Conscience in all things, towards God, and towards men;
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if their Constant endeavour be, to walk worthy of God unto all pleasing, notwithstanding such their fals, they are still his people, still his Saints.
if their Constant endeavour be, to walk worthy of God unto all pleasing, notwithstanding such their falls, they Are still his people, still his Saints.
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When they are •allen by occasion into a Fault, into the folly of sin, it behoves their Brethren to restore them in the spirit of meekness, considering themselves lest they also be tempted, Gal. 6. 1. We are as weak as they,
When they Are •allen by occasion into a Fault, into the folly of since, it behoves their Brothers to restore them in the Spirit of meekness, considering themselves lest they also be tempted, Gal. 6. 1. We Are as weak as they,
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as dangerously beset as they, and have fallen, or may fall as they.
as dangerously beset as they, and have fallen, or may fallen as they.
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But far be it from any to rejoyce in their falls, to scoffe at them in their falls: These are the Saints.
But Far be it from any to rejoice in their falls, to scoff At them in their falls: These Are the Saints.
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And much further, be it from any, that bear the Name of Christian, to encourage themselves to sin by their fals.
And much further, be it from any, that bear the Name of Christian, to encourage themselves to since by their falls.
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If they, why not I? Such Language is a sad sign of a Soul yet under the Dominion of Satan;
If they, why not I? Such Language is a sad Signen of a Soul yet under the Dominion of Satan;
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of one in whom sin reigns, that is ready to take any occasion to obey it in the Lu•ts thereof.
of one in whom since reigns, that is ready to take any occasion to obey it in the Lu•ts thereof.
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I must tell such, that as yet they are not of the number of the Lords people, that they are none of his Saints.
I must tell such, that as yet they Are not of the number of the lords people, that they Are none of his Saints.
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If they were, they would make a better use of the fals of their Brethren; they would pity them, mourn over them, and pray for them;
If they were, they would make a better use of the falls of their Brothers; they would pity them, mourn over them, and pray for them;
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and that not only out of a sense of their weakness:
and that not only out of a sense of their weakness:
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but likewise (and chiefly) out of a sad apprehension of those disturbances, and unsettlements which they cannot but know will follow in their souls, upon such their follies, upon such their fals, which is the Third Branch of the Point.
but likewise (and chiefly) out of a sad apprehension of those disturbances, and unsettlements which they cannot but know will follow in their Souls, upon such their follies, upon such their falls, which is the Third Branch of the Point.
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Branch 3. That when the Lords people and Saints do fall into the folly of hainous sins, they lose their Peace;Branch 3. That when the lords people and Saints do fallen into the folly of heinous Sins, they loose their Peace;
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and great disturbances, perplexities, unsettlements do thereupon arise in their souls. This is clear out of v. 6. a little above the Text:
and great disturbances, perplexities, unsettlements do thereupon arise in their Souls. This is clear out of v. 6. a little above the Text:
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Where you may perceive, that the Lords hand was so heavy upon his people, that they were brought down even to the very gates of death.
Where you may perceive, that the lords hand was so heavy upon his people, that they were brought down even to the very gates of death.
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Wilt thou not revive us again? Reviving is a restoring to life;
Wilt thou not revive us again? Reviving is a restoring to life;
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as if they had been (in a manner) stricken dead with the sense of the Lords wrath upon them, they were so distracted, so disturb'd, and unsetled.
as if they had been (in a manner) stricken dead with the sense of the lords wrath upon them, they were so distracted, so disturbed, and unsettled.
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They l•ved as to the natural life, but, as to Gods Favour, in I which alone is true life, Psal. 30. 5. to this, they were dead,
They l•ved as to the natural life, but, as to God's Favour, in I which alone is true life, Psalm 30. 5. to this, they were dead,
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as to their sense and apprehension. It is not thus with men of Brawny, benummed Consciences.
as to their sense and apprehension. It is not thus with men of Brawny, benumbed Consciences.
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Custom in sin hath be•eft them of all sense, either of it, or of wrath deserved by it.
Custom in since hath be•eft them of all sense, either of it, or of wrath deserved by it.
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But the Lords people, their souls are of a more tender and soft temper:
But the lords people, their Souls Are of a more tender and soft temper:
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and (as in all known sins, so especially) in sins of an hainous nature, in devouring sins, that lay the Conscience wast, their Conscience faithfully performs its Office,
and (as in all known Sins, so especially) in Sins of an heinous nature, in devouring Sins, that lay the Conscience waste, their Conscience faithfully performs its Office,
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and tels them, thus and thus hast thou done:
and tells them, thus and thus hast thou done:
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Whereupon, their former peace vanisheth, and their souls are fille• •ith pe•plexities and per•urbations, upon application of the Word unto their actions.
Whereupon, their former peace Vanishes, and their Souls Are fille• •ith pe•plexities and per•urbations, upon application of the Word unto their actions.
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Reas. The Word that sets down th• sentence of God against such and such sins; so and so w•ll I deal (saith God) with such and such sinners.Reas. The Word that sets down th• sentence of God against such and such Sins; so and so w•ll I deal (Says God) with such and such Sinners.
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The soul assumes by acknowledgment of its own wicked state, accusing it self as guilty of those sins.
The soul assumes by acknowledgment of its own wicked state, accusing it self as guilty of those Sins.
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And thereupon, it cannot but conclude and pass Judgment upon it self, that it is justly liable unto the punishments threatned.
And thereupon, it cannot but conclude and pass Judgement upon it self, that it is justly liable unto the punishments threatened.
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And hence upon serious consideration of what it hath done, and what it hath deserved, it becomes much tro•bled, perplexed, unsetled.
And hence upon serious consideration of what it hath done, and what it hath deserved, it becomes much tro•bled, perplexed, unsettled.
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Somtimes (ind•ed) it so fals out, that the Lords people do not presently upon their fals, make this application;
Sometimes (ind•ed) it so falls out, that the lords people do not presently upon their falls, make this application;
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by reason they do not presently consider their actions, and weigh them, and compare them with the Law of God as it was with David, 2 Sam. 2. 5. 6. Who was quick and sharp in his sentence agai•st the rich man, that had taken away the Ewe-lamb from the poor man;
by reason they do not presently Consider their actions, and weigh them, and compare them with the Law of God as it was with David, 2 Sam. 2. 5. 6. Who was quick and sharp in his sentence agai•st the rich man, that had taken away the Ewe lamb from the poor man;
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but considered not what he had done to U•iah, in taking away his wife and his life,
but considered not what he had done to U•iah, in taking away his wife and his life,
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nor what he had deserved by it.
nor what he had deserved by it.
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But, whensoever the Application is made, (and it shall be at some t•me or other) the soul loseth its former peace,
But, whensoever the Application is made, (and it shall be At Some t•me or other) the soul loses its former peace,
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and becomes exceedingly troubled, perplexed, unsetled, even to the breaking of the bones, Psal 51. 8. to the wounding of the spirit, Prov. 18 14. the smart whereof is insusterable, and the we•ght insupportable.
and becomes exceedingly troubled, perplexed, unsettled, even to the breaking of the bones, Psalm 51. 8. to the wounding of the Spirit, Curae 18 14. the smart whereof is insusterable, and the we•ght insupportable.
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O! unl•ss the Lord himself uphold the soul in this sad condition, under this pain and pressure, who can endure it? Who can bear it? or who is able to express it!
OH! unl•ss the Lord himself uphold the soul in this sad condition, under this pain and pressure, who can endure it? Who can bear it? or who is able to express it!
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The heart knows its own grief, as to temporal sufferings, or its sorrow for sin;
The heart knows its own grief, as to temporal sufferings, or its sorrow for since;
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but for that pain, and load, and trouble, and horrour, that accompanies the wounded spirit, it is (as its contrary peace) past utterance, past understanding.
but for that pain, and load, and trouble, and horror, that Accompanies the wounded Spirit, it is (as its contrary peace) passed utterance, passed understanding.
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Yet, that I may (in part) acquaint you with the wofulness of that condition, which the sin-burdened soul lies groveling, and labouring under: Know,
Yet, that I may (in part) acquaint you with the wofulness of that condition, which the sin-burdened soul lies groveling, and labouring under: Know,
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That when it is brought into this condition, by the Application of the Word unto its actions, the Word hath truly performed the Office of a sharp two-edged sword (to which, it is compared, Heb. 4. 12.) cutting on both sides,
That when it is brought into this condition, by the Application of the Word unto its actions, the Word hath truly performed the Office of a sharp two-edged sword (to which, it is compared, Hebrew 4. 12.) cutting on both sides,
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and making two great gashes, or deep wounds in the heart. In the apprehension of the losse of God.
and making two great Gashes, or deep wounds in the heart. In the apprehension of the loss of God.
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In the fear of his Wrath. We have both of them before the Text.
In the Fear of his Wrath. We have both of them before the Text.
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Wilt thou not revive us? There is the Apprehension of the losse of Gods Favour, the life of the soul, v. 6.
Wilt thou not revive us? There is the Apprehension of the loss of God's Favour, the life of the soul, v. 6.
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Shew us thy Mercy, and grant us thy salvation, ver. 7. There they deprecate wrath, and sue to have it removed;
Show us thy Mercy, and grant us thy salvation, ver. 7. There they deprecate wrath, and sue to have it removed;
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from the seizure whereof they knew, that, without Mercy, they could not be saved: But it would burn against them, and be drawn out, and continue upon them.
from the seizure whereof they knew, that, without Mercy, they could not be saved: But it would burn against them, and be drawn out, and continue upon them.
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1. Then, the Lords people and Saints, when fallen into the Folly of hainous sins, they lose their Peace,
1. Then, the lords people and Saints, when fallen into the Folly of heinous Sins, they loose their Peace,
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and are disturbed and unsetled in their Souls, and deeply wounded with the Apprehension of losse.
and Are disturbed and unsettled in their Souls, and deeply wounded with the Apprehension of loss.
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Of the losse of God, Christ, the Spirit. God hides his Face, and they are troubled.
Of the loss of God, christ, the Spirit. God hides his Face, and they Are troubled.
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Their Faith in Christ is seemingly dead, and his Blood to them as a Fountain sealed up.
Their Faith in christ is seemingly dead, and his Blood to them as a Fountain sealed up.
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They cannot find any effectual workings, no not so much as (those discoveries of life) the least stirrings of the Spirit in their souls. They cannot pray with Confidence.
They cannot find any effectual workings, no not so much as (those discoveries of life) the least stirrings of the Spirit in their Souls. They cannot pray with Confidence.
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They cannot (as formerly) rely upon, and shrowd themselves under Gods wing for Protection:
They cannot (as formerly) rely upon, and shroud themselves under God's wing for Protection:
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their hedge of defence is broken down, and the Tents of those heavenly Guardians, the Angels, formerly pitched about them for their safety, are overthrown.
their hedge of defence is broken down, and the Tents of those heavenly Guardians, the Angels, formerly pitched about them for their safety, Are overthrown.
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So that in this regard, they are in a worse-estate, (for the time) then when first freed from the power of Darkness.
So that in this regard, they Are in a worse-estate, (for the time) then when First freed from the power of Darkness.
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Then they were wounded and pricked at their hearts, and had fearful apprehensions of wrath: But, now, beside that, they feel the smart of this wound of losse.
Then they were wounded and pricked At their hearts, and had fearful apprehensions of wrath: But, now, beside that, they feel the smart of this wound of loss.
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And this is all the good we get by sin, it robs us of our God, it makes a separation between him and us,
And this is all the good we get by since, it robs us of our God, it makes a separation between him and us,
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and causeth him to hide his Face from us, Isa. 59. 2.
and Causes him to hide his Face from us, Isaiah 59. 2.
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Happy is that people, whose God is the Lord, Psal. 144. Ult. He is all-sufficient, the Saints enjoy all things in him,
Happy is that people, whose God is the Lord, Psalm 144. Ult. He is All-sufficient, the Saints enjoy all things in him,
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while they are his, and he theirs;
while they Are his, and he theirs;
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all things are theirs, and they are Christ's, and Christ is Gods, 1 Cor. 3. 22. 23. But, on the other side,
all things Are theirs, and they Are Christ's, and christ is God's, 1 Cor. 3. 22. 23. But, on the other side,
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when he is lost, Christ is lost, the Spirit is lost, all is lost and gone.
when he is lost, christ is lost, the Spirit is lost, all is lost and gone.
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And the loss is yet the greater, and the wound the deeper and more smarting, according to the Saints love towards God.
And the loss is yet the greater, and the wound the Deeper and more smarting, according to the Saints love towards God.
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It goes to the heart of a man to lose what he loves.
It Goes to the heart of a man to loose what he loves.
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Take away the worldly mans wealth (which is his god) you rob him of his life.
Take away the worldly men wealth (which is his god) you rob him of his life.
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Micha thought he had lost all when he had lost his Idol, Judges 18. 24. Mary Magdalen loved much;Micah Thought he had lost all when he had lost his Idol, Judges 18. 24. Marry Magdalen loved much;
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and when she could not find the body of her beloved Lord in the Sepulcher, how •adly doth she mourn? John 20. 15.
and when she could not find the body of her Beloved Lord in the Sepulcher, how •adly does she mourn? John 20. 15.
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Much more must it needs go near unto the Saints, when labouring under the bur•en of sin, they seek for him, whom their soul loveth,
Much more must it needs go near unto the Saints, when labouring under the bur•en of since, they seek for him, whom their soul loves,
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and he is gone, and not to be found: This, this st•ikes deep, and makes a wide gash and wound in the Soul.
and he is gone, and not to be found: This, this st•ikes deep, and makes a wide gash and wound in the Soul.
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Yet, this is not all the misery the Lords p•ople find, and feel, when fallen in•o the folly of heinous sins:
Yet, this is not all the misery the lords p•ople find, and feel, when fallen in•o the folly of heinous Sins:
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For, beside this of losse, they undergo, 2. The fear of wrath, another smarting wound upon the soul.
For, beside this of loss, they undergo, 2. The Fear of wrath, Another smarting wound upon the soul.
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Wrath, or Vengeance, or Punishm•nt follow sin, as the shadow doth the body.
Wrath, or Vengeance, or Punishm•nt follow since, as the shadow does the body.
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A wicked world called for a deluge of water, Gen. 6. 5. The loud crying and grievous sins of Sodom and Gomorrah fetched fire and brimstone from Heaven upon them, Gen 18 20. 19. 24.
A wicked world called for a deluge of water, Gen. 6. 5. The loud crying and grievous Sins of Sodom and Gomorrah fetched fire and brimstone from Heaven upon them, Gen 18 20. 19. 24.
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Job by a question sets it beyond all doubt o• dispute, that destruction is to the wicked,Job by a question sets it beyond all doubt o• dispute, that destruction is to the wicked,
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and a strange punishment to the workers of Iniquity, Job 31. 3. Evil, saith the Psalmist, shall hunt the violent man to overthrow him, Psal. 140. 11. It follows a wicked man upon the sent like a Bloud ▪ hound,
and a strange punishment to the workers of Iniquity, Job 31. 3. Evil, Says the Psalmist, shall hunt the violent man to overthrow him, Psalm 140. 11. It follows a wicked man upon the sent like a Blood ▪ hound,
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and shall never leave, till it overtake him. And the Saints know, that the Lord is just;
and shall never leave, till it overtake him. And the Saints know, that the Lord is just;
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that, though he delights not in the destruction or punishment of his Creature, yet he delights in his Justice, according to which, punishment is executed upon sinners.
that, though he delights not in the destruction or punishment of his Creature, yet he delights in his justice, according to which, punishment is executed upon Sinners.
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They know that God, who is the God of Order, suffers nothing to be out of order;
They know that God, who is the God of Order, suffers nothing to be out of order;
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and therefore, that he will bring their sins (which in themselves are nothing but A•axy and disorder) that he will bring them into order by punishment.
and Therefore, that he will bring their Sins (which in themselves Are nothing but A•axy and disorder) that he will bring them into order by punishment.
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By sin they have run out, and broken out of the order of his Mercy:
By since they have run out, and broken out of the order of his Mercy:
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and now they cannot but fear, that he will force them into the order of his Justice.
and now they cannot but Fear, that he will force them into the order of his justice.
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For, there is no respect of persons with him; but, every soul that doth evil must expect tribulation and anguish, Rom. 2. 9.
For, there is no respect of Persons with him; but, every soul that does evil must expect tribulation and anguish, Rom. 2. 9.
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Thus, in the former wound of losse, God hides his face from them;
Thus, in the former wound of loss, God hides his face from them;
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and now in this, they are as ready to flee from, and hide themselves from him.
and now in this, they Are as ready to flee from, and hide themselves from him.
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For, though the eternal and secret bond of his Love of good will, depending upon their Election, cannot be broken:
For, though the Eternal and secret bound of his Love of good will, depending upon their Election, cannot be broken:
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Yet, that of Friendship which depends upon Faith and Holiness (as to sense and exercise) is for the time dissolved:
Yet, that of Friendship which depends upon Faith and Holiness (as to sense and exercise) is for the time dissolved:
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So that while th•y continue in their sins, God deals with them as with enemies, and they cannot apprehend him under any other Notion, then as an incensed, provoked God:
So that while th•y continue in their Sins, God deals with them as with enemies, and they cannot apprehend him under any other Notion, then as an incensed, provoked God:
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Nor can they look for any thing from him, but the dreadful effects of enmity and wrath.
Nor can they look for any thing from him, but the dreadful effects of enmity and wrath.
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Thus they are, not only troubled with the hiding of his face from them, but they likewise suffer his terrors, with a troubled mind, being (in a manner) distracted under them and cut off by them,
Thus they Are, not only troubled with the hiding of his face from them, but they likewise suffer his terrors, with a troubled mind, being (in a manner) distracted under them and Cut off by them,
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while his fierce wrath goeth over them, Psal 88. 14, 15, 16.
while his fierce wrath Goes over them, Psalm 88. 14, 15, 16.
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Ob. But if the Lord deal thus with his people & Saints, how doth he spare them as he promiseth? Mal. 3. 17. Are these the effects of his Fatherly pity towards them?Ob. But if the Lord deal thus with his people & Saints, how does he spare them as he promises? Malachi 3. 17. are these the effects of his Fatherly pity towards them?
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Answ. I answer, The Lord deals thus with them for their good: his punishments are unto them medicinal:Answer I answer, The Lord deals thus with them for their good: his punishments Are unto them medicinal:
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•e wounds them for the health of their souls: he hides himself from them, That they may know what it is to want him.
•e wounds them for the health of their Souls: he hides himself from them, That they may know what it is to want him.
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That they mourn for his absence. That being lost, they may seek him with the more diligence; and having found him, May prize his presence.
That they mourn for his absence. That being lost, they may seek him with the more diligence; and having found him, May prize his presence.
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May cleave more closely unto him. May take heed how they lose him again. He makes them sensible of his wrath,
May cleave more closely unto him. May take heed how they loose him again. He makes them sensible of his wrath,
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That they may the more detest, and more warily shun the folly of sin for the time to come, which drew his wrath upon them.
That they may the more detest, and more warily shun the folly of since for the time to come, which drew his wrath upon them.
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That they may set the higher esteem upon their Peace, when he hath spoken it unto their souls.
That they may Set the higher esteem upon their Peace, when he hath spoken it unto their Souls.
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Use 1. Here then we may have a guesse at the infinite sufferings of the Lord Christ, which in his soul he underwent for sinful man.Use 1. Here then we may have a guess At the infinite sufferings of the Lord christ, which in his soul he underwent for sinful man.
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For, doth the Lord deal thus sharply with his people, and Saints, to lay load upon them, to wound them, to hide himself from them, to affright them with terrors and that but for some few sins, it may be but for one or two?
For, does the Lord deal thus sharply with his people, and Saints, to lay load upon them, to wound them, to hide himself from them, to affright them with terrors and that but for Some few Sins, it may be but for one or two?
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What then did the King of Saints himself in our Nature undergo, when he had the weight of the sins of an whole wo•ld lying heavy upon him? when he was wounded for th• transgressions of an whole world of sinners? When in his Agony in the Garden, he sweat many great drops of blood? When on the Crosse, his Father had so hid his Face from him, upon the Divinities momentany withdrawing the sense of its support from the Manhood, that he cried out, My God, my God,
What then did the King of Saints himself in our Nature undergo, when he had the weight of the Sins of an Whole wo•ld lying heavy upon him? when he was wounded for th• transgressions of an Whole world of Sinners? When in his Agony in the Garden, he sweat many great drops of blood? When on the Cross, his Father had so hid his Face from him, upon the Divinities momentany withdrawing the sense of its support from the Manhood, that he cried out, My God, my God,
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why hast thou forsaken me?
why hast thou forsaken me?
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When he had such a true sense of his Fathers wrath, due to man for sin;
When he had such a true sense of his Father's wrath, due to man for since;
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that he might well take up those words of his Prophet, Lam. 1. 12. O, all you that passe by,
that he might well take up those words of his Prophet, Lam. 1. 12. O, all you that pass by,
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behold, and see if ever sorrow were like unto my sorrow, wherewith the Lord hath afflicted me, in the day of his fierce wrath?
behold, and see if ever sorrow were like unto my sorrow, wherewith the Lord hath afflicted me, in the day of his fierce wrath?
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Did he undergo thus much for us? Let not us then think any thing too bitter or sharp, which we may undergo for him, or for our own sins. Alas!
Did he undergo thus much for us? Let not us then think any thing too bitter or sharp, which we may undergo for him, or for our own Sins. Alas!
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our woundings are but gentle stroakings, to what our Lord Christ suffered;
our woundings Are but gentle strokings, to what our Lord christ suffered;
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who is pleased, in wounding of his people, to conform them in some measure to his own sufferings, that afterwards they may reign with him in Glory, Rom 8. 17.
who is pleased, in wounding of his people, to conform them in Some measure to his own sufferings, that afterwards they may Reign with him in Glory, Rom 8. 17.
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Use 2. When therefore you see any of the Lords people in this distressed condition, labouring and languishing under the burden of their sins, passe not your censures upon them rashly,Use 2. When Therefore you see any of the lords people in this distressed condition, labouring and languishing under the burden of their Sins, pass not your censures upon them rashly,
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as if they were distempered and beside themselves; but know, That they are under Gods sore pressing hand;
as if they were distempered and beside themselves; but know, That they Are under God's soar pressing hand;
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that he hath wounded them for the health of their Souls; that he hath cast them into the hot Furnace of his fiery indignation:
that he hath wounded them for the health of their Souls; that he hath cast them into the hight Furnace of his fiery Indignation:
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that, being purged and purified from the drosse, they may come forth like refined Gold, fit to make Vessels of honour for himself.
that, being purged and purified from the dross, they may come forth like refined Gold, fit to make Vessels of honour for himself.
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Use 3. Here let us be taught to walk warily, to work out our salvation with fear and trembling, to serve our God with fear and trembling, to serve our God with reverence and godly fear;Use 3. Here let us be taught to walk warily, to work out our salvation with Fear and trembling, to serve our God with Fear and trembling, to serve our God with Reverence and godly Fear;
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knowing that he is a consuming fire, and that it is a fearful thing to fall into the hands of the Living God.
knowing that he is a consuming fire, and that it is a fearful thing to fallen into the hands of the Living God.
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Use 4. Doth the Lord deal thus severely with his people and Saints, when fallen into the folly of heinous sins, to raise such tempests in their souls? Yet let them not when brought low under his heavy hand, despair of Mercy.Use 4. Does the Lord deal thus severely with his people and Saints, when fallen into the folly of heinous Sins, to raise such tempests in their Souls? Yet let them not when brought low under his heavy hand, despair of Mercy.
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The Lord is pleased somtimes to bring his own people even to the brink of despair,
The Lord is pleased sometimes to bring his own people even to the brink of despair,
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as I could instance in a Gentlewoman (I suppose) the Grand-mother to a Family of good note,
as I could instance in a Gentlewoman (I suppose) the Grandmother to a Family of good note,
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and worth in Essex. I had the Relation from a true servant of God, who at that time (or not long after) lived in the Family.
and worth in Essex. I had the Relation from a true servant of God, who At that time (or not long After) lived in the Family.
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And therefore I do confidently believe it, and so set it down for a known truth.
And Therefore I do confidently believe it, and so Set it down for a known truth.
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This Gentlewoman, labouring under the burden of her sins, had so far cast away all hope of Mercy, that having a pure Venice-Glass in her hand, in the extremity of her Agony, she threw it with violence against the ground, saying, she was as sure she should be damned,
This Gentlewoman, labouring under the burden of her Sins, had so Far cast away all hope of Mercy, that having a pure Venice-glass in her hand, in the extremity of her Agony, she threw it with violence against the ground, saying, she was as sure she should be damned,
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as she was, that that Glass would break.
as she was, that that Glass would break.
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But the Lord was pleased at that instant, to raise her to an hope of pardon upon her repentance,
But the Lord was pleased At that instant, to raise her to an hope of pardon upon her Repentance,
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and so to an hope of salvation by a strange means:
and so to an hope of salvation by a strange means:
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For, the Glass (though so pure, and cast with such violence) did not break, but was taken up whole.
For, the Glass (though so pure, and cast with such violence) did not break, but was taken up Whole.
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Whosoever then may be, or are in this sad condition, let them by all means take heed of offering so high an indignity and affront unto God,
Whosoever then may be, or Are in this sad condition, let them by all means take heed of offering so high an indignity and affront unto God,
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as to despair of his mercy; as if his mercy, which is above all his works, were overcome by our sins;
as to despair of his mercy; as if his mercy, which is above all his works, were overcome by our Sins;
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or his hand so shortned, that he could not save; or the Fountain of Christ's Bloud, opened for sin and for uncleanness, were dried up.
or his hand so shortened, that he could not save; or the Fountain of Christ's Blood, opened for since and for uncleanness, were dried up.
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Our sins may be greater then we can bear; but they cannot be greater, or more then he can forgive.
Our Sins may be greater then we can bear; but they cannot be greater, or more then he can forgive.
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Neither let any defer the Cure of their wounds, until they do stink, and corrupt through such their Foolishness of delaying;
Neither let any defer the Cure of their wounds, until they do stink, and corrupt through such their Foolishness of delaying;
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but let them hasten with speed unto the only soveraign remedy for their recovery. Let them bath and supple them with the tears of true repentance:
but let them hasten with speed unto the only sovereign remedy for their recovery. Let them both and supple them with the tears of true Repentance:
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Let them apply unto them the Balm of Christ's Merits; and they will find (in Gods time) health and settlement in their Souls; their broken bones shall rejoyce;
Let them apply unto them the Balm of Christ's Merits; and they will find (in God's time) health and settlement in their Souls; their broken bones shall rejoice;
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and the Lord will again cause the light of his countenance to shine upon them, and will speak peace unto them: Which is the;
and the Lord will again cause the Light of his countenance to shine upon them, and will speak peace unto them: Which is the;
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2 Observation
2 Observation
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Doct. 2. That, when the Lords people do, by unfeigned Repentance and true Faith in Christ, turn from their Folly of sin, the Lord (in his good time) will most certainly speak peace unto them. This oint hath Two Branches.Doct. 2. That, when the lords people do, by unfeigned Repentance and true Faith in christ, turn from their Folly of since, the Lord (in his good time) will most Certainly speak peace unto them. This oint hath Two Branches.
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1. That Repentance and Faith are the only means to recover the wounded soul, and to obtain its Peace.
1. That Repentance and Faith Are the only means to recover the wounded soul, and to obtain its Peace.
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2. That, when the Lords People do so turn from their folly of sin, the Lord (in his good time) will most certainly speak peace unto them.
2. That, when the lords People do so turn from their folly of since, the Lord (in his good time) will most Certainly speak peace unto them.
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Branch 1. The first Branch directs us to a two-fold way or Means, for the recovery of 2 Means. the wounded Spirit; Repentance and Faith. The first Means is Repentance.Branch 1. The First Branch directs us to a twofold Way or Means, for the recovery of 2 Means. the wounded Spirit; Repentance and Faith. The First Means is Repentance.
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We speak no• of that Repentance (at present) which is required upon mans first Conversion;
We speak no• of that Repentance (At present) which is required upon men First Conversion;
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but of that which is required afrer the fals of the Saints, which is called Tabula post Naufragium, a Board or Plank to bring a sinner safe unto the shore of Mercy,
but of that which is required afrer the falls of the Saints, which is called Tabula post shipwreck, a Board or Plank to bring a sinner safe unto the shore of Mercy,
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when his soul is wracked upon the Rock of sin.
when his soul is wracked upon the Rock of since.
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Which Repentance is nothing else, but, an hearty bewayling of sin, with a serious study and endeavour, in the use of all other good means, to regain the lost favour of God.
Which Repentance is nothing Else, but, an hearty bewailing of since, with a serious study and endeavour, in the use of all other good means, to regain the lost favour of God.
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This in Scripture is called by several names, which do include the distinct acts of true Repentance.
This in Scripture is called by several names, which do include the distinct acts of true Repentance.
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It is called the breaking of the heart, Psal. 51. 17. A rendi•g of the heart. Joel 2. 14. Changing of the mind, Rev. 2. 5. Where the Word wh•ch is there rendred (repent) do•• properly signifie a changing of the mind from evil to good.
It is called the breaking of the heart, Psalm 51. 17. A rendi•g of the heart. Joel 2. 14. Changing of the mind, Rev. 2. 5. Where the Word wh•ch is there rendered (Repent) do•• properly signify a changing of the mind from evil to good.
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In these Three words, of breaking, rending, changing, the parts of true Repentance are contained. The heart is broken ▪ in the Confession of sin.
In these Three words, of breaking, rending, changing, the parts of true Repentance Are contained. The heart is broken ▪ in the Confessi of since.
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It is rent, in sorrow for, and detestation of sin. The Mind •s changed, in resolutions against sin, and for better Obedience.
It is rend, in sorrow for, and detestation of since. The Mind •s changed, in resolutions against since, and for better obedience.
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These then are the Four Particulars I shall briefly speak of.
These then Are the Four Particulars I shall briefly speak of.
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The Lords People being, by reason of hainous sins wounded in their souls, if they desire recovery, to regain the Lords Favour,
The lords People being, by reason of heinous Sins wounded in their Souls, if they desire recovery, to regain the lords Favour,
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and to be restored to their former Peace and Settlement; they must repent them of their sins, that is, They must confess them.
and to be restored to their former Peace and Settlement; they must Repent them of their Sins, that is, They must confess them.
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They must be sorry for them. They must hate them. They must resolve against them, and all other;
They must be sorry for them. They must hate them. They must resolve against them, and all other;
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and upon better obedience for the time to come. Act 1. Wouldst thou have Peace spoken to thy soul, confesse thy sins unto God.
and upon better Obedience for the time to come. Act 1. Wouldst thou have Peace spoken to thy soul, confess thy Sins unto God.
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If we confesse, God is Faithful and just to forgive, 1 John 1. 9. If we confess and forsake, we shall have Mercy, Prov. 28. 13. Crude, indigested matter in the stomack causeth much gnawing and trouble there;
If we confess, God is Faithful and just to forgive, 1 John 1. 9. If we confess and forsake, we shall have Mercy, Curae 28. 13. Crude, indigested matter in the stomach Causes much gnawing and trouble there;
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but assoon as it is cast up, the stomack is at ease. The Comparison is but homely;
but As soon as it is cast up, the stomach is At ease. The Comparison is but homely;
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but it is the Spirits own Dialect, good enough for sin, which cannot be made too loathsom:
but it is the Spirits own Dialect, good enough for since, which cannot be made too loathsome:
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But with it then, vomit it up by Confession, and thy soul will be setled, and at ease.
But with it then, vomit it up by Confessi, and thy soul will be settled, and At ease.
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But what need we confess our sins to God, doth not he already know them?
But what need we confess our Sins to God, does not he already know them?
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Yes, he doth, but he would have thee to know them, he would have thee sensible of their hainousness,
Yes, he does, but he would have thee to know them, he would have thee sensible of their heinousness,
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and of that Corruption of thine heart, which secretly conspiring with thine Arch Enemy, hath insensibly led thee to those Follies, whereby thou hast lost thy God,
and of that Corruption of thine heart, which secretly conspiring with thine Arch Enemy, hath insensibly led thee to those Follies, whereby thou hast lost thy God,
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and provoked his wrath against thee.
and provoked his wrath against thee.
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That thou maist perform this duty in an acceptable manner, take notice of these requisites to, and discoveries of true Confession.
That thou Mayest perform this duty in an acceptable manner, take notice of these requisites to, and discoveries of true Confessi.
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Marks. 1. There must be a pre-disposing and preparing of the heart unto this Duty, by fore-consideration of the necessity thereof.Marks. 1. There must be a predisposing and preparing of the heart unto this Duty, by fore-consideration of the necessity thereof.
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I said, I will confess my sin, faith David, Psal. 3•. 5. I will go unto my Father,
I said, I will confess my since, faith David, Psalm 3•. 5. I will go unto my Father,
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and say unto him, &c. said the Prodigal, Luke 15. 18. 2. There must be a performance, as well as a preparation.
and say unto him, etc. said the Prodigal, Lycia 15. 18. 2. There must be a performance, as well as a preparation.
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He that rests himself at, I will confess, may be far enough off from Mercy, from Peace.
He that rests himself At, I will confess, may be Far enough off from Mercy, from Peace.
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David proceeded to an actual Confession. The Prodigal arose, and came to his Father, and said, Father, I have sinned, &c. 3. Confession must be particular of all known sin•.David proceeded to an actual Confessi. The Prodigal arose, and Come to his Father, and said, Father, I have sinned, etc. 3. Confessi must be particular of all known sin•.
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This is the true breaking of heart, which must not only be attrite or broken into great pieces in the acknowledgment of some notorious, scandalous sins;
This is the true breaking of heart, which must not only be attrite or broken into great Pieces in the acknowledgment of Some notorious, scandalous Sins;
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but it must be contrite, broken and pounded to powder, in the confession of all our known Fo•lies, all our known sins;
but it must be contrite, broken and pounded to powder, in the Confessi of all our known Fo•lies, all our known Sins;
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especially those of newest discovery, and of latest Commission:
especially those of Newest discovery, and of latest Commission:
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Thus did David, his secret faults were wraped up in a general Confession, Psa. 19. 12 ▪ But, his Murder and Adultery;
Thus did David, his secret Faults were wrapped up in a general Confessi, Psa. 19. 12 ▪ But, his Murder and Adultery;
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acknowledged in particular, Psal. 51. So the Israelites, 1 Sam. 12. 19. They confessed in general that their sins were many;
acknowledged in particular, Psalm 51. So the Israelites, 1 Sam. 12. 19. They confessed in general that their Sins were many;
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but in particular, that to them they had added that evil, to ask a King.
but in particular, that to them they had added that evil, to ask a King.
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Paul thought it not enough to confess in general, that he was sold under sin, Rom. 7 But makes a particular acknowledgment of his hainous known sins, 1 Tim. 1. 13.Paul Thought it not enough to confess in general, that he was sold under since, Rom. 7 But makes a particular acknowledgment of his heinous known Sins, 1 Tim. 1. 13.
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4. In true Confession, there will be an aggravating of sin, a striving to set it forth in its own loathsomness,
4. In true Confessi, there will be an aggravating of since, a striving to Set it forth in its own loathsomeness,
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and deformity I have sinned against Heaven, and against thee, said the Prodigal, a•a•nst thee ▪ so loving,
and deformity I have sinned against Heaven, and against thee, said the Prodigal, a•a•nst thee ▪ so loving,
cc n1 pns11 vhb vvn p-acp n1, cc p-acp pno21, vvd dt j-jn, vvd pno21 ▪ av n1,
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so tender a Father, who so carefully madest a Provision for me, which most profusely I have wasted.
so tender a Father, who so carefully Madest a Provision for me, which most profusely I have wasted.
av j dt n1, r-crq av av-j vvd2 dt n1 p-acp pno11, r-crq av-ds av-j pns11 vhb vvn.
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So the Israelites, we have sinned in asking of a King; we have shewed our selves weary of that Government the Lord had appointed over us:
So the Israelites, we have sinned in asking of a King; we have showed our selves weary of that Government the Lord had appointed over us:
np1 dt np2, pns12 vhb vvn p-acp vvg pp-f dt n1; pns12 vhb vvn po12 n2 j pp-f d n1 dt n1 vhd vvn p-acp pno12:
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We have most unthankfully rejected his Prophet, who hath carried himself so uprightly, that none of us can charge him with the least act of Injustice,
We have most unthankfully rejected his Prophet, who hath carried himself so uprightly, that none of us can charge him with the least act of Injustice,
pns12 vhb av-ds av-j vvd po31 n1, r-crq vhz vvn px31 av av-j, cst pix pp-f pno12 vmb vvi pno31 p-acp dt ds n1 pp-f n1,
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and so we have rejected God himself. So St. Paul aggravates his sins, calling himself the chief of sinners.
and so we have rejected God himself. So Saint Paul aggravates his Sins, calling himself the chief of Sinners.
cc av pns12 vhb vvn np1 px31. av n1 np1 vvz po31 n2, vvg px31 dt n-jn pp-f n2.
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That he, that had been so bred, and knew so much, that he should be such a cruel Persecuter, and Blasphemer.
That he, that had been so bred, and knew so much, that he should be such a cruel Persecutor, and Blasphemer.
cst pns31, cst vhd vbn av vvn, cc vvd av av-d, cst pns31 vmd vbi d dt j n1, cc n1.
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O, I have sinned against knowledge, Mercies, Patience, Chastisements, Vows, Promises, Means, Motions, Checks; after this manner doth the soul aggravate its sinful Follies in its Confession.
Oh, I have sinned against knowledge, mercies, Patience, Chastisements, Vows, Promises, Means, Motions, Checks; After this manner does the soul aggravate its sinful Follies in its Confessi.
uh, pns11 vhb vvn p-acp n1, n2, n1, n2, n2, vvz, n2, n2, n2; p-acp d n1 vdz dt n1 vvi po31 j n2 p-acp po31 n1.
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5. In true Confession there will be shame:
5. In true Confessi there will be shame:
crd p-acp j n1 a-acp vmb vbi n1:
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A Saint will blush in secret, to think that his soul, which Christ hath married to himself in righteousness, should be so polluted and defiled.
A Saint will blush in secret, to think that his soul, which christ hath married to himself in righteousness, should be so polluted and defiled.
dt n1 vmb vvi p-acp j-jn, pc-acp vvi cst po31 n1, r-crq np1 vhz vvn p-acp px31 p-acp n1, vmd vbi av vvn cc vvn.
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What fruit had you then in those things whereof ye are now ashamed? Rom. 6. 21.
What fruit had you then in those things whereof you Are now ashamed? Rom. 6. 21.
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Sin is alwaies attended with shame, either with a reproachful shame from others, or a penitent shame in secret,
since is always attended with shame, either with a reproachful shame from Others, or a penitent shame in secret,
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or a confounding shame in the end.
or a confounding shame in the end.
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Some indeed are so hardned, that (as Jeremy speaks, Jer. 3. 3.) They have Whores Forheads, and refuse to be ashamed:
some indeed Are so hardened, that (as Jeremiah speaks, Jer. 3. 3.) They have Whores Foreheads, and refuse to be ashamed:
d av vbr av vvn, cst (c-acp np1 vvz, np1 crd crd) pns32 vhb n2 n2, cc vvb pc-acp vbi j:
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But, the truly penitent soul, in its Confession, acknowledgeth with Daniel, Dan. 9. 7. That righteousness belongeth unto God;
But, the truly penitent soul, in its Confessi, acknowledgeth with daniel, Dan. 9. 7. That righteousness belongeth unto God;
cc-acp, dt av-j j-jn n1, p-acp po31 n1, vvz p-acp np1, np1 crd crd cst n1 vvz p-acp np1;
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but unto us Confusion of Face, because we have sinned against him. 6. Lastly, In true Confession, there will be an acknowledgment of our unworthiness.
but unto us Confusion of Face, Because we have sinned against him. 6. Lastly, In true Confessi, there will be an acknowledgment of our unworthiness.
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Jacobs Language is, I am not worthy of the least of all thy Mercies, Gen. 32. 10. The Prodigals, I am not worthy to be called thy Son, Luke 15. 21. St. Pauls, I am not meet to be called an Apostle, 1 Cor. 15. 9. The soul casts it self low at the Foot-stool of God, with humble thoughts of it self.Jacobs Language is, I am not worthy of the least of all thy mercies, Gen. 32. 10. The Prodigals, I am not worthy to be called thy Son, Lycia 15. 21. Saint Paul's, I am not meet to be called an Apostle, 1 Cor. 15. 9. The soul Cast it self low At the Footstool of God, with humble thoughts of it self.
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The confessing Penitent calling himself dust and ashes, with Abraham; a worm, with David; a dog, with the Syro-Phenician; thinking that he never keeps distance enough,
The confessing Penitent calling himself dust and Ashes, with Abraham; a worm, with David; a dog, with the Syro-Phenician; thinking that he never keeps distance enough,
dt vvg j-jn n1 px31 n1 cc n2, p-acp np1; dt n1, p-acp np1; dt n1, p-acp dt j; vvg cst pns31 av-x vvz n1 av-d,
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or is low enough in his Acknowledgments. Act 2. The second Act of true Repentance is, sorrow for sin.
or is low enough in his Acknowledgments. Act 2. The second Act of true Repentance is, sorrow for since.
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This (with the next, of hatred of sin) is included in the word (rending) which the Prophet Joel useth, alluding therein to the practise of the Jews, who did use to rend their Garments, upon the sight or hearing of any sad or loathsom thing;
This (with the next, of hatred of since) is included in the word (rending) which the Prophet Joel uses, alluding therein to the practice of the jews, who did use to rend their Garments, upon the sighed or hearing of any sad or loathsome thing;
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as Jacob did for the loss of his Son Joseph, Gen. 37. 34. and the High Priest, at the (supposed) Blasphemy of Christ,
as Jacob did for the loss of his Son Joseph, Gen. 37. 34. and the High Priest, At the (supposed) Blasphemy of christ,
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when he said, he was the Son of God, Mat. 27. 65. Wouldst thou then have thy wounded soul recovered, and thy lost Peace restored? rend thine heart in unfaigned sorrow for thy sinful Follies.
when he said, he was the Son of God, Mathew 27. 65. Wouldst thou then have thy wounded soul recovered, and thy lost Peace restored? rend thine heart in unfeigned sorrow for thy sinful Follies.
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Sorrow (in it self) is a grief of the mind, arising fro• a mans suffering by that, which he abhors as hurtful to him.
Sorrow (in it self) is a grief of the mind, arising fro• a men suffering by that, which he abhors as hurtful to him.
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In relation to sin, it is twofold. V•cious Sorrow. And, Godly Sorrow. The first hath only respect to that punishment, which sin hath deserved:
In Relation to since, it is twofold. V•cious Sorrow. And, Godly Sorrow. The First hath only respect to that punishment, which since hath deserved:
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Such was that in Cain, in Judas, and is in many wicked men; who have somtimes a kind of sorrow and remorse;
Such was that in Cain, in Judas, and is in many wicked men; who have sometimes a kind of sorrow and remorse;
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but it is not so much, for the sin it self, or indeed not at all for •hat;
but it is not so much, for the since it self, or indeed not At all for •hat;
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but, in respect of that punishment, whereunto by sin they have made themselves liable:
but, in respect of that punishment, whereunto by since they have made themselves liable:
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Such doubtless, is in the Damned in Hell, who are grieved for the punishment which they feel,
Such doubtless, is in the Damned in Hell, who Are grieved for the punishment which they feel,
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but not for the s•n •hat d•served it.
but not for the s•n •hat d•served it.
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The second, namely, Godly •orrow, is such as is in the Lords people, upon their Repentance, after their Falls.
The second, namely, Godly •orrow, is such as is in the lords people, upon their Repentance, After their Falls.
dt ord, av, j n1, vbz d c-acp vbz p-acp dt n2 n1, p-acp po32 n1, p-acp po32 n2.
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Which may have a subordinate respect unto the punishment, unto the wrath of God, who is a consuming fire;
Which may have a subordinate respect unto the punishment, unto the wrath of God, who is a consuming fire;
r-crq vmb vhi dt j n1 p-acp dt n1, p-acp dt n1 pp-f np1, r-crq vbz dt j-vvg n1;
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as St. Pauls exhortation thereupon, makes it clear, Heb. 12. ult. And so likewise his perswading of men, upon his knowledge of the Terrors of the Lord, 2 Cor. 5. 11.
as Saint Paul's exhortation thereupon, makes it clear, Hebrew 12. ult. And so likewise his persuading of men, upon his knowledge of the Terrors of the Lord, 2 Cor. 5. 11.
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But the principal Object, which godly sorrow hath a prime and special respect unto, is, the offence against God,
But the principal Object, which godly sorrow hath a prime and special respect unto, is, the offence against God,
p-acp dt j-jn n1, r-crq j n1 vhz dt j-jn cc j n1 p-acp, vbz, dt n1 p-acp np1,
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as it is a violation of, and transgression against his most holy Will.
as it is a violation of, and Transgression against his most holy Will.
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O, the Saint of the Lord grieves, and mourns in his soul, that by his Follies he hath offended his good God, his loving Father,
Oh, the Saint of the Lord grieves, and mourns in his soul, that by his Follies he hath offended his good God, his loving Father,
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so gentle, so merciful, so gracious, so patient, so slow to anger, so ready to pardon:
so gentle, so merciful, so gracious, so patient, so slow to anger, so ready to pardon:
av j, av j, av j, av j, av j pc-acp vvi, av j pc-acp vvi:
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This goes near him, this doth exceedingly afflict him.
This Goes near him, this does exceedingly afflict him.
d vvz av-j pno31, d vdz av-vvg vvi pno31.
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Though it may be, the temper of his Body is such, that not a Tear fals from his eye;
Though it may be, the temper of his Body is such, that not a Tear falls from his eye;
cs pn31 vmb vbi, dt n1 pp-f po31 n1 vbz d, cst xx dt n1 vvz p-acp po31 n1;
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yet he would willingly if he could, that his heart should weep tears of Bloud,
yet he would willingly if he could, that his heart should weep tears of Blood,
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for those his sinful Follies, whereby he hath provoked such a God, such a tender and loving Father.
for those his sinful Follies, whereby he hath provoked such a God, such a tender and loving Father.
p-acp d po31 j n2, c-crq pns31 vhz vvn d dt n1, d dt j cc j-vvg n1.
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This Sorrow is known to be true and unfaigned, by those six effects of Godly Sorrow, which the Apostle sets down, 2 Cor. 7. 11. Which are, Marks. 1. Carefulness. 2. Indignation. 3. Fear. 4. Zeal. 5. Desire. 6. Revenge.
This Sorrow is known to be true and unfeigned, by those six effects of Godly Sorrow, which the Apostle sets down, 2 Cor. 7. 11. Which Are, Marks. 1. Carefulness. 2. Indignation. 3. fear. 4. Zeal. 5. Desire. 6. Revenge.
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The Apostle there adds a Seventh Effect of the godly Sorrow in the Corinthians, which he cals defending or clearing of themselves;
The Apostle there adds a Seventh Effect of the godly Sorrow in the Corinthians, which he calls defending or clearing of themselves;
dt n1 a-acp vvz dt ord vvb pp-f dt j n1 p-acp dt np1, r-crq pns31 vvz vvg cc n-vvg pp-f px32;
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in the Greek it is NONLATINALPHABET, which signifies defence:
in the Greek it is, which signifies defence:
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which I conceive, was an act p•oper only unto them, in reference to the inc•stuous persons sin, which they (by way of defence) cleared themselves of,
which I conceive, was an act p•oper only unto them, in Referente to the inc•stuous Persons since, which they (by Way of defence) cleared themselves of,
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as not being guilty of approving thereof, much less, of glorying therein, as they are charged,
as not being guilty of approving thereof, much less, of glorying therein, as they Are charged,
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and so cannot be taken in as a constant Mark of true godly sorrow in whomsoever.
and so cannot be taken in as a constant Mark of true godly sorrow in whomsoever.
cc av vmbx vbi vvn p-acp p-acp dt j n1 pp-f j j n1 p-acp ro-crq.
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1. Then, True sorrow for sin makes a man careful to shun all sin for the time to come;
1. Then, True sorrow for since makes a man careful to shun all since for the time to come;
crd av, j n1 p-acp n1 vvz dt n1 j pc-acp vvi d n1 p-acp dt n1 pc-acp vvi;
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especially that, or those late Follies, wherewith he was overtaken. He will with all wariness shun the occasions which may draw him again into it:
especially that, or those late Follies, wherewith he was overtaken. He will with all wariness shun the occasions which may draw him again into it:
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He that hath once fallen into a dangerous Pit, and is escaped out of it, will take heed,
He that hath once fallen into a dangerous Pit, and is escaped out of it, will take heed,
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how he comes near the Brink of it again.
how he comes near the Brink of it again.
c-crq pns31 vvz av-j dt n1 pp-f pn31 av.
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The sorrowful Soul will not only be shy of known sins, which he knows to be such;
The sorrowful Soul will not only be shy of known Sins, which he knows to be such;
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but he will abstain from all appearance of evil, 1 Thes. 5. •2. If he hath but the least suspition of it, he carefully declines and avoyds it.
but he will abstain from all appearance of evil, 1 Thebes 5. •2. If he hath but the least suspicion of it, he carefully declines and avoids it.
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2. The Second Effect is Indignation, which (in it self) is a grief at the prosperity of those, whom we think unworthy of it.
2. The Second Effect is Indignation, which (in it self) is a grief At the Prosperity of those, whom we think unworthy of it.
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In reference to sin, it is a mixture of grief and anger, against a mans own Corruption;
In Referente to since, it is a mixture of grief and anger, against a men own Corruption;
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that it should so prevail over him, and enslave him;
that it should so prevail over him, and enslave him;
cst pn31 vmd av vvi p-acp pno31, cc vvi pno31;
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that he should be compassed about with such a body of death, from which he knows not which way to be delivered.
that he should be compassed about with such a body of death, from which he knows not which Way to be Delivered.
cst pns31 vmd vbi vvn a-acp p-acp d dt n1 pp-f n1, p-acp r-crq pns31 vvz xx r-crq n1 pc-acp vbi vvn.
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Such a mixture of Passion, was doubtless in St. Paul, stirring against his cross Flesh or Corruption, that warred against the Law of his mind,
Such a mixture of Passion, was doubtless in Saint Paul, stirring against his cross Flesh or Corruption, that warred against the Law of his mind,
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and was still at his Elbow, and present with h•m, to hinder him in doing good,
and was still At his Elbow, and present with h•m, to hinder him in doing good,
cc vbds av p-acp po31 n1, cc vvi p-acp n1, pc-acp vvi pno31 p-acp vdg j,
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and to put him on to do that which he hated;
and to put him on to do that which he hated;
cc pc-acp vvi pno31 a-acp pc-acp vdi d r-crq pns31 vvd;
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his indignation was •o stirred against it, that he cries out, O wretched man that I am, who shall deliver me from this body of death? What a wretched condition am I in? Is there no way for me to be freed from it? Rom. 7. 24. 3. True sorrow for sin, is fearful of falling again ▪ The Saint of God upon his Follies, which he now bewayles, is made sensi•le of his own weakness;
his Indignation was •o stirred against it, that he cries out, Oh wretched man that I am, who shall deliver me from this body of death? What a wretched condition am I in? Is there no Way for me to be freed from it? Rom. 7. 24. 3. True sorrow for since, is fearful of falling again ▪ The Saint of God upon his Follies, which he now bewails, is made sensi•le of his own weakness;
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he hath fallen, and may again, and therefore he walks in continual fear.
he hath fallen, and may again, and Therefore he walks in continual Fear.
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He knows his carnal part is as treacherous as ever, and the Devil as malicious against him as ever, and his Assaults as violent;
He knows his carnal part is as treacherous as ever, and the devil as malicious against him as ever, and his Assaults as violent;
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and he knows not how soon the Lord may leave him to himself;
and he knows not how soon the Lord may leave him to himself;
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and then in what case he shall be, his late experience of disturbances, perplexities, troubles, wounds, losse, wrath, can tell him a sad story.
and then in what case he shall be, his late experience of disturbances, perplexities, Troubles, wounds, loss, wrath, can tell him a sad story.
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4. He that is truly sorry for sin, his desire is vehement and earnest, that he may please God for the time to come.
4. He that is truly sorry for since, his desire is vehement and earnest, that he may please God for the time to come.
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What would he not now do to win his Favour? His own corrupt will hath formerly misled him, to the provoking of his God;
What would he not now do to win his Favour? His own corrupt will hath formerly misled him, to the provoking of his God;
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but now he submits it unto Gods Will in all things. Let him command what he will, he is ready to obey it:
but now he submits it unto God's Will in all things. Let him command what he will, he is ready to obey it:
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Let him restrain him in any thing, he declines it. Let him lay upon him what he pleaseth, he patiently undergoes it.
Let him restrain him in any thing, he declines it. Let him lay upon him what he Pleases, he patiently undergoes it.
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Let him defer to answer his Prayers, he waits Gods time.
Let him defer to answer his Prayers, he waits God's time.
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In a word, the vehement and earnest desire of his soul is, that he may walk worthy of the Lord unto all pleasing, by a dayly improving in the knowledge of him,
In a word, the vehement and earnest desire of his soul is, that he may walk worthy of the Lord unto all pleasing, by a daily improving in the knowledge of him,
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and by a further fruitfulness in every good work.
and by a further fruitfulness in every good work.
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4. He that is truly sorry for sin, he becomes zealous against sin, as that which is so offensive unto his God.
4. He that is truly sorry for since, he becomes zealous against since, as that which is so offensive unto his God.
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Thus David's zealous sorrow appeared in his Tears:
Thus David's zealous sorrow appeared in his Tears:
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For, his eyes ran down with Rivers of water, because men kept not Gods Law, Psal. 129. 136. Lot 's righteous soul was vexed with the filthy Conversation of the Sodomites. E•pecially he i• zealous against sin in himself.
For, his eyes ran down with rivers of water, Because men kept not God's Law, Psalm 129. 136. Lot is righteous soul was vexed with the filthy Conversation of the Sodomites. E•pecially he i• zealous against since in himself.
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He is zealous of good works;
He is zealous of good works;
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he takes delight in them The wayes of Wisdom (or of Christ) they are pleasantness unto him, Prov. 3. 17. He is diligent in good duties, he is fervent in spirit, serving the Lord, Rom. 12. 11. He is often thinking and talking of that which is good,
he Takes delight in them The ways of Wisdom (or of christ) they Are pleasantness unto him, Curae 3. 17. He is diligent in good duties, he is fervent in Spirit, serving the Lord, Rom. 12. 11. He is often thinking and talking of that which is good,
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and rejoyceth to see others do that which is good.
and Rejoiceth to see Others do that which is good.
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He remembers whence he is fallen, to what a fair degree in Grace he had formerly attained;
He remembers whence he is fallen, to what a fair degree in Grace he had formerly attained;
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and now he strains himself to the utmost to recover it, and to go beyond it.
and now he strains himself to the utmost to recover it, and to go beyond it.
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6. He takes revenge upon himself for his former follies, by watching, fasting, praying, by denying himself in those Contents, which otherwise without offence he might freely enjoy.
6. He Takes revenge upon himself for his former follies, by watching, fasting, praying, by denying himself in those Contents, which otherwise without offence he might freely enjoy.
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This Effect of Revenge some Commentators would find in the broken heart, Psal. 51. 17. Where the word is, Cor confractum, contribulatum, that is, (say they) fractum & tribulatum cum corpore, broken ▪ or ground, or threshed with the body.
This Effect of Revenge Some Commentators would find in the broken heart, Psalm 51. 17. Where the word is, Cor confractum, contribulatum, that is, (say they) fractum & tribulatum cum corpore, broken ▪ or ground, or threshed with the body.
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The body therefore (as thence they would infer) must be a sufferer with the heart in true Confession.
The body Therefore (as thence they would infer) must be a sufferer with the heart in true Confessi.
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Whether the word will bear such a meaning or not, I contend not.
Whither the word will bear such a meaning or not, I contend not.
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It is enough we have St. Pauls example for it, 1 Cor. 9. 27. We may,
It is enough we have Saint Paul's Exampl for it, 1 Cor. 9. 27. We may,
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nay ought to keep under our bodies, and bring them into subjection, that so they may be the fitter to joyn with our souls in Gods Service:
nay ought to keep under our bodies, and bring them into subjection, that so they may be the fitter to join with our Souls in God's Service:
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though, by so doing, we cannot satisfie for the least of our sinful follies. Act 3. The heart must be rent in the hatred and detestation of sin.
though, by so doing, we cannot satisfy for the least of our sinful follies. Act 3. The heart must be rend in the hatred and detestation of since.
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And the High Priest rent his cloaths, saying, he hath spoken Blasphemy.
And the High Priest rend his clothes, saying, he hath spoken Blasphemy.
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That sin is most loathsom and hateful, is evident from those Comparisons, by which its Loathsomness is set forth in Scripture.
That since is most loathsome and hateful, is evident from those Comparisons, by which its Loathsomeness is Set forth in Scripture.
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It is compared to the Leprosie, to menstruous rags, to pollutions of the Birth, to vomit, to mire, &c.
It is compared to the Leprosy, to menstruous rags, to pollutions of the Birth, to vomit, to mire, etc.
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And because it is so loathsom and abominable, therefore doth the Lord hate and abhor it,
And Because it is so loathsome and abominable, Therefore does the Lord hate and abhor it,
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as is to be seen, Prov. 6. Psal. 5. Psal. 45. and in many other places.
as is to be seen, Curae 6. Psalm 5. Psalm 45. and in many other places.
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The Lord is in his Essence and Nature, most pure; and therefore doth he naturally and essentially hate all filthiness and impurity.
The Lord is in his Essence and Nature, most pure; and Therefore does he naturally and essentially hate all filthiness and impurity.
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And as he hates sin, so do his people and Saints, from the first moment of their Conversion, of their beginning to be his people.
And as he hates since, so do his people and Saints, from the First moment of their Conversion, of their beginning to be his people.
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Indeed their hatred against it, at first is not so manifest as afterwards: The Heifers will low after their Calves.
Indeed their hatred against it, At First is not so manifest as afterwards: The Heifers will low After their Calves.
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Yet, there is a secret dislike in the soul against it: the Will b•gins to be set against it;
Yet, there is a secret dislike in the soul against it: the Will b•gins to be Set against it;
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and their dislike gathers strength, and increaseth by degrees, until it doth become a down right hatred.
and their dislike gathers strength, and increases by Degrees, until it does become a down right hatred.
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Then they can truly •ay, I hate every false way with David, Psal. 119. 104. I do the thing that I h•te, with St. Paul, Rom 7. 15.
Then they can truly •ay, I hate every false Way with David, Psalm 119. 104. I do the thing that I h•te, with Saint Paul, Rom 7. 15.
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And because they themselves know it to be so hateful, therefore do the Saints so earnestly exho•t others to hate and abhor it:
And Because they themselves know it to be so hateful, Therefore do the Saints so earnestly exho•t Others to hate and abhor it:
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Thus David, Psal 97. 10. See that ye ha•e the th•ng that is evil. So Jude 23. Hate the garment spotted with the Flesh.
Thus David, Psalm 97. 10. See that you ha•e the th•ng that is evil. So U^de 23. Hate the garment spotted with the Flesh.
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And this, because, upon their Conversion, their Souls being united unto God, they begin to love him,
And this, Because, upon their Conversion, their Souls being united unto God, they begin to love him,
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and so cannot but abhor that, which he abhors and hates.
and so cannot but abhor that, which he abhors and hates.
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Thus David takes his Motive to stir up the Saints to hate evil, from their love of God, Psal •7 10. O ye that love the Lord, see that ye hate the th•ng that is evil.
Thus David Takes his Motive to stir up the Saints to hate evil, from their love of God, Psalm •7 10. O you that love the Lord, see that you hate the th•ng that is evil.
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And much more now do the Saints hate and abhor it, upon their repentance after their fals.
And much more now do the Saints hate and abhor it, upon their Repentance After their falls.
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For, th•y know, that now a greater Obl•gation lies upon them to please God;
For, th•y know, that now a greater Obl•gation lies upon them to please God;
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and th•y have had the experience, that sin is a deadly enemy unto their souls, wounding them, robbing them of their God,
and th•y have had the experience, that since is a deadly enemy unto their Souls, wounding them, robbing them of their God,
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and exposing them to his fierce wrath:
and exposing them to his fierce wrath:
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And hereupon, they cannot but exceedingly loath and abhor it, as that which seeks, and by all means endeavours their utter ruine and destruction.
And hereupon, they cannot but exceedingly loath and abhor it, as that which seeks, and by all means endeavours their utter ruin and destruction.
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Now that hatred against sin in others, and especially in themselves, may be carried on by the Lords people in such a way,
Now that hatred against since in Others, and especially in themselves, may be carried on by the lords people in such a Way,
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as may manifest the truth of their Love unto God, and the unfaignedness of their repentance, they are to be very cautious, that they stumble not at these rubs. Marks.
as may manifest the truth of their Love unto God, and the unfaignedness of their Repentance, they Are to be very cautious, that they Stumble not At these rubs. Marks.
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1. As to others, there must be no tolerating and bearing with their sins.
1. As to Others, there must be no tolerating and bearing with their Sins.
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It was the commendation of the Church of Ephesus, they could not bear those that were evil, Rev 2. 2. Asa would not bear with Idolatry in his own Mother,
It was the commendation of the Church of Ephesus, they could not bear those that were evil, Rev 2. 2. Asa would not bear with Idolatry in his own Mother,
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but unq•eened her for that her sin, 1 King. 15. 13. He that winks at sin •n others, will soon be blind to it in himself.
but unq•eened her for that her since, 1 King. 15. 13. He that winks At since •n Others, will soon be blind to it in himself.
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Yet the Saints must be sure, that this their hatred of sin be perfect, Psal. 139. 22. wanting neither Knowledge nor Justice:
Yet the Saints must be sure, that this their hatred of since be perfect, Psalm 139. 22. wanting neither Knowledge nor justice:
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They must know what, and why they hate; and their hatred must be fastned upon the sin, not upon the Person:
They must know what, and why they hate; and their hatred must be fastened upon the since, not upon the Person:
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He that can dispense with the sin for the man, or hates the man for the sin, his hatred savours more of vicious Passion, then of a vertuous Perfection
He that can dispense with the since for the man, or hates the man for the since, his hatred savours more of vicious Passion, then of a virtuous Perfection
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2. As to themselves, there are three Rubs or stumbling-blocks, at which the penitent Saint may trip and stumble,
2. As to themselves, there Are three Rubs or stumbling-blocks, At which the penitent Saint may trip and Stumble,
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if not very wary, and so his hatred against sin may fail, and fall short of its due Requisites; these are, 1. Partiality;
if not very wary, and so his hatred against since may fail, and fallen short of its due Requisites; these Are, 1. Partiality;
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there must be an hating of all sin, of every false way, Psal. 119. 104. The Church of Ephesus hated the deed• of the Nicholaitans, viz. Promiscuous Whoredomes, and Idolatry:
there must be an hating of all since, of every false Way, Psalm 119. 104. The Church of Ephesus hated the deed• of the Nicolaitans, viz. Promiscuous Whoredoms, and Idolatry:
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but decayed in Zeal, they grew cold in the reprehension of these sins.
but decayed in Zeal, they grew cold in the reprehension of these Sins.
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The truly penitent will not only hate the great Blotches and deep stains of the soul in gross,
The truly penitent will not only hate the great Blotches and deep stains of the soul in gross,
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and scandalous sins, but ev•n every little sin likewise, the Garment that is but spotted by the Flesh, Jude 23. 2. They must beware of Lenity, they cannot be too vehement in their hatred against sin.
and scandalous Sins, but ev•n every little since likewise, the Garment that is but spotted by the Flesh, U^de 23. 2. They must beware of Lenity, they cannot be too vehement in their hatred against since.
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The right hand, or right eye, if they offend, must not be spared, but cut off, or pulled out.
The right hand, or right eye, if they offend, must not be spared, but Cut off, or pulled out.
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That soul that can mince its sins, is it not a little one? that can excuse its Sins;
That soul that can mince its Sins, is it not a little one? that can excuse its Sins;
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it doth not truly hate them.
it does not truly hate them.
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When a man can say to his before dailing sin, as the Prophet commands to be said to Idolatrous Relicks, get thee hence;
When a man can say to his before dailing since, as the Prophet commands to be said to Idolatrous Relics, get thee hence;
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or as Ephraim repenting of his Idolatry;
or as Ephraim repenting of his Idolatry;
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What have I to do with Idols? It discovers a hearty vehemency and earnestness in his hatred against sin.
What have I to do with Idols? It discovers a hearty vehemency and earnestness in his hatred against since.
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3. The Saints in their hatred of sin, must beware of Inconstancy;
3. The Saints in their hatred of since, must beware of Inconstancy;
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they must never again be reconciled unto it, or so much as enter into a Truce or Parly with it.
they must never again be reconciled unto it, or so much as enter into a Truce or Parley with it.
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St. Augustine in his Confessions, saith of himself, that his old Favourites, his sins, which he had left, pulled him by the sleeve of his Flesh, suing to be re-entertained; but he shook them off.
Saint Augustine in his Confessions, Says of himself, that his old Favourites, his Sins, which he had left, pulled him by the sleeve of his Flesh, suing to be re-entertained; but he shook them off.
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There must be no more turning to the vomit of sin, not only as to act,
There must be no more turning to the vomit of since, not only as to act,
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but, not so much as in the least unchecked reflexion of the thought. Where true hatred of sin is, it will be universal, vehement, constant.
but, not so much as in the least unchecked reflection of the Thought. Where true hatred of since is, it will be universal, vehement, constant.
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Act 4. The last Act of true Repentance is contained in the changing of the mind,Act 4. The last Act of true Repentance is contained in the changing of the mind,
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and it is resolution against sin, and for better Obedience for the time to come. Without such Resolutions, the m•nd is not changed; but continues the same;
and it is resolution against since, and for better obedience for the time to come. Without such Resolutions, the m•nd is not changed; but continues the same;
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and so long it is impossible that the soul should be setled, Gods Favour regained, and Peace obtained.
and so long it is impossible that the soul should be settled, God's Favour Regained, and Peace obtained.
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This changing of the mind, St. Paul cals transforming or renewing of the mind, Rom. 12. 2. A being renewed •n the spirit of our minds, Eph. 4. 23. It is called a coming to a mans self, Luke 15. 17. When the Prodigal came to himself, he said, I will arise, and go unto my Father.
This changing of the mind, Saint Paul calls transforming or renewing of the mind, Rom. 12. 2. A being renewed •n the Spirit of our minds, Ephesians 4. 23. It is called a coming to a men self, Lycia 15. 17. When the Prodigal Come to himself, he said, I will arise, and go unto my Father.
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When he came to himself, there was the change of his mind;
When he Come to himself, there was the change of his mind;
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till then, he went on in his folly, and madness of sin, and upon this his change, he resolves within himself,
till then, he went on in his folly, and madness of since, and upon this his change, he resolves within himself,
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and saith, I will arise, and go &c.
and Says, I will arise, and go etc.
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And until it cometh to this, that a mans Will is let, and bent against sin,
And until it comes to this, that a men Will is let, and bent against since,
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and for holiness, that he would not do that which is evil, and would do that which is good,
and for holiness, that he would not do that which is evil, and would do that which is good,
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as St. Paul speaks, Rom. 7. 19. Till it be thus, there is no settlement, no peace to be expected.
as Saint Paul speaks, Rom. 7. 19. Till it be thus, there is no settlement, no peace to be expected.
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A man may know, whether he hath entertained such resolutions or not, in his heart, by these discoveries.
A man may know, whither he hath entertained such resolutions or not, in his heart, by these discoveries.
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Marks. 1. By the s•mness and fixedness of his resolutions.Marks. 1. By the s•mness and fixedness of his resolutions.
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He is stedfast and unmoveable, 1 Cor. 15. ult. He that is thus resolved, it is not an easie temptation, that shall unsettle him:
He is steadfast and Unmovable, 1 Cor. 15. ult. He that is thus resolved, it is not an easy temptation, that shall unsettle him:
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He will break through all difficulties, and go on notwithstanding any opposition whatsoever.
He will break through all difficulties, and go on notwithstanding any opposition whatsoever.
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No Adversaries, 1 Cor. 16. 9. Not a Lion in the way, Prov. 22. 13. shall daunt him to turn him back.
No Adversaries, 1 Cor. 16. 9. Not a lion in the Way, Curae 22. 13. shall daunt him to turn him back.
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Thus Joshua was resolved, I and my House will serve the Lord. So David here in the Text, I will hear what the Lord will speak.
Thus joshua was resolved, I and my House will serve the Lord. So David Here in the Text, I will hear what the Lord will speak.
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2. Where the mind is thus resolved, there will be a cherishing of such resolutions. A wicked man may somtimes have thoughts of leaving such or such a sin;
2. Where the mind is thus resolved, there will be a cherishing of such resolutions. A wicked man may sometimes have thoughts of leaving such or such a since;
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but finding that it will not consist with his profit or pleasure so to do, such his thoughts are soon smothered, and do quickly vanish.
but finding that it will not consist with his profit or pleasure so to do, such his thoughts Are soon smothered, and do quickly vanish.
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But the truly penitent soul, whose mind is changed, and he resolved against sin, and upon better obedience:
But the truly penitent soul, whose mind is changed, and he resolved against since, and upon better Obedience:
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he will (as Paul exhorts, 1 Thes. 5. 19.) take heed how he quencheth the Spirit in him, from which he knows such resolutions do proceed.
he will (as Paul exhorts, 1 Thebes 5. 19.) take heed how he quenches the Spirit in him, from which he knows such resolutions do proceed.
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3. He will be very watchful over his enemies:
3. He will be very watchful over his enemies:
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For, he knows that though while he continued in his Folly of sin, they let him alone and did not trouble him:
For, he knows that though while he continued in his Folly of since, they let him alone and did not trouble him:
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Yet, now ▪ having shkaen them off, he shall not be so rid of them;
Yet, now ▪ having shkaen them off, he shall not be so rid of them;
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but that they will use all the means they can to regain him into their power.
but that they will use all the means they can to regain him into their power.
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The Devil will tempt, the Flesh dispose, and the World allure;
The devil will tempt, the Flesh dispose, and the World allure;
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and therefore he knows he must stand upon his Guard continually, and watch them, and their wayes of assault,
and Therefore he knows he must stand upon his Guard continually, and watch them, and their ways of assault,
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lest he be again foyled by them.
lest he be again foiled by them.
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4. A man that is thus resolved, there shall hardly a word, thought, or action, pass from him without strict examination.
4. A man that is thus resolved, there shall hardly a word, Thought, or actium, pass from him without strict examination.
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Did I not offend God in it, in such a Company, at such a time, did I not neglect a fair opportunity of doing good, of glorifying God? Did I not give occasion of scandal to the weak? Did I not seem to countenance such a sin? &c. Thus the truly penitent soul, that is resolved against sin,
Did I not offend God in it, in such a Company, At such a time, did I not neglect a fair opportunity of doing good, of glorifying God? Did I not give occasion of scandal to the weak? Did I not seem to countenance such a since? etc. Thus the truly penitent soul, that is resolved against since,
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and for holiness, will call his wayes to remembrance, and will sift and winnow them;
and for holiness, will call his ways to remembrance, and will sift and winnow them;
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that if he hath done evil, he may be humbled for it, and may walk more wa•ily,
that if he hath done evil, he may be humbled for it, and may walk more wa•ily,
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and circumspectly for the time to come.
and circumspectly for the time to come.
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5. He will endeavour faithfully and speedily to put these his resolutions in ex•cution, and to derive them into act:
5. He will endeavour faithfully and speedily to put these his resolutions in ex•cution, and to derive them into act:
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For, he knows, that all a mans purposes and resolutions they are but empty nothings without practise, without fruitfulness.
For, he knows, that all a men Purposes and resolutions they Are but empty nothings without practise, without fruitfulness.
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The Moralist directs, that upon just and irreconcileable distast between friends, they should (as it were) unpick their love, by a gentle withdrawing of their affections from each other.
The Moralist directs, that upon just and Irreconcilable distaste between Friends, they should (as it were) unpick their love, by a gentle withdrawing of their affections from each other.
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We must not deal so by our beloved sins, but must rend our affections from them,
We must not deal so by our Beloved Sins, but must rend our affections from them,
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and break off from them by righteousness, Dan. 4. 21.
and break off from them by righteousness, Dan. 4. 21.
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6. He that is thus resolved, being sensible of his own weakness, and how easily he is foyled and overthrown, unless the Lord help him, he directs his Prayer unto him with all earnestness, beseeching him to work for him,
6. He that is thus resolved, being sensible of his own weakness, and how Easily he is foiled and overthrown, unless the Lord help him, he directs his Prayer unto him with all earnestness, beseeching him to work for him,
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and in him by his good Spirit, to support and uphold him by his Almighty power,
and in him by his good Spirit, to support and uphold him by his Almighty power,
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& to enable him by his Grace, to do and act according to his resolutions, that for the time to come, he may discover temptations, resist sin,
& to enable him by his Grace, to do and act according to his resolutions, that for the time to come, he may discover temptations, resist since,
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and walk more holily before God.
and walk more holily before God.
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7. Lastly, He is exceedingly grieved that he is no better, that he can •o no better, that he is so weak, and so easily prevailed over.
7. Lastly, He is exceedingly grieved that he is no better, that he can •o no better, that he is so weak, and so Easily prevailed over.
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He is assured, that his Will is rightly disposed:
He is assured, that his Will is rightly disposed:
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to will is present with him, but, because he finds, that notwithstanding the Spirit is willing,
to will is present with him, but, Because he finds, that notwithstanding the Spirit is willing,
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yet the Flesh is weak, and he hath no power in himself to do according as he will, this makes him mourn and bewail his weak condition.
yet the Flesh is weak, and he hath no power in himself to do according as he will, this makes him mourn and bewail his weak condition.
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Means 2. The second Means for resetling and recovering the wounded Spirit, and obtaining its peace, is Faith in Christ. Sin estrangeth from God.Means 2. The second Means for Resettling and recovering the wounded Spirit, and obtaining its peace, is Faith in christ. since estrangeth from God.
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By Faith we come unto him, Heb. 11. 6. By sin our Souls are defiled. By Faith they are purified, Acts 15 9 By sin we provoke God.
By Faith we come unto him, Hebrew 11. 6. By since our Souls Are defiled. By Faith they Are purified, Acts 15 9 By since we provoke God.
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By Faith we please him, Heb. 11. 6. By sin we make God our Enemy. By Faith we are at peace with him, Rom. 5. 1.
By Faith we please him, Hebrew 11. 6. By since we make God our Enemy. By Faith we Are At peace with him, Rom. 5. 1.
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Yet, it is not every kind of Faith that makes our peace with God.
Yet, it is not every kind of Faith that makes our peace with God.
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A general assent unto whatsoever God hath revealed in his Word, (which is called an Historical Faith) For a man to believe, that the Word is the very Word of God, and proceeded from him;
A general assent unto whatsoever God hath revealed in his Word, (which is called an Historical Faith) For a man to believe, that the Word is the very Word of God, and proceeded from him;
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that Christ came into the world to save sinners, that whosoever believeth in him, shall not perish, &c. to believe this, is not enough to settle the soul,
that christ Come into the world to save Sinners, that whosoever Believeth in him, shall not perish, etc. to believe this, is not enough to settle the soul,
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and to make its peace with God: For notwithstanding such Faith, a man may go to Hell:
and to make its peace with God: For notwithstanding such Faith, a man may go to Hell:
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And indeed such Faith is in the Devils themselves, they believe and tremble, James 2. 19. No, it is a particular applying Justifying Faith, which is the Soul setling and Peace ▪ obraining Faith.
And indeed such Faith is in the Devils themselves, they believe and tremble, James 2. 19. No, it is a particular applying Justifying Faith, which is the Soul settling and Peace ▪ obraining Faith.
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The truth of the Word, or the Word •f Truth, is the general Object of Faith.
The truth of the Word, or the Word •f Truth, is the general Object of Faith.
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But that Faith, which must settle the soul, and obtain its Peace, must be fixed upon,
But that Faith, which must settle the soul, and obtain its Peace, must be fixed upon,
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and eye a more particular Object, namely, the free Promises of Grace and Pardon in Christ, which promises it layes hold upon,
and eye a more particular Object, namely, the free Promises of Grace and Pardon in christ, which promises it lays hold upon,
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and brings home to the soul by a particular application, in assurance, that the soul is a sharer, and interessed in them;
and brings home to the soul by a particular application, in assurance, that the soul is a sharer, and interested in them;
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upon which assurance, all the tempests in the wounded spirit are allayed, all the disturbances removed, all the Fears of enmity and wrath do vanish;
upon which assurance, all the tempests in the wounded Spirit Are allayed, all the disturbances removed, all the Fears of enmity and wrath do vanish;
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and a sweet, calm settlement and peace, do follow thereupon in the soul.
and a sweet, Cam settlement and peace, do follow thereupon in the soul.
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Where I touched before upon Faith, I spake of it, as in its dayly exercise, in the fruits of true Obedience,
Where I touched before upon Faith, I spoke of it, as in its daily exercise, in the fruits of true obedience,
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and having its residence in a soul at peace with God, which is the constant Attendant upon such Faith.
and having its residence in a soul At peace with God, which is the constant Attendant upon such Faith.
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I now speak of it as re•iding in an unsetled soul, and (by reason of the folly of sin) in•errupted in the exercise;
I now speak of it as re•iding in an unsettled soul, and (by reason of the folly of since) in•errupted in the exercise;
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which notwithstanding the soul stretcheth forth, as its (yet benummed) hand, to lay hold upon the promises of the Gospel;
which notwithstanding the soul Stretcheth forth, as its (yet benumbed) hand, to lay hold upon the promises of the Gospel;
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for the re ▪ obtaning of its lost Peace, though it do (nor as yet can) apply them with the like strength of assurance,
for the re ▪ obtaning of its lost Peace, though it do (nor as yet can) apply them with the like strength of assurance,
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as when it was more lively, and the Spirit did more evidently act in it.
as when it was more lively, and the Spirit did more evidently act in it.
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However it is living, and true, and may be known to be such, and to be in the soul, by these Discoveries. Marks.
However it is living, and true, and may be known to be such, and to be in the soul, by these Discoveries. Marks.
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1. He that hath it, though it continues so weak (and benummed as I said) that it is not able to apply a promise;
1. He that hath it, though it continues so weak (and benumbed as I said) that it is not able to apply a promise;
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yet, such a man believes, that his sins and follies, be they never so heinous,
yet, such a man believes, that his Sins and follies, be they never so heinous,
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yet are pardonable ▪ that Gods Mercy to poor sinners, is not limited to the number or quality of their sins,
yet Are pardonable ▪ that God's Mercy to poor Sinners, is not limited to the number or quality of their Sins,
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but be they never so many, never so heinous, of never so deep a slain or loud a cry, committed with never so high a hand,
but be they never so many, never so heinous, of never so deep a slave or loud a cry, committed with never so high a hand,
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yet the Lords Mercy is above them all.
yet the lords Mercy is above them all.
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And as he believes that they are pardonable, so, he gaspes and longs, and earnestly desires that they may be pardoned:
And as he believes that they Are pardonable, so, he gasps and longs, and earnestly Desires that they may be pardoned:
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and he sends up earnest and strong cries to the Throne of Grace, that the Lord would pardon them.
and he sends up earnest and strong cries to the Throne of Grace, that the Lord would pardon them.
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Now these Gaspings, Groanings, Longings, Desires and Cries of his soul do discover, the Spirit of God to be in such a man:
Now these Gaspings, Groanings, Longings, Desires and Cries of his soul do discover, the Spirit of God to be in such a man:
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For they proceed from the Spirit, Rom 8. 26. It is the Spirit which in the sinners soul makes Intercession for him; Postulat, id est, postulare facit:
For they proceed from the Spirit, Rom 8. 26. It is the Spirit which in the Sinners soul makes Intercession for him; Postulat, id est, postulare facit:
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It makes him send up unutterable cries and Groans unto the Throne of Grace for Mercy;
It makes him send up unutterable cries and Groans unto the Throne of Grace for Mercy;
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So S. Augusline interprets the place. Now where Christs Spirit is, there Christ himself is:
So S. Augustine interprets the place. Now where Christ Spirit is, there christ himself is:
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And where Christ and the Spirit are, there must necessarily be Faith, though but in a weak measure;
And where christ and the Spirit Are, there must necessarily be Faith, though but in a weak measure;
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for, they dwell not in a faithlesse soul.
for, they dwell not in a faithless soul.
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2. A man may know whether he hath true Faith or not, by the Testimony of the Spirit, which bears witness to his spirit, that he is the Child of God, Rom. 8. 16. This Spirit he is sealed with, Eph. 1. 14. And it makes him to cry Abba, Father. The Spirit bears witness:
2. A man may know whither he hath true Faith or not, by the Testimony of the Spirit, which bears witness to his Spirit, that he is the Child of God, Rom. 8. 16. This Spirit he is sealed with, Ephesians 1. 14. And it makes him to cry Abba, Father. The Spirit bears witness:
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It perswades him to an assurance that he is Gods Child, and hath Faith.
It persuades him to an assurance that he is God's Child, and hath Faith.
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As if the Spirit were pleased to say to the weak Believer, that doubts of his Faith ▪ Dost thou question whether thou hast Faith or not? Be assured that thou hast.
As if the Spirit were pleased to say to the weak Believer, that doubts of his Faith ▪ Dost thou question whither thou hast Faith or not? Be assured that thou hast.
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I tell thee so, who know thy heart better then thou thy self dost. I tell thee so, who am the Seal of thine Adoption.
I tell thee so, who know thy heart better then thou thy self dost. I tell thee so, who am the Seal of thine Adoption.
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God knows thee to be his Child, by this his Mark, and Se•l, which he hath set upon thee, even mee his Spirit:
God knows thee to be his Child, by this his Mark, and Se•l, which he hath Set upon thee, even me his Spirit:
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without which, he would never own thee as his Son. Now it is thy Faith which made way for this thy Sonship.
without which, he would never own thee as his Son. Now it is thy Faith which made Way for this thy Sonship.
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Christ, upon thy receiving of him, upon thy believing in his Name, gave thee power or priviledge (and it is no mean one) to be the Son of God.
christ, upon thy receiving of him, upon thy believing in his Name, gave thee power or privilege (and it is no mean one) to be the Son of God.
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He is (however he now beholds thee with an eye of displeasure) he is I say, thy Father;
He is (however he now beholds thee with an eye of displeasure) he is I say, thy Father;
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therefore go unto him, and call him so: and by that name, sue unto him for mercy;
Therefore go unto him, and call him so: and by that name, sue unto him for mercy;
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say, Abba, Father, I have sinned against Heaven, and against thee, I am unworthy to be called thy Son:
say, Abba, Father, I have sinned against Heaven, and against thee, I am unworthy to be called thy Son:
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Yet, I beseech thee to have mercy upon me, according to thy Fatherly goodness. God delights that thou shouldst call him Father:
Yet, I beseech thee to have mercy upon me, according to thy Fatherly Goodness. God delights that thou Shouldst call him Father:
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He is the Father of Mercies, and will not deny Mercy to his now humbled Child.
He is the Father of mercies, and will not deny Mercy to his now humbled Child.
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3. This Faith is known by that Confidence and boldness in a man to approach unto the Throne of Grace,
3. This Faith is known by that Confidence and boldness in a man to approach unto the Throne of Grace,
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for the obtaining of Mercy, and finding Grace to help in time of need, Heb. 4. 16.
for the obtaining of Mercy, and finding Grace to help in time of need, Hebrew 4. 16.
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The soul never stands in more need of Mercy, of Grace, of Help, then when it lieth groaning under the burden of sin, under the deep Wounds of the Apprehension of loss,
The soul never Stands in more need of Mercy, of Grace, of Help, then when it lies groaning under the burden of since, under the deep Wounds of the Apprehension of loss,
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and fear of wrath, it is then a sit Object for Mercy and Grace.
and Fear of wrath, it is then a fit Object for Mercy and Grace.
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Now if in this distressed condition, a man can come with boldness to God for Mercy and Help, it is a most certain and strong evidence of true Faith.
Now if in this distressed condition, a man can come with boldness to God for Mercy and Help, it is a most certain and strong evidence of true Faith.
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When a man can take a Promise (suppose this in the Text) and spreading it before the Lord, can press him with it,
When a man can take a Promise (suppose this in the Text) and spreading it before the Lord, can press him with it,
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and say, Lord, thou seest my sad condition, thou knowest my soul in this mine adversity, thou seest how it is perplexed and troubled:
and say, Lord, thou See my sad condition, thou Knowest my soul in this mine adversity, thou See how it is perplexed and troubled:
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I am now come unto thee for peace and settlement, and I come with an assured Confidence that I shall obtain it:
I am now come unto thee for peace and settlement, and I come with an assured Confidence that I shall obtain it:
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•or here is thy Promise of it, this I lay claim to, and thou canst not but perform it;
•or Here is thy Promise of it, this I lay claim to, and thou Canst not but perform it;
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For, thou art not as man that thou shouldst lye. O, be pleased then to make good this thy Promise unto me!
For, thou art not as man that thou Shouldst lie. O, be pleased then to make good this thy Promise unto me!
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O, speak peace to mine unsetled Soul, and make the bones which thou hast broken, to rejoyce.
O, speak peace to mine unsettled Soul, and make the bones which thou hast broken, to rejoice.
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He that can come unto God with such boldness, and confidence, he may assu•e himself that he hath true Faith:
He that can come unto God with such boldness, and confidence, he may assu•e himself that he hath true Faith:
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For, it is that, which makes way for the souls access unto God.
For, it is that, which makes Way for the Souls access unto God.
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It is that which makes the soul thus bold & confident in its approaches, and assurance of obtaining of what it sues for.
It is that which makes the soul thus bold & confident in its Approaches, and assurance of obtaining of what it sues for.
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See a clear place for it, Eph. 3. 12. In whom we have boldness and access with confidence, by the Faith of him.
See a clear place for it, Ephesians 3. 12. In whom we have boldness and access with confidence, by the Faith of him.
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4. This particular Promise-applying Faith is known, by th•t delight which a man takes in the Word, wherein the Promises are contained:
4. This particular Promiseapplying Faith is known, by th•t delight which a man Takes in the Word, wherein the Promises Are contained:
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It is sweeter then honey, or the hony ▪ Comb ▪ to the truly Faithful Soul, Ps ▪ 19. 10. There it tasts truly the sweetness of the Lord Christ ▪ Ps. 3•. 8. The sweetness of his Grace and Favour, 1 P•t. 2. 3. in those Promises which there it •inds, and meets withal.
It is Sweeten then honey, or the honey ▪ Comb ▪ to the truly Faithful Soul, Psalm ▪ 19. 10. There it tastes truly the sweetness of the Lord christ ▪ Ps. 3•. 8. The sweetness of his Grace and Favour, 1 P•t. 2. 3. in those Promises which there it •inds, and meets withal.
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When turning over the sacred Pages, it l•ghts upon • Promise (and the Book of God is full of them) O what strong Consolation doth it draw from them ▪ H•b. 6. 17, 18 How doth it suck and satisfie it self with those b•easts of Consolation!
When turning over the sacred Pages, it l•ghts upon • Promise (and the Book of God is full of them) Oh what strong Consolation does it draw from them ▪ H•b. 6. 17, 18 How does it suck and satisfy it self with those b•easts of Consolation!
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How doth it milk out, and delight it self with their soul-setling, soul-ravishing sweetness, Isa. 66. 11. 5. This particular Promise-applying Faith it most highly prizeth a P•omise.
How does it milk out, and delight it self with their soulsetling, Soul ravishing sweetness, Isaiah 66. 11. 5. This particular Promiseapplying Faith it most highly prizeth a P•omise.
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O, they are truly precious Promises to the faithful soul 2 ▪ Pet. 1. •. He esteems these unsearchable riches of Christ, as they are called, Eph. 3. 6, 8. to be most precious.
O, they Are truly precious Promises to the faithful soul 2 ▪ Pet. 1. •. He esteems these unsearchable riches of christ, as they Are called, Ephesians 3. 6, 8. to be most precious.
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In their Author, God, Rom 1. 2• In their Ground, the Lord Christ, by whom we ob•ain them:
In their Author, God, Rom 1. 2• In their Ground, the Lord christ, by whom we ob•ain them:
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who paid his most precious Bloud to purchase them, 1 Pet. 1. 19. In their Fountain, Gods Love, Psal. 36. 7.
who paid his most precious Blood to purchase them, 1 Pet. 1. 19. In their Fountain, God's Love, Psalm 36. 7.
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In the means of Apprehension of them, namely, precious Faith, 2 Pet. 1. 1.
In the means of Apprehension of them, namely, precious Faith, 2 Pet. 1. 1.
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In their end, that we may be partakers of the Divine Nature, in Grace and holiness, 2 Peter 1. 4.
In their end, that we may be partakers of the Divine Nature, in Grace and holiness, 2 Peter 1. 4.
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In the excellency of the thing promised, all things pertaining to life and Godliness, to Glory and Vertue, 2 Pet. 1. 3.
In the excellency of the thing promised, all things pertaining to life and Godliness, to Glory and Virtue, 2 Pet. 1. 3.
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In that sweet Comfort, that strong Consolation they afford unto the Soul, H•b. 6. 18. But most precious in their accomplishment, and enjoying, 2 Cor. 1. 20.
In that sweet Comfort, that strong Consolation they afford unto the Soul, H•b. 6. 18. But most precious in their accomplishment, and enjoying, 2 Cor. 1. 20.
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Will the Heir-Apparent to a great Estate, slight and undervalue it? So the Faithful, who are the Heirs of the Promises, Rom. 9. 8. cannot but most highly esteem them,
Will the Heir-Apparent to a great Estate, slight and undervalue it? So the Faithful, who Are the Heirs of the Promises, Rom. 9. 8. cannot but most highly esteem them,
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and would not exchange, or give up their right in them, for all the honour and wealth in the world.
and would not exchange, or give up their right in them, for all the honour and wealth in the world.
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6. Lastly, The •urest Mark of this particular Promiseapplying Faith is, Peace and settlement in the Soul:
6. Lastly, The •urest Mark of this particular Promiseapplying Faith is, Peace and settlement in the Soul:
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Faith is a means to obtain Peace; and peace a sure discovery of Faith.
Faith is a means to obtain Peace; and peace a sure discovery of Faith.
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Yet, it is not every Peace, upon which a man may build his assurance of Faith.
Yet, it is not every Peace, upon which a man may built his assurance of Faith.
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Th• Conscience may be peaceable, yet bad; as it is in those, who have ••ared and s•up••••d Conscien•es, senc•less of sin.
Th• Conscience may be peaceable, yet bad; as it is in those, who have ••ared and s•up••••d Conscien•es, senc•less of since.
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But it is the tender Conscience and the peace therein, when a mans Conscience doth faithfully perform its Office, checking the Soul,
But it is the tender Conscience and the peace therein, when a men Conscience does faithfully perform its Office, checking the Soul,
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when it gives way to sin:
when it gives Way to since:
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If such a Conscience be in a man, and is notwithstanding (for the general) calm,
If such a Conscience be in a man, and is notwithstanding (for the general) Cam,
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and setled, and peaceable, out of its own Consciousness, that it applies unto it self the precious Promises of Pardon, of Christ's Righteousness (in which two, our Justification doth consi•t) that is the Conscience,
and settled, and peaceable, out of its own Consciousness, that it Applies unto it self the precious Promises of Pardon, of Christ's Righteousness (in which two, our Justification does consi•t) that is the Conscience,
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and the peace and settlement therein, upon which, a man may considently build his assurance, that he hath true Faith.
and the peace and settlement therein, upon which, a man may confidently built his assurance, that he hath true Faith.
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But the unsetled Soul cannot have this Peace, until the Lord hath spoken it unto it:
But the unsettled Soul cannot have this Peace, until the Lord hath spoken it unto it:
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•t will be sufficient, if it can find the other Marks in i• self.
•t will be sufficient, if it can find the other Marks in i• self.
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Until this other, of Peace come (wh•ch shall certainly be in Gods time) they may serve to con•irm it in the assurance, that it hath Faith,
Until this other, of Peace come (wh•ch shall Certainly be in God's time) they may serve to con•irm it in the assurance, that it hath Faith,
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and such a Faith as prepares the way for Peace.
and such a Faith as prepares the Way for Peace.
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Now that Repentance and Faith, are the Means to settle and recover the perplexed and wounded Spirit, is evident.
Now that Repentance and Faith, Are the Means to settle and recover the perplexed and wounded Spirit, is evident.
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••as. 1. Because they are the way, which God himself 〈 ◊ 〉 •ppointed for the turning away of his wrath, and ••gaining of his Favour.••as. 1. Because they Are the Way, which God himself 〈 ◊ 〉 •ppointed for the turning away of his wrath, and ••gaining of his Favour.
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For Repentance, we have that clear place, J•el 2. 12, 13. Where the Lord having threatned f•a•ful Judgments against his People, pr••••b•• unto them this way of repentance ▪ for the aver•ing and p•eventing of those Judgments.
For Repentance, we have that clear place, J•el 2. 12, 13. Where the Lord having threatened f•a•ful Judgments against his People, pr••••b•• unto them this Way of Repentance ▪ for the aver•ing and p•eventing of those Judgments.
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For Faith, It is that, which •pens our way of access to find Grace, Eph 3 12. It is that, that is • means to •ill the Soul with Peace, as S•.
For Faith, It is that, which •pens our Way of access to find Grace, Ephesians 3 12. It is that, that is • means to •ill the Soul with Peace, as S•.
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Paul p•ayes for the Romans, that they might be filled with peace •n bel••v•ng, Rom. 1•. 13. And therefore men are 〈 … 〉 up•• to believe, to have Faith in Christ.Paul p•ayes for the Roman, that they might be filled with peace •n bel••v•ng, Rom. 1•. 13. And Therefore men Are 〈 … 〉 up•• to believe, to have Faith in christ.
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2. Repentan•e and Faith are the means to obta•n pardon, and that being obtained and he ••ulth•reof assured, presently peace and settl•ment f•llows thereupon.
2. Repentan•e and Faith Are the means to obta•n pardon, and that being obtained and he ••ulth•reof assured, presently peace and settl•ment f•llows thereupon.
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Our Justification consists in the pardon of our sins, and Christs righteousness made ours by 〈 ◊ 〉, When sin is pardon•d,
Our Justification consists in the pardon of our Sins, and Christ righteousness made ours by 〈 ◊ 〉, When since is pardon•d,
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and with the white raiment of Christ's Righteousness the shame of our nakedness it hid,
and with the white raiment of Christ's Righteousness the shame of our nakedness it hid,
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then do we appear holy and unblameable, and unreprovable in the eyes of God, and he can no longer be displeased with us.
then do we appear holy and unblameable, and unreprovable in the eyes of God, and he can no longer be displeased with us.
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Now it is Faith that doth this, it is Faith that applies unto the soul the Merits of Christs active and passive Obedience;
Now it is Faith that does this, it is Faith that Applies unto the soul the Merits of Christ active and passive obedience;
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whereby he hath deserved at his Fathers hands, that he should forgive us, and look graciously upon us;
whereby he hath deserved At his Father's hands, that he should forgive us, and look graciously upon us;
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upon which appl•cation, a sweet peace follows in the Soul: For, being justified by Faith, we have peace with God, Rom 5. 1. Repentance that by the Tears of godly sorrow (and its other acts) clean•eth the soul from sin;
upon which appl•cation, a sweet peace follows in the Soul: For, being justified by Faith, we have peace with God, Rom 5. 1. Repentance that by the Tears of godly sorrow (and its other acts) clean•eth the soul from since;
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and sin being removed, Gods face, which sin had hidden, doth again shine upon his people:
and since being removed, God's face, which since had hidden, does again shine upon his people:
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The soul being cleansed from sin, the Provocation is taken away, and so Gods w•ath ceaseth ▪
The soul being cleansed from since, the Provocation is taken away, and so God's w•ath ceases ▪
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To this, we shall refer that, Isa. 1. 16. Wash you, make you clean, put away the evil of your doings, cease to do evil, learn to do well, &c. Come now, saith the Lord,
To this, we shall refer that, Isaiah 1. 16. Wash you, make you clean, put away the evil of your doings, cease to do evil, Learn to do well, etc. Come now, Says the Lord,
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though your sins be as Scarlet, they shall be white as snow, though they be red as Crimson, they shall be as Wool.
though your Sins be as Scarlet, they shall be white as snow, though they be read as Crimson, they shall be as Wool.
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3. Peace is not to be obtained by any other means. Not by outward Sacrifices, God delights not in them.
3. Peace is not to be obtained by any other means. Not by outward Sacrifices, God delights not in them.
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Psal. 51. 16. They cannot take away sin, Heb. 10. 4. Not by humane wisdom; none can be too crafty for God, Job 5. 13. Not by Power;Psalm 51. 16. They cannot take away since, Hebrew 10. 4. Not by humane Wisdom; none can be too crafty for God, Job 5. 13. Not by Power;
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the Lord is Almighty, with whom a poor sinner is to deal, a great Lord, of great power, Psal. 147. 5. No Reward can remove wrath.
the Lord is Almighty, with whom a poor sinner is to deal, a great Lord, of great power, Psalm 147. 5. No Reward can remove wrath.
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Riches avail nothing in the day of wrath, Prov. 11. 4. Neither canst thou blind Gods eye by thy Gifts, Exod. 23. 8. No friend can do it;
Riches avail nothing in the day of wrath, Curae 11. 4. Neither Canst thou blind God's eye by thy Gifts, Exod 23. 8. No friend can do it;
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be they never so holy, they can but deliver their own souls, by their righteousness, Ez•k. 14. 14. No other good Duty.
be they never so holy, they can but deliver their own Souls, by their righteousness, Ez•k. 14. 14. No other good Duty.
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Not Fasting, Jer. 14. 10, 12. Not Alms-giving, 1 Cor. 13. 3. Not Prayer, not many Prayers, Isa. 1. 15. Nor any thing else:
Not Fasting, Jer. 14. 10, 12. Not Almsgiving, 1 Cor. 13. 3. Not Prayer, not many Prayers, Isaiah 1. 15. Nor any thing Else:
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There is no other way to resettle the disturbed soul, and to regain its peace,
There is no other Way to resettle the disturbed soul, and to regain its peace,
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but by turning from the folly of sin by true repentance and faith in the Lord Christ.
but by turning from the folly of since by true Repentance and faith in the Lord christ.
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Use 1. Here then that Errour is confuted, that the Lords People need no repentance. It may as well be said, that they need no Faith.Use 1. Here then that Error is confuted, that the lords People need no Repentance. It may as well be said, that they need no Faith.
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When the Soul hath lost its peace, and is wounded by the apprehension of losse;
When the Soul hath lost its peace, and is wounded by the apprehension of loss;
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by the fear of wrath, how shall its wounds be cured? how shall wrath be removed? how shall the Lords Favour be regained,
by the Fear of wrath, how shall its wounds be cured? how shall wrath be removed? how shall the lords Favour be Regained,
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but by these fore-mentioned Means? But, it is said the Lords people cannot sin; and therefore they need no repentance.
but by these forementioned Means? But, it is said the lords people cannot sin; and Therefore they need no Repentance.
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Sin is a transgression of the Law, but the Saints are no longer under the Law, but under Grace.
since is a Transgression of the Law, but the Saints Are no longer under the Law, but under Grace.
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That the Saints do sin, and how they are said to sin, I have shewed formerly.
That the Saints do sin, and how they Are said to since, I have showed formerly.
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Now, how they are under the Law. The Law hath a twofold power: A Condemning Power. and, A Directing Power.
Now, how they Are under the Law. The Law hath a twofold power: A Condemning Power. and, A Directing Power.
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The condemning Power, the Lords People and Saints are no longer under: There is no Condemnation to them who are in Christ Jesus, Rom. 8. 1.
The condemning Power, the lords People and Saints Are no longer under: There is no Condemnation to them who Are in christ jesus, Rom. 8. 1.
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But they are still under its di••cting power:
But they Are still under its di••cting power:
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It hath performed the Office of a Schoolmaster, to drive them to Christ, and now it is become their Co•nsellor, Psal. 119. 24. It ceaseth to be a Rod,
It hath performed the Office of a Schoolmaster, to drive them to christ, and now it is become their Co•nsellor, Psalm 119. 24. It ceases to be a Rod,
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but continu•s to be a Rule, according to which, they are to walk;
but continu•s to be a Rule, according to which, they Are to walk;
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and when they err from this Rule, th•y sin, and (it may be, fall into gross h•inou•, scandalous sins) whereof, the soul being conv•cted,
and when they err from this Rule, th•y since, and (it may be, fallen into gross h•inou•, scandalous Sins) whereof, the soul being conv•cted,
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and b•come sensibl• of what thereby it hath des•rved, it becomes perplex•d and unsetled, and dep•ived •or the time of its •nward peace;
and b•come sensibl• of what thereby it hath des•rved, it becomes perplex•d and unsettled, and dep•ived •or the time of its •nward peace;
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for the regaining whereof, there is none other way, but by true repentance, and Faith in Christ, applying the Promises of Pardon, in and through him made unto poor sinners in the Word
for the regaining whereof, there is none other Way, but by true Repentance, and Faith in christ, applying the Promises of Pardon, in and through him made unto poor Sinners in the Word
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Us• 2. Here the sin burdened soul, coming to God for Peace, is directed how its Humiliation and Repentance is to be qualifi•d:Us• 2. Here the since burdened soul, coming to God for Peace, is directed how its Humiliation and Repentance is to be qualifi•d:
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For it is not enough to confess sin, but there must be a godly sor•ow for sin,
For it is not enough to confess since, but there must be a godly sor•ow for since,
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an hearty detestation of sin, with fixed re•olutions against it, and for better ob•dience. Unless all these go together, its repentance is imperfect and defect•ve;
an hearty detestation of since, with fixed re•olutions against it, and for better ob•dience. Unless all these go together, its Repentance is imperfect and defect•ve;
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and will rather provoke the Lo•d to further wrath, then p•evail with him for Peace. Neither will Repentance alone be sufficient, but Faith must go along w••h it;
and will rather provoke the Lo•d to further wrath, then p•evail with him for Peace. Neither will Repentance alone be sufficient, but Faith must go along w••h it;
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which is so n•cessary that it must make way f•r the acc•ptance o• the Sacrifice of our broken hearts for sin Without it, •ll our Confessions, our •ears, our Resolvings, will be in vain:
which is so n•cessary that it must make Way f•r the acc•ptance o• the Sacrifice of our broken hearts for since Without it, •ll our Confessions, our •ears, our Resolvings, will be in vain:
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For, without Faith, it is impossible that we, or any thing we do, should please God, Heb. 11. 6. Without it, we cannot be just•fi•d;
For, without Faith, it is impossible that we, or any thing we do, should please God, Hebrew 11. 6. Without it, we cannot be just•fi•d;
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and if not justified, there is no peace to be had, Rom 5. 1. 3. Th• Lord only knows, how soon some of his own p•ople may be brought in•o this sad condition, to lye groani•g and languish•ng under the Burden of a wounded spi•it •o• their sinful foll•es.
and if not justified, there is no peace to be had, Rom 5. 1. 3. Th• Lord only knows, how soon Some of his own p•ople may be brought in•o this sad condition, to lie groani•g and languish•ng under the Burden of a wounded spi•it •o• their sinful foll•es.
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Whosoever is, or may be in this case, let me exhort them with all speed, to hasten to this only Soveraign Remedy for the recovery of their souls,
Whosoever is, or may be in this case, let me exhort them with all speed, to hasten to this only Sovereign Remedy for the recovery of their Souls,
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and regaining of their lost Peace. Break, rend thine heart, change thy mind; confess, bewayl, detest, resolve against thy Follies, and upon better Obedience.
and regaining of their lost Peace. Break, rend thine heart, change thy mind; confess, bewail, detest, resolve against thy Follies, and upon better obedience.
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Apply unto thy Soul the precious Promises of pardon by true Faith in Christ.
Apply unto thy Soul the precious Promises of pardon by true Faith in christ.
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Perform these duties heartily, and (as near as thou canst) punctually in every particular,
Perform these duties heartily, and (as near as thou Canst) punctually in every particular,
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and then set open every passage of thy soul to let in that sweet and exceeding Comfort, which will certainly follow in the Lords speaking peace unto thee;
and then Set open every passage of thy soul to let in that sweet and exceeding Comfort, which will Certainly follow in the lords speaking peace unto thee;
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wh•ch is the 2 Branch of the Point.
wh•ch is the 2 Branch of the Point.
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Branch 2. That when the Lords people and Saints do turn from their folly of sin by true Repentance and Faith in Christ, the Lord (in his good time) will most certainly speak peace unto them.Branch 2. That when the lords people and Saints do turn from their folly of since by true Repentance and Faith in christ, the Lord (in his good time) will most Certainly speak peace unto them.
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The sinner hat• had experience, what the sad effects are of the folly of sin, disturbances, unsettlements, perplexities, wounds.
The sinner hat• had experience, what the sad effects Are of the folly of since, disturbances, unsettlements, perplexities, wounds.
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Now he is about to find and feel the comfortable effects of Grace and hol•ness.
Now he is about to find and feel the comfortable effects of Grace and hol•ness.
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For, having by true Repentance and Faith in Christ, turned from the wayes of sinful Folly, into the wayes of Holiness and true spiritual wisdom, he finds in them a sweet settlement of his soul,
For, having by true Repentance and Faith in christ, turned from the ways of sinful Folly, into the ways of Holiness and true spiritual Wisdom, he finds in them a sweet settlement of his soul,
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and restoring of his Peace, (all the wayes of wisdom are such, Prov. •. 17. that is) the wayes of Christ, of Grace, of Holiness, they are all peace, and full of Comfort.
and restoring of his Peace, (all the ways of Wisdom Are such, Curae •. 17. that is) the ways of christ, of Grace, of Holiness, they Are all peace, and full of Comfort.
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Now the Lo•d is making good unto the truly humbled, and faithful Soul, what he p•omiseth, Isa. 54. 7, 8. With great Mercy he is gathering of it, which for a moment he had forsaken;
Now the Lo•d is making good unto the truly humbled, and faithful Soul, what he p•omiseth, Isaiah 54. 7, 8. With great Mercy he is gathering of it, which for a moment he had forsaken;
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and though in a littl• wrath he had hid his face from it for a moment ▪ yet now (in speaking of peace unto it) he is about to make it truly sensible of his everlasting kindness, wherewith he hath mercy upon it, giving unto it beauty for ashes, the O•l of Joy for Mourning,
and though in a littl• wrath he had hid his face from it for a moment ▪ yet now (in speaking of peace unto it) he is about to make it truly sensible of his everlasting kindness, wherewith he hath mercy upon it, giving unto it beauty for Ashes, the O•l of Joy for Mourning,
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and the Garment of Praise for the Spirit of Heav•ness. Isa. 61. 3.
and the Garment of Praise for the Spirit of Heav•ness. Isaiah 61. 3.
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While the Soul was under the pain of its smarting wounds, (gasping for peace and settlement) it bewayled its condition in the Prophet Jeremy 's words, Jer. 8. 22. Is there no Balm in Gilead? Is there no Physician there?
While the Soul was under the pain of its smarting wounds, (gasping for peace and settlement) it bewailed its condition in the Prophet Jeremiah is words, Jer. 8. 22. Is there no Balm in Gilead? Is there no physician there?
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But now it may forbear its mourning, and change it into Songs of Joy:
But now it may forbear its mourning, and change it into Songs of Joy:
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For, behold the great Physitian of the Soul (with healing under his wings) is present,
For, behold the great physician of the Soul (with healing under his wings) is present,
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and vouchsafes to put to his own hand, to bind up the broken heart, Isa. 61. 1. And,
and vouchsafes to put to his own hand, to bind up the broken heart, Isaiah 61. 1. And,
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for the perfecting of the Cure, to heal it, and bind up its wounds, Psal. 147. 3. He will speak peace unto it.
for the perfecting of the Cure, to heal it, and bind up its wounds, Psalm 147. 3. He will speak peace unto it.
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He will extend peace unto it as a River, Isa. 66. 12. Which River divides it self into two streams or Currents; 2 Partic. In the Nature of this Peace. And,
He will extend peace unto it as a River, Isaiah 66. 12. Which River divides it self into two streams or Currents; 2 Partic In the Nature of this Peace. And,
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In the Certainty of this Peace. 1. For the Nature of this Peace; it is, A Peace of Love. A Peace of Joy.
In the Certainty of this Peace. 1. For the Nature of this Peace; it is, A Peace of Love. A Peace of Joy.
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For the Lord, who for a moment had, in a little wrath, h•d his face from the sinner, now returns unto his soul. As a Friend. As a Guest or Inhabitant.
For the Lord, who for a moment had, in a little wrath, h•d his face from the sinner, now returns unto his soul. As a Friend. As a Guest or Inhabitant.
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As a Friend, banishing all fear of Enmity and Wrath. As an Inhabitant, by his sweet Presence dispelling the late sad apprehensions of losse.
As a Friend, banishing all Fear of Enmity and Wrath. As an Inhabitant, by his sweet Presence dispelling the late sad apprehensions of loss.
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Thus the •ouls great Physitian skilfully applyes unto each wound its proper healing Salve, perfecting the cure,
Thus the •ouls great physician skilfully Applies unto each wound its proper healing Salve, perfecting the cure,
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Of the wound of Enmity, by the Union of Love. Of the wound of Losse, by the Comfort of his Presence.
Of the wound of Enmity, by the union of Love. Of the wound of Loss, by the Comfort of his Presence.
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1. The Lord speaks peace unto the truly penitent and faithful soul in the Union of Love;
1. The Lord speaks peace unto the truly penitent and faithful soul in the union of Love;
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in raising an assurance therein, that he is become its Friend.
in raising an assurance therein, that he is become its Friend.
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To have the great Lord of Heaven and Earth (whose Vassals the greatest Princes are) to have him to stoop so low,
To have the great Lord of Heaven and Earth (whose Vassals the greatest Princes Are) to have him to stoop so low,
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as to admit a poor sinner to that high dignity, to be his Friend, and so to be esteemed and used by him;
as to admit a poor sinner to that high dignity, to be his Friend, and so to be esteemed and used by him;
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this must needs cause a sweet peace and settlement in the Soul.
this must needs cause a sweet peace and settlement in the Soul.
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The Father of the Faithful is honoured with this Title, Isa. 41. 8. And Christ gives the same to all the obedient Sons of his Faith;
The Father of the Faithful is honoured with this Title, Isaiah 41. 8. And christ gives the same to all the obedient Sons of his Faith;
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Ye are my Friends, if ye do whatsoever I command you, John 15. 14. Where you see that Obedience to Christ's Commands (amongst which, true Faith is one) as they make a man a true Saint (as I have other where shewed) and so of the number of the Lords People;
You Are my Friends, if you do whatsoever I command you, John 15. 14. Where you see that obedience to Christ's Commands (among which, true Faith is one) as they make a man a true Saint (as I have other where showed) and so of the number of the lords People;
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so, they bring him to that nearness of intimacy, to be his Friend ▪ And what it is to have God our Friend, see briefly in these Particulars.
so, they bring him to that nearness of intimacy, to be his Friend ▪ And what it is to have God our Friend, see briefly in these Particulars.
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Friends, as near as they can, will live together. The Lord dwells with the humble and contrite heart, Isa. 57. 15. Friends communicate their Counsels to each other:
Friends, as near as they can, will live together. The Lord dwells with the humble and contrite heart, Isaiah 57. 15. Friends communicate their Counsels to each other:
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The Lords secrets and Covenant are with his Friends, Psal. 2•. 14. All things that I have heard of my Father, I have made known to you my Friends, John 15. 15. Friends communicate their goods to each other:
The lords secrets and Covenant Are with his Friends, Psalm 2•. 14. All things that I have herd of my Father, I have made known to you my Friends, John 15. 15. Friends communicate their goods to each other:
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So the Lord all things to his friends. He affrords them his Truth for their security; his love for their Comfort; his Power for their protection; his Wisdom for their direction.
So the Lord all things to his Friends. He affrords them his Truth for their security; his love for their Comfort; his Power for their protection; his Wisdom for their direction.
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All that is in Christ, is theirs, his Love, Graces, Merits.
All that is in christ, is theirs, his Love, Graces, Merits.
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The Holy Ghost is their Comforter, teacheth them, guides them into all Truth, seals the Promises unto them, is the Pledge of their •nheritance.
The Holy Ghost is their Comforter, Teaches them, guides them into all Truth, Seals thee Promises unto them, is the Pledge of their •nheritance.
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The Angels are appointed to guard them, to minister for them, Heb. 1. 14.
The Angels Are appointed to guard them, to minister for them, Hebrew 1. 14.
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They are afforded a free use of the Creatures, for necessity, for delight, 1 Tim. 4. 3. All things are theirs, 1 Cor 3. 22. Friends deny no lawful thing to each other:
They Are afforded a free use of the Creatures, for necessity, for delight, 1 Tim. 4. 3. All things Are theirs, 1 Cor 3. 22. Friends deny no lawful thing to each other:
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(153) part (DIV2)
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The Lord grants all the lawful Requests of his friends, John 15. 16. Friends rejoyce in the prosperity of each other:
The Lord grants all the lawful Requests of his Friends, John 15. 16. Friends rejoice in the Prosperity of each other:
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(153) part (DIV2)
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The Lord takes pleasure in the prosperity of his Servants and friends, Psal 35. 27. Friends suffer with one another:
The Lord Takes pleasure in the Prosperity of his Servants and Friends, Psalm 35. 27. Friends suffer with one Another:
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The Lord accounts the sufferings of his friends as his own, Zechariah 2. 8. Acts 9. 4.
The Lord accounts the sufferings of his Friends as his own, Zechariah 2. 8. Acts 9. 4.
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Friends, do sometimes reprove one another, Psal. 141. 5. The Lord by his gentle rod doth smite,
Friends, do sometime reprove one Another, Psalm 141. 5. The Lord by his gentle rod does smite,
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and admonish his friends for their good, Heb. 12. 6. There is such a near Union between Friends, by reason of that Love which is between them, that they are, (as it were) half of each other;
and admonish his Friends for their good, Hebrew 12. 6. There is such a near union between Friends, by reason of that Love which is between them, that they Are, (as it were) half of each other;
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as if but one soul did animate them. A Friend is al•er idem, another self:
as if but one soul did animate them. A Friend is al•er idem, Another self:
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So there is such a near Union between God and his friends, that they are partakers of his Divine Nature, 2 Pet. 1. 4. He dwels in them,
So there is such a near union between God and his Friends, that they Are partakers of his Divine Nature, 2 Pet. 1. 4. He dwells in them,
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and they in him, 1 John 3. 24.
and they in him, 1 John 3. 24.
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Now to have God thus to be our Friend, the sense of this must necessarily be a sweet-settlement to the soul,
Now to have God thus to be our Friend, the sense of this must necessarily be a sweet-settlement to the soul,
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and fill it with abundance of Peace.
and fill it with abundance of Peace.
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He, who is assured that God is his friend, fears not the enmity of all the world:
He, who is assured that God is his friend, fears not the enmity of all the world:
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Let him be with us, it matters not who is against us. If he be for us, who can be against us? Rom. 8 31. 2. This Peace which the Lord speaks to the truly penitent and faithful soul, it is a peace o• Joy and Comfort:
Let him be with us, it matters not who is against us. If he be for us, who can be against us? Rom. 8 31. 2. This Peace which the Lord speaks to the truly penitent and faithful soul, it is a peace o• Joy and Comfort:
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They that mourn, shall becom• 〈 ◊ 〉, Mat. 5. 4. They that sow in tears, shall reap in Joy, Psal. 126 5. This Peace of Joy, it consists in the Presence of God, of Christ, and the Holy Spirit in the soul.
They that mourn, shall becom• 〈 ◊ 〉, Mathew 5. 4. They that sow in tears, shall reap in Joy, Psalm 126 5. This Peace of Joy, it consists in the Presence of God, of christ, and the Holy Spirit in the soul.
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The languishing soul was wounded with the apprehension of the losse of God, which wound he now bind• up, with the assurance of his Presence, which cannot but raise exceeding Joy and Comfort in the soul.
The languishing soul was wounded with the apprehension of the loss of God, which wound he now bind• up, with the assurance of his Presence, which cannot but raise exceeding Joy and Comfort in the soul.
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To know that God is not our enemy, is some settlement to the soul; but more, to be assured that he is our Friend:
To know that God is not our enemy, is Some settlement to the soul; but more, to be assured that he is our Friend:
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Yet more, that he is a friend n•gh unto us, Psal. 34. 18. But in that he is pleased to come so n•gh,
Yet more, that he is a friend n•gh unto us, Psalm 34. 18. But in that he is pleased to come so n•gh,
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as to be our familiar Friend to dwell with us, and in us, to make the humble soul his Palace, his Heaven, his constant Habitation, Isa. 57. 15. This must needs revive the spirit of the humble,
as to be our familiar Friend to dwell with us, and in us, to make the humble soul his Palace, his Heaven, his constant Habitation, Isaiah 57. 15. This must needs revive the Spirit of the humble,
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and the heart of the Contrite.
and the heart of the Contrite.
cc dt n1 pp-f dt j.
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In this Presence of God in the soul, and the assurance thereof (with those other sweet Consequences depending thereupon) doth consist that unutterable, inconceiveable Peace, which passeth all understanding, Phil. 4. 7. A Glimpse whereof, however the Spirit is pleased to afford us, where it sets it so•th to us under the similitude of a con•inual F•ast, Prov. 15. 15. At a g•eat Feast, there is provision usually made, of whatso•ver may ple••e the sense, a richly hung and furnished Room, to entertain the Eye;
In this Presence of God in the soul, and the assurance thereof (with those other sweet Consequences depending thereupon) does consist that unutterable, inconceiveable Peace, which passes all understanding, Philip 4. 7. A Glimpse whereof, however the Spirit is pleased to afford us, where it sets it so•th to us under the similitude of a con•inual F•ast, Curae 15. 15. At a g•eat Feast, there is provision usually made, of whatso•ver may ple••e the sense, a richly hung and furnished Room, to entertain the Eye;
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Musick for the ear, Pe•s•m•s for the Sm•ll; all sorts of Dainties the Land, Sea, Ayr, afford for the Fast;
Music for the ear, Pe•s•m•s for the Sm•ll; all sorts of Dainties the Land, Sea, Ayr, afford for the Fast;
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soft Seats, and sine L•nnen for the touch, which doth exceedingly cheer the Spirit for the present,
soft Seats, and sine L•nnen for the touch, which does exceedingly cheer the Spirit for the present,
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though it be but of short continuance.
though it be but of short Continuance.
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How then must the soul be ravished with inconceiveable Joy, to enjoy this in a spiritual manner,
How then must the soul be ravished with inconceiveable Joy, to enjoy this in a spiritual manner,
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and that continually within it self? Where the Room is garnished with Grace, and perfumed with Christ's Merits:
and that continually within it self? Where the Room is garnished with Grace, and perfumed with Christ's Merits:
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Where God, and Christ, and the Spirit, are both the Guests, and the Food; where the Angels are Attendants, and Cherubims and Seraph•ms the Choristers, and Musitians.
Where God, and christ, and the Spirit, Are both the Guests, and the Food; where the Angels Are Attendants, and Cherubims and Seraph•ms the Choristers, and Musicians.
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What shall the Saints enjoy more in Heaven it self (as to their souls) but this begun happiness in a full accomplishment? When,
What shall the Saints enjoy more in Heaven it self (as to their Souls) but this begun happiness in a full accomplishment? When,
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for Faith, they shall see face to face; and for hope, shall fully and satisfiedly enjoy:
for Faith, they shall see face to face; and for hope, shall Fully and satisfiedly enjoy:
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and for imperfect Love, shall perfectly, and for ever love this great Feast-maker and Feast-continuer in the soul,
and for imperfect Love, shall perfectly, and for ever love this great Feast maker and Feast-continuer in the soul,
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even the God of Peace, and Prince of Peace, and Spirit of Peace;
even the God of Peace, and Prince of Peace, and Spirit of Peace;
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who thus upon their unfaigned Humiliation and Faith, doth and will fill the souls of his People and Saints with Peace.
who thus upon their unfeigned Humiliation and Faith, does and will fill the Souls of his People and Saints with Peace.
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And that most certainly, there is not the least question or doubt to be moved, but that he will do it: Which is,
And that most Certainly, there is not the least question or doubt to be moved, but that he will do it: Which is,
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The next Particular to be spoken to.
The next Particular to be spoken to.
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Partic. 2. That the Lord (in his good time) will most certainly speak peace unto the Soul. He will speak peace unto his people and Saints.Partic 2. That the Lord (in his good time) will most Certainly speak peace unto the Soul. He will speak peace unto his people and Saints.
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This Certainty I ground upon a threefold Reason, that the Lord will, nay cannot but speak peace unto the truly penitent and faithful soul.
This Certainty I ground upon a threefold Reason, that the Lord will, nay cannot but speak peace unto the truly penitent and faithful soul.
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Reas. 1. Because by its humiliation, its now become a spiritual vacuum or emptiness, and so is fitly prepared,Reas. 1. Because by its humiliation, its now become a spiritual vacuum or emptiness, and so is fitly prepared,
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and put into a capacity for the entertainment of Gods Favour in speaking peace unto it.
and put into a capacity for the entertainment of God's Favour in speaking peace unto it.
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That which is full cannot receive another body; but, that which is voyd and empty may.
That which is full cannot receive Another body; but, that which is void and empty may.
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Now as it is in natural things, Nature cannot endure a vacuity or emptiness;
Now as it is in natural things, Nature cannot endure a vacuity or emptiness;
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but to avoyd such an Inconvenience, doth ordinarily force bodies against their nature to fill it up.
but to avoid such an Inconvenience, does ordinarily force bodies against their nature to fill it up.
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So the Lord suffers not a sp•ritual emptiness in the humble heart; but sends a River of heavenly peace and comfort to fill it.
So the Lord suffers not a sp•ritual emptiness in the humble heart; but sends a River of heavenly peace and Comfort to fill it.
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This Reason I confess, is not so forcing:
This Reason I confess, is not so forcing:
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But, in respect of the other two, which follow (let me speak with all due reverence of his dreadful Majesty) a kind of necessity lies upon God, to speak peace to the truly humbled and faithful soul.
But, in respect of the other two, which follow (let me speak with all due Reverence of his dreadful Majesty) a kind of necessity lies upon God, to speak peace to the truly humbled and faithful soul.
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2. Therefore, God cannot but speak peace unto it, because he hath given it such a prevayling power over himself.
2. Therefore, God cannot but speak peace unto it, Because he hath given it such a prevailing power over himself.
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I cannot do any thing till thou art come to Zoar. It is the Lords speech to Lot, when about to destroy Sodom, and the rest of the Cities, Gen. 19. 22. to Moses likewise, Let me alone, Exod. 32 10. So to Jacob, Let me go, Gen. 32. 4. As if these Saints of his had so overpowered God,
I cannot do any thing till thou art come to Zoar. It is the lords speech to Lot, when about to destroy Sodom, and the rest of the Cities, Gen. 19. 22. to Moses likewise, Let me alone, Exod 32 10. So to Jacob, Let me go, Gen. 32. 4. As if these Saints of his had so overpowered God,
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and held his hands, that he could not do what otherwise he would.
and held his hands, that he could not do what otherwise he would.
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So the humbled and faithful soul may, in reference to that power, which the Lord hath given it over himself,
So the humbled and faithful soul may, in Referente to that power, which the Lord hath given it over himself,
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and to which he is pleased to submit his own Almightiness (being conscious to it self, of its unfaigned humiliation and faith in the Promises of the Gospel) it may with an holy boldness say unto God.
and to which he is pleased to submit his own Almightiness (being conscious to it self, of its unfeigned humiliation and faith in the Promises of the Gospel) it may with an holy boldness say unto God.
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I will not let thee alone, I will not let thee go, until thou speak peace unto my soul.
I will not let thee alone, I will not let thee go, until thou speak peace unto my soul.
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In respect of this power it was, that David entitled the 51 Psalm (wherein is set forth his Repentance and Faith) Vincenti, or provictoria, To the Conqueror, or for the Victory:
In respect of this power it was, that David entitled the 51 Psalm (wherein is Set forth his Repentance and Faith) Vincent, or provictoria, To the Conqueror, or for the Victory:
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Because he was assured, that the Lord would not despise: Despise!
Because he was assured, that the Lord would not despise: Despise!
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Nay could not but accept of the Sacrifice of his broken heart for his sins, being offered up upon the Altar Christ.
Nay could not but accept of the Sacrifice of his broken heart for his Sins, being offered up upon the Altar christ.
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3. The Lord cannot but speak peace unto the humbled and faithful soul, because he is Faithful and Just.
3. The Lord cannot but speak peace unto the humbled and faithful soul, Because he is Faithful and Just.
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Confession of sin is an act of true Repentance;
Confessi of since is an act of true Repentance;
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and S. John cells us, 1 John 1. 9. that if we confess our sins, joyning with our Confession, the other acts of true Repentance) God is faithful and just, to forgive them. He is faithful:
and S. John cells us, 1 John 1. 9. that if we confess our Sins, joining with our Confessi, the other acts of true Repentance) God is faithful and just, to forgive them. He is faithful:
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He hath promised Pardon and peace to the humbled and faithful soul; pardon, as there in St. John; peace, as here in the •ext.
He hath promised Pardon and peace to the humbled and faithful soul; pardon, as there in Saint John; peace, as Here in the •ext.
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Now all his promises are Yea and Amen, • Cor. 1. 20. And he is not as man, that he should lye:
Now all his promises Are Yea and Amen, • Cor. 1. 20. And he is not as man, that he should lie:
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Hath he promised, and shall he not perform? Doth he severely punish unfaithfulness in others,
Hath he promised, and shall he not perform? Does he severely Punish unfaithfulness in Others,
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and will he approve of it, and practise it himself? Who then shall give him the Glory of his Truth and Faithfulness!
and will he approve of it, and practise it himself? Who then shall give him the Glory of his Truth and Faithfulness!
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Again, he is just to forgive: And indeed, the soul being in such a temper, truly broken and humbled for sin,
Again, he is just to forgive: And indeed, the soul being in such a temper, truly broken and humbled for since,
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and closely applying unto it self the Promises of Grace, Pardon and Peace, made unto it in Christ:
and closely applying unto it self the Promises of Grace, Pardon and Peace, made unto it in christ:
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being thus disposed, it would be great Injustice to deny it Peace.
being thus disposed, it would be great Injustice to deny it Peace.
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For, hath not Christ layd down •n all sufficient satisfaction for our sins? Hath not his Father accepted of this satisfaction? Hath not the Lord Christ dele•ved at his Fathers hands, by the Merits of that his satisfaction, that he should be no longer displeased with the humbled soul which doth closely apply this satisfaction? And yet notwithstanding this full satisfaction made by Christ, notwithstanding the infinite Merit thereof, notwithstanding Gods acceptance of it, shall God still require a further satisfaction from poor sinners? He will not, he cannot be so unjust.
For, hath not christ laid down •n all sufficient satisfaction for our Sins? Hath not his Father accepted of this satisfaction? Hath not the Lord christ dele•ved At his Father's hands, by the Merits of that his satisfaction, that he should be no longer displeased with the humbled soul which does closely apply this satisfaction? And yet notwithstanding this full satisfaction made by christ, notwithstanding the infinite Merit thereof, notwithstanding God's acceptance of it, shall God still require a further satisfaction from poor Sinners? He will not, he cannot be so unjust.
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And therefore, in reference to Christ's Merits and satisfaction, and for the glory of his own Justice, he cannot but speak peace to the truly humbled and faithful soul.
And Therefore, in Referente to Christ's Merits and satisfaction, and for the glory of his own justice, he cannot but speak peace to the truly humbled and faithful soul.
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Obj. But the yet unsetled soul will be ready to say, If the Lord cannot but speak peace to the humbled and faithful soul,Object But the yet unsettled soul will be ready to say, If the Lord cannot but speak peace to the humbled and faithful soul,
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why are my wounds still thus smarting? Why is the Lord yet a stranger unto me? Why do I yet undergo his Terrours?
why Are my wounds still thus smarting? Why is the Lord yet a stranger unto me? Why do I yet undergo his Terrors?
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Answ. 1. I answer, It is possible that Peace is spoken, and yet thou maiest not have heard it.Answer 1. I answer, It is possible that Peace is spoken, and yet thou Mayest not have herd it.
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The day of Joy may be broken, and sprung in thine heart, and yet not discerned,
The day of Joy may be broken, and sprung in thine heart, and yet not discerned,
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but the sault is in thy self. Thou lookest upon the greatness of the Mercy and the ha•nousness of thine own Follies;
but the salt is in thy self. Thou Lookest upon the greatness of the Mercy and the ha•nousness of thine own Follies;
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and thereupon, thy ••ul is wrapped up (as it were) in the dark mists of Insi•••ry,
and thereupon, thy ••ul is wrapped up (as it were) in the dark mists of Insi•••ry,
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so that thou canst not as yet b•ing thine heart to a fi•m belief, that so great a Majesty,
so that thou Canst not as yet b•ing thine heart to a fi•m belief, that so great a Majesty,
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so highly provok•d by thee, will vouchsafe so great a Mercy to so vile and unworthy a Wretch as thou art.
so highly provok•d by thee, will vouchsafe so great a Mercy to so vile and unworthy a Wretch as thou art.
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2. I answer again, If Peace be not yet spoken unto thee, it is but deferred, it is not denied;
2. I answer again, If Peace be not yet spoken unto thee, it is but deferred, it is not denied;
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and i• may be some settlement to the soul, to be assured that it shall have peace.
and i• may be Some settlement to the soul, to be assured that it shall have peace.
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God will speak peace unto his people and Saints: b•r, he doth not promise, that he will do it immediatly upon their humiliation.
God will speak peace unto his people and Saints: b•r, he does not promise, that he will do it immediately upon their humiliation.
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It is enough, that, they that mourn, shall be comforted; that there shall be a 〈 ◊ 〉 in joy.
It is enough, that, they that mourn, shall be comforted; that there shall be a 〈 ◊ 〉 in joy.
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God will take his own time, and he best knows which is fittest for thee.
God will take his own time, and he best knows which is Fittest for thee.
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Reas. 1. It may be thou art not yet ready for Peace, not fit to entertain it.Reas. 1. It may be thou art not yet ready for Peace, not fit to entertain it.
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2. It may be thou art not yet sensible enough, what it is to lose thy God.
2. It may be thou art not yet sensible enough, what it is to loose thy God.
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3. It may be thou art not yet purified enough from thy Drosse and Dregs of sin.
3. It may be thou art not yet purified enough from thy Dross and Dregs of since.
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4. It may be thou hast not sufficiently bewailed thy Follies.
4. It may be thou hast not sufficiently bewailed thy Follies.
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5. It may be it is the Lords pleasure to try, whether thou canst wait upon him: Or,
5. It may be it is the lords pleasure to try, whither thou Canst wait upon him: Or,
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6. It is his pleasure, not to bring a disesteem upon his Mercy by its easiness.
6. It is his pleasure, not to bring a disesteem upon his Mercy by its easiness.
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7. Or, to make thee sensible of the exceeding riches of his Mercy, He intends thee a River of peace;
7. Or, to make thee sensible of the exceeding riches of his Mercy, He intends thee a River of peace;
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but he will first bring thee to be glad of a few drops of it. He intends to dwell in thee;
but he will First bring thee to be glad of a few drops of it. He intends to dwell in thee;
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but he will first bring thee to be glad, if he will but vouchsafe to lookupon thee.
but he will First bring thee to be glad, if he will but vouchsafe to lookupon thee.
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He intends thee a Feast, a continual Feast in thy soul;
He intends thee a Feast, a continual Feast in thy soul;
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but his pleasure is, first to bring thee so low, that thou shalt be glad of but the Crums of his Mercy, Mat. 15 27. Whatsoever his reason is, why he defers thy Peace, yet this be assured of, that he will at length most certainly speak it unto thee;
but his pleasure is, First to bring thee so low, that thou shalt be glad of but the Crumbs of his Mercy, Mathew 15 27. Whatsoever his reason is, why he defers thy Peace, yet this be assured of, that he will At length most Certainly speak it unto thee;
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and, that even this his deferring thereof shall tend to the furtherance of thy good.
and, that even this his deferring thereof shall tend to the furtherance of thy good.
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Use 1. Here is set before us the blessed condition of those, who are at peace with God, to whom the Lord hath spoken Peace: He is their Friend:Use 1. Here is Set before us the blessed condition of those, who Are At peace with God, to whom the Lord hath spoken Peace: He is their Friend:
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They enjoy a continual Feast of Comfort in their souls.
They enjoy a continual Feast of Comfort in their Souls.
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And, by the by, here we may take notice of the wretched and woful estate of those to whom the Lord is an enemy.
And, by the by, Here we may take notice of the wretched and woeful estate of those to whom the Lord is an enemy.
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That I say no more, they are strangers to his Love, and to all the effects and manifestations thereof.
That I say no more, they Are Strangers to his Love, and to all the effects and manifestations thereof.
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And, though they abound in a most plentiful affluence of all things;
And, though they abound in a most plentiful affluence of all things;
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yet in the mean time, even amidst their plenty, their souls are samished, for want of that soulnourishing repast of inward peace:
yet in the mean time, even amid their plenty, their Souls Are samished, for want of that soulnourishing repast of inward peace:
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There is no peace to the wicked. Isa 48 22. Use 2. Here is Encouragement for the unsetled and wounded Spirit, to hasten with all speed, to its only remedy, for its recovery, true repentance and saith in the Promises made unto it in Christ.
There is no peace to the wicked. Isaiah 48 22. Use 2. Here is Encouragement for the unsettled and wounded Spirit, to hasten with all speed, to its only remedy, for its recovery, true Repentance and Says in the Promises made unto it in christ.
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If it mou•n for its Follies, confess them, abhor them, resolve against them, and upon better obedience.
If it mou•n for its Follies, confess them, abhor them, resolve against them, and upon better Obedience.
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If it bring the Promises home unto it self, by a particular and close application, its labour shall not be in vain in the Lord;
If it bring the Promises home unto it self, by a particular and close application, its labour shall not be in vain in the Lord;
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the Lord cannot but speak peace unto it.
the Lord cannot but speak peace unto it.
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Use 3. May Peace be spoken to the soul, and the soul not be sensible of it, by reason of its Infidelity, in respect of the greatness of the Mercy,Use 3. May Peace be spoken to the soul, and the soul not be sensible of it, by reason of its Infidelity, in respect of the greatness of the Mercy,
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and its own unworthiness? It is to be exhorted to shake off this its Infidel•ty and want of Faith.
and its own unworthiness? It is to be exhorted to shake off this its Infidel•ty and want of Faith.
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Let the bright Rayes of Gods Glory and Christ's Merits, dispel those Mists, which cause thee to fear thy self still to be under the night of Gods displeasure.
Let the bright Rays of God's Glory and Christ's Merits, dispel those Mists, which cause thee to Fear thy self still to be under the night of God's displeasure.
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Though thou art unworthy of Peace, yet the Lord Christ hath merited it for thee.
Though thou art unworthy of Peace, yet the Lord christ hath merited it for thee.
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Though thou art unworthy of Peace, yet the Lord, for his own Glory, will be faithful and just and rich in his mercy unto thee.
Though thou art unworthy of Peace, yet the Lord, for his own Glory, will be faithful and just and rich in his mercy unto thee.
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Use 4. Is the Lord pleased many times to defer peace? Let it teach the yet unsetled soul to wait upon God.Use 4. Is the Lord pleased many times to defer peace? Let it teach the yet unsettled soul to wait upon God.
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It may be, that may be the very thing, his pleasure is to try thee in,
It may be, that may be the very thing, his pleasure is to try thee in,
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whether thou canst wait upon him or not; and so to try thy Faith. True Faith is not hasty, Isa. 28. 16. Satisfie thy self with this, that the Lord is faithful, and no Promise breaker:
whither thou Canst wait upon him or not; and so to try thy Faith. True Faith is not hasty, Isaiah 28. 16. Satisfy thy self with this, that the Lord is faithful, and no Promise breaker:
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that he is just, and cannot but do what is just and right. Wait on the Lord, be of good courage, and he shall strengthen thine heart:
that he is just, and cannot but do what is just and right. Wait on the Lord, be of good courage, and he shall strengthen thine heart:
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Wait I say on the Lord, Psal 27. ult Or (as it is in the old Translation) Tarry the Lords Leisure, be strong and he shall comfort thine heart;
Wait I say on the Lord, Psalm 27. ult Or (as it is in the old translation) Tarry the lords Leisure, be strong and he shall Comfort thine heart;
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and put thou thy trust in the Lord. Use 5. Thou hast long mourned, and gasped for peace:
and put thou thy trust in the Lord. Use 5. Thou hast long mourned, and gasped for peace:
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Wouldst thou be sure that it is spoken unto thee? thou maist know whether it be or not, by these discoveries: Marks.
Wouldst thou be sure that it is spoken unto thee? thou Mayest know whither it be or not, by these discoveries: Marks.
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1. There will be by degrees an improvement in thy knowledge of spiritual things. The eyes of thine understanding will be more and more enlightned;
1. There will be by Degrees an improvement in thy knowledge of spiritual things. The eyes of thine understanding will be more and more enlightened;
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thou wilt be more acquainted with the secrets of God, and with his Covenant, Psal. 25. 14. And thou wilt find a clearer manifestation of Christ in thy soul, John 14. 21. 2. Thou wilt walk more chearfully, uprightly, more firmly and stedfastly in the wayes of God.
thou wilt be more acquainted with the secrets of God, and with his Covenant, Psalm 25. 14. And thou wilt find a clearer manifestation of christ in thy soul, John 14. 21. 2. Thou wilt walk more cheerfully, uprightly, more firmly and steadfastly in the ways of God.
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The Holy Spirit will stablish and uphold thee, Psal. 51. 12. It will set thee in the way of his steps, v. ult of this 85th. Psal. Or (as the old Translation hath it) it shall direct thy going in the way.
The Holy Spirit will establish and uphold thee, Psalm 51. 12. It will Set thee in the Way of his steps, v. ult of this 85th. Psalm Or (as the old translation hath it) it shall Direct thy going in the Way.
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3. If the Lord hath spoken peace unto thee, thou wilt exceedingly rejoyce in this Mercy:
3. If the Lord hath spoken peace unto thee, thou wilt exceedingly rejoice in this Mercy:
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there will follow an exulting, and triumphing in the soul;
there will follow an exulting, and triumphing in the soul;
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as here beneath in the Text, Mercy and Truth are met together, The Soul will say with Joy, I was under the sad effects of Gods Justice;
as Here beneath in the Text, Mercy and Truth Are met together, The Soul will say with Joy, I was under the sad effects of God's justice;
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but the Lord in Justice hath remembred Mercy. Mercy and Truth are met together; and Mercy hath gotten the upper hand.
but the Lord in justice hath remembered Mercy. Mercy and Truth Are met together; and Mercy hath got the upper hand.
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Righteousness and Peace have kissed each other.
Righteousness and Peace have kissed each other.
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The Lord hath looked upon my sincerity in my humiliation, he hath looked upon the Righteousness of the Lord Christ, which in the Promises, I have made mine by a particular application;
The Lord hath looked upon my sincerity in my humiliation, he hath looked upon the Righteousness of the Lord christ, which in the Promises, I have made mine by a particular application;
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and thereupon, hath embraced me with Peace, and filled me with all sweet manifestations of his Love, Mercy and Truth are met together:
and thereupon, hath embraced me with Peace, and filled me with all sweet manifestations of his Love, Mercy and Truth Are met together:
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Righteousness and Peace have kissed each other. 4. There will follow a forwardness in teaching of others, and winning them unto God;
Righteousness and Peace have kissed each other. 4. There will follow a forwardness in teaching of Others, and winning them unto God;
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a teaching of Gods wayes unto the wicked, that sinners may be converred unto him, Psal 51. 13. An acquainting them with what the now setled and recovered soul hath experimentally found;
a teaching of God's ways unto the wicked, that Sinners may be converred unto him, Psalm 51. 13. an acquainting them with what the now settled and recovered soul hath experimentally found;
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the danger of the Folly of sin, the Lords readiness to forgive it, and to speak peace upon a sinners true Repentance and Faith in Christ.
the danger of the Folly of since, the lords readiness to forgive it, and to speak peace upon a Sinners true Repentance and Faith in christ.
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To acquaint them with his faithfulness and Justice, how faithful he is in performing of his Promises,
To acquaint them with his faithfulness and justice, how faithful he is in performing of his Promises,
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how Just, in requiring no more of a poor sinner, having accepted the Lord Christs satisfaction for his sins.
how Just, in requiring no more of a poor sinner, having accepted the Lord Christ satisfaction for his Sins.
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Such I have found him, and such you will find him, if you will make Trial,
Such I have found him, and such you will find him, if you will make Trial,
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and do as I have done. Thus the sinner, that hath now peace spoken to his soul, endeavours to perswade others,
and do as I have done. Thus the sinner, that hath now peace spoken to his soul, endeavours to persuade Others,
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and to convert others by his own experience of Gods mercy in speaking peace unto him.
and to convert Others by his own experience of God's mercy in speaking peace unto him.
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5. Upon peace spoken, there will •ollow in the soul a great enlargement of its love towards God ▪ Much was forgiven her,
5. Upon peace spoken, there will •ollow in the soul a great enlargement of its love towards God ▪ Much was forgiven her,
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for she loved much, Luke 7. 4. To hear that comfortable speech in the soul, Thy sins are forgiven thee (it may be heinous, often repeated, exceedingly aggravated;
for she loved much, Lycia 7. 4. To hear that comfortable speech in the soul, Thy Sins Are forgiven thee (it may be heinous, often repeated, exceedingly aggravated;
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yet to hear, These thy sins are forgiven thee) the soul cannot, but with all dearness of affection, answer such a Mercy.
yet to hear, These thy Sins Are forgiven thee) the soul cannot, but with all dearness of affection, answer such a Mercy.
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The Lords way to wash away the filth of the Daughters of Zion, is, by the Spirit of Judgment,
The lords Way to wash away the filth of the Daughters of Zion, is, by the Spirit of Judgement,
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and by the spirit of Burning, Isa. •. 4. By the spirit of Judgment, he wounds the Soul,
and by the Spirit of Burning, Isaiah •. 4. By the Spirit of Judgement, he wounds the Soul,
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and brings it low for its filth and follies of sin:
and brings it low for its filth and follies of since:
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And after, upon its true humiliation and Faith, speaking peace unto it, by the spirit of burning, he heats and enflames it with a true sense and exceeding love of his Goodness and Mercy towards it.
And After, upon its true humiliation and Faith, speaking peace unto it, by the Spirit of burning, he heats and enflames it with a true sense and exceeding love of his goodness and Mercy towards it.
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6. There will follow true thankfulness, where peace is once-spoken.
6. There will follow true thankfulness, where peace is once-spoken.
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When the soul ha•h found •he Lord thus gracious and merciful, in delivering it from its disturbances, in curing of its wounds,
When the soul ha•h found •he Lord thus gracious and merciful, in delivering it from its disturbances, in curing of its wounds,
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and speaking peace unto it, as it will break forth into free pro•essions of its love,
and speaking peace unto it, as it will break forth into free pro•essions of its love,
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and say, I love the Lord, because he hath dealt so, and so with me, Psal. 16. 1. So it will proceed to a quid retribuam? What shall I render unto the Lord for all his benefits towards me? v. 12.
and say, I love the Lord, Because he hath dealt so, and so with me, Psalm 16. 1. So it will proceed to a quid retribuam? What shall I render unto the Lord for all his benefits towards me? v. 12.
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And because it can find nothing else to render, but Praise and Obedience, it will give him the glory of his Mercy, by •elling those that fear him, what he hath done for •t, Psal. 66. 6. And in lieu of its Mercy, it will give up its self (with its body) as a living sacrifice unto him, in its reasonable serving of him, Rom. 12. 1. 7. Lastly, Where Peace is spoken to the soul, and the Lord is again united to it in love, there will be an earnest desire of a nearer union with him.
And Because it can find nothing Else to render, but Praise and obedience, it will give him the glory of his Mercy, by •elling those that Fear him, what he hath done for •t, Psalm 66. 6. And in lieu of its Mercy, it will give up its self (with its body) as a living sacrifice unto him, in its reasonable serving of him, Rom. 12. 1. 7. Lastly, Where Peace is spoken to the soul, and the Lord is again united to it in love, there will be an earnest desire of a nearer Union with him.
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To this end, as there will be a careful shunning of whatsoever may dissolve this Union, principally under that Notion,
To this end, as there will be a careful shunning of whatsoever may dissolve this union, principally under that Notion,
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as it may cause a separation between God and the soul, so there will be a diligent use of all Means, which may bring him nearer to us, and us to him.
as it may cause a separation between God and the soul, so there will be a diligent use of all Means, which may bring him nearer to us, and us to him.
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E•pecially there will be an earnest longing •or the full enjoyment of him in Heaven; there will be a desiring to be with Christ, which is best of all;
E•pecially there will be an earnest longing •or the full enjoyment of him in Heaven; there will be a desiring to be with christ, which is best of all;
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a wishing for the day of his appearing, and the hastning thereof: Even so, come Lord Jesus, come quickly, Rev 2. 20.
a wishing for the day of his appearing, and the hastening thereof: Even so, come Lord jesus, come quickly, Rev 2. 20.
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Thus you have heard how the Lord, upon the unfaigned humiliation of his people, and their Faith in Christ, will (in his good time) most certainly speak peace unto them,
Thus you have herd how the Lord, upon the unfeigned humiliation of his people, and their Faith in christ, will (in his good time) most Certainly speak peace unto them,
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for the resetling and recovery of their disturbed and wounded Spirits.
for the Resettling and recovery of their disturbed and wounded Spirits.
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Who now would not hear such a God? who would hear any other but him? Who would not be very sl•y,
Who now would not hear such a God? who would hear any other but him? Who would not be very sl•y,
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lest he again provoke him? Which is the
lest he again provoke him? Which is the
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Doct 3. That when the Lord (upon their unfaigned Hum•at•on and Faith) speaks peace unto his people,Doct 3. That when the Lord (upon their unfeigned Hum•at•on and Faith) speaks peace unto his people,
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and Sa•n•s, they are to hear him, and him alone: And, Peace being spoken, they are to be very wary, how they turn again unto •olly.
and Sa•n•s, they Are to hear him, and him alone: And, Peace being spoken, they Are to be very wary, how they turn again unto •olly.
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This Point hath two Branches. 1. That in speaking peace unto the Soul, God the Lord alone is to be heard. 2. That peace being spoken his People and Saints ought to be very wary how they turn again unto folly.
This Point hath two Branches. 1. That in speaking peace unto the Soul, God the Lord alone is to be herd. 2. That peace being spoken his People and Saints ought to be very wary how they turn again unto folly.
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The first Branch, That in speaking peace unto the unsetled and wounded soul, God the Lord alone is to be heard.
The First Branch, That in speaking peace unto the unsettled and wounded soul, God the Lord alone is to be herd.
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When the Lords people are lab•uring and languishing under his heavy hand, under those fore ▪ mentioned smarting wounds of Loss, of wrath, the Devil useth all his skill, to bring them,
When the lords people Are lab•uring and languishing under his heavy hand, under those before ▪ mentioned smarting wounds of Loss, of wrath, the devil uses all his skill, to bring them,
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if possibly he may, to despair of Mercy and Peace.
if possibly he may, to despair of Mercy and Peace.
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When he finds, that he cannot prevail that way, but that the Lord doth still uphold the Soul,
When he finds, that he cannot prevail that Way, but that the Lord does still uphold the Soul,
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though under a weighty burden, he sets on the World (which he hath at his Command) to offer them Peace,
though under a weighty burden, he sets on the World (which he hath At his Command) to offer them Peace,
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and that very freely, and liberally to give it unto them, without any conditions, proviso's, or reservations;
and that very freely, and liberally to give it unto them, without any conditions, proviso's, or reservations;
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and he secretly suggests unto the carnal part that peace and settlement is there to be had,
and he secretly suggests unto the carnal part that peace and settlement is there to be had,
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and perswades them to accept of it. The world comes, and makes a very free tender of it.
and persuades them to accept of it. The world comes, and makes a very free tender of it.
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And at the same time, the Lord he offers Peace likewise;
And At the same time, the Lord he offers Peace likewise;
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but upon condition, that they must humble themselves by true repentance for their •ollies, and must by Faith apply unto themselves the Promises of Pardon and peace made unto them through Christ in the Gospel.
but upon condition, that they must humble themselves by true Repentance for their •ollies, and must by Faith apply unto themselves the Promises of Pardon and peace made unto them through christ in the Gospel.
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Of these two Offerers or Givers of Peace, mention is made, John 14. •7. Peace I leave with you, my peace I give unto you;
Of these two Offerers or Givers of Peace, mention is made, John 14. •7. Peace I leave with you, my peace I give unto you;
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not as the world giveth, give I unto you. God giveth Peace, the world giveth peace, The world gives it freely: God upon terms and conditions.
not as the world gives, give I unto you. God gives Peace, the world gives peace, The world gives it freely: God upon terms and conditions.
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Whether of these two now are the Lords people to hear? Flesh saies, the World:
Whither of these two now Are the lords people to hear? Flesh Says, the World:
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that stands not upon terms, and reservations; that ties not to any conditions of bewayling, confessing, hating, resolving, applying;
that Stands not upon terms, and reservations; that ties not to any conditions of bewailing, confessing, hating, resolving, applying;
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here needs no breaking, or rending of the heart, or changing of the mind; the dear price which they must pay, who have their peace from God. But the Spirit sayes, beware;
Here needs no breaking, or rending of the heart, or changing of the mind; the dear price which they must pay, who have their peace from God. But the Spirit Says, beware;
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take heed how you listen to the World; heark•n unto God the Lord, and to him alone:
take heed how you listen to the World; heark•n unto God the Lord, and to him alone:
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For, he is God the Lord, and ye are his people; he speaks peace, and he speaks peace unto his people and Saints.
For, he is God the Lord, and you Are his people; he speaks peace, and he speaks peace unto his people and Saints.
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In which words are couched, and contained a threefold reason, why, in speaking of peace, the Lords people and Saints are to hear him, and him alone.
In which words Are couched, and contained a threefold reason, why, in speaking of peace, the lords people and Saints Are to hear him, and him alone.
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1. Because he is God the Lord, and they are his People. He loves them, he knows and pities the sad condition the wounded Spirit is in,
1. Because he is God the Lord, and they Are his People. He loves them, he knows and pities the sad condition the wounded Spirit is in,
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and is alone able to help it. 2. Because he will most certainly speak peace unto the soul:
and is alone able to help it. 2. Because he will most Certainly speak peace unto the soul:
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He will assure it, that he is at peace with it. 3. Because he speaks peace:
He will assure it, that he is At peace with it. 3. Because he speaks peace:
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that which the soul shall find to be truly such. He neither gives what the world gives, nor as the world gives.
that which the soul shall find to be truly such. He neither gives what the world gives, nor as the world gives.
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1. The first Reason is taken from that near relation between God and his People, and from those two titles, God the Lord;
1. The First Reason is taken from that near Relation between God and his People, and from those two titles, God the Lord;
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and so it is taken from his Power, his Knowledge, his Love. He is the Lord, and therefore able to cure the wounded Spirit.
and so it is taken from his Power, his Knowledge, his Love. He is the Lord, and Therefore able to cure the wounded Spirit.
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He is a Lord of great power, such ▪ that as he can work by weak means, by contrary means, so, without means.
He is a Lord of great power, such ▪ that as he can work by weak means, by contrary means, so, without means.
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He can create peace for the unsetled soul, Isa. 45 7. He can make it of nothing; and indeed so he doth;
He can create peace for the unsettled soul, Isaiah 45 7. He can make it of nothing; and indeed so he does;
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there being no prepared, prejacent matter in the soul, out of which it should be pr•duced.
there being no prepared, prejacent matter in the soul, out of which it should be pr•duced.
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He is God, he knows the soul in i•s adversity, Psal. 31. 7. He it is who wounded it and therefore knows the anguish and danger of its wounds, what remedy is fittest for it,
He is God, he knows the soul in i•s adversity, Psalm 31. 7. He it is who wounded it and Therefore knows the anguish and danger of its wounds, what remedy is Fittest for it,
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and when, and how it is to be applyed.
and when, and how it is to be applied.
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And the Saints (though in this sad condition, yet) are his people, whom he loves, Col. 3. 12. Towards whom he is tender-hearted, very pitiful,
And the Saints (though in this sad condition, yet) Are his people, whom he loves, Col. 3. 12. Towards whom he is tender-hearted, very pitiful,
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Page 75
1005
and of tender Mercy, Jam. 5. 11. He pitieth those that fear him, as a Father pitieth his Children, Psal. 103. 13. And therefore (as he is able and skilful,
and of tender Mercy, Jam. 5. 11. He Pitieth those that Fear him, as a Father Pitieth his Children, Psalm 103. 13. And Therefore (as he is able and skilful,
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Page 75
1006
so) he is most ready and willing to help them, to settle them, & to cure their wounds.
so) he is most ready and willing to help them, to settle them, & to cure their wounds.
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The World is a Physition of no value, a meer Empyrick, a bold Mountebank, that neither is able to compose any Soveraign Remedy,
The World is a physician of no valve, a mere Empiric, a bold Mountebank, that neither is able to compose any Sovereign Remedy,
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nor knows how to apply it, being altogether ignorant of the state of the soul in its distress.
nor knows how to apply it, being altogether ignorant of the state of the soul in its distress.
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Beside, the Lords people and Saints are most hateful unto it, Jo. 15. 19. And shall they believe, that their deadly enemy (if it were able,
Beside, the lords people and Saints Are most hateful unto it, John 15. 19. And shall they believe, that their deadly enemy (if it were able,
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1010
and had skill) would be willing to settle and recover them?
and had skill) would be willing to settle and recover them?
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2. The second Reason why, in speaking peace, the Lord alone is to be heard, is taken from that assurance, which the Lord rayseth in the soul, that he is at peace with it.
2. The second Reason why, in speaking peace, the Lord alone is to be herd, is taken from that assurance, which the Lord raises in the soul, that he is At peace with it.
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Page 75
1012
For he speaks peace to it.
For he speaks peace to it.
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Page 75
1013
He makes the soul as strongly perswaded of peace, and as confidently to build upon it,
He makes the soul as strongly persuaded of peace, and as confidently to built upon it,
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Page 75
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as if it heard the Lord himself speak it immediatly from Heaven. The Grounds whereon this assurance is built in the soul are,
as if it herd the Lord himself speak it immediately from Heaven. The Grounds whereon this assurance is built in the soul Are,
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Page 75
1015
His Decree, which is stable & unchangeable, Heb. 6. 17. His Promise, which is Yea and Amen, 2 Cor. 1. 20.
His decree, which is stable & unchangeable, Hebrew 6. 17. His Promise, which is Yea and Amen, 2 Cor. 1. 20.
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Page 75
1016
His Oath, which he will not break, Heb. 6. 17.
His Oath, which he will not break, Hebrew 6. 17.
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His Hand for it in his written Word, which he will not deny, Rom. 15. 4.
His Hand for it in his written Word, which he will not deny, Rom. 15. 4.
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Page 75
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His Seal to it, his Spirit, which he cannot but own, • Cor. 1. 22. His Delivery of this Assurance, which he will not revoke, John 14. 27.
His Seal to it, his Spirit, which he cannot but own, • Cor. 1. 22. His Delivery of this Assurance, which he will not revoke, John 14. 27.
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Page 75
1019
The Witness to all this, his Spirit, which cannot lye, Rom. 8. 18.
The Witness to all this, his Spirit, which cannot lie, Rom. 8. 18.
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Page 76
1020
Thus the Lord speaks peace unto the Soul, by thus assuring of it, that he is no more an enemy or a stranger unto it;
Thus the Lord speaks peace unto the Soul, by thus assuring of it, that he is no more an enemy or a stranger unto it;
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Page 76
1021
which must needs settle it, and fill it with strong Consolation, Heb. 6. 18
which must needs settle it, and fill it with strong Consolation, Hebrew 6. 18
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Page 76
1022
When the World can afford to the unsetled and wounded Spirit such grounds of assurance of Peace and Settlement, it may then hope the Lords people may be perswaded to hearken unto it;
When the World can afford to the unsettled and wounded Spirit such grounds of assurance of Peace and Settlement, it may then hope the lords people may be persuaded to harken unto it;
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Page 76
1023
till then, it may forbear its frank, but empty Tenders.
till then, it may forbear its frank, but empty Tenders.
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Page 76
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3. The Third Reason is taken from the quality of that Peace which the Lord speaks to the Soul:
3. The Third Reason is taken from the quality of that Peace which the Lord speaks to the Soul:
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Page 76
1025
He speaks unto it, which is truly such, being, 1. A solid Peace. 2. A satisfying Peace.
He speaks unto it, which is truly such, being, 1. A solid Peace. 2. A satisfying Peace.
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3. A Fortifying Peace. 4. A lasting Peace. 3. A Fortifying Peace. 4. A lasting Peace.
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Page 76
1027
1. It is a solid Peace, grounded upon Christ, who is our peace, Eph 2 14. Who hath made peace for us,
1. It is a solid Peace, grounded upon christ, who is our peace, Ephesians 2 14. Who hath made peace for us,
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Page 76
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and reconciled us unto his Father, Col. 1. 20. Having purchased peace for us at a dear ra•e, by the bloud of his Cross;
and reconciled us unto his Father, Col. 1. 20. Having purchased peace for us At a dear ra•e, by the blood of his Cross;
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(153) part (DIV2)
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Page 76
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being wounded for our Transgressions, the chas••sement of our peace being upon him, and he healing our wounds by his stripes, Isa. 53. 5. He is both our propit•ation,
being wounded for our Transgressions, the chas••sement of our peace being upon him, and he healing our wounds by his stripes, Isaiah 53. 5. He is both our propit•ation,
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(153) part (DIV2)
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Page 76
1030
and our advocate for peace unto his Father, 1 John 2. 1, 2. My Peace I give unto you, John 14. Well may he call it his, which he hath bought so dear.
and our advocate for peace unto his Father, 1 John 2. 1, 2. My Peace I give unto you, John 14. Well may he call it his, which he hath bought so dear.
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Page 76
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The greatness of the Price speaks the Truth and Solidness of the Peace: It is Christ's Peace dearly bought.
The greatness of the Price speaks the Truth and Solidness of the Peace: It is Christ's Peace dearly bought.
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Page 76
1032
His Father gives it at his request;
His Father gives it At his request;
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(153) part (DIV2)
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Page 76
1033
it is the peace of God, Phil. 4. 7. And from him proceeds nothing but what is true, real, and solid.
it is the peace of God, Philip 4. 7. And from him proceeds nothing but what is true, real, and solid.
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Page 76
1034
The Peace, which from it the world would have the soul to accept of, it deserves not the name of peace;
The Peace, which from it the world would have the soul to accept of, it deserves not the name of peace;
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Page 76
1035
being but a light flash, but a shadow of Peace.
being but a Light flash, but a shadow of Peace.
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(153) part (DIV2)
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Page 77
1036
The World cries Peace, where there is none, Jer. 6. 14. And so (if its tender might be accepted) would it heal the hurt of Gods People slightly.
The World cries Peace, where there is none, Jer. 6. 14. And so (if its tender might be accepted) would it heal the hurt of God's People slightly.
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Page 77
1037
And indeed, what more is to be exp•ct•d from the World? when it hath but one Receipt or Remedy, consisting of three Ingredients, which (like a bold unskilful Empyrick) it applyes to every M•lady.
And indeed, what more is to be exp•ct•d from the World? when it hath but one Receipt or Remedy, consisting of three Ingredients, which (like a bold unskilful Empiric) it Applies to every M•lady.
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What these Ingredients are, St. John tells us 1 John 2. 16. All that is in the World, are, the Lusts of the flesh (or Pleasures) the Lust of the eyes (or Wealth) the Pride of life (or Honour) And alas!
What these Ingredients Are, Saint John tells us 1 John 2. 16. All that is in the World, Are, the Lustiest of the Flesh (or Pleasures) the Lust of the eyes (or Wealth) the Pride of life (or Honour) And alas!
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Page 77
1039
What can these do to the recovery of a wounded Spirit? which cannot prevent or remove a disease from the body;
What can these do to the recovery of a wounded Spirit? which cannot prevent or remove a disease from the body;
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Page 77
1040
or, in the least measure abate its Pain.
or, in the least measure abate its Pain.
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Page 77
1041
The Vermin seized upon Herod, and devoured him alive, though a great King, who had Wealth and Pleasure at his Command, Acts •2. 23. 2. The peace which God speaks unto the wounded Spirit, it is a satisfying peace:
The Vermin seized upon Herod, and devoured him alive, though a great King, who had Wealth and Pleasure At his Command, Acts •2. 23. 2. The peace which God speaks unto the wounded Spirit, it is a satisfying peace:
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(153) part (DIV2)
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Page 77
1042
Upon the speaking of this, the (before-disturbed) soul returns unto its rest and settlement. It hath now its desire;
Upon the speaking of this, the (before-disturbed) soul returns unto its rest and settlement. It hath now its desire;
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(153) part (DIV2)
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Page 77
1043
it was wounded with the apprehension of losse and fear of wrath;
it was wounded with the apprehension of loss and Fear of wrath;
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(153) part (DIV2)
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Page 77
1044
and its desire was, that God would cause his face to shine upon it, and it should be saved,
and its desire was, that God would cause his face to shine upon it, and it should be saved,
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(153) part (DIV2)
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Page 77
1045
or be whole, as the old Translation hath it, Psal. 80. 3. The Lord now, upon its Humiliation and Faith, looks graciously upon it, causeth his face to shine upon it, in the peace of Love, of Joy, which he speaks unto it;
or be Whole, as the old translation hath it, Psalm 80. 3. The Lord now, upon its Humiliation and Faith, looks graciously upon it, Causes his face to shine upon it, in the peace of Love, of Joy, which he speaks unto it;
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(153) part (DIV2)
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Page 77
1046
in which, with a full satisfaction, it rests it self, and is setled. Thus it sucks this Breast of Consolation, and is satisfied. Isa. 66. 11.
in which, with a full satisfaction, it rests it self, and is settled. Thus it sucks this Breast of Consolation, and is satisfied. Isaiah 66. 11.
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(153) part (DIV2)
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Page 77
1047
But, that Peace, which the World is so free in its tender of doth not cannot satisfie and settle the soul,
But, that Peace, which the World is so free in its tender of does not cannot satisfy and settle the soul,
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(153) part (DIV2)
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Page 77
1048
but still it must necessarily be full of Troubles and Perplexities, which neither the Worlds Pleasure, Wealth, nor Honour can remove.
but still it must necessarily be full of Troubles and Perplexities, which neither the World's Pleasure, Wealth, nor Honour can remove.
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(153) part (DIV2)
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Page 78
1049
In Laughter the heart will be sorrowful, Proverbs 14. 13. Abundance pierceth the heart with many sorrows, 1 Tim 6. 10.
In Laughter the heart will be sorrowful, Proverbs 14. 13. Abundance pierces the heart with many sorrows, 1 Tim 6. 10.
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(153) part (DIV2)
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Page 78
1050
Haman for all his honour and Greatness, was vexed and troubled, that Mord•cai would not bow to him, Hest. 3. 5.Haman for all his honour and Greatness, was vexed and troubled, that Mord•cai would not bow to him, Hest. 3. 5.
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(153) part (DIV2)
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Page 78
1051
If it be thus with the Worlds own darlings, whom it strives with all tenderness to settle and compose,
If it be thus with the World's own darlings, whom it strives with all tenderness to settle and compose,
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(153) part (DIV2)
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Page 78
1052
how can its Peace satisfie and settle the Lords People, when wounded in their souls?
how can its Peace satisfy and settle the lords People, when wounded in their Souls?
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1053
3. The Peace, which the Lord speaks, it is a fortifying Peace, the peace of God, &c. shall keep your hearts;
3. The Peace, which the Lord speaks, it is a fortifying Peace, the peace of God, etc. shall keep your hearts;
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Page 78
1054
NONLATINALPHABET, muniet; it doth as it were, set a strong guard about the heart, to defend it from Satans Assaults and Temptations, Phil. 4. 7. It makes a man to walk more advisedly, more considerately;
, muniet; it does as it were, Set a strong guard about the heart, to defend it from Satan Assaults and Temptations, Philip 4. 7. It makes a man to walk more advisedly, more considerately;
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Page 78
1055
it makes him diligent and constant in that which is good;
it makes him diligent and constant in that which is good;
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that so he may, as much as possibly he can, deel •• the wayes of sinful Folly, whereby formerly he lost his Peace;
that so he may, as much as possibly he can, deel •• the ways of sinful Folly, whereby formerly he lost his Peace;
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1057
into which wayes, the Devil endeavours again to bring him.
into which ways, the devil endeavours again to bring him.
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1058
And indeed the Worlds peace, should a Saint listen to it, and accept of it, would presently carry him into those wayes,
And indeed the World's peace, should a Saint listen to it, and accept of it, would presently carry him into those ways,
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Page 78
1059
and lay him open, and expose him more to Folly: and so, under pretence of peace, make God more his Enemy:
and lay him open, and expose him more to Folly: and so, under pretence of peace, make God more his Enemy:
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Page 78
1060
So breaking his head (and heart too) with her precious Balm, Psal. 141. 6. and wounding it more with the piercing sword of her soft and oyly words, Psal. 55. 21. For,
So breaking his head (and heart too) with her precious Balm, Psalm 141. 6. and wounding it more with the piercing sword of her soft and oily words, Psalm 55. 21. For,
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Page 78
1061
Is not pleasure attended with hard-heartedness? Amos 6 6
Is not pleasure attended with hardheartedness? Amos 6 6
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1062
Doth it not put a man into a condition of spiritual death? 1 Tim. 5. 6.
Does it not put a man into a condition of spiritual death? 1 Tim. 5. 6.
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Page 79
1063
Doth not Wealth make a man apt to forget and deny God? Prov. 30. 9. Is not the love of it the root of all evil? 1 Tim 6. 10.
Does not Wealth make a man apt to forget and deny God? Curae 30. 9. Is not the love of it the root of all evil? 1 Tim 6. 10.
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Page 79
1064
Doth not honour make men apt to rebel against God, and to sl•ght his Commands? Ye shall be as Gods,
Does not honour make men apt to rebel against God, and to sl•ght his Commands? You shall be as God's,
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Page 79
1065
how easily did it win our first Parents to disobedience? Gen. 3. 5, 6. At the great Supper, Luke 14. 16, &c. a Wife, Oxen, a Mannour, (it is, Villam emi) by which three, is meant, Pleasure, Wealth, Honour:
how Easily did it win our First Parents to disobedience? Gen. 3. 5, 6. At the great Supper, Lycia 14. 16, etc. a Wife, Oxen, a Manor, (it is, Villam emi) by which three, is meant, Pleasure, Wealth, Honour:
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Page 79
1066
These three kept back those who were invited, from coming to the Feast, though all things were prepared.
These three kept back those who were invited, from coming to the Feast, though all things were prepared.
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Page 79
1067
May we not then well say of the World, and its Peace, as (in another sense) J•h• concerning Jezebel, 2 Kings 9. 22. What peace,
May we not then well say of the World, and its Peace, as (in Another sense) J•h• Concerning Jezebel, 2 Kings 9. 22. What peace,
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Page 79
1068
so long as thy Whoredoms and Witchcrafts are so many? What Peace canst thou give,
so long as thy Whoredoms and Witchcrafts Are so many? What Peace Canst thou give,
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Page 79
1069
unless it be a prostituting, bewitching peace? not a soulsetling or salving peace. 4. The Peace which the Lord speaks, it is a lasting Peace:
unless it be a prostituting, bewitching peace? not a soulsetling or salving peace. 4. The Peace which the Lord speaks, it is a lasting Peace:
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Page 79
1070
As it is solid, satisfying and fortifying, so it is continuing: His Wrath is but little;
As it is solid, satisfying and fortifying, so it is Continuing: His Wrath is but little;
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Page 79
1071
but his gathering Mercy is great: His hiding of his face is but momentany;
but his gathering Mercy is great: His hiding of his face is but momentany;
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1072
but his kindness is everlasting, Isa. 54. 7, 8. New Follies may cast a dark Cloud over it ▪ for the time, that it cannot be discerned;
but his kindness is everlasting, Isaiah 54. 7, 8. New Follies may cast a dark Cloud over it ▪ for the time, that it cannot be discerned;
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(153) part (DIV2)
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Page 79
1073
but the Lord is still the same, and whom he loves, he loves unto the end, John 13. 1.
but the Lord is still the same, and whom he loves, he loves unto the end, John 13. 1.
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Page 79
1074
As for the Worlds peace, that can be but of short continuance.
As for the World's peace, that can be but of short Continuance.
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Page 79
1075
For, the World it self, and the Lust thereof, (whereupon its seeming peace is grounded) it passeth away, 1 John 2. 17. These Late Times have given a real (and to many sad) discovery of the Transitoriness of all worldly things.
For, the World it self, and the Lust thereof, (whereupon its seeming peace is grounded) it passes away, 1 John 2. 17. These Late Times have given a real (and to many sad) discovery of the Transitoriness of all worldly things.
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Page 79
1076
Pleasure it is but a sudden flash:
Pleasure it is but a sudden flash:
n1 pn31 vbz p-acp dt j n1:
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Page 79
1077
Wealth makes it self wings, and the puffed up, glittering Bubble of Honour is soon blown away and broken.
Wealth makes it self wings, and the puffed up, glittering Bubble of Honour is soon blown away and broken.
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1078
If these can nei•her s••ure their Masters, nor themselves, how shall they be able to salve and settle the disturbed and wounded Spirit.
If these can nei•her s••ure their Masters, nor themselves, how shall they be able to salve and settle the disturbed and wounded Spirit.
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1079
You see how little, how nothing, the World is able to do for resetling and recuring of the Wounded Spirit.
You see how little, how nothing, the World is able to do for Resettling and recurring of the Wounded Spirit.
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Page 80
1080
Use. Whosoever then is, or shall be brought into this sad condition, let them not send to Re••zebub the god of Ekron, while there is a God in Israel, 2 Kings 1. 2. Though the World make a free tender of peace, yet hear it no•:Use. Whosoever then is, or shall be brought into this sad condition, let them not send to Re••zebub the god of Ekron, while there is a God in Israel, 2 Kings 1. 2. Though the World make a free tender of peace, yet hear it no•:
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Page 80
1081
It is the Saints deadly enemy, pretending much Curtesie and Care of them, when it intends the worst of Mischie•s unt• them.
It is the Saints deadly enemy, pretending much Courtesy and Care of them, when it intends the worst of Mischie•s unt• them.
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Page 80
1082
Hearken unto God the Lord, and unto him alone;
Harken unto God the Lord, and unto him alone;
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Page 80
1083
he is able, skilful and ready to help •hee in thy distress, to settle and recover thee;
he is able, skilful and ready to help •hee in thy distress, to settle and recover thee;
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(153) part (DIV2)
634
Page 80
1084
he will assure thee of true Peace, of a solid, satisfying, fortifying lasting Peace; such as the world can neither give, nor take away.
he will assure thee of true Peace, of a solid, satisfying, fortifying lasting Peace; such as the world can neither give, nor take away.
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(153) part (DIV2)
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Page 80
1085
But, when he hath spoken such peace unto thee, it will deserve thy best care to preserve it.
But, when he hath spoken such peace unto thee, it will deserve thy best care to preserve it.
p-acp, c-crq pns31 vhz vvn d n1 p-acp pno21, pn31 vmb vvi po21 js n1 pc-acp vvi pn31.
(153) part (DIV2)
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Page 80
1086
Thou must be very shy of a new Breach: Thou must beware, that thou turn not again to Folly: Which is the 2 Branch of the Point.
Thou must be very shy of a new Breach: Thou must beware, that thou turn not again to Folly: Which is the 2 Branch of the Point.
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(153) part (DIV2)
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Page 80
1087
Branch 2. That when the Lord hath spoken Peace unto his people and Saints, they are to be very wary, that they turn not again to Folly.Branch 2. That when the Lord hath spoken Peace unto his people and Saints, they Are to be very wary, that they turn not again to Folly.
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(153) part (DIV2)
637
Page 80
1088
The Lord is good unto all, Psal. 145 9. even to those whom he doth not own for his;
The Lord is good unto all, Psalm 145 9. even to those whom he does not own for his;
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638
Page 80
1089
though they mind not his goodness towards them.
though they mind not his Goodness towards them.
cs pns32 vvb xx po31 n1 p-acp pno32.
(153) part (DIV2)
638
Page 80
1090
But the (lately wounded and disturbed, but now) recovered and setled soul may experimentally say,
But the (lately wounded and disturbed, but now) recovered and settled soul may experimentally say,
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(153) part (DIV2)
639
Page 80
1091
truly God is good to Israel, to those that are of a pure heart, Psal. 73. 1. And,
truly God is good to Israel, to those that Are of a pure heart, Psalm 73. 1. And,
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(153) part (DIV2)
639
Page 80
1092
as to that condition he was in, and is now freed from, he cannot but take notice of the Lords exceeding goodness toward him.
as to that condition he was in, and is now freed from, he cannot but take notice of the lords exceeding Goodness towards him.
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Page 80
1093
He is good unto his People and Saints in their lesser Follies, of Ignorance, Infirmity, &c. in passing them by as if they were not;
He is good unto his People and Saints in their lesser Follies, of Ignorance, Infirmity, etc. in passing them by as if they were not;
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Page 81
1094
when the least of them hath guilt enough to plunge the soul into Hell. He is good to them, in his Patience towards them in their grosser Follies;
when the least of them hath gilded enough to plunge the soul into Hell. He is good to them, in his Patience towards them in their grosser Follies;
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Page 81
1095
in waiting for their amendment, and using all fair and gentle wayes, to win them home, when they will not prevail.
in waiting for their amendment, and using all fair and gentle ways, to win them home, when they will not prevail.
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Page 81
1096
He is good to them, in wounding of them, and making of them smart for those their Follies.
He is good to them, in wounding of them, and making of them smart for those their Follies.
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Page 81
1097
He is good to them, even in hiding his face from them, and affrighting of them with Te••ours.
He is good to them, even in hiding his face from them, and affrighting of them with Te••ours.
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Page 81
1098
He is good to them, in discovering of those Follies unto them, for which he wounds them;
He is good to them, in discovering of those Follies unto them, for which he wounds them;
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Page 81
1099
in making them sensible how heinous they are.
in making them sensible how heinous they Are.
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Page 81
1100
He is good to them, in enclining their hearts to confess them, to bewayl them, to detest them, to resolve against them, to apply the Promises for pardon.
He is good to them, in inclining their hearts to confess them, to bewail them, to detest them, to resolve against them, to apply the Promises for pardon.
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Page 81
1101
He is good to them, even in deferring of their settlement and recovery, notwithstanding such Humil•ation and Application.
He is good to them, even in deferring of their settlement and recovery, notwithstanding such Humil•ation and Application.
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(153) part (DIV2)
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Page 81
1102
He is most good and sweet and gracious to them, in their restoring and speaking peace unto them, in becoming again their Friend,
He is most good and sweet and gracious to them, in their restoring and speaking peace unto them, in becoming again their Friend,
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(153) part (DIV2)
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Page 81
1103
and affording them a continual Feast of Joy in their souls.
and affording them a continual Feast of Joy in their Souls.
cc vvg pno32 dt j n1 pp-f n1 p-acp po32 n2.
(153) part (DIV2)
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Page 81
1104
He is good to them, in admonishing of them for the time to come, to beware of turning again to Folly,
He is good to them, in admonishing of them for the time to come, to beware of turning again to Folly,
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Page 81
1105
so to prevent a new and wider breach, which such relapses might cause. Let them not turn again to Folly.
so to prevent a new and wider breach, which such relapses might cause. Let them not turn again to Folly.
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Page 81
1106
O, It is a dangerous thing for the Lords People, when having been in such a w•ful condition, under the smarting wounds of loss and wrath;
Oh, It is a dangerous thing for the lords People, when having been in such a w•ful condition, under the smarting wounds of loss and wrath;
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(153) part (DIV2)
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Page 81
1107
and the Lord hath graciously spoken peace unto their souls, and hath assured them of his Love and Presence.
and the Lord hath graciously spoken peace unto their Souls, and hath assured them of his Love and Presence.
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Page 81
1108
It is (I say) a most dangerous thing for them, after Peace spoken, to turn again to the Mire, to the Vomit, to the Folly of sin.
It is (I say) a most dangerous thing for them, After Peace spoken, to turn again to the Mire, to the Vomit, to the Folly of since.
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Page 82
1109
For so doing, they make themselves justly liable to a severer punishment, by more highly provoking the Lords wrath against them, by a new and greater guilt, which now they have drawn upon their souls.
For so doing, they make themselves justly liable to a severer punishment, by more highly provoking the lords wrath against them, by a new and greater guilt, which now they have drawn upon their Souls.
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Page 82
1110
If you ask the skilful Physitian, why in the diseases of the body, a Relapse is so dangerous,
If you ask the skilful physician, why in the diseases of the body, a Relapse is so dangerous,
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Page 82
1111
as it is commonly said, and found to be? I suppose he will say,
as it is commonly said, and found to be? I suppose he will say,
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Page 82
1112
Because the mal•gnity of the humour, which formerly nourished the disease, returning upon a new distemper, finds a readier entertainment in the parts,
Because the mal•gnity of the humour, which formerly nourished the disease, returning upon a new distemper, finds a Readier entertainment in the parts,
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and the spirits are so weak and unable to resist, and struggle with it, that (if it do not wholly oppress the heart, and so b•reave the life:
and the spirits Are so weak and unable to resist, and struggle with it, that (if it do not wholly oppress the heart, and so b•reave the life:
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Yet) it renders a second recovery far more difficult. So is it with the soul, after its recovery upon peace spoken to it:
Yet) it renders a second recovery Far more difficult. So is it with the soul, After its recovery upon peace spoken to it:
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If it relapseth, and turns again to the folly of sin, sin finds a more welcome entertainment in the carnal part,
If it relapseth, and turns again to the folly of since, since finds a more welcome entertainment in the carnal part,
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and the spiritual part is so weak, that it is not able to resist it.
and the spiritual part is so weak, that it is not able to resist it.
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So that though it do not (nor can) bereave the soul of spiritual life,
So that though it do not (nor can) bereave the soul of spiritual life,
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yet the recovery will be the more difficult, and it will cost such a man many a heart-pang, many a sad sigh,
yet the recovery will be the more difficult, and it will cost such a man many a heart-pang, many a sad sighs,
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and bitter Tear, before he can again be •id of it.
and bitter Tear, before he can again be •id of it.
cc j n1, c-acp pns31 vmb av vbi vvn pp-f pn31.
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I might u•ge this as one reason, why the Lords people are to be wa•y how,
I might u•ge this as one reason, why the lords people Are to be wa•y how,
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after peace spoken, they fall into the folly of sin;
After peace spoken, they fallen into the folly of since;
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because, upon such their backsliding, they will find it an hard matter to shake it off,
Because, upon such their backsliding, they will find it an hard matter to shake it off,
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and to rid the soul of it: But the main Reason, which I intend to speak of, is, because by their turning again unto Folly,
and to rid the soul of it: But the main Reason, which I intend to speak of, is, Because by their turning again unto Folly,
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after Peace spoken, they draw a greater guilt upon their souls, and so, do more provoke the Lords wrath against them;
After Peace spoken, they draw a greater guilt upon their Souls, and so, do more provoke the lords wrath against them;
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and thereupon cannot but justly fear and expect to be corrected with a more stinging rod, with a sharper and more smarting punishment.
and thereupon cannot but justly Fear and expect to be corrected with a more stinging rod, with a sharper and more smarting punishment.
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Now the guilt of the soul, turning again unto the Folly of sin, after peace spoken unto it, is heightened and enlarged exceedingly, by the concurrence of many grievous sins, committed in such backsliding: For,
Now the guilt of the soul, turning again unto the Folly of since, After peace spoken unto it, is heightened and enlarged exceedingly, by the concurrence of many grievous Sins, committed in such backsliding: For,
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Aggrav. Here is a falling back from those resolutions in Repentance, wherein the soul in its distress, did bind it self by promise and vow unto God;Aggravate. Here is a falling back from those resolutions in Repentance, wherein the soul in its distress, did bind it self by promise and Voelli unto God;
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that it would, for the time to come, abhor and decline the wayes of sinful Folly,
that it would, for the time to come, abhor and decline the ways of sinful Folly,
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and walk before him in better Obedience.
and walk before him in better obedience.
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If it did but barely resolve so, yet not to keep up such resolutions, and so to cherish them, that they may be derived into act, this failing,
If it did but barely resolve so, yet not to keep up such resolutions, and so to cherish them, that they may be derived into act, this failing,
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and falling from them, discovers a want of due care and diligence; the neglect whereof, after peace spoken, renders the soul more guilty.
and falling from them, discovers a want of due care and diligence; the neglect whereof, After peace spoken, renders the soul more guilty.
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But, if to such resolutions, there were added a Promise and Vow, so to walk before God, which it was but meet the Soul should do;
But, if to such resolutions, there were added a Promise and Voelli, so to walk before God, which it was but meet the Soul should do;
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surely it is meet to be said unto God, I have born Chastisement, I will not offend any more.
surely it is meet to be said unto God, I have born Chastisement, I will not offend any more.
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If I have done Iniquity, I will do so no more, Job. 3•. 31, 32. It is meet the soul should say thus in its distresse;
If I have done Iniquity, I will do so no more, Job. 3•. 31, 32. It is meet the soul should say thus in its distress;
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and if it hath (and I am confident, that whosoever ha•h been under the horrours of a wounded spirit hath thus promised and vowed unto God) if the soul hath thus said,
and if it hath (and I am confident, that whosoever ha•h been under the horrors of a wounded Spirit hath thus promised and vowed unto God) if the soul hath thus said,
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thus promised and thus vowed, and yet breaks such Promise and Vow, by relapsing and backsliding, it must needs lay a greater guilt upon it sel•: For,
thus promised and thus vowed, and yet breaks such Promise and Voelli, by relapsing and backsliding, it must needs lay a greater guilt upon it sel•: For,
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What is it, but to mock God? What, but to take his Name in vain? And so to do, is it not a new,
What is it, but to mock God? What, but to take his Name in vain? And so to do, is it not a new,
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and high provoking Folly? Will the Lord hold such an one guiltless? Pay that thou hast vowed.
and high provoking Folly? Will the Lord hold such an one guiltless? Pay that thou hast vowed.
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God hath no pleasure in Fools, Eccles. 5, 4. 2. The guilt is aggravated by forgetfulness of that deliverance which the Lord hath wrought.
God hath no pleasure in Fools, Eccles. 5, 4. 2. The guilt is aggravated by forgetfulness of that deliverance which the Lord hath wrought.
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David, in Psal. 103. cals upon his soul at the beginning of the Psalm, and all that is in him, to bless God, to remember his Benefits, who forgiveth (saith he) all th•ne In•quity, and healeth all thy diseases.David, in Psalm 103. calls upon his soul At the beginning of the Psalm, and all that is in him, to bless God, to Remember his Benefits, who forgiveth (Says he) all th•ne In•quity, and heals all thy diseases.
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Thine In•quity was high, yet God hath forgiven it. Thy Diseases and Wounds were painful and dangerous, yet he hath healed them.
Thine In•quity was high, yet God hath forgiven it. Thy Diseases and Wounds were painful and dangerous, yet he hath healed them.
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He hath restored thy peace, he is become thy Friend, thy near Friend, dwelling in thy soul;
He hath restored thy peace, he is become thy Friend, thy near Friend, Dwelling in thy soul;
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he hath delivered thee from all thy Fears and Terrours, and hath crowned thee with loving kindness, and tender mercy;
he hath Delivered thee from all thy Fears and Terrors, and hath crowned thee with loving kindness, and tender mercy;
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and canst thou so soon forget him, who hath dealt thus by thee?
and Canst thou so soon forget him, who hath dealt thus by thee?
cc vm2 pns21 av av vvi pno31, r-crq vhz vvn av p-acp pno21?
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It was an high aggravation of Israels sin, that they forgat God their Saviour & Deliverer, Ps 106 21. The Lord hath saved thee, he hath delivered thee, he hath had a regard to thine affliction, he hath heard thy cry,
It was an high aggravation of Israel's since, that they forgot God their Saviour & Deliverer, Psalm 106 21. The Lord hath saved thee, he hath Delivered thee, he hath had a regard to thine affliction, he hath herd thy cry,
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when thou wast brought low for thine Iniquity:
when thou wast brought low for thine Iniquity:
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and yet dost thou forget him? Dost thou provoke him again with new Follies?
and yet dost thou forget him? Dost thou provoke him again with new Follies?
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3. The guilt is aggravated by despising of Gods Rod, by sl•ghting and setting l•ght by it;
3. The guilt is aggravated by despising of God's Rod, by sl•ghting and setting l•ght by it;
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l•ke Pharaoh, who returned to his R•bellion against God, as•oon as the Plague was but removed.
l•ke Pharaoh, who returned to his R•bellion against God, as•oon as the Plague was but removed.
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Hath God corrected thee as his Son, whom he loves, in whom he del•ghts? Prov 3. 11. And dost thou despise his Chastisem•nt? Is that man happy whom God correcteth? J•b 5. 7. And dost thou slight the Chastening of the Almighty? They who despise the reproof of Wisdom• can they expect other,
Hath God corrected thee as his Son, whom he loves, in whom he del•ghts? Curae 3. 11. And dost thou despise his Chastisem•nt? Is that man happy whom God Correcteth? J•b 5. 7. And dost thou slight the Chastening of the Almighty? They who despise the reproof of Wisdom• can they expect other,
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then to eat of the fruit of their own wayes, and to be filled with their own devices? Prov 1 31. 4. The guilt is aggravated and heightened by Presumption of new Peace, or of the former to be continued:
then to eat of the fruit of their own ways, and to be filled with their own devices? Curae 1 31. 4. The guilt is aggravated and heightened by Presumption of new Peace, or of the former to be continued:
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It is a good ••m that is given Ecclus. 3. Be not without fear after the sin is pardoned: Neither add sin unto sin:
It is a good ••m that is given Ecclus 3. Be not without Fear After the since is pardoned: Neither add since unto since:
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Say not, Gods Mercy is great; he will have mercy upon the multitude of my sins.
Say not, God's Mercy is great; he will have mercy upon the multitude of my Sins.
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Is it not a bold wickedness springing from that root that beareth Gall, and Wormwood, for a man to bless himself, and to say, God is a God of Mercy,
Is it not a bold wickedness springing from that root that bears Gall, and Wormwood, for a man to bless himself, and to say, God is a God of Mercy,
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and I shall have Peace, though I walk in the Imagination of mine own heart, adding Drunkenness to Thirst, Deut. 29. 19.
and I shall have Peace, though I walk in the Imagination of mine own heart, adding drunkenness to Thirst, Deuteronomy 29. 19.
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For a man so to say, it is an high Provocation;
For a man so to say, it is an high Provocation;
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much more to add sin to sin, upon such Presumption For, what is it, but a tempting of God in an high degree? Had Christ cast himself down from the Pinacle of the Temple,
much more to add since to since, upon such Presumption For, what is it, but a tempting of God in an high degree? Had christ cast himself down from the Pinnacle of the Temple,
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when there were stairs to come down by, he had tempted God. Wouldst thou have Peace? use the Means, forbear the Folly of sin;
when there were stairs to come down by, he had tempted God. Wouldst thou have Peace? use the Means, forbear the Folly of since;
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if thou sin upon Presumption of Gods Mercy, thou dost tempt God, and so lay a new and greater guilt upon thy Soul. What? Shall we sin that Grace may abound?
if thou sin upon Presumption of God's Mercy, thou dost tempt God, and so lay a new and greater guilt upon thy Soul. What? Shall we sin that Grace may abound?
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5. Lastly, The guilt is aggravated (and that in the highest degree) by unthankfulness.
5. Lastly, The guilt is aggravated (and that in the highest degree) by unthankfulness.
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I forgave thee all that thy debt, Mat. 18 32. He, who hath had Talents, 10000 Talents forgiven him, many hainous sins;
I forgave thee all that thy debt, Mathew 18 32. He, who hath had Talents, 10000 Talents forgiven him, many heinous Sins;
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and yet is such an unthankful wretch, as to provoke his Gracious Lord by cruelty towards his Fellow-Servant,
and yet is such an unthankful wretch, as to provoke his Gracious Lord by cruelty towards his Fellow servant,
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or by any other hainous Follyes;
or by any other heinous Folly's;
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he must look to be delivered to the Tormentors, until he hath paid all the debt, which returns upon the Score (not in respect of act,
he must look to be Delivered to the Tormentors, until he hath paid all the debt, which returns upon the Score (not in respect of act,
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but) in respect of that high guilt, which such ungratefulness layes upon the soul, far exceeding the guilt of those sins, whatsoever they were before peace spoken.
but) in respect of that high guilt, which such ungratefulness lays upon the soul, Far exceeding the guilt of those Sins, whatsoever they were before peace spoken.
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After all this is come upon us for our evil deeds and for our great Trespasses (seeing that God hath punished us less then our Iniquities deserved,
After all this is come upon us for our evil Deeds and for our great Trespasses (seeing that God hath punished us less then our Iniquities deserved,
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and hath given us such deliverance as this) should we again break his Commandments? Would he not be angry with us, till he had consumed us? Ezra 9. 13, 14. And would not his anger be yet the more provoked against us,
and hath given us such deliverance as this) should we again break his commandments? Would he not be angry with us, till he had consumed us? Ezra 9. 13, 14. And would not his anger be yet the more provoked against us,
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if we turn again to folly, when upon peace spoken
if we turn again to folly, when upon peace spoken
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The understanding, by Christs manifesting of himself unto it, is more cleared to know Gods Will.
The understanding, by Christ manifesting of himself unto it, is more cleared to know God's Will.
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When the Soul by the Spirits dwelling in it, is more inabled to do his Will.
When the Soul by the Spirits Dwelling in it, is more enabled to do his Will.
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When so great an Obligation lies upon it, calling for all ready Obedience unto his Will. Now lay all these together. Breach of Promise. Forgetfulness of deliverance. Despising of the Rod. Presumption of Mercy. Unthankfulness for Peace.
When so great an Obligation lies upon it, calling for all ready obedience unto his Will. Now lay all these together. Breach of Promise. Forgetfulness of deliverance. Despising of the Rod. Presumption of Mercy. Unthankfulness for Peace.
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All these meeting in backsliding into sin after Peace spoken, and, what is it but to increase Iniquity above our heads? to cause our trespasses to grow up to Heaven? Ezra 9. 9. What is it,
All these meeting in backsliding into since After Peace spoken, and, what is it but to increase Iniquity above our Heads? to cause our Trespasses to grow up to Heaven? Ezra 9. 9. What is it,
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but to add Rebellion unto sin? Job 34. Ult.
but to add Rebellion unto since? Job 34. Ult.
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And what a fearful case is the Soul in, when by new Follies it hath thus provoked its God? How will its former wounds of Loss, of wrath (lately by a sweet peace drawn together,
And what a fearful case is the Soul in, when by new Follies it hath thus provoked its God? How will its former wounds of Loss, of wrath (lately by a sweet peace drawn together,
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and cured) rend themselves open afresh? The much enlarged, and longer continuing smart whereof, it must unavoydably undergo.
and cured) rend themselves open afresh? The much enlarged, and longer Continuing smart whereof, it must avoidable undergo.
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He that sins again, after that he is made whole, must look for a worse thing to come unto him, John 5. 14. He that hath been under Gods smoaking and kindling anger, Psal. 74. and yet again provokes him, such a one must look to feel his burning anger, the heat of his great anger, Deut. 29. 24. His consuming anger, Ezra 9. 14. And,
He that Sins again, After that he is made Whole, must look for a Worse thing to come unto him, John 5. 14. He that hath been under God's smoking and kindling anger, Psalm 74. and yet again provokes him, such a one must look to feel his burning anger, the heat of his great anger, Deuteronomy 29. 24. His consuming anger, Ezra 9. 14. And,
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if his former Rod was so stinging and intolerable, what will his Scorpions be?
if his former Rod was so stinging and intolerable, what will his Scorpions be?
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Use. I trust, that what I have already said concerning backsliding and relapsing into the Folly of sin after peace spoken, will make such an impression in your hearts, that I shall but lose time to en•arge my self further in exhorting you to beware,Use. I trust, that what I have already said Concerning backsliding and relapsing into the Folly of since After peace spoken, will make such an impression in your hearts, that I shall but loose time to en•arge my self further in exhorting you to beware,
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how by new Foll•es you provoke the Lord.
how by new Foll•es you provoke the Lord.
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Neither shall I need to say much, to stir you up to be careful to preserve Peace when it is spoken to your souls.
Neither shall I need to say much, to stir you up to be careful to preserve Peace when it is spoken to your Souls.
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Motives Do but cast your thoughts back upon the anguish and horrour of the wounded Spirit, upon the loss of its peace.Motives Do but cast your thoughts back upon the anguish and horror of the wounded Spirit, upon the loss of its peace.
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Cast them back upon that love of God, and that exceeding Joy, which Peace spoken doth assure the soul of,
Cast them back upon that love of God, and that exceeding Joy, which Peace spoken does assure the soul of,
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and •ill the Soul with, and you will need none other motives.
and •ill the Soul with, and you will need none other motives.
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Only I conceive it needful, that I give you some brief Directions how to preserve peace,
Only I conceive it needful, that I give you Some brief Directions how to preserve peace,
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when it is spoken to your Souls.
when it is spoken to your Souls.
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When the Church had found him whom her soul loved, whom she had formerly lost, Cant. 3. 4. she held him fast.
When the Church had found him whom her soul loved, whom she had formerly lost, Cant 3. 4. she held him fast.
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The Lord Christ is our Peace: That thou mayest hold him fast, and no• lose him again, use these Means.
The Lord christ is our Peace: That thou Mayest hold him fast, and no• loose him again, use these Means.
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Means 1. Love his Word, they who do so have great peace, Psal. 119. 165. 2. Get spiritual Wisdom:Means 1. Love his Word, they who do so have great peace, Psalm 119. 165. 2. Get spiritual Wisdom:
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all her p•ths are Peace, Prov 3. 17. 3. Live in Unity; and the God of Love and Peace will be with you, 2 Cor. 13. 11.
all her p•ths Are Peace, Curae 3. 17. 3. Live in Unity; and the God of Love and Peace will be with you, 2 Cor. 13. 11.
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4. Love Christ, and he will make his abode with you, John 14. 23.
4. Love christ, and he will make his Abided with you, John 14. 23.
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5. Be obedient to his commands, and you shall have Peace as a River, Isa. 48. 18. 6. Be spiritually minded;
5. Be obedient to his commands, and you shall have Peace as a River, Isaiah 48. 18. 6. Be spiritually minded;
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to be so, is Li•e and peace, Rom. 8. 6. 7. Let God rule in thine heart;
to be so, is Li•e and peace, Rom. 8. 6. 7. Let God Rule in thine heart;
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his Kingdom consists in Righteousness, Peace and Joy in the Holy Ghost, Rom. 14. 17. 8. Let thy mind be s•a••d on God;
his Kingdom consists in Righteousness, Peace and Joy in the Holy Ghost, Rom. 14. 17. 8. Let thy mind be s•a••d on God;
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trust in him, and he will keep thee in perfect peace, Isa. 26. 3.
trust in him, and he will keep thee in perfect peace, Isaiah 26. 3.
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9. Constrain Christ by fervent Prayer, and he will tarry with thee, Luke 24. 29. and cannot depart from thee, Gen. 32. 26.
9. Constrain christ by fervent Prayer, and he will tarry with thee, Lycia 24. 29. and cannot depart from thee, Gen. 32. 26.
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