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SERMON I. The Saints Relief in a time of Exigency. Psal. 73.26. My flesh and my heart faileth but God is the strength of my heart, and my portion for ever.SERMON I The Saints Relief in a time of Exigency. Psalm 73.26. My Flesh and my heart Faileth but God is the strength of my heart, and my portion for ever.
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THough Divine truth may be clearly understood by Divine revelation, yet the heart of a Christian is then most confirmed,
THough Divine truth may be clearly understood by Divine Revelation, yet the heart of a Christian is then most confirmed,
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and settled in the belief thereof, and most confident to assert it, when he hath had some experience of the power and life thereof in himself;
and settled in the belief thereof, and most confident to assert it, when he hath had Some experience of the power and life thereof in himself;
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when he can say, I know this by experience.
when he can say, I know this by experience.
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The first conception, and rise of true faith, and sound knowledge springeth from Divine principles, revealed and explained by the Holy Spirit:
The First conception, and rise of true faith, and found knowledge springs from Divine principles, revealed and explained by the Holy Spirit:
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but the confirmation thereof flows from experiments made, and had of those principles. We need go no further, than this Psalm for a proof hereof.
but the confirmation thereof flows from experiments made, and had of those principles. We need go no further, than this Psalm for a proof hereof.
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The Prophet (whoever he was) was one that was endued, with a saving knowledge of Divine Principles, and with faith therein:
The Prophet (whoever he was) was one that was endued, with a Saving knowledge of Divine Principles, and with faith therein:
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I, but the confirmation of his faith, was made by a Divine work, in which the life,
I, but the confirmation of his faith, was made by a Divine work, in which the life,
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and power of those principles shone forth.
and power of those principles shone forth.
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He did believe, at first, that God was good to Israel; I, but his faith was not strong,
He did believe, At First, that God was good to Israel; I, but his faith was not strong,
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and able to overcome an assault, and to quench this fiery dart that Satan shot at him:
and able to overcome an assault, and to quench this fiery dart that Satan shot At him:
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until he had found the truth of this principle by experience in himself:
until he had found the truth of this principle by experience in himself:
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So you may see, vers, 2, 3, 13, 14. Sense prevails against his faith, until such a Divine work was wrought in himself,
So you may see, vers, 2, 3, 13, 14. Sense prevails against his faith, until such a Divine work was wrought in himself,
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as terminated his faith and sense in one object.
as terminated his faith and sense in one Object.
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Now he can, with boldness, and great confidence, assert, that God is good to Israel, &c. For he is able to give a demonstration thereof from his sense, as well as from faith.
Now he can, with boldness, and great confidence, assert, that God is good to Israel, etc. For he is able to give a demonstration thereof from his sense, as well as from faith.
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This you have in the Text, My flesh and my heart faileth me, but God is the strength of my heart and my portion for ever. q. d.
This you have in the Text, My Flesh and my heart Faileth me, but God is the strength of my heart and my portion for ever. q. worser.
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I now find it to be true by mine own experience, & I can give a particular demonstration thereof. God was good to me.
I now find it to be true by mine own experience, & I can give a particular demonstration thereof. God was good to me.
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I was in a languishing & sinking condition;
I was in a languishing & sinking condition;
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my strength gone, and my life almost gone, the pains of death, and the sorrows of hell took hold on me, that I was giving up all my hopes for lost:
my strength gone, and my life almost gone, the pains of death, and the sorrows of hell took hold on me, that I was giving up all my hope's for lost:
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And then God appeared to me, and revived and strengthened my heart. My case was very sad, and now 'tis as comfortable.
And then God appeared to me, and revived and strengthened my heart. My case was very sad, and now it's as comfortable.
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My hell is turned into an heaven of joy, and comfort.
My hell is turned into an heaven of joy, and Comfort.
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So that in the words you have a two fold experiment brought in to demonstrate one precious truth.
So that in the words you have a two fold experiment brought in to demonstrate one precious truth.
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That God is good to Israel, that is the truth. 1. The first experiment is the Prophets malady.
That God is good to Israel, that is the truth. 1. The First experiment is the prophets malady.
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2. The latter is the Prophets relief. The first is brought in to grandize and heighten the other.
2. The latter is the prophets relief. The First is brought in to grandize and heighten the other.
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Had not the Prophets malady been so desperate, his relief had not appeared so glorious.
Had not the prophets malady been so desperate, his relief had not appeared so glorious.
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The worse the Prophets state was, the more was Gods goodness seen, in his relief and help.
The Worse the prophets state was, the more was God's Goodness seen, in his relief and help.
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Let us therefore take a further Surveigh of both, First of the malady, and therein consider, 1. The nature or kind of it;
Let us Therefore take a further Survey of both, First of the malady, and therein Consider, 1. The nature or kind of it;
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failing. 2. The Subject, wherein it was seated; both in the flesh and in the heart.
failing. 2. The Subject, wherein it was seated; both in the Flesh and in the heart.
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Failing of the flesh, notes out a consumption of the outward man, or a loss of external supports.
Failing of the Flesh, notes out a consumption of the outward man, or a loss of external supports.
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So we find flesh taken in Scripture, both properly, for the outward man, or the body of man,
So we find Flesh taken in Scripture, both properly, for the outward man, or the body of man,
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when the strength thereof abates, and departs, the bulk, or quantity thereof lessens, or the beauty and glory thereof fades;
when the strength thereof abates, and departs, the bulk, or quantity thereof lessens, or the beauty and glory thereof fades;
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and also Metaphorically, for the loss of external priviledges. So Phil. 3, 4, Flesh is taken for all external advantages. These may fail.
and also Metaphorically, for the loss of external privileges. So Philip 3, 4, Flesh is taken for all external advantages. These may fail.
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Failing of the Heart notes out a sinking or dying. When, 1. The faculties of the soul sink, and cannot perform their due offices;
Failing of the Heart notes out a sinking or dying. When, 1. The faculties of the soul sink, and cannot perform their due Offices;
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either by way of apprehension, election, or retention. 2. When the infused or acquired habits of the heart are indisposed to act,
either by Way of apprehension, election, or retention. 2. When the infused or acquired habits of the heart Are indisposed to act,
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or are weakened, not only our moral, but our Spiritual habits much abate. 3. When the Animal spirits are expiring and even breathing forth.
or Are weakened, not only our moral, but our Spiritual habits much abate. 3. When the Animal spirits Are expiring and even breathing forth.
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This seems to be the Prophets disease and malady; he was brought very low, even to the very pit, ready to die;
This seems to be the prophets disease and malady; he was brought very low, even to the very pit, ready to die;
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soul and body failed, all his powers weakened.
soul and body failed, all his Powers weakened.
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When the body is smitten, it flies for succour to the heart, (the spirit of a man will sustein his infirmities;) but when the heart is smitten also and that fails him too, the man is done then, he can afford himself no relief.
When the body is smitten, it flies for succour to the heart, (the Spirit of a man will sustain his infirmities;) but when the heart is smitten also and that fails him too, the man is done then, he can afford himself no relief.
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Die he must, and will, if God comes not in.
Die he must, and will, if God comes not in.
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When communicated strength fails, 'tis time for the man to look abroad, and seek for strength in God,
When communicated strength fails, it's time for the man to look abroad, and seek for strength in God,
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or else he sinks, and never riseth more. Secondly, This is the Prophets relief: God comes in and fetcheth life again;
or Else he sinks, and never Riseth more. Secondly, This is the prophets relief: God comes in and Fetches life again;
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reinsouls him, communicates a new supply of strength to him, sets him upon his feet again;
reinsouls him, communicates a new supply of strength to him, sets him upon his feet again;
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this makes him to say as you have it in the Text, But is the strength of my heart,
this makes him to say as you have it in the Text, But is the strength of my heart,
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and my portion for ever, NONLATINALPHABET the rock of my heart. In which words we may take notice of five things, 1. The order inverted.and my portion for ever, the rock of my heart. In which words we may take notice of five things, 1. The order inverted.
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When he mentions his malady, he begins with the failing of the flesh, and then of the heart:
When he mentions his malady, he begins with the failing of the Flesh, and then of the heart:
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but when he reports the relief, he begins with that of the heart. From hence.
but when he reports the relief, he begins with that of the heart. From hence.
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Observe, That when God works a cure in man (out of love) he begins with the heart, he cures that first.
Observe, That when God works a cure in man (out of love) he begins with the heart, he cures that First.
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And there may be these reasons for it, 1. Because the sin of the heart is often the procuring cause of the malady of body and soul. 2. The body ever fares the better for the soul,
And there may be these Reasons for it, 1. Because the since of the heart is often the procuring cause of the malady of body and soul. 2. The body ever fares the better for the soul,
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but not the soul for the body. 3. The cure of the soul is the principal cure.
but not the soul for the body. 3. The cure of the soul is the principal cure.
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2. The suitableness of the remedy to the malady.
2. The suitableness of the remedy to the malady.
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Strength of heart for failing of heart, and a blessed portion for the failing of the flesh.
Strength of heart for failing of heart, and a blessed portion for the failing of the Flesh.
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Obs. That there is a proportionate remedy and relief in God for all maladies and afflictions whatsoever, both within and without.
Obs. That there is a proportionate remedy and relief in God for all maladies and afflictions whatsoever, both within and without.
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If your hearts fail you, God is strength if your flesh fails you, or comforts fail you, God is a portion. If your hearts fail you, God is strength if your Flesh fails you, or comforts fail you, God is a portion.
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3. The Prophets interest, he calls God his strength and his portion. Obs. That true Israelites have an undoubted interest in God. He is theirs.
3. The prophets Interest, he calls God his strength and his portion. Obs. That true Israelites have an undoubted Interest in God. He is theirs.
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4. The Prophet's experience in the worst time.
4. The Prophet's experience in the worst time.
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He finds this to be true, that when communicated strength fails, there is a never failing strength in God.
He finds this to be true, that when communicated strength fails, there is a never failing strength in God.
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Obs. That Christians experiences of Gods all-sufficiency are then fullest and highest, when created comforts fail them.
Obs. That Christians experiences of God's All-sufficiency Are then Fullest and highest, when created comforts fail them.
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5. Here is the Prophet's emprovement of his experience, for support and comfort against future trials and temptations.
5. Here is the Prophet's improvement of his experience, for support and Comfort against future trials and temptations.
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Obs. That a Saints consideration of his experience of Gods all sufficiency in times of Exigency, is enough to bear up,
Obs. That a Saints consideration of his experience of God's all sufficiency in times of Exigency, is enough to bear up,
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and to fortifie his spirit, against all trials and temptations for the time to come. Thus you may emprove the Text by way of Observation;and to fortify his Spirit, against all trials and temptations for the time to come. Thus you may improve the Text by Way of Observation;
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But there are two principal Doctrines to be insisted on.
But there Are two principal Doctrines to be insisted on.
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First, That God is the Rock of a Saints heart, his strength and his portion for ever.
First, That God is the Rock of a Saints heart, his strength and his portion for ever.
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Secondly, That Divine influence and relief passeth from God to his people, when they stand in most need thereof.
Secondly, That Divine influence and relief passes from God to his people, when they stand in most need thereof.
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First, God is the rock of a Saints heart, strength and portion for ever.
First, God is the rock of a Saints heart, strength and portion for ever.
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Here are two members or branches in this Doctrine, 1. That God is the rock of a Saints heart, strength.
Here Are two members or branches in this Doctrine, 1. That God is the rock of a Saints heart, strength.
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2. That God is the portion of a Saint. Branch, 1. God is the rock of a Saints heart, strength. 2. That God is the portion of a Saint. Branch, 1. God is the rock of a Saints heart, strength.
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He is not only strength, and the strength of their hearts, but the rock of their strength: so Esay 17.10. Psal. 62.7. NONLATINALPHABET the same word, that is used in the Text;
He is not only strength, and the strength of their hearts, but the rock of their strength: so Isaiah 17.10. Psalm 62.7. the same word, that is used in the Text;
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from hence comes our English word sure.
from hence comes our English word sure.
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Explic. God is the rock of our strength, both in respect of our naturals, and also of spirituals:Explic God is the rock of our strength, both in respect of our naturals, and also of spirituals:
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he is the strength of nature, and of grace, Psal. 27.1. the strength of my life natural and spiritual.
he is the strength of nature, and of grace, Psalm 27.1. the strength of my life natural and spiritual.
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God is the strength of thy natural faculties; of reason, and understanding, of wisdom and prudence, of will and affections.
God is the strength of thy natural faculties; of reason, and understanding, of Wisdom and prudence, of will and affections.
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He is the strength of all thy graces, faith, patience, meekness, temperance, hope and charity; both as to their being, and exercise.
He is the strength of all thy graces, faith, patience, meekness, temperance, hope and charity; both as to their being, and exercise.
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He is the strength of all thy comfort and courage; peace and happiness; salvation and glory. Psal. 140.7. O God, the rock of my Salvation; In three respects.
He is the strength of all thy Comfort and courage; peace and happiness; salvation and glory. Psalm 140.7. Oh God, the rock of my Salvation; In three respects.
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First, he is the Author and giver of all strength, Psal. 18.2. It is God that girdeth me with strength, Psal. 29.11. he will give strength to his people, Psal. 138.3. Psal. 68.35.
First, he is the Author and giver of all strength, Psalm 18.2. It is God that Girdeth me with strength, Psalm 29.11. he will give strength to his people, Psalm 138.3. Psalm 68.35.
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Secondly, He is the increaser and perfecter of a Saints strength:
Secondly, He is the increaser and perfecter of a Saints strength:
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it is God that makes a Saint strong and mighty both to do, and suffer, to bear and forbear, to believe and to hope to the end; so Heb. 11.34. Out of weakness they were made strong: so 1 Joh. 2.14.
it is God that makes a Saint strong and mighty both to do, and suffer, to bear and forbear, to believe and to hope to the end; so Hebrew 11.34. Out of weakness they were made strong: so 1 John 2.14.
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And therefore is that prayer of Peter, 1 Pet. 5.10. Thirdly, He is the preserver of your strength;
And Therefore is that prayer of Peter, 1 Pet. 5.10. Thirdly, He is the preserver of your strength;
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your life is laid up in God; Col. 3.3. your strength is kept by the strength of God; so Psal 91.1. God doth overshadow the strength of Saints, that no breach can be made upon it; Psal. 63.7. In the shadow of thy wings will I trust.
your life is laid up in God; Col. 3.3. your strength is kept by the strength of God; so Psalm 91.1. God does overshadow the strength of Saints, that no breach can be made upon it; Psalm 63.7. In the shadow of thy wings will I trust.
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Now for Demonstration, I shall lay down six positions. 1. All strength is in God originally, and fully.
Now for Demonstration, I shall lay down six positions. 1. All strength is in God originally, and Fully.
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God is the first strength, and the fountain of strength; He is the root & spring of strength;
God is the First strength, and the fountain of strength; He is the root & spring of strength;
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He is all strength in himself;
He is all strength in himself;
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He is wisdom it self, and light it self, and life it self, and grace it self.
He is Wisdom it self, and Light it self, and life it self, and grace it self.
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NONLATINALPHABET signifies sometimes the Original Fountain of things;
signifies sometime the Original Fountain of things;
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and God is called so, because he is the beginning and efficient cause of all things, out of himself,
and God is called so, Because he is the beginning and efficient cause of all things, out of himself,
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thus Schindler. The strength of a Saint is but a drop in the bucket, a beam of the Sun, a spark of fire in comparison of God. He alone is all.
thus Schindler. The strength of a Saint is but a drop in the bucket, a beam of the Sun, a spark of fire in comparison of God. He alone is all.
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Whatever is in the creature is eminently in God; 'tis much more in him.
Whatever is in the creature is eminently in God; it's much more in him.
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Hence is that Character, which God gives of himself to Abraham, Gen. 17.1, I am the Almighty God:
Hence is that Character, which God gives of himself to Abraham, Gen. 17.1, I am the Almighty God:
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for this is peculiar unto him; Many beings may be called strong or mighty; but none may arrogate the title of Almighty but God:
for this is peculiar unto him; Many beings may be called strong or mighty; but none may arrogate the title of Almighty but God:
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'Tis God that is All-sufficient both for himself, and for all beings below himself. The stream is often low, and yet the spring and fountain full and high.
It's God that is All-sufficient both for himself, and for all beings below himself. The stream is often low, and yet the spring and fountain full and high.
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The strength of the creature may fail; but the strength of God never fails. 'Tis fully in God, when 'tis not in us.
The strength of the creature may fail; but the strength of God never fails. It's Fully in God, when it's not in us.
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Life may go out of the branch, and yet remain in the root;
Life may go out of the branch, and yet remain in the root;
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This is the happiness of Gods people, that though they have little in themselves, they have enough in God.
This is the happiness of God's people, that though they have little in themselves, they have enough in God.
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Blessed is the man whose strength is in thee, Psal. 84.5. For when communicated strength is spent, yet there is an incommunicated fullness still in God.Blessed is the man whose strength is in thee, Psalm 84.5. For when communicated strength is spent, yet there is an incommunicated fullness still in God.
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They may say, as the prodigal, when he had spent his portion; in my fathers house, there is bread enough, and to spare.
They may say, as the prodigal, when he had spent his portion; in my Father's house, there is bred enough, and to spare.
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My light is gone, and my life fails, and my grace fails, and I am reduced to a sad condition in my self:
My Light is gone, and my life fails, and my grace fails, and I am reduced to a sad condition in my self:
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I, but there is enough in God; there is light enough, and life enough, and grace enough;
I, but there is enough in God; there is Light enough, and life enough, and grace enough;
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God is All still, even when I am nothing.
God is All still, even when I am nothing.
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I may allude to the story of Hagar; Gen. 21.15, to the 19. When the water was spent in her bottle, God opened her eyes,
I may allude to the story of Hagar; Gen. 21.15, to the 19. When the water was spent in her Bottle, God opened her eyes,
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and she saw a well of water; and she saw a well of water;
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So when your bottles are all empty, if God do but open your eyes, so as to behold him, you will see a well, a fountain of all strength.
So when your bottles Are all empty, if God do but open your eyes, so as to behold him, you will see a well, a fountain of all strength.
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1. The Israel of God, Gods chosen and beloved ones in Christ, have a peculiar interest in the strength of God;
1. The Israel of God, God's chosen and Beloved ones in christ, have a peculiar Interest in the strength of God;
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the strength of God is their strength;
the strength of God is their strength;
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so the Prophet saith, God is my strength. As when Jehoshaphat made a Covenant with Ahab, to go with him to Ramoth-Gilead, he tells him that all he was and had was Ahabs, 2 Chro. 18.3, I am as thou art,
so the Prophet Says, God is my strength. As when Jehoshaphat made a Covenant with Ahab, to go with him to Ramoth-Gilead, he tells him that all he was and had was Ahabs, 2 Chro 18.3, I am as thou art,
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and my people as thy people, and my horses as thine, i. e. he reserved nothing peculiar to himself, but gave Ahab an interest in all:and my people as thy people, and my Horses as thine, i. e. he reserved nothing peculiar to himself, but gave Ahab an Interest in all:
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so doth God, he reserves nothing peculiar to himself, but his honour and glory (which he cannot give to another),
so does God, he reserves nothing peculiar to himself, but his honour and glory (which he cannot give to Another),
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but gives his people an interest in all. All the strength of God, is made over to the people of God.
but gives his people an Interest in all. All the strength of God, is made over to the people of God.
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God hath nothing, but what they have an interest in.
God hath nothing, but what they have an Interest in.
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Whenever God speaks to a soul, as he did to Abraham, I will be thy God, at that time, God passeth and maketh over himself to it:
Whenever God speaks to a soul, as he did to Abraham, I will be thy God, At that time, God passes and makes over himself to it:
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and now, that soul hath a peculiar interest in God;
and now, that soul hath a peculiar Interest in God;
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the strength the All-sufficiency of God is that mans, the wisdom of God, the holiness of God, the mercy of God, the will of God, is his, that heighth,
the strength the All-sufficiency of God is that men, the Wisdom of God, the holiness of God, the mercy of God, the will of God, is his, that height,
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and depth, that length and breadth of strength that is in God, is a Saints.
and depth, that length and breadth of strength that is in God, is a Saints.
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When he reads the Scripture, and there finds what riches of strength there is in God,
When he reads the Scripture, and there finds what riches of strength there is in God,
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and through the Spirit of light is able to conceive very largely of God.
and through the Spirit of Light is able to conceive very largely of God.
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he may then say within himself All this is mine, All that God is, is mine.
he may then say within himself All this is mine, All that God is, is mine.
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When Saints go to God for strength, either of nature, or of grace, they do not go as meer beggars,
When Saints go to God for strength, either of nature, or of grace, they do not go as mere beggars,
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but as children go to a father, in whom they have an interest, and in all that he hath,
but as children go to a father, in whom they have an Interest, and in all that he hath,
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and may with boldness plead their interest therein: a most full place you have in Esay 63.15, 16. & Psal. 119.94.
and may with boldness plead their Interest therein: a most full place you have in Isaiah 63.15, 16. & Psalm 119.94.
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And so when God gives forth himself to Saints, he doth it, not as some great man gives boons to all commers to express his bounty:
And so when God gives forth himself to Saints, he does it, not as Some great man gives boons to all comers to express his bounty:
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but as a father gives peculiar gifts to his children; so Esay 43.1, 2, 3, 4. 3. According to the Saints Communion with God and God's influence into them, such is their strength.
but as a father gives peculiar Gifts to his children; so Isaiah 43.1, 2, 3, 4. 3. According to the Saints Communion with God and God's influence into them, such is their strength.
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Divine incomes give strength, and maintain it. When God takes up his dwelling in the heart, it becomes strong and mighty: never before.
Divine incomes give strength, and maintain it. When God Takes up his Dwelling in the heart, it becomes strong and mighty: never before.
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We may say of men, that are at a distance from God, as the Prophet Hosea to Ephraim, how weak is thine heart? but of Saints,
We may say of men, that Are At a distance from God, as the Prophet Hosea to Ephraim, how weak is thine heart? but of Saints,
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as Paul of himself, when I am weak, then am I strong. 2 Cor. 12.10.
as Paul of himself, when I am weak, then am I strong. 2 Cor. 12.10.
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Paul had close Communion with God and Christ, and now the power of Divine grace rested upon him,Paul had close Communion with God and christ, and now the power of Divine grace rested upon him,
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and took up his residence in him, to strength him.
and took up his residence in him, to strength him.
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The nearer the soul comes to God, and the more it enjoys of God, the stronger it is:
The nearer the soul comes to God, and the more it enjoys of God, the Stronger it is:
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a man full of God, is a man full of strength;
a man full of God, is a man full of strength;
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so you may see, Micah, 3.8, but truly I am full of power by the Spirit of God:
so you may see, micah, 3.8, but truly I am full of power by the Spirit of God:
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the Spirit of God was poured forth upon the Prophet, and this filled him full of power.
the Spirit of God was poured forth upon the Prophet, and this filled him full of power.
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The Disciples of Christ were weak, and therefore Christ promiseth to baptize them with the Holy Ghost, and with power;
The Disciples of christ were weak, and Therefore christ promises to baptise them with the Holy Ghost, and with power;
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now they are able and strong.
now they Are able and strong.
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Even as when the Prophet Elias had been fed by the Raven he went in the strength thereof forty days, 1 King. 19.8.
Even as when the Prophet Elias had been fed by the Raven he went in the strength thereof forty days, 1 King. 19.8.
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So when the soul hath fed it self upon Divine influence, it walks in the strength thereof.
So when the soul hath fed it self upon Divine influence, it walks in the strength thereof.
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It is not here, as with the lean kine of Pharaoh, that devour all the fat,
It is not Here, as with the lean kine of Pharaoh, that devour all the fat,
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and yet never the better, for they that wait upon the Lord, shall renew their strength, Esay 40.31. God never lets that soul depart without this blessing, that waits upon him.
and yet never the better, for they that wait upon the Lord, shall renew their strength, Isaiah 40.31. God never lets that soul depart without this blessing, that waits upon him.
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I dare appeal to any experimental Christian for a witness hereunto.
I Dare appeal to any experimental Christian for a witness hereunto.
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Hear what Solomon saith, Prov. 10.29, The way of the Lord is strength to the upright;
Hear what Solomon Says, Curae 10.29, The Way of the Lord is strength to the upright;
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And also what David saith, Psal. 27.14, Wait on the Lord, and he shall strengthen thy heart:
And also what David Says, Psalm 27.14, Wait on the Lord, and he shall strengthen thy heart:
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wait, I say, on the Lord. This is that, which makes a disparity between one Christian and another:wait, I say, on the Lord. This is that, which makes a disparity between one Christian and Another:
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yea, between a Christian at one time and at another.
yea, between a Christian At one time and At Another.
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What makes one Christian stronger then another, but the incomes of God? one enjoys more of God, then another:
What makes one Christian Stronger then Another, but the incomes of God? one enjoys more of God, then Another:
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one hath more Communion with God, then another: one receives more from God, then another.
one hath more Communion with God, then Another: one receives more from God, then Another.
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And hence it is, that one can do that which another can't, and one can suffer that, which another can't;
And hence it is, that one can do that which Another can't, and one can suffer that, which Another can't;
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one goeth heavily and drooping under his burden, when another sings, and is merry with a burden that is far heavier;
one Goes heavily and drooping under his burden, when Another sings, and is merry with a burden that is Far Heavier;
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One can slight a temptation, and resist it, allthough it be very great, and another is overcome, when it is small.
One can slight a temptation, and resist it, although it be very great, and Another is overcome, when it is small.
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I ' le give you some Examples hereof. First, Compare the first Adam with the second;I ' le give you Some Examples hereof. First, Compare the First Adam with the second;
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the first was suddenly overcome with a temptation, and fell from a state of happiness, into a state of misery,
the First was suddenly overcome with a temptation, and fell from a state of happiness, into a state of misery,
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because he had not Divine influence to support him, and keep him from falling; his strength was placed in himself, and not in God.
Because he had not Divine influence to support him, and keep him from falling; his strength was placed in himself, and not in God.
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But the second Adam stands his ground, and keeps the field, against Satans strongest attempts and batteries;
But the second Adam Stands his ground, and keeps the field, against Satan Strongest attempts and batteries;
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yea, beats him with his own weapon, and forces him to retreat; because the God-head dwelt bodily in him:
yea, beats him with his own weapon, and forces him to retreat; Because the Godhead dwelled bodily in him:
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and in him dwelt all fulness. Again, Compare Lot and his wife, with Abraham in point of trial;
and in him dwelled all fullness. Again, Compare Lot and his wife, with Abraham in point of trial;
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when God would have Lot and his wife deny themselves, and leave their pleasant habitation (of which it is said, that it was even as the garden of the Lord) you shall find, Gen. 19.16, that Lot and his wife, were loth to obey God herein;
when God would have Lot and his wife deny themselves, and leave their pleasant habitation (of which it is said, that it was even as the garden of the Lord) you shall find, Gen. 19.16, that Lot and his wife, were loath to obey God herein;
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'tis said he lingred, &c. But now when God tried Abraham in a far greater matter, see how willingly he obeyed God therein:
it's said he lingered, etc. But now when God tried Abraham in a Far greater matter, see how willingly he obeyed God therein:
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so you may see, Gen. 22. Rom. 4.20. The strength of a Christian lies not so much in his inherent Principles, as in his assisting influences:
so you may see, Gen. 22. Rom. 4.20. The strength of a Christian lies not so much in his inherent Principles, as in his assisting influences:
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a Christian is strong as they flow in.
a Christian is strong as they flow in.
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As a child, in his fathers hand, may do that, which one of larger growth cannot do of himself;
As a child, in his Father's hand, may do that, which one of larger growth cannot do of himself;
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so a young Christian in the hand of Christ, can do that which old Adam could not do in innocency, when left to himself.
so a young Christian in the hand of christ, can do that which old Adam could not do in innocency, when left to himself.
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A weak bearer with strong supporters, may hold a greater weight, than a stronger bearer without supporters.
A weak bearer with strong supporters, may hold a greater weight, than a Stronger bearer without supporters.
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A weak Christian underpropt and upheld by Divine strength, may undergo and bear more, then one that hath a larger measure of inherent grace.
A weak Christian underpropped and upheld by Divine strength, may undergo and bear more, then one that hath a larger measure of inherent grace.
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This is that which makes a Christian differ from himself: at one time very weak, and at another time very strong;
This is that which makes a Christian differ from himself: At one time very weak, and At Another time very strong;
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as buds open in the day, and shut at night, as a man fasting, and full differs in strength.
as buds open in the day, and shut At night, as a man fasting, and full differs in strength.
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We see David, at one time, is afraid of a little, and at another time fears nothing.
We see David, At one time, is afraid of a little, and At Another time fears nothing.
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At one time he concludes, that one day he shall perish by the hand of Saul, and yet not near him;
At one time he concludes, that one day he shall perish by the hand of Saul, and yet not near him;
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at another time, when his own people spake of stoning him, he takes courage in the Lord his God.
At Another time, when his own people spoke of stoning him, he Takes courage in the Lord his God.
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An army of flies will terrifie a Christian at one time, when as an army of Giants can't daunt him at another.
an army of flies will terrify a Christian At one time, when as an army of Giants can't daunt him At Another.
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Sometimes he can do nothing, at other times he can do all things. Sometimes he doth but creep, at another he runs towards heaven.
Sometime he can do nothing, At other times he can do all things. Sometime he does but creep, At Another he runs towards heaven.
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Full is that Ephes. 1.19, we believe according to the working of his mighty power, much or little;
Full is that Ephesians 1.19, we believe according to the working of his mighty power, much or little;
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a little power put forth will produce but a little faith, a great power will produce a great faith.
a little power put forth will produce but a little faith, a great power will produce a great faith.
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So that this is clear, that according to a Saints Communion with God, and Gods influence into him, such is his strength:
So that this is clear, that according to a Saints Communion with God, and God's influence into him, such is his strength:
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as a man receives from God, such is his power and ability: the whole strength of a Christians heart depends upon the enjoyment of God.
as a man receives from God, such is his power and ability: the Whole strength of a Christians heart depends upon the enjoyment of God.
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4. According to the fulness and extent of grace promised in the Covenant of grace, such is Gods influence into the hearts of his people for their strength.
4. According to the fullness and extent of grace promised in the Covenant of grace, such is God's influence into the hearts of his people for their strength.
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The Covenant of grace is full and large, proportioned to the eternal love of God, and the weak state of fallen man;
The Covenant of grace is full and large, proportioned to the Eternal love of God, and the weak state of fallen man;
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So that there is no condition into which a Saint can fall, but there is a proportionate and suitable good promised and Covenanted to it.
So that there is no condition into which a Saint can fallen, but there is a proportionate and suitable good promised and Covenanted to it.
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The Covenant is Gods dispensative, wherein all receits for all Spiritual weaknesses is held forth: there is not a heart failing, but there is a receit for it;
The Covenant is God's dispensative, wherein all receits for all Spiritual Weaknesses is held forth: there is not a heart failing, but there is a receipt for it;
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some promise that is suitable thereunto. Now Gods strength passeth from God through the word of promise.
Some promise that is suitable thereunto. Now God's strength passes from God through the word of promise.
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As God speaks the word, so Divine influence flows into the soul. The words that I speak (saith Christ) are spirit and life, Joh. 6.63.
As God speaks the word, so Divine influence flows into the soul. The words that I speak (Says christ) Are Spirit and life, John 6.63.
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The Lord is therefore pleased, to set forth the power and life of his promise by a lively similitude, Esay 55.10, 11, 12, 13. Even as the rain and snow gives strength to the earth to bring forth,
The Lord is Therefore pleased, to Set forth the power and life of his promise by a lively similitude, Isaiah 55.10, 11, 12, 13. Even as the rain and snow gives strength to the earth to bring forth,
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and to bud, and makes it fruitful:
and to bud, and makes it fruitful:
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so doth the word of grace give strength to a weak heart, to bring forth grace and comfort,
so does the word of grace give strength to a weak heart, to bring forth grace and Comfort,
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and makes it full of goodness.
and makes it full of Goodness.
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David had experience of this, and therefore saith, In God I will praise his word, Psal. 56.4, 10, i. e. This is my strength;David had experience of this, and Therefore Says, In God I will praise his word, Psalm 56.4, 10, i. e. This is my strength;
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God speaks the word and it is done: comfort and courage, help and salvation flows in, through the word of promise.
God speaks the word and it is done: Comfort and courage, help and salvation flows in, through the word of promise.
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Alass, I were not able to stand, if I had not this supporter to bear me up.
Alas, I were not able to stand, if I had not this supporter to bear me up.
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So you may see, Psal. 21.13, I had fainted unless I had believed.
So you may see, Psalm 21.13, I had fainted unless I had believed.
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God doth not only strengthen his Saints, according to his word, but he strengthens them by his word.
God does not only strengthen his Saints, according to his word, but he strengthens them by his word.
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This is the medium through which all Divine strength passeth into the hearts of Saints:
This is the medium through which all Divine strength passes into the hearts of Saints:
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for the strength of God is in his word of promise, as its proper life and virtue;
for the strength of God is in his word of promise, as its proper life and virtue;
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this makes it enlightening, enlivening, strengthening, encouraging, comforting and sanctifying;
this makes it enlightening, enlivening, strengthening, encouraging, comforting and sanctifying;
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Hence is that of the Apostle Peter, 2 Pet. 1.3, 4. He that takes hold on the Covenant,
Hence is that of the Apostle Peter, 2 Pet. 1.3, 4. He that Takes hold on the Covenant,
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and on the promises of grace therein, takes hold of Divine strength, and (as it is said of Sarah ) shall receive strength to conceive,
and on the promises of grace therein, Takes hold of Divine strength, and (as it is said of Sarah) shall receive strength to conceive,
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and to bring forth the image, and life of God in his soul and conversation. and to bring forth the image, and life of God in his soul and Conversation.
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When God seemeth to stand at a distance from the soul, that she can't see him, nor find him out:
When God seems to stand At a distance from the soul, that she can't see him, nor find him out:
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yet if the word of promise be nigh her and in her, she can't want strength,
yet if the word of promise be High her and in her, she can't want strength,
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for the strength of God is in it;
for the strength of God is in it;
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and have you not found it thus sometimes? that upon the reading, or hearing of a gratious promise of God, held forth in the Scripture, such a clear light hath shined into your souls,
and have you not found it thus sometime? that upon the reading, or hearing of a gracious promise of God, held forth in the Scripture, such a clear Light hath shined into your Souls,
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and such a strength hath flowed in therewith, as to raise you up, and to work a mighty change in you.
and such a strength hath flowed in therewith, as to raise you up, and to work a mighty change in you.
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5. According to that mutual transact that is between God the Father, and his Son Christ Jesus, both on Gods part,
5. According to that mutual transact that is between God the Father, and his Son christ jesus, both on God's part,
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and on the believers part, so doth the Covenant give forth its virtue and grace to the believer.
and on the believers part, so does the Covenant give forth its virtue and grace to the believer.
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You heard before, that the Covenant of grace is Gods means, whereby he strengthens his people;
You herd before, that the Covenant of grace is God's means, whereby he strengthens his people;
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there is the strength of God laid out: now this means works not but as it is moved;
there is the strength of God laid out: now this means works not but as it is moved;
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it gives forth nothing but as it is set on work.
it gives forth nothing but as it is Set on work.
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Though there were healing, and strengthening virtues in the pool of Bethesda, yet they could not put forth themselves,
Though there were healing, and strengthening Virtues in the pool of Bethesda, yet they could not put forth themselves,
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until the Angel moved the waters: so it is here, the Covenant of grace is Gods strengthening pool:
until the Angel moved the waters: so it is Here, the Covenant of grace is God's strengthening pool:
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I, but the virtue thereof is not put forth, without a motion;
I, but the virtue thereof is not put forth, without a motion;
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these waters are set on work by a mutual transact between the Father and the Son.
these waters Are Set on work by a mutual transact between the Father and the Son.
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First, Therefore God the Father takes the poor sinner, and puts him into the hands of Christ; and saith thus to him:
First, Therefore God the Father Takes the poor sinner, and puts him into the hands of christ; and Says thus to him:
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Son take this poor wretched sinner into thine own hands, for I cannot look upon him in himself, I can do nothing for him,
Son take this poor wretched sinner into thine own hands, for I cannot look upon him in himself, I can do nothing for him,
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as he stands upon his own carnal bottome:
as he Stands upon his own carnal bottom:
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he is undone, weak, and wretched, and so he must abide without any help, unless thou dost bottome him upon thy self,
he is undone, weak, and wretched, and so he must abide without any help, unless thou dost bottom him upon thy self,
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and hide him under the robe of thy righteousness.
and hide him under the robe of thy righteousness.
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I can't hear his prayers, nor own his desires, nor pitty his groans, unless they be all persumed with the odour of thine incense,
I can't hear his Prayers, nor own his Desires, nor pity his groans, unless they be all presumed with the odour of thine incense,
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and presented to me by thy hand.
and presented to me by thy hand.
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The Covenant of grace, and the promises of grace are all made in thee, and must be performed in thee,
The Covenant of grace, and the promises of grace Are all made in thee, and must be performed in thee,
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and therefore he can have no benefit by them, until thou hast an actual possession of him:
and Therefore he can have no benefit by them, until thou hast an actual possession of him:
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he must be thine, or else they can't be his. Then the Lord Jesus, takes the poor sinner, and having sprinkled him with his blood,
he must be thine, or Else they can't be his. Then the Lord jesus, Takes the poor sinner, and having sprinkled him with his blood,
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and washed him from all his guilt, hides him in his own robes, and presents him to the Father,
and washed him from all his guilt, hides him in his own robes, and presents him to the Father,
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as an object of pitty and mercy.
as an Object of pity and mercy.
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And after this manner mediates and interceeds with his Father, on the sinners behalf, Heavenly Father, here is one whom thou hast given me,
And After this manner mediates and intercedes with his Father, on the Sinners behalf, Heavenly Father, Here is one whom thou hast given me,
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for whom I have shed my heart blood, that I might make satisfaction to Divine Justice,
for whom I have shed my heart blood, that I might make satisfaction to Divine justice,
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for all offences committed by him against thee, and purchase all that grace, that is in the Covenant for him:
for all offences committed by him against thee, and purchase all that grace, that is in the Covenant for him:
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he stands not upon his own account, but upon mine:
he Stands not upon his own account, but upon mine:
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I am touched with the feeling of his infirmities, his weakness and griefs are mine, his troubles and pains are mine, his faintings and failings are mine, his tears and cries are mine, his prayers and desires are mine:
I am touched with the feeling of his infirmities, his weakness and griefs Are mine, his Troubles and pains Are mine, his faintings and failings Are mine, his tears and cries Are mine, his Prayers and Desires Are mine:
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here I tender them to thee in mine own name, and beg thine audience, and acceptance of them:
Here I tender them to thee in mine own name, and beg thine audience, and acceptance of them:
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my sufferings and my blood shed for him cries to thee:
my sufferings and my blood shed for him cries to thee:
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yea, thine own Covenant, ratified and confirmed with thine own oath, cries to thee for mercy and grace to help and strengthen him.
yea, thine own Covenant, ratified and confirmed with thine own oath, cries to thee for mercy and grace to help and strengthen him.
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Now hereupon, the bowels of grace and mercy earns and melts over a poor distressed sinner,
Now hereupon, the bowels of grace and mercy earns and melts over a poor distressed sinner,
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and like the great wheel in the Clock, sets all the lesser wheels a going by its motion;
and like the great wheel in the Clock, sets all the lesser wheels a going by its motion;
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So the grace of God sets the Covenant of grace on work, that it may give forth its virtue and strength to the soul.
So the grace of God sets the Covenant of grace on work, that it may give forth its virtue and strength to the soul.
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This glorious mystery will be best understood and cleared to you by several steps. 1. That God the Father is the first mover in this great business. He first loves;
This glorious mystery will be best understood and cleared to you by several steps. 1. That God the Father is the First mover in this great business. He First loves;
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and then gives souls to Christ, 1 John 4.19. Heb. 2.13. There is a two fold giving of souls to Christ.
and then gives Souls to christ, 1 John 4.19. Hebrew 2.13. There is a two fold giving of Souls to christ.
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1. By way of Covenant designation or decree made in heaven between the Father and the Son, in which God made over all his elect to Christ,
1. By Way of Covenant designation or Decree made in heaven between the Father and the Son, in which God made over all his elect to christ,
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and Christ undertook to bear their names. So Joh. 10.29.
and christ undertook to bear their names. So John 10.29.
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In this place he doth not only speak of those that did at the present believe,
In this place he does not only speak of those that did At the present believe,
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but of all others that should believe. So vers. 16. 2. By way of actual possession, and so God gives souls to Christ, as his mansion to dwell in.
but of all Others that should believe. So vers. 16. 2. By Way of actual possession, and so God gives Souls to christ, as his mansion to dwell in.
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This is the Fathers work, Joh. 6.44. No man can come to me except the Father draw him;
This is the Father's work, John 6.44. No man can come to me except the Father draw him;
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When God doth draw a man to Christ, then he gives him to Christ for his actual possession.
When God does draw a man to christ, then he gives him to christ for his actual possession.
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2. Gods design in giving souls to Christ, is that they may be put into a capacity for relief;
2. God's Design in giving Souls to christ, is that they may be put into a capacity for relief;
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for of themselves they are not. Out of Christ they cannot come to God, there is no immediate access to God;
for of themselves they Are not. Out of christ they cannot come to God, there is no immediate access to God;
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His first giving them to Christ by way of designation was for satisfaction;
His First giving them to christ by Way of designation was for satisfaction;
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but this latter giving them to Christ is for application, that they may reap and enjoy the benefit of his satisfaction;
but this latter giving them to christ is for application, that they may reap and enjoy the benefit of his satisfaction;
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that through Christ they might have access to God, and an entrance into the grace of the Covenant;
that through christ they might have access to God, and an Entrance into the grace of the Covenant;
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and therefore did Paul so earnestly desire that he might be found in Christ. 3. The whole Covenant of grace with all the promises therein are founded in Christ,
and Therefore did Paul so earnestly desire that he might be found in christ. 3. The Whole Covenant of grace with all the promises therein Are founded in christ,
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and performed unto none but the chosen of God in Christ, and such as are given to Christ.
and performed unto none but the chosen of God in christ, and such as Are given to christ.
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Hence is that of the Apostle, 2 Corinth. 1.20. Acts 2.39. 4. The Lord Jesus owns every sinner that is given to him by the Father as his peculiar trust;
Hence is that of the Apostle, 2 Corinth. 1.20. Acts 2.39. 4. The Lord jesus owns every sinner that is given to him by the Father as his peculiar trust;
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He becomes their shepheard, and takes the care of them, and never leaves them, until he hath brought them into actual possession and fruition of all Covenanting grace;
He becomes their shepherd, and Takes the care of them, and never leaves them, until he hath brought them into actual possession and fruition of all Covenanting grace;
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You have this fully set forth, Heb. 2.11, 12, 17, 18, with 4.15. 5. Having taken this trust upon him, and made it his business, he mediates with the Father for them, that the Covenant of grace, with all the promises may be performed to them, Heb. 7.25. 6. The Covenant being pleaded by Christ with the Father, must be performed to the sinner.
You have this Fully Set forth, Hebrew 2.11, 12, 17, 18, with 4.15. 5. Having taken this trust upon him, and made it his business, he mediates with the Father for them, that the Covenant of grace, with all the promises may be performed to them, Hebrew 7.25. 6. The Covenant being pleaded by christ with the Father, must be performed to the sinner.
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God can't in justice deny it;
God can't in Justice deny it;
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this treasury and storehouse of grace is presently opened, for the soul to come and receive grace and strength;
this treasury and storehouse of grace is presently opened, for the soul to come and receive grace and strength;
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most full is that, John 14.12, 13, 14. & John 16.24. 6. According to the Spirits Revelation of this grace in the heart, such is our sense and feeling thereof;
most full is that, John 14.12, 13, 14. & John 16.24. 6. According to the Spirits Revelation of this grace in the heart, such is our sense and feeling thereof;
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and according to our sense thereof, such is our comfort.
and according to our sense thereof, such is our Comfort.
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Divine Revelation gives us the sense of Spiritual incomes and influences, and a true sense thereof gives us comfort;
Divine Revelation gives us the sense of Spiritual incomes and influences, and a true sense thereof gives us Comfort;
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the larger the discovery is, the larger is our sense and comfort.
the larger the discovery is, the larger is our sense and Comfort.
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There is many a gratious soul that wants the strength of comfort, and yet doth not want the strength of grace and holiness,
There is many a gracious soul that Wants the strength of Comfort, and yet does not want the strength of grace and holiness,
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and the reason is, because he hath not the sense and feeling of his grace. This therefore is the office of the Spirit to reveal, and make known those incomes,
and the reason is, Because he hath not the sense and feeling of his grace. This Therefore is the office of the Spirit to reveal, and make known those incomes,
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and Divine influences which the soul enjoys of and from God, for his strength and support;
and Divine influences which the soul enjoys of and from God, for his strength and support;
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As you may see, 1 Cor. 2.10, 12. The spirit reveals all spiritual gifts to the souls of his Saints, that they may know them,
As you may see, 1 Cor. 2.10, 12. The Spirit reveals all spiritual Gifts to the Souls of his Saints, that they may know them,
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and have the sense and feeling of them in their hearts.
and have the sense and feeling of them in their hearts.
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And hence he is called the comforter, because he reveals that to the soul which is matter of comfort.
And hence he is called the comforter, Because he reveals that to the soul which is matter of Comfort.
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For it is the knowledge and sense of things that administers comfort;
For it is the knowledge and sense of things that administers Comfort;
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To be without a good, and not to know it, is all one in point of comfort;
To be without a good, and not to know it, is all one in point of Comfort;
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As what comfort doth any estate afford a man when he is ignorant of his interest in it, and enjoyment of it.
As what Comfort does any estate afford a man when he is ignorant of his Interest in it, and enjoyment of it.
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If a man have a rich Mine of Gold and Silver in any part of his lands,
If a man have a rich Mine of Gold and Silver in any part of his Lands,
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and yet knows not of it, it is nothing to him. So if a man have never such a measure of gifts and graces from God,
and yet knows not of it, it is nothing to him. So if a man have never such a measure of Gifts and graces from God,
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yet if he be still in the dark, and know it not, he can take no comfort therein.
yet if he be still in the dark, and know it not, he can take no Comfort therein.
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So long as a soul questions and is in doubt about his spiritual estate, he can't have comfort;
So long as a soul questions and is in doubt about his spiritual estate, he can't have Comfort;
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and therefore the holy Spirit comes, and makes it known to the people of God, that they may have true comfort. Use.
and Therefore the holy Spirit comes, and makes it known to the people of God, that they may have true Comfort. Use.
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If God be the rock of a Christians heart strength. If God be the rock of a Christians heart strength.
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Then this may serve for counsel and instruction to all true Israelites. 1. To account God your strength. 2. To give God the glory of your strength.
Then this may serve for counsel and instruction to all true Israelites. 1. To account God your strength. 2. To give God the glory of your strength.
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First, To account God your strength; He is so in truth, let him be so in your account.
First, To account God your strength; He is so in truth, let him be so in your account.
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Own, and acknowledge God to be your strength alone.
Own, and acknowledge God to be your strength alone.
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It is a Saints great priviledge that God is his strength, and it is his duty to account him so.
It is a Saints great privilege that God is his strength, and it is his duty to account him so.
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A Christian should live in the sense and feeling of this truth, in the power and life of it.
A Christian should live in the sense and feeling of this truth, in the power and life of it.
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The notion of it is of little advantage, but the sense thereof is of great use to a Christian. And that,
The notion of it is of little advantage, but the sense thereof is of great use to a Christian. And that,
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1. In point of settlement and quiet: this is a sure bottom for thy soul to stay upon at all times;
1. In point of settlement and quiet: this is a sure bottom for thy soul to stay upon At all times;
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The soul is like the trembling needle, that cannot stand still, but is ever in motion,
The soul is like the trembling needle, that cannot stand still, but is ever in motion,
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and in fear, until it is directed to God its North-pole.
and in Fear, until it is directed to God its North pole.
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When a man accounts of any thing else as his strength, he puts himself into a trembling posture:
When a man accounts of any thing Else as his strength, he puts himself into a trembling posture:
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he cannot six himself, but is tossed to and fro with fears and doubts. But now, let him fix his eye upon God, as the rock of his strength,
he cannot six himself, but is tossed to and from with fears and doubts. But now, let him fix his eye upon God, as the rock of his strength,
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and then he is quiet and at rest, Psal. 16.8, 9. Soul trouble ariseth from two things principally, the loss of God,
and then he is quiet and At rest, Psalm 16.8, 9. Soul trouble arises from two things principally, the loss of God,
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or the neglect of, and non-emproving God:
or the neglect of, and non-emproving God:
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if God be either at a distance from us, or if we do not set him before us,
if God be either At a distance from us, or if we do not Set him before us,
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and keep him in our eye.
and keep him in our eye.
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Now he that doth not fix his eye upon God, by way of acknowledgement, will never fix his heart upon God for settlement;
Now he that does not fix his eye upon God, by Way of acknowledgement, will never fix his heart upon God for settlement;
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and therefore must needs be in continual motion, and never quiet. He that is strongest in wisdom, or riches, or friends, or graces, can never settle,
and Therefore must needs be in continual motion, and never quiet. He that is Strongest in Wisdom, or riches, or Friends, or graces, can never settle,
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nor be at quiet in his breast, until he fix on God. For none of these have an inherent, independant, and eternal strength;
nor be At quiet in his breast, until he fix on God. For none of these have an inherent, independent, and Eternal strength;
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the strength of these is in God;
the strength of these is in God;
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and if God doth not conveigh some new supply of strength into them, they will all fail us:
and if God does not convey Some new supply of strength into them, they will all fail us:
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and our experience hereof makes a man fear, that at one time or other, he may be at a loss for strength:
and our experience hereof makes a man Fear, that At one time or other, he may be At a loss for strength:
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if a fit of sickness comes, a mans wisdom and strength quickly fails him: if an enemy invade the Land, a rich man may quickly be plundred of all, and made poor:
if a fit of sickness comes, a men Wisdom and strength quickly fails him: if an enemy invade the Land, a rich man may quickly be plundered of all, and made poor:
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and if a Christian be surprized with a temptation, and fall into some gross sin,
and if a Christian be surprised with a temptation, and fallen into Some gross since,
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how will it wast and consume his grace? So that here can be no settlement nor quiet.
how will it wast and consume his grace? So that Here can be no settlement nor quiet.
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But now, that soul that looks at God as his strength, may well be quiet and at rest.
But now, that soul that looks At God as his strength, may well be quiet and At rest.
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Most excellent is that of the Apostle Paul, 2 Cor. 4.16, joyned with Chap. 5. beg.
Most excellent is that of the Apostle Paul, 2 Cor. 4.16, joined with Chap. 5. beg.
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for which cause we faint not, NONLATINALPHABET: the word signifies to shrink back, as cowards in war:for which cause we faint not,: the word signifies to shrink back, as cowards in war:
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they are afraid, and can't stand their ground, they can't settle themselves to fight. Now saith the Apostle, we do not thus:
they Are afraid, and can't stand their ground, they can't settle themselves to fight. Now Says the Apostle, we do not thus:
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no, we are settled and at quiet, whatever comes;
no, we Are settled and At quiet, whatever comes;
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for we look not at things that are seen, we look not at a created strength: but at things unseen; we look to God.
for we look not At things that Are seen, we look not At a created strength: but At things unseen; we look to God.
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What though we must break up house, and be dissetled as to our bodily condition: yet we know, that we have a building of God, eternal in the heavens.
What though we must break up house, and be dissetled as to our bodily condition: yet we know, that we have a building of God, Eternal in the heavens.
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We have a God to go to, in whom we dwell now, and with whom we shall dwell for ever;
We have a God to go to, in whom we dwell now, and with whom we shall dwell for ever;
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a Christian that accounts God his strength, is never at a loss: he can never be dissetled.
a Christian that accounts God his strength, is never At a loss: he can never be dissetled.
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2. In point of success, account God your strength, and that will carry you out, and bear you up, until you arrive at a happy issue of all things.
2. In point of success, account God your strength, and that will carry you out, and bear you up, until you arrive At a happy issue of all things.
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O blessed is the man, whose strength is in thee:
O blessed is the man, whose strength is in thee:
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saith the Prophet David, a blessing doth ever attend that man that accounts God his strength:
Says the Prophet David, a blessing does ever attend that man that accounts God his strength:
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he shall never fail of a gratious issue:
he shall never fail of a gracious issue:
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as Divine strength doth accompany that man, so Divine blessing doth ever flow from Divine strength.
as Divine strength does accompany that man, so Divine blessing does ever flow from Divine strength.
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Divine strength is a River of broad waters, now a Christian that accounts God his strength, is like a tree planted by a river of waters, that ever bringeth forth its fruit in due season, Psal. 1.3. & Jer. 17.7, 8. Whatever his state and condition is, and whatever his work and employment is, Divine strength makes it fruitful and successful.
Divine strength is a River of broad waters, now a Christian that accounts God his strength, is like a tree planted by a river of waters, that ever brings forth its fruit in due season, Psalm 1.3. & Jer. 17.7, 8. Whatever his state and condition is, and whatever his work and employment is, Divine strength makes it fruitful and successful.
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Many earthly things are strong and barren, but heavenly and Divine strength is never barren. Nay, wherever it is communicated, it makes them fruitful;
Many earthly things Are strong and barren, but heavenly and Divine strength is never barren. Nay, wherever it is communicated, it makes them fruitful;
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but especially when the heart is filled with it, and acted by it, the fruits thereof are full and glorious.
but especially when the heart is filled with it, and acted by it, the fruits thereof Are full and glorious.
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A Christians graces, and his gifts and faculties are like a flock of sheep, whereof every one beareth twins,
A Christians graces, and his Gifts and faculties Are like a flock of sheep, whereof every one bears twins,
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and none is barren amongst them: They all bring forth much fruit unto God and his Church.
and none is barren among them: They all bring forth much fruit unto God and his Church.
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Yea, whenever a Christian goeth forth in the strength of God to perform any duty that God enjoyns him, his work shall flourish, and be exceeding successful; So Heb. 11.33. This leads me some particular directions herein, that you may thus own God as your alone strength.
Yea, whenever a Christian Goes forth in the strength of God to perform any duty that God enjoins him, his work shall flourish, and be exceeding successful; So Hebrew 11.33. This leads me Some particular directions herein, that you may thus own God as your alone strength.
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1. Be diffident of your own strength; go not forth in that, do not lean upon that;
1. Be diffident of your own strength; go not forth in that, do not lean upon that;
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this counsel is given us by the Holy Ghost;
this counsel is given us by the Holy Ghost;
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Prov. 3.5, 6, 7. Do not say, I have strength enough, I can do this or that of my self, my wisdom,Curae 3.5, 6, 7. Do not say, I have strength enough, I can do this or that of my self, my Wisdom,
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and mine understanding, and mine abilities and parts shall help and relieve; direct and carry me through:
and mine understanding, and mine abilities and parts shall help and relieve; Direct and carry me through:
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No, this is not to own God as your strength:
No, this is not to own God as your strength:
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but to set up your self in the room of God, and to make it an Idol.
but to Set up your self in the room of God, and to make it an Idol.
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Self strength is given us of God to use, but not to be rested on; for this is a departure from God.
Self strength is given us of God to use, but not to be rested on; for this is a departure from God.
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Jer. 17.5, Cursed be the man that trusteth in man and maketh flesh his arm, and whose heart departeth from the Lord. Jer. 17.5, Cursed be the man that Trusteth in man and makes Flesh his arm, and whose heart departeth from the Lord.
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Or as the Arabick Version hath it: But his heart is removed from the Lord.
Or as the Arabic Version hath it: But his heart is removed from the Lord.
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O take heed of this, 1. When your strength is great in your own eyes. 2. When your work is little. 3. When your Spiritual enemies are quiet.
Oh take heed of this, 1. When your strength is great in your own eyes. 2. When your work is little. 3. When your Spiritual enemies Are quiet.
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First, When your strength is great in your own eyes, do not rely on it: But still own God the rock of your strength.
First, When your strength is great in your own eyes, do not rely on it: But still own God the rock of your strength.
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It is a great blessing to have inherent strength, for a man to be wise, knowing, gratious, to be able to act for God, to mortifie sin,
It is a great blessing to have inherent strength, for a man to be wise, knowing, gracious, to be able to act for God, to mortify since,
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and to combate with Spiritual adversaries:
and to combat with Spiritual Adversaries:
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but the greater measure of inherent strength thou hast, if rested in, the nearer it is to a curse and blast.
but the greater measure of inherent strength thou hast, if rested in, the nearer it is to a curse and blast.
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This is certain, that God doth not always succeed designs undertaken by great strength, and if God doth not assist them, they will never be effected:
This is certain, that God does not always succeed designs undertaken by great strength, and if God does not assist them, they will never be effected:
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but he doth ever frown upon, desert, curse and blast both the strength and the design,
but he does ever frown upon, desert, curse and blast both the strength and the Design,
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when men rely upon it, and trust to it; let the strength be never so great.
when men rely upon it, and trust to it; let the strength be never so great.
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I will give you some notable examples of this out of the Holy Scriptures; Judg. 10. In this Sacred History you have three things very observeable.
I will give you Some notable Examples of this out of the Holy Scriptures; Judges 10. In this Sacred History you have three things very observable.
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First, Israel had a good cause in hand, as you may read at large, Chap. 19. Secondly, Israel did far exceed the Benjamites in strength,
First, Israel had a good cause in hand, as you may read At large, Chap. 19. Secondly, Israel did Far exceed the Benjamites in strength,
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for the number of Israel was 400000 men, and the number of Benjamin was but 26000 men.
for the number of Israel was 400000 men, and the number of Benjamin was but 26000 men.
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Thirdly, the Israelites did ask counsel of God about the order of their fight, vers. 18.23.
Thirdly, the Israelites did ask counsel of God about the order of their fight, vers. 18.23.
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And yet you shall find that God did not prosper them, neither in their first, nor in their second attempt;
And yet you shall find that God did not prosper them, neither in their First, nor in their second attempt;
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but gave victory to the Benjamites against the men of Israel, who lost 40000 in the two battles.
but gave victory to the Benjamites against the men of Israel, who lost 40000 in the two battles.
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Neither did he go along with the men of Israel, until he had humbled them, and brought them to a low frame of heart;
Neither did he go along with the men of Israel, until he had humbled them, and brought them to a low frame of heart;
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So you may see, vers. 26. 'Tis true, they had enquired of God before:
So you may see, vers. 26. It's true, they had inquired of God before:
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I, but they too much relyed upon their own strength, and God would abase that before he gave them deliverance.
I, but they too much relied upon their own strength, and God would abase that before he gave them deliverance.
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Many a man will pray, and rely upon his prayer, and not on God: I, But God will not own such a prayer.
Many a man will pray, and rely upon his prayer, and not on God: I, But God will not own such a prayer.
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No, thou must be emptied of all self, and make God thine All strength, or else God will not own thee.
No, thou must be emptied of all self, and make God thine All strength, or Else God will not own thee.
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Another example is that of Abijah, and Jeroboam, 2 Chron. 13.3.16, 17, Jeroboams Army was double to Abijabs; and yet the victory was given to Abijah. A third example will drive the nail home to the head,
another Exampl is that of Abijah, and Jeroboam, 2 Chronicles 13.3.16, 17, Jeroboams Army was double to Abijah's; and yet the victory was given to Abijah. A third Exampl will drive the nail home to the head,
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and prove the thing in hand fully.
and prove the thing in hand Fully.
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It is that of the Apostle Peter. He was a man, of all the Disciples the most couragious;
It is that of the Apostle Peter. He was a man, of all the Disciples the most courageous;
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and forward to confess and own Christ at all times: yea, to obey his commands; As you may see, Matt. 14.28, and so Matt. 16.15, 16, Matt. 17.4. & Matt. 26.33.
and forward to confess and own christ At all times: yea, to obey his commands; As you may see, Matt. 14.28, and so Matt. 16.15, 16, Matt. 17.4. & Matt. 26.33.
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But observe, that though Peter was thus stout and courageous, yet because he relyed upon his own strength, he fell by a three-fold denial of his Master; So Matth. 26.69. God doth ever dismount self confidence, and throw it in the dirt:
But observe, that though Peter was thus stout and courageous, yet Because he relied upon his own strength, he fell by a threefold denial of his Master; So Matthew 26.69. God does ever dismount self confidence, and throw it in the dirt:
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a proud, self confident Christan, is seldom successful, or instrumental in the work of God. I have not read of any, as far as I remember.
a proud, self confident Christian, is seldom successful, or instrumental in the work of God. I have not read of any, as Far as I Remember.
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The truth is, a man is ever the least able, and useful, when he thinks himself the best.
The truth is, a man is ever the least able, and useful, when he thinks himself the best.
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The stronger thou thinkest thy self the weaker thou art.
The Stronger thou Thinkest thy self the Weaker thou art.
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The more thou trustest to a strength within thy self, the less thou shalt receive from God.
The more thou trustest to a strength within thy self, the less thou shalt receive from God.
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How often have we found it by experience, that when we have expected great things by and from our own strength, we have been most foiled:
How often have we found it by experience, that when we have expected great things by and from our own strength, we have been most foiled:
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and the higher we have built our nest in the rock of inherent strength, the lower we have fallen.
and the higher we have built our nest in the rock of inherent strength, the lower we have fallen.
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What is the reason, that when Christians have thought themselves the most prepared for an ordinance, they have received the least benefit by it.
What is the reason, that when Christians have Thought themselves the most prepared for an Ordinance, they have received the least benefit by it.
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And when they have been the most enlarged in a duty, they have miscarried suddenly after it.
And when they have been the most enlarged in a duty, they have miscarried suddenly After it.
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And when they have received the most comfort in a duty, or an ordinance, they have had the darkest cloud upon their spirits immediately following? Nay,
And when they have received the most Comfort in a duty, or an Ordinance, they have had the Darkest cloud upon their spirits immediately following? Nay,
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when they have received the greatest influence from Divine strength, for the increase of grace, yet they have found a sensible withdrawing of the Spirit of God afterwards from them.
when they have received the greatest influence from Divine strength, for the increase of grace, yet they have found a sensible withdrawing of the Spirit of God afterwards from them.
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O Beloved, it is because they have rested upon these more then they have upon God the rock of their strength:
O beloved, it is Because they have rested upon these more then they have upon God the rock of their strength:
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and therefore when your strength is greatest, do not rely upon it. Secondly, When your work is little, yet be self-diffident:
and Therefore when your strength is greatest, do not rely upon it. Secondly, When your work is little, yet be self-diffident:
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It is not for a Christian to say, my work is but small, and therefore I may rely upon my self for ability to perform it.
It is not for a Christian to say, my work is but small, and Therefore I may rely upon my self for ability to perform it.
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For though some works of a Christian are but little in comparison of others, yet no work is so little,
For though Some works of a Christian Are but little in comparison of Others, yet no work is so little,
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but will require a greater strength, than what thou hast received; full is that; 2 Cor. 3.5.
but will require a greater strength, than what thou hast received; full is that; 2 Cor. 3.5.
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What work is less then that of thoughts? And yet saith the Apostle, we are not sufficient of our selves to think any thing, as of our selves:
What work is less then that of thoughts? And yet Says the Apostle, we Are not sufficient of our selves to think any thing, as of our selves:
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if thy Spiritual and Natural strength be never so great, and thy work never so little,
if thy Spiritual and Natural strength be never so great, and thy work never so little,
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yet thou must have a fresh supply of strength from God thy Rock, or else thou canst not perform it well.
yet thou must have a fresh supply of strength from God thy Rock, or Else thou Canst not perform it well.
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Beloved, we may as well give our selves a Licence or Commission, as we may depend upon our own strength,
beloved, we may as well give our selves a Licence or Commission, as we may depend upon our own strength,
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for the discharge of the least duty.
for the discharge of the least duty.
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But if we have no Commission for our work, but our own, it can't own God for its Soveraign:
But if we have no Commission for our work, but our own, it can't own God for its Sovereign:
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and if we have no strength but our own, to perform it by, it can't call God Father:
and if we have no strength but our own, to perform it by, it can't call God Father:
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neither will it be acceptable to him, or rewarded by him: as you may see; Heb. 11.6. Without faith it is impossible to please God:
neither will it be acceptable to him, or rewarded by him: as you may see; Hebrew 11.6. Without faith it is impossible to please God:
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As without faith in Christ for acceptance, so without faith in God for assistance.
As without faith in christ for acceptance, so without faith in God for assistance.
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Works performed meerly by a self strength, are not of the right stamp, they come not from God,
Works performed merely by a self strength, Are not of the right stamp, they come not from God,
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and therefore cannot have acceptance with God. They are not the off spring of Divine strength;
and Therefore cannot have acceptance with God. They Are not the off spring of Divine strength;
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and therefore cannot intitle themselves to Divine favour. Thirdly, When your spiritual enemies are still and quiet:
and Therefore cannot entitle themselves to Divine favour. Thirdly, When your spiritual enemies Are still and quiet:
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sin within, and Satan without, are not always alike active against thee.
sin within, and Satan without, Are not always alike active against thee.
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No! they lie in wait for an advantage, that they may take thee of a sudden,
No! they lie in wait for an advantage, that they may take thee of a sudden,
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when thou art at a distance from the rock of thy strength.
when thou art At a distance from the rock of thy strength.
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What though the roaring Lion hath betaken himself to his Den, and there lurks, will any man be so foolish, What though the roaring lion hath betaken himself to his Den, and there lurks, will any man be so foolish,
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as to quit his place of safety;
as to quit his place of safety;
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and (trusting to his corporal strength) walk to and fro by the mouth of the Lyons Den? much less shouldest thou forsake God the rock of thy strength,and (trusting to his corporal strength) walk to and from by the Mouth of the Lyons Den? much less Shouldst thou forsake God the rock of thy strength,
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and walk up and down the world, where Satan lurks, and sometimes hides himself from thee, with a dependance upon thy self strength for safety:
and walk up and down the world, where Satan lurks, and sometime hides himself from thee, with a dependence upon thy self strength for safety:
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for thou knowest not how soon he may break forth upon thee.
for thou Knowest not how soon he may break forth upon thee.
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No! but in the time of thy greatest peace, labour for the nearest and closest communion with thy God.
No! but in the time of thy greatest peace, labour for the nearest and closest communion with thy God.
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Betake thy self to that rock of strength, that must be thy safety in time of trouble:
Betake thy self to that rock of strength, that must be thy safety in time of trouble:
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excellent was that piece of policy of Asa, 2 Chro. 14.6, 7. He that will not make God the rock of his strength in the time of peace, can't expect God to be his rock of strength in the time of war:
excellent was that piece of policy of Asa, 2 Chro 14.6, 7. He that will not make God the rock of his strength in the time of peace, can't expect God to be his rock of strength in the time of war:
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He that will be sheltered from a storm at Sea, must not quit and forsake the ship in a calm.
He that will be sheltered from a storm At Sea, must not quit and forsake the ship in a Cam.
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Gods counsel therefore to Noah was, to enter into his Ark before the storm came: and this must be your practise if you would be safe;
God's counsel Therefore to Noah was, to enter into his Ark before the storm Come: and this must be your practice if you would be safe;
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you must not trust your own naked self strength, no, not in the most serene part of your life:
you must not trust your own naked self strength, no, not in the most serene part of your life:
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for you know not how soon a storm may arise, an enemy may assault you, and then what will you do?
for you know not how soon a storm may arise, an enemy may assault you, and then what will you do?
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2. Rest upon God alone for all strength:
2. Rest upon God alone for all strength:
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throw thy self into his arms, that he may bear thee up, and carry thee along through all thy ways.
throw thy self into his arms, that he may bear thee up, and carry thee along through all thy ways.
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Psal. 37.5, 6, 7, Commit thy way unto the Lord, trust also in him, &c. Or roll thy way upon the Lord;Psalm 37.5, 6, 7, Commit thy Way unto the Lord, trust also in him, etc. Or roll thy Way upon the Lord;
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Throw thy self first, and then thy way upon God; for he is thy strength, and supporter;
Throw thy self First, and then thy Way upon God; for he is thy strength, and supporter;
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So Psal. 55.22, Cast thy burden upon the Lord, and he shall sustein thee;
So Psalm 55.22, Cast thy burden upon the Lord, and he shall sustain thee;
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The best way to ease thy self, is to lay thy load upon God, he will take it up, and also carry thee.
The best Way to ease thy self, is to lay thy load upon God, he will take it up, and also carry thee.
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There is many a man would be willing to go of himself, if another would but carry his burden for him:
There is many a man would be willing to go of himself, if Another would but carry his burden for him:
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but if thou throwest thy burden upon God, he will not only carry that, but will also carry thee.
but if thou throwest thy burden upon God, he will not only carry that, but will also carry thee.
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He cares not how much weight a Christian layeth on his back: a true Israelite may ease himself, and best please his God at once.
He Cares not how much weight a Christian Layeth on his back: a true Israelite may ease himself, and best please his God At once.
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God delights not to see tears in thine eyes, or paleness in thy countenance: thy groans and sighs make no Musick in his ears:
God delights not to see tears in thine eyes, or paleness in thy countenance: thy groans and sighs make no Music in his ears:
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he had rather that thou wouldest free thy self of thy burden, by casting it upon him, that he might rejoyce in thy joy and comfort.
he had rather that thou Wouldst free thy self of thy burden, by casting it upon him, that he might rejoice in thy joy and Comfort.
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Now true confidence in God, and resting upon God, will both free thee of thy burden,
Now true confidence in God, and resting upon God, will both free thee of thy burden,
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and also bring in the strength of God, to sustein and bear thee up from falling:
and also bring in the strength of God, to sustain and bear thee up from falling:
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wouldest thou therefore own God as thy strength, and fetch strength from God to thy soul, rest upon God, roll thy self upon him.
Wouldst thou Therefore own God as thy strength, and fetch strength from God to thy soul, rest upon God, roll thy self upon him.
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And that, 1. In times of greatest weakness. 2. In times of the greatest service. 3. In times of the greatest trials.
And that, 1. In times of greatest weakness. 2. In times of the greatest service. 3. In times of the greatest trials.
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First, In times of greatest weakness;
First, In times of greatest weakness;
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when thou feelest thine inherent strength to fail, yet be not discouraged, but rest upon the rock of thy strength.
when thou Feel thine inherent strength to fail, yet be not discouraged, but rest upon the rock of thy strength.
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That is the truest act of Faith, that hath no created supporters: but is terminated in God alone:
That is the Truest act of Faith, that hath no created supporters: but is terminated in God alone:
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it is no hard matter for a strong man to believe, and to be confident,
it is no hard matter for a strong man to believe, and to be confident,
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but it is a difficult thing for a man to discern the truth of his faith,
but it is a difficult thing for a man to discern the truth of his faith,
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when created strength is at its height;
when created strength is At its height;
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take away the crutch, and then you will see, what he will lay hold on next, to bear up his lame legs with.
take away the crutch, and then you will see, what he will lay hold on next, to bear up his lame legs with.
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When a Christian finds nothing in himself, then to rest on God, is an evidence of true faith.
When a Christian finds nothing in himself, then to rest on God, is an evidence of true faith.
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Faith in God under poverty of Spirit, is a precious faith: 'tis such a faith as is peculiar to the people of God;
Faith in God under poverty of Spirit, is a precious faith: it's such a faith as is peculiar to the people of God;
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such a faith as they must set on work;
such a faith as they must Set on work;
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Zeph. 3.12, I will leave among you, men that are humble, a poor people, and they shall trust in the name of the Lord. Zephaniah 3.12, I will leave among you, men that Are humble, a poor people, and they shall trust in the name of the Lord.
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When God hath emptied a man of all self-strength, and made him poor, then is the time for him to trust in the Lord.
When God hath emptied a man of all self-strength, and made him poor, then is the time for him to trust in the Lord.
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God hath a way to make a rich man poor, and take nothing from him, and to make a strong man weak, and yet not diminish his strength.
God hath a Way to make a rich man poor, and take nothing from him, and to make a strong man weak, and yet not diminish his strength.
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Quest. How doth God this? Answ. By giving him an humble spirit;Quest. How does God this? Answer By giving him an humble Spirit;
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making him poor in spirit, So that his heart is taken off his riches, and off his strength,
making him poor in Spirit, So that his heart is taken off his riches, and off his strength,
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and now such an one will trust in God.
and now such an one will trust in God.
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But sometimes God makes men poor, and brings them low indeed, on purpose, that they may learn to trust in God alone. 2 Cor. 1.10.
But sometime God makes men poor, and brings them low indeed, on purpose, that they may Learn to trust in God alone. 2 Cor. 1.10.
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We received the sentence of death, that we might learn, not to trust in our selves, but in the living God; We received the sentence of death, that we might Learn, not to trust in our selves, but in the living God;
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So 1 Tim. 1.5, She that is a widow, is left alone, and trusts in God.
So 1 Tim. 1.5, She that is a widow, is left alone, and trusts in God.
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Why truly to allude to this;
Why truly to allude to this;
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there is many a soul who hath been wedded to a self-strength, and God hath cut it off, and made her a widow;
there is many a soul who hath been wedded to a self-strength, and God hath Cut it off, and made her a widow;
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one left alone, that she might trust in God, Rom. 7.4.
one left alone, that she might trust in God, Rom. 7.4.
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O Beloved if this be your case, that God hath widdowed your souls, and stript you naked of all created and communicated strength, that you are poor and weak, helpless and comfortless,
O beloved if this be your case, that God hath widowed your Souls, and stripped you naked of all created and communicated strength, that you Are poor and weak, helpless and comfortless,
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now is your time to cast your souls on God for all strength to bear you up.
now is your time to cast your Souls on God for all strength to bear you up.
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Secondly, In times of the greatest and highest service and employment, whether doing or suffering, account God your strength, by resting on him, and trusting in him;
Secondly, In times of the greatest and highest service and employment, whither doing or suffering, account God your strength, by resting on him, and trusting in him;
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1 Tim. 4.10, Therefore we labour and suffer reproach, because we trust in the living God.
1 Tim. 4.10, Therefore we labour and suffer reproach, Because we trust in the living God.
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The work of the Apostles and Primitive Christians was very great, and very high; they stood in need of a mighty aid, for it was beyond their inherent strength,
The work of the Apostles and Primitive Christians was very great, and very high; they stood in need of a mighty aid, for it was beyond their inherent strength,
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and therefore they did commit themselves, and their work, to the rock of their strength.
and Therefore they did commit themselves, and their work, to the rock of their strength.
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As there is no work so little but exceeds our strength, so there is no work so great,
As there is no work so little but exceeds our strength, so there is no work so great,
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but there is a proportion'd strength to it, to be had in God.
but there is a proportioned strength to it, to be had in God.
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When God therefore calls thee forth to hard and high service, such as makes every vein in thy heart to bleed,
When God Therefore calls thee forth to hard and high service, such as makes every vein in thy heart to bleed,
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and every string ready to crack, do not think it a work beyond omnipotency's power: sit not down dejected, as if God required impossibilities of thee, but trust him;
and every string ready to Crac, do not think it a work beyond omnipotency's power: fit not down dejected, as if God required impossibilities of thee, but trust him;
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and thou shalt but bear the name, he will do the work:
and thou shalt but bear the name, he will do the work:
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no man ever failed in his work, who had the strength of God for his help.
no man ever failed in his work, who had the strength of God for his help.
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His strength ever rises as his work rises, and the higher the service is, the greater shall be his strength, Esay 40.29, 30, 31. And therefore when God called Moses forth to deliver Israel from the power of Egypt, see what he saith to him, Exod. 3.10, 11, observe here, Moses is doubtful of his own strength,
His strength ever rises as his work rises, and the higher the service is, the greater shall be his strength, Isaiah 40.29, 30, 31. And Therefore when God called Moses forth to deliver Israel from the power of Egypt, see what he Says to him, Exod 3.10, 11, observe Here, Moses is doubtful of his own strength,
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and pleads that, as an excuse for his refusal of the work. and pleads that, as an excuse for his refusal of the work.
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Who am I? q. d. Alass, this is a work beyond my skill and ability to perform.
Who am I? q. worser. Alas, this is a work beyond my skill and ability to perform.
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Now, to this, God answers, by a promise of his presence; I will certainly be with thee: q. d.
Now, to this, God answers, by a promise of his presence; I will Certainly be with thee: q. worser.
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I will make up all thy imperfections and weakness in mine own fulness and strength: the greater the work is, the more I will manifest my self;
I will make up all thy imperfections and weakness in mine own fullness and strength: the greater the work is, the more I will manifest my self;
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and the less thou hast in thy self, the more thou shalt receive from me. And therefore when Moses pleads his excuse with a particular demonstration of his inability; God gives a particular answer.
and the less thou hast in thy self, the more thou shalt receive from me. And Therefore when Moses pleads his excuse with a particular demonstration of his inability; God gives a particular answer.
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Exod. 4.10, 11, 12, Lord (saith Moses ) I am not cloquent, but am slow of speech, Exod 4.10, 11, 12, Lord (Says Moses) I am not cloquent, but am slow of speech,
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and of a slow tongue, and therefore very unfit for the work. and of a slow tongue, and Therefore very unfit for the work.
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I am not able to deliver thy message either to Pharao or to the children of Israel, but shall rather spoil it, then deliver it.
I am not able to deliver thy message either to Pharaoh or to the children of Israel, but shall rather spoil it, then deliver it.
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Now God gives a particular answer to this particular objection. First, by way of Interrogation;
Now God gives a particular answer to this particular objection. First, by Way of Interrogation;
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Who made mans mouth? i.e. Cannot I that made the mouth, cure the imperfection of it? cannot I give thee an eloquent and a ready tongue.
Who made men Mouth? i.e. Cannot I that made the Mouth, cure the imperfection of it? cannot I give thee an eloquent and a ready tongue.
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Secondly, by way of particular promise in reference to that particular case.
Secondly, by Way of particular promise in Referente to that particular case.
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Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say;
Now Therefore go, and I will be with thy Mouth, and teach thee what thou shalt say;
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the like you have, Matt. 10.19, It shall be given you in that same hour, what ye shall speak.
the like you have, Matt. 10.19, It shall be given you in that same hour, what you shall speak.
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Divine assistances do ever flow in according to the greatness of the work;
Divine assistances do ever flow in according to the greatness of the work;
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It shall be all one to thee, to perform a very high piece of service for God, with a strength proportioned to it,
It shall be all one to thee, to perform a very high piece of service for God, with a strength proportioned to it,
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as it will be to do a lesser work with a little strength.
as it will be to do a lesser work with a little strength.
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Do but rest upon the rock of your strength, and you will never be troubled at your work.
Do but rest upon the rock of your strength, and you will never be troubled At your work.
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Thirdly, In times of the greatest trials:
Thirdly, In times of the greatest trials:
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when thou art conflicting with spiritual or corporal enemies, then rest on the rock of thy strength.
when thou art conflicting with spiritual or corporal enemies, then rest on the rock of thy strength.
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Sometimes a Christian is (as it were) drawn forth into the field to encounter with sin and Satan,
Sometime a Christian is (as it were) drawn forth into the field to encounter with since and Satan,
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and these two grand enemies of the souls Salvation, do set all their power and policy on work, to foil and ruine him:
and these two grand enemies of the Souls Salvation, do Set all their power and policy on work, to foil and ruin him:
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sin, that sets upon him (as Satans messenger) and buffets him, and Satan stands with his bow in his hand,
since, that sets upon him (as Satan Messenger) and buffets him, and Satan Stands with his bow in his hand,
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and shoots fiery darts at him, to wound and torment his soul:
and shoots fiery darts At him, to wound and torment his soul:
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Now what should he do in this case? why, rest on the rock of his strength.
Now what should he do in this case? why, rest on the rock of his strength.
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It was a saying of Luther: He that most strongly trusts to Gods assistance, he most surely defends himself.
It was a saying of Luther: He that most strongly trusts to God's assistance, he most surely defends himself.
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And I find it written of S. Augustin, that after his first conversion to the faith, he was grievously vexed with inward conflicts against his corrupt affections;
And I find it written of S. Augustin, that After his First conversion to the faith, he was grievously vexed with inward conflicts against his corrupt affections;
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and after long strugling with them by a self-strength, which he found too weak to overcome,
and After long struggling with them by a self-strength, which he found too weak to overcome,
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and musing what to do more, he heard a voice saying, in te stas & non stas:
and musing what to do more, he herd a voice saying, in te stas & non stas:
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thou standest in thy self, and therefore dost not stand. thou Standest in thy self, and Therefore dost not stand.
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Whereupon apprehending that a self-strength could not mortifie and conquer his corruptions, he betook himself to the rock of his strength,
Whereupon apprehending that a self-strength could not mortify and conquer his corruptions, he betook himself to the rock of his strength,
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and at last found such inward assistance thereby, as made him stand his ground, and overcome his enemies.
and At last found such inward assistance thereby, as made him stand his ground, and overcome his enemies.
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And this is according to Holy Writ;
And this is according to Holy Writ;
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as you may see, Ephes. 6.10, 12. Finally my brethren be strong in the Lord and in the power of his might;
as you may see, Ephesians 6.10, 12. Finally my brothers be strong in the Lord and in the power of his might;
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for we wrestle not against flesh and blood, but against principalities, &c. i.e. If you would be able to encounter with your spiritual adversaries,for we wrestle not against Flesh and blood, but against principalities, etc. i.e. If you would be able to encounter with your spiritual Adversaries,
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and to stand your ground, you must rest upon the rock of your strength: you must be strong in the Lord, and in the power of his might.
and to stand your ground, you must rest upon the rock of your strength: you must be strong in the Lord, and in the power of his might.
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Fides sit tecum, & tecum est Deus in tribulatione, Aug. in Psal. 90, Have faith with thee, and God is with thee. Fides sit tecum, & tecum est Deus in tribulation, Aug. in Psalm 90, Have faith with thee, and God is with thee.
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And know this, that the strength of sin and Satan, could never match the strength of God;
And know this, that the strength of since and Satan, could never match the strength of God;
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and hence it is, that the people of God have ever conquered, both sin and Satan at the last,
and hence it is, that the people of God have ever conquered, both since and Satan At the last,
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and are able to say as Paul, thanks be to God that giveth us the victory, and causeth us to triumph.
and Are able to say as Paul, thanks be to God that gives us the victory, and Causes us to triumph.
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And what though a Christian is beset with corporal enemies, yet if he do but set faith on work, he shall find strength coming from the rock of his strength to bear him up against them.
And what though a Christian is beset with corporal enemies, yet if he do but Set faith on work, he shall find strength coming from the rock of his strength to bear him up against them.
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And hence is that of David, Psal. 56.3, at what time I am afraid I will trust in thee.
And hence is that of David, Psalm 56.3, At what time I am afraid I will trust in thee.
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The flesh will have its work in a good man, and stir up passions of fear and grief, when danger is near;
The Flesh will have its work in a good man, and stir up passion of Fear and grief, when danger is near;
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I, but these shall not get the upper hand, if faith be set on work, and therefore saith David, at what time I am afraid, I will trust in thee.
I, but these shall not get the upper hand, if faith be Set on work, and Therefore Says David, At what time I am afraid, I will trust in thee.
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And as it overcomes our fears, so it overcomes our dangers too: for it carries the soul to the rock of strength to help us against them.
And as it overcomes our fears, so it overcomes our dangers too: for it carries the soul to the rock of strength to help us against them.
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Most full is that of Asa, 2 Chron. 14.8, 9, 10, us { que } fin.
Most full is that of Asa, 2 Chronicles 14.8, 9, 10, us { que } fin.
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The like you have, 2 Chron. 20.12, 13, 15, & Judges 7.14. Psal. 118.6, 7, to the 14, & David to Goliah, 1 Sam. 17.45. This is the first branch of the use.
The like you have, 2 Chronicles 20.12, 13, 15, & Judges 7.14. Psalm 118.6, 7, to the 14, & David to Goliath, 1 Sam. 17.45. This is the First branch of the use.
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Secondly, Is God the rock of your strength? then give God the glory of your strength:
Secondly, Is God the rock of your strength? then give God the glory of your strength:
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Take heed of robbing God, that you may sacrifice to your selves: but as you have the comfort, so let him have the glory. 1. By due acknowledgements;
Take heed of robbing God, that you may sacrifice to your selves: but as you have the Comfort, so let him have the glory. 1. By due acknowledgements;
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say in your hearts and with your tongues, all my strength is from God, and all my strength is in God,
say in your hearts and with your tongues, all my strength is from God, and all my strength is in God,
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and God is the rock of my strength: Thus doth David, Psal. 18.32. It is God that girdeth me with strength. Psal. 27.1. Psal. 28 7, 8. and he exhorts others thereunto, Psal. 68.34. 2. By a frequent reviewing and recording your experience of heart-strengthening influences:
and God is the rock of my strength: Thus does David, Psalm 18.32. It is God that Girdeth me with strength. Psalm 27.1. Psalm 28 7, 8. and he exhorts Others thereunto, Psalm 68.34. 2. By a frequent reviewing and recording your experience of heart-strengthening influences:
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call to mind and take special notice of the incomes of strength from God, A Christian should be Gods Notary,
call to mind and take special notice of the incomes of strength from God, A Christian should be God's Notary,
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and his heart a book of Records, wherein all the memorable incomes of God, are written down.
and his heart a book of Records, wherein all the memorable incomes of God, Are written down.
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He that seeth not what God hath done for him, will never give God the praise of his doings:
He that sees not what God hath done for him, will never give God the praise of his doings:
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and he that buries Gods works in forgetfulness, makes God a looser by his gains.
and he that buries God's works in forgetfulness, makes God a looser by his gains.
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Hence it is, that David rouses up his soul, and all within him, and lays that charge upon himself, Psal. 103.2. Forget not all his benefits;
Hence it is, that David rouses up his soul, and all within him, and lays that charge upon himself, Psalm 103.2. Forget not all his benefits;
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He that will give God the glory of a mercy, must shew it written first upon his heart;
He that will give God the glory of a mercy, must show it written First upon his heart;
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the heart is the first mover in a man:
the heart is the First mover in a man:
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all a mans members are but the Organs of the soul, that sets them all on work;
all a men members Are but the Organs of the soul, that sets them all on work;
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the tongue will sing and praise God, when the heart dictates to it, and stirs it up:
the tongue will sing and praise God, when the heart dictates to it, and stirs it up:
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now unless a mans memory be active, and his understanding quick in reviewing, and calling to mind the incomes of God, the heart will lie dead, and never stir.
now unless a men memory be active, and his understanding quick in reviewing, and calling to mind the incomes of God, the heart will lie dead, and never stir.
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3. By imploying your strength for God, that God may have his own returned with advantage:
3. By employing your strength for God, that God may have his own returned with advantage:
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This is Gods end in giving you strength, that you may work for him: Oh, take heed of a sloathful idle spirit;
This is God's end in giving you strength, that you may work for him: O, take heed of a slothful idle Spirit;
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for this is to bury your talent in the earth of sensuality and vanity;
for this is to bury your talon in the earth of sensuality and vanity;
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and hence it is that Paul admonishes Timothy, to stir up the gift that was in him, and not to neglect it;
and hence it is that Paul admonishes Timothy, to stir up the gift that was in him, and not to neglect it;
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1 Tim. 4.14. 2 Tim. 1.6.
1 Tim. 4.14. 2 Tim. 1.6.
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This is also his charge upon the Romans, Rom. 12.12, an unactive strong Christian is as unprofitable,
This is also his charge upon the Roman, Rom. 12.12, an unactive strong Christian is as unprofitable,
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as he that hath no strength:
as he that hath no strength:
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and an unprofitable servant is in great danger of five evils, 1. Of the loss of Gods comforting presence. 2. Of the loss of Gods assisting presence for a time. 3. Of falling into some powerful temptation;
and an unprofitable servant is in great danger of five evils, 1. Of the loss of God's comforting presence. 2. Of the loss of God's assisting presence for a time. 3. Of falling into Some powerful temptation;
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So David fell. 4. Of corrupting thy heart. 5. Of an abatement of thy strength. First, Of the loss of Gods comforting presence;
So David fell. 4. Of corrupting thy heart. 5. Of an abatement of thy strength. First, Of the loss of God's comforting presence;
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He that doth not draw nigh to God in duty, shall not find God nigh to him in comfort.
He that does not draw High to God in duty, shall not find God High to him in Comfort.
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Can any idle servant expect the favour of his Master, and a reward at night, when as he hath loytred all the day? No more, may idle, unactive Christians.
Can any idle servant expect the favour of his Master, and a reward At night, when as he hath loitered all the day? No more, may idle, unactive Christians.
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How canst thou expect a smile, from God, or any manifestation of love, that spendest thy most precious time and strength in the service of another Master? as the withdrawing of Gods quickening presence lays the soul up, that it grows dull and heavy:
How Canst thou expect a smile, from God, or any manifestation of love, that spendest thy most precious time and strength in the service of Another Master? as the withdrawing of God's quickening presence lays the soul up, that it grows dull and heavy:
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so a dull and dead Spirit unto Holy Service, oftentimes causeth God to withdraw his comforting presence.
so a dull and dead Spirit unto Holy Service, oftentimes Causes God to withdraw his comforting presence.
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You have both in one verse, Esay 64.7, And there is none that calleth upon thy name, that stirreth up himself to take hold on thee,
You have both in one verse, Isaiah 64.7, And there is none that calls upon thy name, that stirs up himself to take hold on thee,
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for thou hast hid thy face from us, and hast consumed us, because of our iniquities. for thou hast hid thy face from us, and hast consumed us, Because of our iniquities.
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The reason why they were so dead and unactive, that they stirred not up themselves, to take hold on God, was because God had hid his face from them;
The reason why they were so dead and unactive, that they stirred not up themselves, to take hold on God, was Because God had hid his face from them;
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and the reason of Gods hiding his face from them, was for their iniquities, sins of omission, as well as of commission.
and the reason of God's hiding his face from them, was for their iniquities, Sins of omission, as well as of commission.
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Little do Christians think, what they loose, when they neglect an opportunity of calling upon Gods name, seeking Gods face, hearing of his word,
Little doe Christians think, what they lose, when they neglect an opportunity of calling upon God's name, seeking God's face, hearing of his word,
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and putting their graces upon exercises: Why, they loose the comforts of God, that are to be enjoyed in those exercises;
and putting their graces upon exercises: Why, they lose the comforts of God, that Are to be enjoyed in those exercises;
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the least ray and drop of which are more to be prized then the whole world.
the least ray and drop of which Are more to be prized then the Whole world.
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God never hides his face so soon, and so long from a Christian, as when he withdraws his hand from Holy work.
God never hides his face so soon, and so long from a Christian, as when he withdraws his hand from Holy work.
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As Apostasie from God and his ways causeth a total rejection, God turns his back upon that man, that withdraws from him;
As Apostasy from God and his ways Causes a total rejection, God turns his back upon that man, that withdraws from him;
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so a deadness and dulness in the work of God, will most certainly cause a frown from God.
so a deadness and dullness in the work of God, will most Certainly cause a frown from God.
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He hides his face from such, as being ashamed to own them.
He hides his face from such, as being ashamed to own them.
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And indeed it is a shame, that Satans servants should be more active and laborious in his vasallage and drudgery,
And indeed it is a shame, that Satan Servants should be more active and laborious in his vasallage and drudgery,
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then the servants of God oftentimes are in their high and heavenly calling and employment. I say, God is even ashamed of them, and therefore hides his face from them.
then the Servants of God oftentimes Are in their high and heavenly calling and employment. I say, God is even ashamed of them, and Therefore hides his face from them.
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O it is very good for Christians to examine themselves, when they find an ebb in their comforts,
O it is very good for Christians to examine themselves, when they find an ebb in their comforts,
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whether there is not an ebb in their spirits, that they are not so lively and active for God as they have been.
whither there is not an ebb in their spirits, that they Are not so lively and active for God as they have been.
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Secondly, idle, unactive Christians, that do not lay out their strength for God, are in danger of the loss of Gods assisting presence for a time.
Secondly, idle, unactive Christians, that do not lay out their strength for God, Are in danger of the loss of God's assisting presence for a time.
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To what purpose should God give in new influences, when as the soul neglects to lay out his former incomes? What reason hath the soul to expect, that God should stand by him,
To what purpose should God give in new influences, when as the soul neglects to lay out his former incomes? What reason hath the soul to expect, that God should stand by him,
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and give in a new supply of grace, to sit still, and do nothing? God is not so prodigal of his grace,
and give in a new supply of grace, to fit still, and do nothing? God is not so prodigal of his grace,
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and 'tis but folly in the soul to expect it. The promise runs thus;
and it's but folly in the soul to expect it. The promise runs thus;
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the Lord is with you, while you are with him, i. e. when the soul waits upon God in the way of obedience,
the Lord is with you, while you Are with him, i. e. when the soul waits upon God in the Way of Obedience,
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and is faithful to lay out communicated strength therein to the utmost, then God attends all his motions,
and is faithful to lay out communicated strength therein to the utmost, then God attends all his motions,
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and communicates new supplies to help him forward therein:
and communicates new supplies to help him forward therein:
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but now when the heart grows dead, and the spirit dull to Holy employment, God withdraws himself,
but now when the heart grows dead, and the Spirit dull to Holy employment, God withdraws himself,
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and leaves the soul for a time.
and leaves the soul for a time.
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Some say, they must not enter upon a duty, until the spirit of God moves them:
some say, they must not enter upon a duty, until the Spirit of God moves them:
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Why truly such men oftentimes sit still a long time without a motion from the spirit. No:
Why truly such men oftentimes fit still a long time without a motion from the Spirit. No:
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we must attempt our duty, and then we may hope for the motions of the spirit: but otherwise we cannot.
we must attempt our duty, and then we may hope for the motions of the Spirit: but otherwise we cannot.
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The Holy Spirit is an active Spirit, and he cannot endure to lodge in an idle unactive soul:
The Holy Spirit is an active Spirit, and he cannot endure to lodge in an idle unactive soul:
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also when the soul once takes off his hand from Holy employment, the Holy Spirit departs.
also when the soul once Takes off his hand from Holy employment, the Holy Spirit departs.
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The Church never found such a sensible withdrawing of her beloved from her, as when she was laid down to rest her self upon her pillow of ease and self enjoyment.
The Church never found such a sensible withdrawing of her Beloved from her, as when she was laid down to rest her self upon her pillow of ease and self enjoyment.
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As you may see, Cant. 5.2, 6. She found it very hard to recal him, and recover her enjoyment of him.
As you may see, Cant 5.2, 6. She found it very hard to Recall him, and recover her enjoyment of him.
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And so it will be with all those that are in that posture. Mark her expression:
And so it will be with all those that Are in that posture. Mark her expression:
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I opened to my beloved, but my beloved had withdrawn himself and was gone: my soul failed when he spake. I opened to my Beloved, but my Beloved had withdrawn himself and was gone: my soul failed when he spoke.
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I sought him, but I could not find him, I called him, but he gave me no answer. I sought him, but I could not find him, I called him, but he gave me no answer.
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See here how God repays the soul in its own Coyn. She will do nothing for God,
See Here how God repays the soul in its own Coyn. She will do nothing for God,
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and now God will do nothing for her.
and now God will do nothing for her.
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She would not answer God, when he called, but was dumb and silent, and now God will not answer her, when she calls.
She would not answer God, when he called, but was dumb and silent, and now God will not answer her, when she calls.
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She would not seek him, when he offered to be found of her, and now he will not be found, though she seek him.
She would not seek him, when he offered to be found of her, and now he will not be found, though she seek him.
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She would not lay out that strength for God which she had, and now he denies her that strength, which she wants.
She would not lay out that strength for God which she had, and now he Denies her that strength, which she Wants.
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Thirdly, An idle, unactive Christian is in danger of falling into some powerful temptation.
Thirdly, an idle, unactive Christian is in danger of falling into Some powerful temptation.
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When a man once leaves off working for God, Satan will presently set him to work.
When a man once leaves off working for God, Satan will presently Set him to work.
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If thou canst not find in thine heart to pray, meditate, believe, repent, and walk close with God, the Devil will find thee work to thy cost.
If thou Canst not find in thine heart to pray, meditate, believe, Repent, and walk close with God, the devil will find thee work to thy cost.
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The truth is, the soul of man can't lie still, it must move and act:
The truth is, the soul of man can't lie still, it must move and act:
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Now if it be taken off from that which is good, it will fall to that which is naught.
Now if it be taken off from that which is good, it will fallen to that which is nought.
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Little did David think, what a bait Satan had laid for him, when he went up to the roof of his house, and there walked;
Little did David think, what a bait Satan had laid for him, when he went up to the roof of his house, and there walked;
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from thence did those two horrible sins of uncleanness and murther take their rise.
from thence did those two horrible Sins of uncleanness and murder take their rise.
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When a man goeth forth out of his Chamber in a morning, with a purpose to spend a day idly and vainly, he little thinks what the issue thereof may be before night.
When a man Goes forth out of his Chamber in a morning, with a purpose to spend a day idly and vainly, he little thinks what the issue thereof may be before night.
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An idle unactive Christian tempts Satan to tempt him, and Satan never goeth up and down unprovided,
an idle unactive Christian tempts Satan to tempt him, and Satan never Goes up and down unprovided,
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but according to the temper of the person, or the season of the year, or the place of a mans converse,
but according to the temper of the person, or the season of the year, or the place of a men converse,
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or the age of his life, fits and prepares such a snare for him, as may most undoubtedly catch him, to the breaking of his peace,
or the age of his life, fits and prepares such a snare for him, as may most undoubtedly catch him, to the breaking of his peace,
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and the wounding of his conscience;
and the wounding of his conscience;
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And indeed the less any Christian works for God, the greater advantage Satan hath to work upon him.
And indeed the less any Christian works for God, the greater advantage Satan hath to work upon him.
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When thou intermittest thy seasons of praying and conversing with God in his Holy Ordinances, then the roaring Lion comes, and makes a prey of thee:
When thou intermittest thy seasons of praying and conversing with God in his Holy Ordinances, then the roaring lion comes, and makes a prey of thee:
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Thou art then meat for his tooth:
Thou art then meat for his tooth:
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And know this, that sins of Commission do, for the most part, if not always, take their rise at sins of Omission.
And know this, that Sins of Commission do, for the most part, if not always, take their rise At Sins of Omission.
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Thou dost not perform that which God commands, and Satan provokes thee to that which God hath forbidden.
Thou dost not perform that which God commands, and Satan provokes thee to that which God hath forbidden.
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Thou straglest and wanderest out of Gods way, and 'tis no wonder if this high way adversary take thee up.
Thou straglest and wanderest out of God's Way, and it's no wonder if this high Way adversary take thee up.
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Fourthly, Thou art in danger of having thy heart more corrupted hereby. The heart of the best is bad enough, but by idleness it will be worse. Standing water will soon corrupt;
Fourthly, Thou art in danger of having thy heart more corrupted hereby. The heart of the best is bad enough, but by idleness it will be Worse. Standing water will soon corrupt;
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and so will an idle unactive spirit.
and so will an idle unactive Spirit.
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The less a Christian is imployed in Holy Duties, the worse will his heart grow, more prone to evil, and less disposed to good.
The less a Christian is employed in Holy Duties, the Worse will his heart grow, more prove to evil, and less disposed to good.
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When a Clock stands still long, the wheels will contract rust, and put it out of Order.
When a Clock Stands still long, the wheels will contract rust, and put it out of Order.
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Even thus it will be with the heart of man;
Even thus it will be with the heart of man;
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when it is not in continual motion towards God, and often wound up into an heavenly frame, it contracts abundance of filth, that puts it out of order,
when it is not in continual motion towards God, and often wound up into an heavenly frame, it contracts abundance of filth, that puts it out of order,
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and renders it unfit for holy action: it his hard to get the heart into a good frame for communion with God,
and renders it unfit for holy actium: it his hard to get the heart into a good frame for communion with God,
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if a Christian take never so much pains with it;
if a Christian take never so much pains with it;
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but if it be in never so good a temper, it will soon be out again,
but if it be in never so good a temper, it will soon be out again,
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if a man take not as much pains to keep it so, as to get it into it.
if a man take not as much pains to keep it so, as to get it into it.
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The corruption that is in mans heart, will quickly overtop his grace, if he stirs not up himself to oppose it.
The corruption that is in men heart, will quickly overtop his grace, if he stirs not up himself to oppose it.
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An idle Christian cannot continue a good Christian long. Fifthly, If thou beest idle and unactive thy Spiritual strength will much abate:
an idle Christian cannot continue a good Christian long. Fifthly, If thou Best idle and unactive thy Spiritual strength will much abate:
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So much as thou abatest of this Christian work, so much will thy spiritual strength abate.
So much as thou abatest of this Christian work, so much will thy spiritual strength abate.
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He that will not work when he can, will not be able to work when he would.
He that will not work when he can, will not be able to work when he would.
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For as grace is strengthened by exercise, so it decays by idleness;
For as grace is strengthened by exercise, so it decays by idleness;
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And it is a just judgement of God to take away our Talents from us when we do not improve them for his advantage, Matt. 25. Branch 2. God is Israels portion for ever.
And it is a just judgement of God to take away our Talents from us when we do not improve them for his advantage, Matt. 25. Branch 2. God is Israel's portion for ever.
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Now in the handling this truth I shall do three things. 1. Prove it by Scripture. 2. Explain it. 3. Give you the grounds and reasons, and so apply it.
Now in the handling this truth I shall do three things. 1. Prove it by Scripture. 2. Explain it. 3. Give you the grounds and Reasons, and so apply it.
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First, For proof, turn to that of David, Psal. 119.57. & 142.5. Jer. 10.16, the same with Jer. 51.19, word for word, and Lam. 3.24.
First, For proof, turn to that of David, Psalm 119.57. & 142.5. Jer. 10.16, the same with Jer. 51.19, word for word, and Lam. 3.24.
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Secondly, For explanation, I shall both give you the sense of the word; and also shew you in what respect God is a portion.
Secondly, For explanation, I shall both give you the sense of the word; and also show you in what respect God is a portion.
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In the Hebrew word, there is a Metaphor taken from the old custom of dividing inheritances, in which every heir had his part given him by lot:
In the Hebrew word, there is a Metaphor taken from the old custom of dividing inheritances, in which every heir had his part given him by lot:
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and that was called his portion; so Josh. 18.5.6. In like manner God is Israels portion.
and that was called his portion; so Josh. 18.5.6. In like manner God is Israel's portion.
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A division is made of heaven and earth; of God and the creature: the men of the world have their portion in the world. A division is made of heaven and earth; of God and the creature: the men of the world have their portion in the world.
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Psal. 17.14, and the Israel of God, have God for their portion. Now a portion notes out a mans All;Psalm 17.14, and the Israel of God, have God for their portion. Now a portion notes out a men All;
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All he hath to live upon for sustenance content and satisfaction. But God is the godly man's All. Deus est unde vivant. Aug in Psa. 119.57. He lives upon God. God is his sustentation content and satisfaction.
All he hath to live upon for sustenance content and satisfaction. But God is the godly Man's All. Deus est unde vivant. Aug in Psa. 119.57. He lives upon God. God is his sustentation content and satisfaction.
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Though God sometimes is pleased to give much of the earth to a godly man;
Though God sometime is pleased to give much of the earth to a godly man;
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as he did to Abraham, Lot, &c. yet that is not their portion, not their All. And therefore saith the Psalmist, Whom have I in heaven but thee, viz. as my portion? And so when God takes away all a Christians earthly substance, he takes not away his portion.
as he did to Abraham, Lot, etc. yet that is not their portion, not their All. And Therefore Says the Psalmist, Whom have I in heaven but thee, viz. as my portion? And so when God Takes away all a Christians earthly substance, he Takes not away his portion.
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Job lost all his earthly goods, and yet Job lost not his portion. God was his All still.Job lost all his earthly goods, and yet Job lost not his portion. God was his All still.
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When God gives riches in abundance to a godly man, 'tis but God in those riches, God in lands, God in money, God in All:
When God gives riches in abundance to a godly man, it's but God in those riches, God in Lands, God in money, God in All:
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and therefore these may be all taken from him, and yet he keep his portion still.
and Therefore these may be all taken from him, and yet he keep his portion still.
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In like manner if a godly man have never so much of the world, he is not satisfied therewith unless God be his too.
In like manner if a godly man have never so much of the world, he is not satisfied therewith unless God be his too.
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When Luther had many gifts sent him by good friends, he turn'd himself to God, and said, That God should not put him off with these things:
When Luther had many Gifts sent him by good Friends, he turned himself to God, and said, That God should not put him off with these things:
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As an heir though he have money, cloathes and victuals, yet still looks after the inheritance: As an heir though he have money, clothes and victuals, yet still looks After the inheritance:
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'tis so with a good man. Secondly, In what respect may God be said to be a portion?
it's so with a good man. Secondly, In what respect may God be said to be a portion?
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Ans. A portion hath three properties in it; and all attributable unto God.Ans. A portion hath three properties in it; and all attributable unto God.
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First, a portion is a good, Matt. 7.11, and hence a mans estate is called bona; because it consists of several good things.
First, a portion is a good, Matt. 7.11, and hence a men estate is called Bona; Because it consists of several good things.
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Thus God is a portion for he is good, Psal. 100.5. Psal. 34.8, O taste and see that the Lord is good.
Thus God is a portion for he is good, Psalm 100.5. Psalm 34.8, Oh taste and see that the Lord is good.
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Nay, God is the chief and highest good: not only good, but goodness it self; All good in created beings is a participation of Divine Goodness.
Nay, God is the chief and highest good: not only good, but Goodness it self; All good in created beings is a participation of Divine goodness.
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For there is but one efficient, exemplary and final goodness:
For there is but one efficient, exemplary and final Goodness:
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that from whence good comes, according to which all good things are made, and to which all things tend.
that from whence good comes, according to which all good things Are made, and to which all things tend.
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The goodness of God is not only the Original copy and first Idea according to which God drew all things,
The Goodness of God is not only the Original copy and First Idea according to which God drew all things,
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but the highest good, whereunto all things do tend, as their ultimate end.
but the highest good, whereunto all things do tend, as their ultimate end.
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So Rom. 11 ult. For of him, and through him, and for him are all things.
So Rom. 11 ult. For of him, and through him, and for him Are all things.
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Secondly, A portion is a suitable good.
Secondly, A portion is a suitable good.
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Men do not give Stones and Scorpions, Poison or Prisons to their Children as a portion, Matt. 7.11. Thus God is a portion;
Men do not give Stones and Scorpions, Poison or Prisons to their Children as a portion, Matt. 7.11. Thus God is a portion;
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For he is a sutable good;
For he is a suitable good;
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Nothing so sutable to the state of man, and the nature of the soul, as God is.
Nothing so suitable to the state of man, and the nature of the soul, as God is.
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Name what you will, riches, honours, pleasures in the world are not; these are heterogeneal things;
Name what you will, riches, honours, pleasures in the world Are not; these Are heterogeneal things;
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The soul of man is spiritual and subline: Such a good is God; and whatever the soul pants after it is enjoyable in him.
The soul of man is spiritual and subline: Such a good is God; and whatever the soul pants After it is enjoyable in him.
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Hence God is resembled, and set out by such things as man stands most in need of,
Hence God is resembled, and Set out by such things as man Stands most in need of,
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and are the most delightful to the heart of man.
and Are the most delightful to the heart of man.
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1. God sets forth himself by the element of water, so Esay 33.21, Now water is a refreshing creature, to the spirit of a thirsty man, Esay 32.2. 2. God is also life, Psal. 36.9. now what is more suitable or convenient unto a dead man then life? a dead man can't have true content and satisfaction;
1. God sets forth himself by the element of water, so Isaiah 33.21, Now water is a refreshing creature, to the Spirit of a thirsty man, Isaiah 32.2. 2. God is also life, Psalm 36.9. now what is more suitable or convenient unto a dead man then life? a dead man can't have true content and satisfaction;
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nothing can sustein and keep a dead corpse from putrifaction and corruption, but life. All beings sink and perish without life.
nothing can sustain and keep a dead corpse from putrefaction and corruption, but life. All beings sink and perish without life.
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They are comfortless and miserable without life.
They Are comfortless and miserable without life.
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I, but that soul that enjoys God, hath life, his presence quickens a dead soul to the life of God, the life of holiness, and the life of happiness.
I, but that soul that enjoys God, hath life, his presence quickens a dead soul to the life of God, the life of holiness, and the life of happiness.
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So that he that enjoys God, is eternally sustein'd and can never die. So John 6.50, to 57.3, God is also set forth under the notion of light.
So that he that enjoys God, is eternally sustained and can never die. So John 6.50, to 57.3, God is also Set forth under the notion of Light.
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Psal. 27.1, a thing most comfortable and pleasant; and exceeding suitable to the state of man.Psalm 27.1, a thing most comfortable and pleasant; and exceeding suitable to the state of man.
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Darkness shuts up a man in misery: but light brings him forth.
Darkness shuts up a man in misery: but Light brings him forth.
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Man is brought into the world in a state of darkness, and never seeth the light of life,
Man is brought into the world in a state of darkness, and never sees the Light of life,
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until he comes to God, Psal. 36.9, In thy light shall we see light.
until he comes to God, Psalm 36.9, In thy Light shall we see Light.
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In a word, God is that which the soul stands in need of to render it happy and glorious.
In a word, God is that which the soul Stands in need of to render it happy and glorious.
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Whatever the soul wants, it must have from God. It is he alone that gives grace and glory;
Whatever the soul Wants, it must have from God. It is he alone that gives grace and glory;
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and when he hath given both; himself must be all in all or else the soul can't have content:
and when he hath given both; himself must be all in all or Else the soul can't have content:
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given what you will to a thirsty heart, and yet it is not content unless you give him that which is convenient for thirst.
given what you will to a thirsty heart, and yet it is not content unless you give him that which is convenient for thirst.
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'Tis not gold, nor silver, that will satisfie him: No, he must have drink: 'tis so in all other cases.
It's not gold, nor silver, that will satisfy him: No, he must have drink: it's so in all other cases.
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In like manner, a soul that hungers and thirsts after God, cannot be satisfied without the enjoyment of him.
In like manner, a soul that hunger's and thirsts After God, cannot be satisfied without the enjoyment of him.
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Thirdly, A portion is an adaequate and proportionable good. Every legacy is not a portion.
Thirdly, A portion is an adequate and proportionable good. Every legacy is not a portion.
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A portion (as was hinted before) is a mans livelyhood, his All. Now a mans All must be proportioned to a mans necessity;
A portion (as was hinted before) is a men livelihood, his All. Now a men All must be proportioned to a men necessity;
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it must be enough to live upon. Thus God is the Saints portion; he is enough;
it must be enough to live upon. Thus God is the Saints portion; he is enough;
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the soul needs no more then God to live upon; God may well be the Saints All;
the soul needs no more then God to live upon; God may well be the Saints All;
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for he is All-sufficient, Gen. 17.1, I am the Almighty God, or God All-sufficient; God is pars abundantissima, & sufficientissima.
for he is All-sufficient, Gen. 17.1, I am the Almighty God, or God All-sufficient; God is pars abundantissima, & sufficientissima.
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The soul that enjoys God may truly say as Esau to his brother Jacob, when he offered him a large present, Gen. 33.9, I have enough Brother,
The soul that enjoys God may truly say as Esau to his brother Jacob, when he offered him a large present, Gen. 33.9, I have enough Brother,
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or as the prodigal said of his Father, there is bread enough and to spare, Luk. 15.17; there is not only enough, but much to spare in God.
or as the prodigal said of his Father, there is bred enough and to spare, Luk. 15.17; there is not only enough, but much to spare in God.
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The soul is of a vast capacity, all the world can't give it enough, I, but God can, and yet when it is satisfied, he hath never the less still.
The soul is of a vast capacity, all the world can't give it enough, I, but God can, and yet when it is satisfied, he hath never the less still.
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The heart of man is ever craving and begging until it be filled with all the fulnes of God; and then it is quiet.
The heart of man is ever craving and begging until it be filled with all the fullness of God; and then it is quiet.
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That man that takes up his rest, and saith within himself, I have enough, I need not ask any more, I may leave off praying and seeking, is either very ignorant of the dimensions and fulness of God,
That man that Takes up his rest, and Says within himself, I have enough, I need not ask any more, I may leave off praying and seeking, is either very ignorant of the dimensions and fullness of God,
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or else is very proud and self-conceited.
or Else is very proud and self-conceited.
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For let a man draw never so much, yet the well is deep, and there is as much as ever was.
For let a man draw never so much, yet the well is deep, and there is as much as ever was.
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O the bottomless goodness of God! O the inexhaustible fountain of Divine perfection! No heart is able to fathom or contain it. Demonstration.
O the bottomless Goodness of God! Oh the inexhaustible fountain of Divine perfection! No heart is able to fathom or contain it. Demonstration.
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Q But how comes God to be the Saints portion? First, it flows from Gods free donation, God hath given himself to his Saints.Q But how comes God to be the Saints portion? First, it flows from God's free donation, God hath given himself to his Saints.
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That is properly a mans portion, that his father gives him.
That is properly a men portion, that his father gives him.
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Now because God can give no greater good then himself, therefore he gives himself to his Saints.
Now Because God can give no greater good then himself, Therefore he gives himself to his Saints.
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God is their Father, and they must have a portion from him: and God cannot think any thing below himself a portion for them.
God is their Father, and they must have a portion from him: and God cannot think any thing below himself a portion for them.
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He can give the world to his enemies, I, but he gives himself to his children;
He can give the world to his enemies, I, but he gives himself to his children;
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Hence it is said, that God hath set apart him that is godly for himself, Psal. 4.3, and the Lord hath chosen Jacob for himself, Psal. 135.4, even as a man takes a child and adopts him, makes him his own,
Hence it is said, that God hath Set apart him that is godly for himself, Psalm 4.3, and the Lord hath chosen Jacob for himself, Psalm 135.4, even as a man Takes a child and adopts him, makes him his own,
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and then gives him a portion; so doth God. 1 John 3.1, and Rom. 8.17.and then gives him a portion; so does God. 1 John 3.1, and Rom. 8.17.
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Now what is the inheritance but God himself? Nothing below God is the inheritance of Christ who is the Son,
Now what is the inheritance but God himself? Nothing below God is the inheritance of christ who is the Son,
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and nothing less then God is the inheritance of Saints, who are Gods younger children; but this is not by humane purchase, but by Divine gift.
and nothing less then God is the inheritance of Saints, who Are God's younger children; but this is not by humane purchase, but by Divine gift.
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For alass, all the gold & silver in the world, is not to be weighed against God as a sufficient price.
For alas, all the gold & silver in the world, is not to be weighed against God as a sufficient price.
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All the nations of the earth, are but as a drop in the bucket, and, as the dust in the ballance:
All the Nations of the earth, Are but as a drop in the bucket, and, as the dust in the balance:
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Nay, as nothing, and counted to him less then nothing. No, this is an inheritance not to be bought by any finite price:
Nay, as nothing, and counted to him less then nothing. No, this is an inheritance not to be bought by any finite price:
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Nay, whatever thou valuest the most, yet comes infinitely short of a sufficient price.
Nay, whatever thou valuest the most, yet comes infinitely short of a sufficient price.
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Wert thou more righteous then the Angels or Adam in innocency, yet all thy good works would not bring thee in a ray of Divine glory by way of merit.
Wertenberg thou more righteous then the Angels or Adam in innocency, yet all thy good works would not bring thee in a ray of Divine glory by Way of merit.
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Why else had not the Apostate Angels and Adam in innocency the presence of God,
Why Else had not the Apostate Angels and Adam in innocency the presence of God,
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for their sustentation to keep them from falling, but to evidence this truth, that mans righteousness cannot purchase the enjoyment of God?
for their sustentation to keep them from falling, but to evidence this truth, that men righteousness cannot purchase the enjoyment of God?
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2. This flows from a Saints self-denying resignation.
2. This flows from a Saints self-denying resignation.
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A true Saint denyes himself in all but God, and to him he resigns up himself.
A true Saint Denies himself in all but God, and to him he resigns up himself.
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Self-denial outs a man of all earthly goods in point of affection and affiance; and carries him to God alone for sustenance, content and comfort; So Psal. 73.25. A true Christian dare not own any thing as his All but God;
Self-denial outs a man of all earthly goods in point of affection and affiance; and carries him to God alone for sustenance, content and Comfort; So Psalm 73.25. A true Christian Dare not own any thing as his All but God;
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He hath a true right to all that he enjoys as to use, but he doth not account it as his portion;
He hath a true right to all that he enjoys as to use, but he does not account it as his portion;
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No, he resigns himself to God, as his life and All;
No, he resigns himself to God, as his life and All;
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So David, Psal. 27.1, God is my life, i. e. I live upon God, and have all in him;
So David, Psalm 27.1, God is my life, i. e. I live upon God, and have all in him;
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I betake my self wholly to him; and, to him only. So Psal. 62.1. the word rendred (truly) signifies (only, i. e. I betake my self to God alone; I go no whither else;
I betake my self wholly to him; and, to him only. So Psalm 62.1. the word rendered (truly) signifies (only, i. e. I betake my self to God alone; I go no whither Else;
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and the truth is, none but a true Christian knows the emptiness of the creature, and the fulness of God,
and the truth is, none but a true Christian knows the emptiness of the creature, and the fullness of God,
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and therefore he alone lets all go for God. Those things which are the wordlings gain, a Saint accounts loss for God;
and Therefore he alone lets all go for God. Those things which Are the worldlings gain, a Saint accounts loss for God;
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now when a man hath thus outed himself of All for God, he would have nothing at all to live upon,
now when a man hath thus outed himself of All for God, he would have nothing At all to live upon,
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if he did not fix on God;
if he did not fix on God;
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as S. Paul said, 1 Cor. 15.19, If our hopes were in this life we were of all men the most miserable.
as S. Paul said, 1 Cor. 15.19, If our hope's were in this life we were of all men the most miserable.
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What, to loose earth and heaven together? To deny a mans self in all worldly advantages,
What, to lose earth and heaven together? To deny a men self in all worldly advantages,
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and not to have a God to lay hold on? This is most sad!
and not to have a God to lay hold on? This is most sad!
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No, therefore the Christian is so wise as to make an happy exchange, to forsake all for God,
No, Therefore the Christian is so wise as to make an happy exchange, to forsake all for God,
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and having forsaken all for God, God takes him to himself; Hence is that gratious promise, ( Hos. 14.3.) The fatherless shall find mercy;
and having forsaken all for God, God Takes him to himself; Hence is that gracious promise, (Hos. 14.3.) The fatherless shall find mercy;
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God is the portion of none but spiritual Orphans; he becomes guardian to none other; Mercy in God supposes misery in the creature.
God is the portion of none but spiritual Orphans; he becomes guardian to none other; Mercy in God supposes misery in the creature.
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Now when the soul becomes the most wretched and miserable in its own sense, then it is an object of mercy, Matth. 5.3, Blessed are the poor in spirit for their is the kingdom of God.
Now when the soul becomes the most wretched and miserable in its own sense, then it is an Object of mercy, Matthew 5.3, Blessed Are the poor in Spirit for their is the Kingdom of God.
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3. God is a Saints portion by way of fruition: he enjoys God truly here and fully hereafter.
3. God is a Saints portion by Way of fruition: he enjoys God truly Here and Fully hereafter.
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God is not only round about his people, as their wall of protection:
God is not only round about his people, as their wall of protection:
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but he is in their hearts as their life and well-head of eternal comfort and satisfaction, 1 John 3.24, He that keepeth his commandments dwelleth in him, and he in him. There is a mutual inhabitation;
but he is in their hearts as their life and wellhead of Eternal Comfort and satisfaction, 1 John 3.24, He that Keepeth his Commandments dwells in him, and he in him. There is a mutual inhabitation;
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they dwell each in other, and so enjoy one another.
they dwell each in other, and so enjoy one Another.
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So vast is the soul of man, that nothing but God can fill it, and therefore God dwells in a Saint:
So vast is the soul of man, that nothing but God can fill it, and Therefore God dwells in a Saint:
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so immense and incomprehensible are the dimensions of God, that nothing is able to hold them,
so immense and incomprehensible Are the dimensions of God, that nothing is able to hold them,
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and therefore a Saint must enter into and dwell in God. Hence is that prayer of the Apostle for the Ephesians, Chap. 3.19. that they might be filled with all the fulness of Christ;
and Therefore a Saint must enter into and dwell in God. Hence is that prayer of the Apostle for the Ephesians, Chap. 3.19. that they might be filled with all the fullness of christ;
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So that of our Saviour, Matt. 25.21. The more an earthly portion dwells and lodgeth in the heart, the more it sinks and destroyes the man:
So that of our Saviour, Matt. 25.21. The more an earthly portion dwells and lodgeth in the heart, the more it sinks and Destroys the man:
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but this is our life and salvation, our glory and our heaven, to be full of God.
but this is our life and salvation, our glory and our heaven, to be full of God.
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Gods indwelling in the soul is its resurrection, and exaltation, Esay 57.15, 16. Now for the right understanding hereof, you must know, that this indwelling of God in the soul, is not essentially,
God's indwelling in the soul is its resurrection, and exaltation, Isaiah 57.15, 16. Now for the right understanding hereof, you must know, that this indwelling of God in the soul, is not essentially,
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as the God-head dwelt in the humane nature of Christ, and made up one person: but mystical and spiritual, 1. By lively impression. 2. By gratious influx.
as the Godhead dwelled in the humane nature of christ, and made up one person: but mystical and spiritual, 1. By lively impression. 2. By gracious influx.
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First, God dwells in the heart by lively impression:
First, God dwells in the heart by lively impression:
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God stamps his own image upon the heart, and so lives in it, as the father lives in his child:
God stamps his own image upon the heart, and so lives in it, as the father lives in his child:
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a soul conform'd to God, is a soul full of God.
a soul conformed to God, is a soul full of God.
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Then is the soul taken up into the life and light of God, when it is made like to God, holy as he is holy.
Then is the soul taken up into the life and Light of God, when it is made like to God, holy as he is holy.
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Then God lives in the heart, when a spirit of holiness is planted in the heart;
Then God lives in the heart, when a Spirit of holiness is planted in the heart;
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and when the lines of his glory are drawn upon it; so saith the Apostle, 1 John 4.12, 16. God is love.
and when the lines of his glory Are drawn upon it; so Says the Apostle, 1 John 4.12, 16. God is love.
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The love of God is his image; he that loveth truly and sincerely, he dwelleth in God, and God in him;
The love of God is his image; he that loves truly and sincerely, he dwells in God, and God in him;
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There are some that dream of an immediate vision of God, they see him in his Essence;
There Are Some that dream of an immediate vision of God, they see him in his Essence;
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but saith John, No man hath seen God at any time: if we love one another, God dwelleth in us, and we in him, i. e.
but Says John, No man hath seen God At any time: if we love one Another, God dwells in us, and we in him, i. e.
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If the image of Divine glory be enstampt uppon our hearts, and appears in its lively acts of grace and goodness, love and sweetness,
If the image of Divine glory be enstampt upon our hearts, and appears in its lively acts of grace and Goodness, love and sweetness,
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then have we true and close communion and fellowship with the Father. So 1 John 1.7. If we walk in the light, as he is in the light, then have we fellowship one with another.
then have we true and close communion and fellowship with the Father. So 1 John 1.7. If we walk in the Light, as he is in the Light, then have we fellowship one with Another.
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This is to see God, know him and enjoy him, for the soul to be made like to him;
This is to see God, know him and enjoy him, for the soul to be made like to him;
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transformation of the soul into Divine similitude gives it the fullest enjoyment of God, that it is capable of.
transformation of the soul into Divine similitude gives it the Fullest enjoyment of God, that it is capable of.
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As the soul is in likeness unto God, so it enjoys him. Perfection of holiness gives the soul a perfect fruition of God.
As the soul is in likeness unto God, so it enjoys him. Perfection of holiness gives the soul a perfect fruition of God.
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Saints in glory are perfectly holy, and therefore do enjoy God perfectly. Secondly, God dwells in the heart by gratious influx;
Saints in glory Are perfectly holy, and Therefore do enjoy God perfectly. Secondly, God dwells in the heart by gracious influx;
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he is continually giving forth Divine virtue to a Saint;
he is continually giving forth Divine virtue to a Saint;
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as he is a fountain of grace and goodness, so he diffuseth streams thereof into the hearts of his people;
as he is a fountain of grace and Goodness, so he diffuseth streams thereof into the hearts of his people;
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he is ever doing them good; and according to their needs, so doth he supply them;
he is ever doing them good; and according to their needs, so does he supply them;
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mercy flows in according to the state and condition of the soul; sometimes healing, sometimes quickning, strengthning, comforting, directing, and teaching;
mercy flows in according to the state and condition of the soul; sometime healing, sometime quickening, strengthening, comforting, directing, and teaching;
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Hence is that of the Prophet; Psal. 36.8 9. 4. It appears that God is a Saints portion by his improvement of his interest in God:
Hence is that of the Prophet; Psalm 36.8 9. 4. It appears that God is a Saints portion by his improvement of his Interest in God:
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men usually do improve, and make the best of their estates they can, that they may live the most comfortably upon it that may be.
men usually do improve, and make the best of their estates they can, that they may live the most comfortably upon it that may be.
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Saints are good husbands, and they do not let their portion lie dead by them; but do make the best of it they can.
Saints Are good Husbands, and they do not let their portion lie dead by them; but do make the best of it they can.
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1. By Contemplation. 2. By Supplication. 3. By Application.
1. By Contemplation. 2. By Supplication. 3. By Application.
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First, By Contemplation, a Saint takes great delight to behold God, not essentially as he is in his own beauty and purity;
First, By Contemplation, a Saint Takes great delight to behold God, not essentially as he is in his own beauty and purity;
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for so none can see God, and live; but manifestatively, as he is pleased to reveal himself in his Son Jesus: so John 1.18.
for so none can see God, and live; but manifestatively, as he is pleased to reveal himself in his Son jesus: so John 1.18.
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When the Lord Jesus doth declare his Father to the soul, it is a ravishing sight;
When the Lord jesus does declare his Father to the soul, it is a ravishing sighed;
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Even as a worldly man takes great delight to look upon his estate, to see his bags of money, his Barns of Grain, his cattle in his pasture;
Even as a worldly man Takes great delight to look upon his estate, to see his bags of money, his Barns of Grain, his cattle in his pasture;
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he feeds his mind upon them:
he feeds his mind upon them:
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so doth the soul of a gratious man feed it self upon God by contemplation, Psal. 104.34. my meditation of him shall be sweet.
so does the soul of a gracious man feed it self upon God by contemplation, Psalm 104.34. my meditation of him shall be sweet.
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It was like sweet meats to the Prophets tast.
It was like sweet Meats to the prophets taste.
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So Psal. 139.17, 18, how precious are thy thoughts unto me, O God, &c. I am still with thee, i. e. I think on thee in the night,
So Psalm 139.17, 18, how precious Are thy thoughts unto me, Oh God, etc. I am still with thee, i. e. I think on thee in the night,
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and wake with thee in the morning;
and wake with thee in the morning;
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and wherever I go, and wherever I am, still my mind is on thee, and every thought is admirable and exceeding precious to me;
and wherever I go, and wherever I am, still my mind is on thee, and every Thought is admirable and exceeding precious to me;
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a true Christian had rather spend an hour with God in Contemplation, and Divine Meditation, then Eternity with the world;
a true Christian had rather spend an hour with God in Contemplation, and Divine Meditation, then Eternity with the world;
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this feeds his soul, and delights his heart, and takes up his spirit; Well might the Apostle say, to be spiritually minded is life and peace;
this feeds his soul, and delights his heart, and Takes up his Spirit; Well might the Apostle say, to be spiritually minded is life and peace;
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No such life, no such peace as flows in this way. Secondly, By Supplication; the more he enjoys of God the larger are his desires after God.
No such life, no such peace as flows in this Way. Secondly, By Supplication; the more he enjoys of God the larger Are his Desires After God.
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He must be ever sucking and drawing at Divine breasts, he goeth to God for all he wants,
He must be ever sucking and drawing At Divine breasts, he Goes to God for all he Wants,
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and the more he receives the more he craves; grace widens the heart and draws out the spirit;
and the more he receives the more he craves; grace widens the heart and draws out the Spirit;
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so that a Christian never thinks he hath enough. He drinks, and drinks, and yet he is the more thirsty:
so that a Christian never thinks he hath enough. He drinks, and drinks, and yet he is the more thirsty:
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he prays continually and without ceasing; for one prayer begets another.
he prays continually and without ceasing; for one prayer begets Another.
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As a man that hath an estate first calls for one thing, and then for another:
As a man that hath an estate First calls for one thing, and then for Another:
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and the use of one makes him desire another, and more of all. So he that hath an interest in God first seeks one grace, and then another:
and the use of one makes him desire Another, and more of all. So he that hath an Interest in God First seeks one grace, and then Another:
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and the use of one grace puts him upon the begging of another.
and the use of one grace puts him upon the begging of Another.
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He wants knowledge, and he begs that, but knowledge without humility puffs up, and this makes him beg the grace of humility;
He Wants knowledge, and he begs that, but knowledge without humility puffs up, and this makes him beg the grace of humility;
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he begs strength, I, but without faithfulness and skill to lay it forth it profits not;
he begs strength, I, but without faithfulness and skill to lay it forth it profits not;
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and therefore he must have that: he prays for wisdom and fidelity to use his strength.
and Therefore he must have that: he prays for Wisdom and Fidis to use his strength.
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As graces are linked and combined together for use and helpfulness each to other;
As graces Are linked and combined together for use and helpfulness each to other;
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so are the souls desires, like to hasty messengers, ready to tread upon one anothers heels.
so Are the Souls Desires, like to hasty messengers, ready to tread upon one another's heels.
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A Christian somtimes is big with twins of holy desires, and one comes first to the birth,
A Christian sometimes is big with twins of holy Desires, and one comes First to the birth,
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and yet another (like to Pharez ) steps forth, and makes a breach upon it.
and yet Another (like to Perez) steps forth, and makes a breach upon it.
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It is excellent to see, how the soul gets ground still, and goeth on still further and further by ' its desires.
It is excellent to see, how the soul gets ground still, and Goes on still further and further by ' its Desires.
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As thriving men, first buy one piece of land and then another, until they have inlarged their territories to a mighty compass:
As thriving men, First buy one piece of land and then Another, until they have enlarged their territories to a mighty compass:
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so do Christians inlarge their graces and comforts.
so do Christians enlarge their graces and comforts.
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It is with a Christian, as it is recorded of the rain that fell in Ahabs time at the prayer of Elijah, 1 King. 18.44. so a Christians desires and returns are little at the first:
It is with a Christian, as it is recorded of the rain that fell in Ahabs time At the prayer of Elijah, 1 King. 18.44. so a Christians Desires and returns Are little At the First:
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but they greaten and greaten until they overspread the whole heavens of the soul.
but they greaten and greaten until they overspread the Whole heavens of the soul.
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Matth. 7.7, ask, and ye shall receive, seek and ye shall find, knock and it shall be opened unto you; Here is a gradation;Matthew 7.7, ask, and you shall receive, seek and you shall find, knock and it shall be opened unto you; Here is a gradation;
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the soul proceeds by steps, and accordingly receives;
the soul proceeds by steps, and accordingly receives;
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and as the soul arises higher and higher in its desires and affections, so grace ariseth higher and higher in its answers.
and as the soul arises higher and higher in its Desires and affections, so grace arises higher and higher in its answers.
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A prayerful soul comes at last to be a graceful soul;
A prayerful soul comes At last to be a graceful soul;
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Thou that art much with God in prayer, shalt have much of God in thine heart.
Thou that art much with God in prayer, shalt have much of God in thine heart.
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As the Sun draws forth vapours from the earth, not for it self, but to fatten the earth:
As the Sun draws forth vapours from the earth, not for it self, but to fatten the earth:
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so God draws forth the desires of the soul, not to better, or to add any thing to his own being or happiness,
so God draws forth the Desires of the soul, not to better, or to add any thing to his own being or happiness,
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but to better the soul, and to add to its happiness and to make it compleat.
but to better the soul, and to add to its happiness and to make it complete.
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Thirdly, By Application the soul emproves God. A true Christian makes an advantage of all Divine incomes and enjoyments;
Thirdly, By Application the soul improves God. A true Christian makes an advantage of all Divine incomes and enjoyments;
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so that he encreases dayly with the increase of God.
so that he increases daily with the increase of God.
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As a worldly man turns the peny, and makes it double, and at last an hundred-fold; so doth a Christian:
As a worldly man turns the penny, and makes it double, and At last an hundredfold; so does a Christian:
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he hath an heavenly art, whereby he trades with, and grows rich in all goodness; His four talents brings him eight, & his five gains him ten;
he hath an heavenly art, whereby he trades with, and grows rich in all Goodness; His four Talents brings him eight, & his five gains him ten;
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A Christians grace lies not dead by him, and of no use, but is dayly put forth into act and increaseth:
A Christians grace lies not dead by him, and of no use, but is daily put forth into act and increases:
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The more he enjoys of God, the more he acteth for God, and the better he thrives:
The more he enjoys of God, the more he Acts for God, and the better he thrives:
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Prayer fetcheth in, and love lays out, until the man grows wonderfully rich; and gains a wonderful stock within himself.
Prayer Fetches in, and love lays out, until the man grows wonderfully rich; and gains a wondered stock within himself.
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Use, 1. By way of inference; and hence we may infer. First, That the people of God are the richest people;
Use, 1. By Way of Inference; and hence we may infer. First, That the people of God Are the Richest people;
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they have the best portion the best inheritance.
they have the best portion the best inheritance.
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So the Prophet accounts it, Psal. 16.5, 6. The Lord is my portion, the lines are fallen unto me in a pleasant place;
So the Prophet accounts it, Psalm 16.5, 6. The Lord is my portion, the lines Are fallen unto me in a pleasant place;
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Yea, I have a goodly heritage. A goodly heritage; the best that can be had; the fullest, the richest, and the most delightful.Yea, I have a goodly heritage. A goodly heritage; the best that can be had; the Fullest, the Richest, and the most delightful.
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Saints have Benjamins portion, a mess five times so much as the worldling's is; All is a Saints;
Saints have Benjamites portion, a mess five times so much as the worldling's is; All is a Saints;
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for they have God who is all;
for they have God who is all;
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What though they are sometimes very poor in a worldly respect, yet they are wonderfully rich in an heavenly respect. 2 Cor. 6.18. Jam 2.5. A Christian is a meer paradox and heavenly riddle;
What though they Are sometime very poor in a worldly respect, yet they Are wonderfully rich in an heavenly respect. 2 Cor. 6.18. Jam 2.5. A Christian is a mere paradox and heavenly riddle;
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he hath nothing, and he hath All; he is poor and rich.
he hath nothing, and he hath All; he is poor and rich.
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Levi had no portion an ongst the tribes, and yet had the best estate, for God was his portion.Levi had no portion an ongst the tribes, and yet had the best estate, for God was his portion.
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Alass, a worldlings portion is but a dark shadowy representation of a Saints portion;
Alas, a worldlings portion is but a dark shadowy representation of a Saints portion;
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his house and land, his food and rayment, his money and Jewels, are but figures and resemblances of a Christians estate;
his house and land, his food and raiment, his money and Jewels, Are but figures and resemblances of a Christians estate;
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There was far more difference between Solomons stables and out houses for his horses and beast to stand in,
There was Far more difference between Solomons stables and out houses for his Horses and beast to stand in,
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and Solomons Ivory Throne, or Temple whereon Solomon laid out all his glory, than there is between the richest worldlings portion and a Saints.
and Solomons Ivory Throne, or Temple whereon Solomon laid out all his glory, than there is between the Richest worldlings portion and a Saints.
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We are exceeding apt to say of such a man, He is wonderfully rich, he hath a vast estate, he is worth so many thousands by the year;
We Are exceeding apt to say of such a man, He is wonderfully rich, he hath a vast estate, he is worth so many thousands by the year;
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or he is a Prince in such a Dominion, and a mighty man: but alass he is not to be compared with one of Gods poor Saints;
or he is a Prince in such a Dominion, and a mighty man: but alas he is not to be compared with one of God's poor Saints;
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A Christian that hath not a peny in his purse, nor a rag to cover his nakedness,
A Christian that hath not a penny in his purse, nor a rag to cover his nakedness,
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nor a bit of bread to put in his mouth, is infinitely richer, then all the Princes and Potentates of the earth;
nor a bit of bred to put in his Mouth, is infinitely Richer, then all the Princes and Potentates of the earth;
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For God is the portion of his Saints, Psal. 37.16. Secondly, That the people of God are a truly happy people.
For God is the portion of his Saints, Psalm 37.16. Secondly, That the people of God Are a truly happy people.
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So saith the Prophet, Psal. 144.15. Men account them happy that have aurum in arca; but they are truly happy, that have Deum in conscientia. For what is true happiness? Why, it is the enjoyment of good commensurate to all our desires.
So Says the Prophet, Psalm 144.15. Men account them happy that have aurum in arca; but they Are truly happy, that have God in conscientia. For what is true happiness? Why, it is the enjoyment of good commensurate to all our Desires.
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Now this is the happiness of Saints; they have a good commensurare to; yea, and infinitely beyond all their desires.
Now this is the happiness of Saints; they have a good commensurare to; yea, and infinitely beyond all their Desires.
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God is better to them, then they wish for or desire; He exceeds the utmost bounds of the largest heart.
God is better to them, then they wish for or desire; He exceeds the utmost bounds of the Largest heart.
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God often gives his Saints more then they ask, and yet the enjoyment of God, is beyond all his gifts.
God often gives his Saints more then they ask, and yet the enjoyment of God, is beyond all his Gifts.
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Saints know not to the full, what they ask, when they beg to be filled with all the fulness of God,
Saints know not to the full, what they ask, when they beg to be filled with all the fullness of God,
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and when God is enjoyed by them, they scarce know what they have. These now must needs be happy, even to admiration.
and when God is enjoyed by them, they scarce know what they have. These now must needs be happy, even to admiration.
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We may well say, O the happinesses of that man, whose portion is the Lord. Thirdly, That the people of God cannot be made miserable;
We may well say, Oh the Happinesses of that man, whose portion is the Lord. Thirdly, That the people of God cannot be made miserable;
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as they are happy, so they are eternally happy, for they have a durable and eternal portion;
as they Are happy, so they Are eternally happy, for they have a durable and Eternal portion;
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worldly men are at a great uncertainty, they may be externally happy to day, and very miserable to morrow;
worldly men Are At a great uncertainty, they may be externally happy to day, and very miserable to morrow;
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Nay in a moment a curse comes upon them like an Eastern wind, and blasts them irrecoverably;
Nay in a moment a curse comes upon them like an Eastern wind, and blasts them irrecoverably;
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but of the righteous we may say as Isaac concerning Jacob, he is blessed, and he shall be blessed;
but of the righteous we may say as Isaac Concerning Jacob, he is blessed, and he shall be blessed;
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blessed to day, and blessed to morrow and for ever. A Saints estate is out of danger and hazzard:
blessed to day, and blessed to morrow and for ever. A Saints estate is out of danger and hazard:
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'tis a treasure that can't be plundered by thieves, nor devoured by moths, nor corrupted by rust,
it's a treasure that can't be plundered by thieves, nor devoured by moths, nor corrupted by rust,
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nor taken away by unjust dealings: 'tis a sure and undescisable estate: nay 'tis an estate that can't be spent.
nor taken away by unjust dealings: it's a sure and undescisable estate: nay it's an estate that can't be spent.
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A Christian may live at as high a rate as possible he can; through faith and prayer, and yet he can't live at the height of it;
A Christian may live At as high a rate as possible he can; through faith and prayer, and yet he can't live At the height of it;
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he can't lessen or diminish it: the meal in the bowl, and the oyl in the cruse will never be spent.
he can't lessen or diminish it: the meal in the bowl, and the oil in the cruse will never be spent.
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Worldly men never sink in their estates until they come to spend of the stock; if they can but keep the Wolf from the door, they care not:
Worldly men never sink in their estates until they come to spend of the stock; if they can but keep the Wolf from the door, they care not:
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'tis so with a godly man; his stock and his portion holds, whatever he spends he spends not that.
it's so with a godly man; his stock and his portion holds, whatever he spends he spends not that.
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Use, 2. For instruction; Is God the portion of Israel, then this may teach us, 1. Where to have a portion for our selves and ours;
Use, 2. For instruction; Is God the portion of Israel, then this may teach us, 1. Where to have a portion for our selves and ours;
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Why, by making sure of God;
Why, by making sure of God;
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Alass, many persons are plotting about an estate and a portion for themselves, and their children,
Alas, many Persons Are plotting about an estate and a portion for themselves, and their children,
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but God is not all their thoughts: and oftentimes it falleth out as the Psalmist speaks.
but God is not all their thoughts: and oftentimes it falls out as the Psalmist speaks.
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Psal. 146.4, that whilst he is contriving and laying out his heart in this design, his breath goeth forth, he returneth to the earth,Psalm 146.4, that while he is contriving and laying out his heart in this Design, his breath Goes forth, he returns to the earth,
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and in that very day his thoughts perish;
and in that very day his thoughts perish;
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he dies a beggar, miserably poor in estate, both for body and soul, and leaves his children nothing but an inheritance of their fathers sin,
he die a beggar, miserably poor in estate, both for body and soul, and leaves his children nothing but an inheritance of their Father's since,
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and it may be the curse of God for it;
and it may be the curse of God for it;
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that whilst he is roaring in hell, they are posting thither as fast as they can to increase his torments and make them more intolerable:
that while he is roaring in hell, they Are posting thither as fast as they can to increase his torments and make them more intolerable:
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But however, if it falls not out thus, that thou art defeated in thy design;
But however, if it falls not out thus, that thou art defeated in thy Design;
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but thou scrapest up an earthly portion for thy self, and leavest that to thy children, what is this to the enjoyment of God? Oh, what can compensate the loss of God? Not the whole world if thou hadst it;
but thou scrapest up an earthly portion for thy self, and Leavest that to thy children, what is this to the enjoyment of God? O, what can compensate the loss of God? Not the Whole world if thou Hadst it;
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For alass, this earthly portion, is not the souls portion; I may help and relieve the body, but can do no good to the soul;
For alas, this earthly portion, is not the Souls portion; I may help and relieve the body, but can do no good to the soul;
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that is poor, wretched, and miserable, without the enjoyment of God; the soul hath nothing to live upon, whilst it is without God;
that is poor, wretched, and miserable, without the enjoyment of God; the soul hath nothing to live upon, while it is without God;
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Now, what, must thy body be preferr'd above thy soul? Thy body, that is cloathed, fed, delighted, and kept safe;
Now, what, must thy body be preferred above thy soul? Thy body, that is clothed, fed, delighted, and kept safe;
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I, but thine immortal soul is laid naked, starved, and miserable.
I, but thine immortal soul is laid naked, starved, and miserable.
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'Tis possible for thee, through the delusions of Satan and the corruption of the flesh, that thou mayst shuffle on a while;
It's possible for thee, through the delusions of Satan and the corruption of the Flesh, that thou Mayest shuffle on a while;
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I, but when thy naked soul shall fit trembling upon thy lips, and ask thee this one question? Now whither must I go? What portion is for me? What canst thou answer? Thou dar'st not say as Dives said, soul take thine ease, thou hast goods laid up for many years:
I, but when thy naked soul shall fit trembling upon thy lips, and ask thee this one question? Now whither must I go? What portion is for me? What Canst thou answer? Thou Darest not say as Dives said, soul take thine ease, thou hast goods laid up for many Years:
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For alass, thy soul then takes its leave of all earthly goods, when it takes its flight from thy body,
For alas, thy soul then Takes its leave of all earthly goods, when it Takes its flight from thy body,
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and if it hath not God for its portion to go to, it hath nothing to live upon, no harbour nor shelter to keep it from that eternal storm of Divine wrath which is showred down from God upon it.
and if it hath not God for its portion to go to, it hath nothing to live upon, no harbour nor shelter to keep it from that Eternal storm of Divine wrath which is showered down from God upon it.
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I have heard it as one of the saddest complaints of some women, when their husbands were ready to die, that they had not an house to put their heads in,
I have herd it as one of the Saddest complaints of Some women, when their Husbands were ready to die, that they had not an house to put their Heads in,
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nor a friend to go to, and it may be little or nothing to help and relieve themselves;
nor a friend to go to, and it may be little or nothing to help and relieve themselves;
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and it may be the next news is, that they are thrown into prison for their husbands debts.
and it may be the next news is, that they Are thrown into prison for their Husbands debts.
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Why truly it is the godless souls case: that when the body dies, the soul hath no habitation provided for it;
Why truly it is the godless Souls case: that when the body die, the soul hath no habitation provided for it;
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but must speedily go to the common Goal, to be there kept as a miserable prisoner, bound with the chains of eternal darkness,
but must speedily go to the Common Goal, to be there kept as a miserable prisoner, bound with the chains of Eternal darkness,
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and to feed upon soul devouring flame of Divine vengeance to all Eternity.
and to feed upon soul devouring flame of Divine vengeance to all Eternity.
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O friends, will not you be so wise therefore as to look out in time for a sure portion for your souls; even for a God.
Oh Friends, will not you be so wise Therefore as to look out in time for a sure portion for your Souls; even for a God.
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Oh, live no longer godless, for so long as thou livest without God, thou hast no provision made for thy soul.
O, live no longer godless, for so long as thou Livest without God, thou hast no provision made for thy soul.
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2. This may teach us, that if we would have God to be our portion, we must be Gods Israel, and Gods portion:
2. This may teach us, that if we would have God to be our portion, we must be God's Israel, and God's portion:
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as thou wouldest have God to be thine, so thou must be the Lords. Full is that of the spouse, Cant. 2.16. my beloved is mine, and I am his;
as thou Wouldst have God to be thine, so thou must be the lords. Full is that of the spouse, Cant 2.16. my Beloved is mine, and I am his;
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The interest between God and his people, comes to be mutual. So Psal. 33.12. Thou canst never truly say, that the Lord is thy God, until thou canst say, thou art the inheritance of the Lord;
The Interest between God and his people, comes to be mutual. So Psalm 33.12. Thou Canst never truly say, that the Lord is thy God, until thou Canst say, thou art the inheritance of the Lord;
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Thou art never sure of God as thy portion, until God hath made sure of thee for his inheritance:
Thou art never sure of God as thy portion, until God hath made sure of thee for his inheritance:
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He must have some interest in thy heart, or thou hast no fruition of him.
He must have Some Interest in thy heart, or thou hast no fruition of him.
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First, Therefore, Set thy heart upon God alone, do not suffer it to be divided between many portions;
First, Therefore, Set thy heart upon God alone, do not suffer it to be divided between many portions;
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let not the earthly portion share one part, and sin another, and the Devil another, and then what is left thou wilt be content that God should have it;
let not the earthly portion share one part, and since Another, and the devil Another, and then what is left thou wilt be content that God should have it;
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But know, that God will be all or none; the love of the world and the love of God is inconsistent; 1 John 2.15. You know when the Merchant had found the pearl, he sells all for it; and so must thou;
But know, that God will be all or none; the love of the world and the love of God is inconsistent; 1 John 2.15. You know when the Merchant had found the pearl, he sells all for it; and so must thou;
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thy heart must be taken off all for God, and given up to him only. God never matches with an adulteress, with one that doth not love him intirely:
thy heart must be taken off all for God, and given up to him only. God never Matches with an adulteress, with one that does not love him entirely:
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For then he would be but as a cloak for wickedness to hide it self under, that it may be acted with greater security;
For then he would be but as a cloak for wickedness to hide it self under, that it may be acted with greater security;
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As men that marry whores, they are but their wife's cloaks, they commit whoredom with the greater boldness;
As men that marry whores, they Are but their wife's cloaks, they commit whoredom with the greater boldness;
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so would the heart of man, if it could enjoy God with the love of the world;
so would the heart of man, if it could enjoy God with the love of the world;
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it would sin the more securely and freely. God should be but a cloak to its wickedness.
it would sin the more securely and freely. God should be but a cloak to its wickedness.
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No, thou must not think, that God will be thy portion, that thou mayst play the harlot the more securely;
No, thou must not think, that God will be thy portion, that thou Mayest play the harlot the more securely;
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Oh, therefore set thine heart upon God alone; let him have the whole of thine heart;
O, Therefore Set thine heart upon God alone; let him have the Whole of thine heart;
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set thy heart wide open for God to come in, and take possession of thy heart. Psal. 24.7. This is the voice of Christ;
Set thy heart wide open for God to come in, and take possession of thy heart. Psalm 24.7. This is the voice of christ;
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open to me my sister, my spouse;
open to me my sister, my spouse;
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Cant. 5.2, and, Behold, I stand at the door and knock, if any man open, I will come in. Cant 5.2, and, Behold, I stand At the door and knock, if any man open, I will come in.
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Now love to God is the opening of the heart to God, and lets him in, entertains him, and bids him welcome.
Now love to God is the opening of the heart to God, and lets him in, entertains him, and bids him welcome.
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Thus God dwells in the heart, and receives content and satisfaction from it. Secondly, If thou wouldst be Gods portion, and Gods inheritance;
Thus God dwells in the heart, and receives content and satisfaction from it. Secondly, If thou Wouldst be God's portion, and God's inheritance;
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thou must receive Gods mark upon thee, that thou mayst be distinguished from all others;
thou must receive God's mark upon thee, that thou Mayest be distinguished from all Others;
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even as they that become the portion of Antichrist must receive his mark in their foreheads, and in their hands. Revel. 13.16.
even as they that become the portion of Antichrist must receive his mark in their foreheads, and in their hands. Revel. 13.16.
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So all they that do become Gods portion, must receive Gods mark upon them; they must be sealed with Gods own seal, Ephes. 1.13. and Revel. 14.1.
So all they that do become God's portion, must receive God's mark upon them; they must be sealed with God's own seal, Ephesians 1.13. and Revel. 14.1.
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Even as Merchants set their mark or seal upon their goods, so doth God set his seal and mark upon all his goods, that they may be clearly known to him by their mark,
Even as Merchant's Set their mark or seal upon their goods, so does God Set his seal and mark upon all his goods, that they may be clearly known to him by their mark,
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as well as in his own decree.
as well as in his own Decree.
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Now the distinguishing Character of a true Israelite from all others is Gospel sincerity, truth in the inward parts, Joh. 1.47, a true Israelite in whom is no guile, Revel. 14.15, in their mouth was found no guile, Psal. 32.2. Others may have gifts, and grace in shew, but Gods portion must have grace in truth;
Now the distinguishing Character of a true Israelite from all Others is Gospel sincerity, truth in the inward parts, John 1.47, a true Israelite in whom is no guile, Revel. 14.15, in their Mouth was found no guile, Psalm 32.2. Others may have Gifts, and grace in show, but God's portion must have grace in truth;
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Others may have a form, but these have the power of godliness; Others may have lamps, but these have oyl in their lamps;
Others may have a from, but these have the power of godliness; Others may have lamps, but these have oil in their lamps;
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Others may have a name, but these have the name of God written in their foreheads.
Others may have a name, but these have the name of God written in their foreheads.
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Alass, God cares not for these hang-bies, who call themselves by Gods name, and cry up themselves as the only people of God,
Alas, God Cares not for these hang-bies, who call themselves by God's name, and cry up themselves as the only people of God,
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and yet never received the name of God upon their foreheads:
and yet never received the name of God upon their foreheads:
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but through a carnal liberty, which they assume to themselves are on and off, in and out, when they please.
but through a carnal liberty, which they assume to themselves Are on and off, in and out, when they please.
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Sometimes they are for God, and sometimes for the Devil. No, Beloved, if you will be the Lords, you must be in good earnest;
Sometime they Are for God, and sometime for the devil. No, beloved, if you will be the lords, you must be in good earnest;
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fully engaged, mark'd out with this mark of holy sincerity, so that God may have something in you, whereby to own you.
Fully engaged, marked out with this mark of holy sincerity, so that God may have something in you, whereby to own you.
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When God shall look abroad, and seek for his own, and find them scattered up and down,
When God shall look abroad, and seek for his own, and find them scattered up and down,
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and mixed with the world, God will take notice of none, but such as have his mark upon them, none but such as are sincere and upright;
and mixed with the world, God will take notice of none, but such as have his mark upon them, none but such as Are sincere and upright;
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'tis not a form of Anabaptism, or Quaking, or Seeking, but sincerity, that God will own, Matth. 7.21, 22, 23. Use, 3. For Direction and Counsel to all the Israel of God, who have God for their portion.
it's not a from of Anabaptism, or Quaking, or Seeking, but sincerity, that God will own, Matthew 7.21, 22, 23. Use, 3. For Direction and Counsel to all the Israel of God, who have God for their portion.
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I have four words of advice for you. 1. Learn the distinction to the height; God in himself, or God in the creature, and the creature without God.
I have four words of Advice for you. 1. Learn the distinction to the height; God in himself, or God in the creature, and the creature without God.
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There is a vast difference between the enjoyment of God in himself, or in the creature,
There is a vast difference between the enjoyment of God in himself, or in the creature,
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and the enjoyment of the creature, without the enjoyment of God.
and the enjoyment of the creature, without the enjoyment of God.
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Some enjoy God, and not the creature, Some enjoy the creature, and not God, Some enjoy both.
some enjoy God, and not the creature, some enjoy the creature, and not God, some enjoy both.
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This is talked of amongst us, and oftentimes little understood by us; but the right and clear understanding hereof, is of great concernment unto Christians.
This is talked of among us, and oftentimes little understood by us; but the right and clear understanding hereof, is of great concernment unto Christians.
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1. Some enjoy God and not the creature; these are (as I hinted before) poor and rich.
1. some enjoy God and not the creature; these Are (as I hinted before) poor and rich.
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2. Some enjoy the creature and not God, these are rich, and yet poor; as having all, and yet having nothing.
2. some enjoy the creature and not God, these Are rich, and yet poor; as having all, and yet having nothing.
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3. Some enjoy God, and the creature; or God in the creature; These are rich in all respects;
3. some enjoy God, and the creature; or God in the creature; These Are rich in all respects;
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they are worldly rich, and heavenly rich, they have a double portion. But now here lieth a great task and difficulty:
they Are worldly rich, and heavenly rich, they have a double portion. But now Here lies a great task and difficulty:
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it is hard for such a Christian so to distinguish between these two estates and portions, as not to confound them.
it is hard for such a Christian so to distinguish between these two estates and portions, as not to confound them.
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As a man that drives two trades; 'tis very difficult for him to keep them distinct:
As a man that drives two trades; it's very difficult for him to keep them distinct:
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So 'tis here, when men have much of the world, & they drive a great trade therein, 'tis very difficult for them to distinguish between God,
So it's Here, when men have much of the world, & they drive a great trade therein, it's very difficult for them to distinguish between God,
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and that, i. e. so to use the world, as not to make it his All;
and that, i. e. so to use the world, as not to make it his All;
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hence is that counsel of the Apostle, 1 Cor. 7.29, 30, 31, and so 1 Tim. 6.17, 18. Oh, Beloved,
hence is that counsel of the Apostle, 1 Cor. 7.29, 30, 31, and so 1 Tim. 6.17, 18. O, beloved,
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for a Christian to be still in the enjoyment of all, as if he had nothing, this is right;
for a Christian to be still in the enjoyment of all, as if he had nothing, this is right;
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to live in a constant dependance upon God as his All, and to make the creature but as the vessel or cistern through which God communicates himself: this is a true life;
to live in a constant dependence upon God as his All, and to make the creature but as the vessel or cistern through which God communicates himself: this is a true life;
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Such an one may say as Paul, I am dead, nevertheless I live; I am dead to the world, and the world is dead to me;
Such an one may say as Paul, I am dead, nevertheless I live; I am dead to the world, and the world is dead to me;
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such an one lives upon God, a true life of happiness and content. But I say, this is hard and difficult:
such an one lives upon God, a true life of happiness and content. But I say, this is hard and difficult:
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and our experience is a full demonstration thereof: for according to creature enjoyments so we live;
and our experience is a full demonstration thereof: for according to creature enjoyments so we live;
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for when the creature is full, and all things flow in according to our desire,
for when the creature is full, and all things flow in according to our desire,
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then we are quiet, merry and glad, but when that is low and dry then we fail and flag.
then we Are quiet, merry and glad, but when that is low and dry then we fail and flag.
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Few Christians have and keep an even temper of spirit in fluctuating & various conditions: for few live so upon God, as to make him their All;
Few Christians have and keep an even temper of Spirit in fluctuating & various conditions: for few live so upon God, as to make him their All;
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and therefore when the creature ebbs and flows, it carries them along in the stream, either high or low:
and Therefore when the creature ebbs and flows, it carries them along in the stream, either high or low:
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but this is to make God our portion, for Christians to make a real distinction, between the enjoyment of God,
but this is to make God our portion, for Christians to make a real distinction, between the enjoyment of God,
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and the enjoyment of the creature;
and the enjoyment of the creature;
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so that when all goes, yet the heart is born up in the enjoyment of God, as Habakkuk was; Hab. 3.17.
so that when all Goes, yet the heart is born up in the enjoyment of God, as Habakkuk was; Hab. 3.17.
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And also when all is enjoyed, God may have the glory and praise of all;
And also when all is enjoyed, God may have the glory and praise of all;
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Deut. 6.9, 10, 11. O Beloved, maintain a constant sense of Divine fulness upon your spirits;Deuteronomy 6.9, 10, 11. O beloved, maintain a constant sense of Divine fullness upon your spirits;
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'tis not enough for a Christian to make God his All:
it's not enough for a Christian to make God his All:
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and to know him to be so, but to present God thus always to his mind and spirit;
and to know him to be so, but to present God thus always to his mind and Spirit;
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What is it for a man to be worth a vast estate, if he be unmindful of it? though he be never so rich,
What is it for a man to be worth a vast estate, if he be unmindful of it? though he be never so rich,
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yet he looks upon himself as poor, and so lives a dejected and a disconsolate life;
yet he looks upon himself as poor, and so lives a dejected and a disconsolate life;
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Thus it is with a Christian;
Thus it is with a Christian;
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though he makes God his portion, yet if he be unmindful of God, his comfort will fade and fall.
though he makes God his portion, yet if he be unmindful of God, his Comfort will fade and fallen.
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And so on the other side, when he is full of the creature, his heart will be too much elevated,
And so on the other side, when he is full of the creature, his heart will be too much elevated,
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and puffed up, if he forgetteth him who filleth all in all;
and puffed up, if he forgetteth him who fills all in all;
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forgetfulness of God either raiseth a man too high, or else casts him down too low;
forgetfulness of God either Raiseth a man too high, or Else Cast him down too low;
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he that forgets God, will either be proud or else despondent. 2. Is God your portion;
he that forgets God, will either be proud or Else despondent. 2. Is God your portion;
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then be content with such things as you have, Heb. 13.5. What though thou hast not enough in the world, yet thou hast enough in God;
then be content with such things as you have, Hebrew 13.5. What though thou hast not enough in the world, yet thou hast enough in God;
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and though thou hast not a self-sufficiency, yet thou hast an All-sufficiency;
and though thou hast not a self-sufficiency, yet thou hast an All-sufficiency;
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God is thine All. Let not this trouble thee, that the world can't be a God unto thee,
God is thine All. Let not this trouble thee, that the world can't be a God unto thee,
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or that thou hast not all, that the world can afford thee in kind: for thou hast more in God.
or that thou hast not all, that the world can afford thee in kind: for thou hast more in God.
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Remember this, that the life of man consists not in the abundance of riches, Luk. 12.15. Thou canst neither live upon them, nor prolong thy life by them;
remember this, that the life of man consists not in the abundance of riches, Luk. 12.15. Thou Canst neither live upon them, nor prolong thy life by them;
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thou canst neither comfort thy self with them, if God withdraws, nor increase them without his word of blessing;
thou Canst neither Comfort thy self with them, if God withdraws, nor increase them without his word of blessing;
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but contentation with a little is great riches, if God presents himself to thee in it,
but contentation with a little is great riches, if God presents himself to thee in it,
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as thine All. O therefore murmure not, repine not, fret not thy self, because the stream is low,
as thine All. O Therefore murmur not, repine not, fret not thy self, Because the stream is low,
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when as thou hast the fountain that can never be drawn dry. 3. Be not solicitously or distrustfully careful for what you want;
when as thou hast the fountain that can never be drawn dry. 3. Be not solicitously or distrustfully careful for what you want;
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the presence of God will fully supply the absence of any creature; thou hast enough to live upon, when all created comforts fail thee:
the presence of God will Fully supply the absence of any creature; thou hast enough to live upon, when all created comforts fail thee:
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Hence is that of the Apostle, Phil. 4.6. God will not suffer thee to want any good that is needful for thee.
Hence is that of the Apostle, Philip 4.6. God will not suffer thee to want any good that is needful for thee.
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Psa. 34.9, 10. What thou canst not enjoy in the creature, thou shalt enjoy in God himself.Psa. 34.9, 10. What thou Canst not enjoy in the creature, thou shalt enjoy in God himself.
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A Christians motto may be this; Nil habeo, nil careo, nil curo, I have nothing; self-denyal hath outed me of all;
A Christians motto may be this; Nil habeo, nil careo, nil curo, I have nothing; self-denial hath outed me of all;
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all is to him as nothing: I want nothing; for he hath all in God: I take care for nothing;
all is to him as nothing: I want nothing; for he hath all in God: I take care for nothing;
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for he looks upon God for his provision. A carking solicitous man takes Gods office out of his hand:
for he looks upon God for his provision. A carking solicitous man Takes God's office out of his hand:
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for God hath made it his work to take the care of his people; and hath made it their duty to be careful for nothing, 1 Pet. 5.7.
for God hath made it his work to take the care of his people; and hath made it their duty to be careful for nothing, 1 Pet. 5.7.
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There is a double care. 1. Cura officii. 2. Cura eventus. First, There is a care of duty;
There is a double care. 1. Cure Officii. 2. Cure eventus. First, There is a care of duty;
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and so every man is bound to labour in that calling wherein God hath set him carefully and industriously;
and so every man is bound to labour in that calling wherein God hath Set him carefully and industriously;
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'Tis not only lawful, but our duty to make provisions for back and belly, for our selves and others;
It's not only lawful, but our duty to make provisions for back and belly, for our selves and Others;
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So Rom. 12.17, & 1 Tim. 5.8. Secondly, There is a care of event; and so we ought to be without care;
So Rom. 12.17, & 1 Tim. 5.8. Secondly, There is a care of event; and so we ought to be without care;
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we are to look at God for the event and issue of all, and for a blessing upon all;
we Are to look At God for the event and issue of all, and for a blessing upon all;
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conscience of duty, and faith in God, are to be inseperably conjoyned; we must use the means and yet look beyond it.
conscience of duty, and faith in God, Are to be inseparably conjoined; we must use the means and yet look beyond it.
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Neglect of means is disobedience, and distracting care about the issue is infidelity;
Neglect of means is disobedience, and distracting care about the issue is infidelity;
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two rocks on which the soul is apt to split, if not rightly steered by a Divine hand. 4. Is God your portion;
two Rocks on which the soul is apt to split, if not rightly steered by a Divine hand. 4. Is God your portion;
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then above all be thankful for the enjoyment of God;
then above all be thankful for the enjoyment of God;
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every gift that cometh down from God requires thanks? but much more when God gives thee himself;
every gift that comes down from God requires thanks? but much more when God gives thee himself;
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in every thing give thanks (saith the Apostle, 1 Thess. 5.18.) For this is the will of God;
in every thing give thanks (Says the Apostle, 1 Thess 5.18.) For this is the will of God;
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but how much should our hearts be enlarged with thanks and praise for the incomes of God himself? as the enjoyment of good is the object of thanks:
but how much should our hearts be enlarged with thanks and praise for the incomes of God himself? as the enjoyment of good is the Object of thanks:
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so our thanks should be proportioned to the good enjoyed; the highest good, should have the highest praise; So David, Psal. 118.28. Thou art my God, I will praise thee, thou art my God, I will exalt thee.
so our thanks should be proportioned to the good enjoyed; the highest good, should have the highest praise; So David, Psalm 118.28. Thou art my God, I will praise thee, thou art my God, I will exalt thee.
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SERMON II. PSAL. LXXIII. XXVI. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever.
SERMON II PSALM LXXIII. XXVI. My Flesh and my heart Faileth, but God is the strength of my heart, and my portion for ever.
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WE have raised two Doctrines out of these words.
WE have raised two Doctrines out of these words.
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1. That God is the Rock or Strength of an Israelites heart, and his portion for ever.
1. That God is the Rock or Strength of an Israelites heart, and his portion for ever.
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2. That Divine relief flows from God to his people, according to their necessity. We have dispatcht the first of these, and shall now proceed to the Second.
2. That Divine relief flows from God to his people, according to their necessity. We have dispatched the First of these, and shall now proceed to the Second.
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That Divine relief flows from God to his people according to their necessity. When flesh and heart faileth, then God is the strength of their heart, and portion;
That Divine relief flows from God to his people according to their necessity. When Flesh and heart Faileth, then God is the strength of their heart, and portion;
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When the old stock is almost spent, God renews it again; When the fire is almost out, he throws on new fewel;
When the old stock is almost spent, God renews it again; When the fire is almost out, he throws on new fuel;
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When the old house is falling upon our heads, he underprops it; When the Cistern fails, the Conduit shall run;
When the old house is falling upon our Heads, he underprops it; When the Cistern fails, the Conduit shall run;
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In plain English, when a Christian stands in greatest need of relief and help, God will communicate the most of himself to him.
In plain English, when a Christian Stands in greatest need of relief and help, God will communicate the most of himself to him.
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God oftentimes leads his people, as he did Abraham, to the top of the mount of trials, temptations and afflictions,
God oftentimes leads his people, as he did Abraham, to the top of the mount of trials, temptations and afflictions,
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and then appears to them in grace and goodness, that they may set up their stone and write Jehova Iireh upon it; the Lord will be seen.
and then appears to them in grace and Goodness, that they may Set up their stone and write Jehovah Iireh upon it; the Lord will be seen.
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Now for the more methodical handling this Doctrine, I shall do these three things. 1. Consider the particular cases, wherein a Christian stands in need of relief.
Now for the more methodical handling this Doctrine, I shall do these three things. 1. Consider the particular cases, wherein a Christian Stands in need of relief.
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2. Shew you how relief flows from God to Christians in those cases. 3. Give you the grounds and reasons thereof.
2. Show you how relief flows from God to Christians in those cases. 3. Give you the grounds and Reasons thereof.
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First, For the cases wherein a Christian stands in need of relief:
First, For the cases wherein a Christian Stands in need of relief:
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and these are reducible to two heads, according to the Prophet here in our Text. 1. Failing of the flesh. 2. Failing of the heart. First, Failing of the flesh;
and these Are reducible to two Heads, according to the Prophet Here in our Text. 1. Failing of the Flesh. 2. Failing of the heart. First, Failing of the Flesh;
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and this is twofold. 1. When the comforts of a mans life fail him. 2. When the strength of the outward man fails.
and this is twofold. 1. When the comforts of a men life fail him. 2. When the strength of the outward man fails.
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Secondly, There is a failing of the heart;
Secondly, There is a failing of the heart;
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and that is threefold, 1. When the faculties of the soul fail, and cannot perform their due offices;
and that is threefold, 1. When the faculties of the soul fail, and cannot perform their due Offices;
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either by way of apprehension, election or retention.
either by Way of apprehension, election or retention.
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2. When the acquired or infused habits of the heart are weakned, or indisposed to act. 3. When the animal spirits are expiring, and even breathing forth.
2. When the acquired or infused habits of the heart Are weakened, or indisposed to act. 3. When the animal spirits Are expiring, and even breathing forth.
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This (as I hinted at the first in opening the Text) was the Prophets case, who pen'd this Psalm; He was brought very love,
This (as I hinted At the First in opening the Text) was the prophets case, who penned this Psalm; He was brought very love,
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even to the very pit, ready to die, soul and body failed; all without, and all within failed;
even to the very pit, ready to die, soul and body failed; all without, and all within failed;
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and then God was the strength of his heart, and his portion.
and then God was the strength of his heart, and his portion.
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First, Therefore, we shall consider the failing of the flesh, and how Divine relief flows from God to a Christian in that case.
First, Therefore, we shall Consider the failing of the Flesh, and how Divine relief flows from God to a Christian in that case.
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First, When the external comforts of a Christians life fail him, as oftentimes they do; he is stript naked of all worldly and sensual glory, happiness and comforts:
First, When the external comforts of a Christians life fail him, as oftentimes they do; he is stripped naked of all worldly and sensual glory, happiness and comforts:
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divested, deplumed, and disrob'd of all external delights, pleasures, profits and advantages whatsoever, which this life affords to render a mans sensitive life comfortable and happy. Why, this was Jobs case;
divested, deplumed, and disrobed of all external delights, pleasures, profits and advantages whatsoever, which this life affords to render a men sensitive life comfortable and happy. Why, this was Jobs case;
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God gave Satan a Commission to seize on all that Job had; As you may see, Job 1.12. All that he hath is in thy power;
God gave Satan a Commission to seize on all that Job had; As you may see, Job 1.12. All that he hath is in thy power;
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God reserved nothing for Job, but made Satan Lord of all he had;
God reserved nothing for Job, but made Satan Lord of all he had;
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and accordingly he dealt with Job; he stript him of all to the shirt upon his back:
and accordingly he dealt with Job; he stripped him of all to the shirt upon his back:
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as he could not go beyond his Commission, so he would not come short of it in one punctillo:
as he could not go beyond his Commission, so he would not come short of it in one punctillo:
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but turn'd him out of all to the wide world, to shift for himself as he could. Object.
but turned him out of all to the wide world, to shift for himself as he could. Object.
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But some say, this was a singular case: we do not read of a parallel to it. But Some say, this was a singular case: we do not read of a parallel to it.
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Answ. I answer, in some respects It may seem singular yet in other respects it hath been the portion of many of the people of God:Answer I answer, in Some respects It may seem singular yet in other respects it hath been the portion of many of the people of God:
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'tis true it is not common for God to give Satan such a Commission: but it is very usual for God to strip his people of their external comforts,
it's true it is not Common for God to give Satan such a Commission: but it is very usual for God to strip his people of their external comforts,
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and to reduce them to a very low and distressed state: The Prophet Habakkuk therefore proposes such a case to himself; Chap 3.17. The fig-tree shall nto blossome, neither shall fruit be in the vines:
and to reduce them to a very low and distressed state: The Prophet Habakkuk Therefore proposes such a case to himself; Chap 3.17. The Fig tree shall unto blossom, neither shall fruit be in the vines:
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the labour of the Olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold,
the labour of the Olive shall fail, and the fields shall yield no meat, the flock shall be Cut off from the fold,
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and there shall be no heard in the stalls: all means of lively-hood and subsistence cut off;
and there shall be no herd in the stalls: all means of livelihood and subsistence Cut off;
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a perfect famine must needs follow.
a perfect famine must needs follow.
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Now when a child of God is tried with this soar affliction, God is the strength of his heart and his portion: and this made Habakkuk rejoyce;
Now when a child of God is tried with this soar affliction, God is the strength of his heart and his portion: and this made Habakkuk rejoice;
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Yet I will rejoyce in the Lord, and joy in the God of my salvation; Yet I will rejoice in the Lord, and joy in the God of my salvation;
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the Lord God is my strength, i. e. what though this soar and most dreadful affliction comes, that all the comforts of our lives fail us, what though I have not a bit of bread to eat,
the Lord God is my strength, i. e. what though this soar and most dreadful affliction comes, that all the comforts of our lives fail us, what though I have not a bit of bred to eat,
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nor a rag to cover my nakedness, nor any thing to sustain nature with:
nor a rag to cover my nakedness, nor any thing to sustain nature with:
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yet as long as I have not lost neither shall loose my God, I am not troubled at it;
yet as long as I have not lost neither shall lose my God, I am not troubled At it;
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he is the God of my Salvaion and of my strength still;
he is the God of my Salvation and of my strength still;
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I have a God to go to, when I have not a Field or Barn of Corn to go to for bread;
I have a God to go to, when I have not a Field or Barn of Corn to go to for bred;
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and as long as I can go to God, I care not;
and as long as I can go to God, I care not;
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so may a child of God say, I have a God to live upon when I have nothing in the world to live upon;
so may a child of God say, I have a God to live upon when I have nothing in the world to live upon;
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I shall have relief from heaven in this straight and exigency: He is the God of my salvation. For,
I shall have relief from heaven in this straight and exigency: He is the God of my salvation. For,
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1. Then God gives in most of himself, when he strips his people of external comforts,
1. Then God gives in most of himself, when he strips his people of external comforts,
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and becomes that to a Christian, which the creature would be, if enjoyed; he is their life and strength in the want of a livelyhood.
and becomes that to a Christian, which the creature would be, if enjoyed; he is their life and strength in the want of a livelihood.
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It is impossible for all the creatures, if they were all collected into one body, to supply the room of God;
It is impossible for all the creatures, if they were all collected into one body, to supply the room of God;
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but one God can supply the rooms of all the creatures in the world; And Saints then enjoy most of God, when they enjoy the least of the world.
but one God can supply the rooms of all the creatures in the world; And Saints then enjoy most of God, when they enjoy the least of the world.
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As 'tis reported of a Musitian, who having the hap to break one of his Harp-strings in the middle of his Musick;
As it's reported of a Musician, who having the hap to break one of his Harpstrings in the middle of his Music;
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presently a Grashopper leap'd upon his Harp, and most melodiously supplyed the place of the broken string.
presently a Grasshopper leaped upon his Harp, and most melodiously supplied the place of the broken string.
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Thus it is with the people of God; No sooner do they break a string of their instrument, wherewith they make themselves Musick:
Thus it is with the people of God; No sooner do they break a string of their Instrument, wherewith they make themselves Music:
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No sooner doth any created comfort fail them, but God steps in, and supplies the place thereof,
No sooner does any created Comfort fail them, but God steps in, and supplies the place thereof,
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and affords that to them, which the creature did;
and affords that to them, which the creature did;
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Though Jacob could not be a God to Rachel; yet God could be to Jacob in stead of a Rachel. As we are oftentimes furthest from God, both in affection,
Though Jacob could not be a God to Rachel; yet God could be to Jacob in stead of a Rachel. As we Are oftentimes furthest from God, both in affection,
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and affiance, when the creature is present with us, so God comes the nighest to us,
and affiance, when the creature is present with us, so God comes the nighest to us,
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when the creature is set at the greatest distance from us; When my father and mother forsake me, the Lord will take me up; saith David, Psal. 27.10.
when the creature is Set At the greatest distance from us; When my father and mother forsake me, the Lord will take me up; Says David, Psalm 27.10.
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It is a sad pill to swallow, for a man to be forsaken of men, much more of near and intimate friends,
It is a sad pill to swallow, for a man to be forsaken of men, much more of near and intimate Friends,
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but most of all, to be forsaken of father and mother; but is there no relief to be had in this case? Yes.
but most of all, to be forsaken of father and mother; but is there no relief to be had in this case? Yes.
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When Davids father and mother forsook him, God took him up; God supplyed the place of a father and of a mother to him;
When Davids father and mother forsook him, God took him up; God supplied the place of a father and of a mother to him;
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Sensible withdrawings of the one, is joyned with sensible manifestations of the other; It is Gods usual way to make up our wants in the enjoyment of himself,
Sensible withdrawings of the one, is joined with sensible manifestations of the other; It is God's usual Way to make up our Wants in the enjoyment of himself,
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and to be to us, instead of all things; We loose the drop, and then are sure of the fountain;
and to be to us, instead of all things; We lose the drop, and then Are sure of the fountain;
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God is that, and much more then the creature can be to us, when it is at the full,
God is that, and much more then the creature can be to us, when it is At the full,
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and in its greatest strength and glory. Now saith God to the soul, I will be thy All;
and in its greatest strength and glory. Now Says God to the soul, I will be thy All;
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now I will fill thee full of my self, and inrich thee with the treasure of an infinite being;
now I will fill thee full of my self, and enrich thee with the treasure of an infinite being;
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Now I will make thee shine with a surpassing glory, and make thee sparkle with the Gemms and Diamonds of mine own perfections;
Now I will make thee shine with a surpassing glory, and make thee sparkle with the Gems and Diamonds of mine own perfections;
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Now I will adorn thee with those robes of beauty and amiableness, as shall out-shine the very sun in the firmament,
Now I will adorn thee with those robes of beauty and amiableness, as shall outshine the very sun in the firmament,
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and make thee beautiful in mine own eye.
and make thee beautiful in mine own eye.
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And is not this a sufficient relief in the want of all sublunary comforts? Who would not be willing to part with the one for the other? And therefore,
And is not this a sufficient relief in the want of all sublunary comforts? Who would not be willing to part with the one for the other? And Therefore,
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2. God is pleased to bow the heart to a free submission to Divine Will herein;
2. God is pleased to bow the heart to a free submission to Divine Will herein;
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so that it rests satisfied, and content with its present state and condition;
so that it rests satisfied, and content with its present state and condition;
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Now contentment and satisfaction in an estate, be it never so low, and poor, makes it a comfortable and happy state;
Now contentment and satisfaction in an estate, be it never so low, and poor, makes it a comfortable and happy state;
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What are riches if there be no contentment, but poverty? And what is poverty with contentment? Why, it is great riches;
What Are riches if there be no contentment, but poverty? And what is poverty with contentment? Why, it is great riches;
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Godliness with contentment is great gain, saith the Apostle, 1 Tim. 6.6. A Christian gains more, when God gives him a contented heart, then if God gave him a world without contentment;Godliness with contentment is great gain, Says the Apostle, 1 Tim. 6.6. A Christian gains more, when God gives him a contented heart, then if God gave him a world without contentment;
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for all the world can't give him content; to know how to want, makes a man far more happy, then to be full.
for all the world can't give him content; to know how to want, makes a man Far more happy, then to be full.
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O when the soul can say, Lord, I thank thee, I have learned to be content;
O when the soul can say, Lord, I thank thee, I have learned to be content;
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I have as much satisfaction and content, as if I enjoyed the greatest riches and honours in the world;
I have as much satisfaction and content, as if I enjoyed the greatest riches and honours in the world;
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What though I have lost all, and have but from hand to mouth, yet I am content herewith.
What though I have lost all, and have but from hand to Mouth, yet I am content herewith.
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I can still bless thee, though thou hast taken away all my out-ward blessings.
I can still bless thee, though thou hast taken away all my outward blessings.
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So doth Job, The Lord hath given, and the Lord bath taken, blessed be the name of the Lord:
So does Job, The Lord hath given, and the Lord bath taken, blessed be the name of the Lord:
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Wants with a thankful, God-praising heart are a greater blessing, then fulness with an unthankful spirit;
Wants with a thankful, God-praising heart Are a greater blessing, then fullness with an unthankful Spirit;
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and it is a greater mercy for God to give a thankful spirit, in a low condition,
and it is a greater mercy for God to give a thankful Spirit, in a low condition,
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then to advance a man to the highest pinnacle of outward prosperity in the world;
then to advance a man to the highest pinnacle of outward Prosperity in the world;
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This I say, is a blessed relief, that causeth the soul to bless God in the want of all outward comforts.
This I say, is a blessed relief, that Causes the soul to bless God in the want of all outward comforts.
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3. When God is pleased to strip a Christian of all his outward comforts, he gives in a greater measure of faith, that he may depend upon God, for a supply;
3. When God is pleased to strip a Christian of all his outward comforts, he gives in a greater measure of faith, that he may depend upon God, for a supply;
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So that, though he hath nothing to live upon, yet he is sure, he shall not want;
So that, though he hath nothing to live upon, yet he is sure, he shall not want;
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for true faith, looks not at secondary causes so much as at the word of promise:
for true faith, looks not At secondary Causes so much as At the word of promise:
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and therefore if all means fail, yet as long as the promise fails not, a believing soul knows, that it shall have a supply,
and Therefore if all means fail, yet as long as the promise fails not, a believing soul knows, that it shall have a supply,
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although it cannot imagine how or which way she shall have it.
although it cannot imagine how or which Way she shall have it.
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Now inward supports in time of want, and secret intimations of a supply from God in his own way and time are a sweet relief to the soul in that condition;
Now inward supports in time of want, and secret intimations of a supply from God in his own Way and time Are a sweet relief to the soul in that condition;
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So saith David, I had fainted, unless I had believed, to see the goodness of the Lord in the land of the living, Psal. 27.13. True faith in God will keep the heart alive when a man hath nothing to live upon;
So Says David, I had fainted, unless I had believed, to see the Goodness of the Lord in the land of the living, Psalm 27.13. True faith in God will keep the heart alive when a man hath nothing to live upon;
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and 'tis Gods way to fix a Christian most upon the objects of faith, when the objects of sense are removed from him;
and it's God's Way to fix a Christian most upon the objects of faith, when the objects of sense Are removed from him;
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when a Christian lives least by fight then he lives most by faith. Now as a Christian believes, so comfort flows in to him;
when a Christian lives least by fight then he lives most by faith. Now as a Christian believes, so Comfort flows in to him;
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Faith is to a Christian in stead of all things; for it is the substance of things hoped for, Heb. 11.1. What ever a man wants, yet if he believes truly, he hath the substance of that, which he hopes for;
Faith is to a Christian in stead of all things; for it is the substance of things hoped for, Hebrew 11.1. What ever a man Wants, yet if he believes truly, he hath the substance of that, which he hope's for;
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A Christian hopes for great things, greater comforts, more enlargments, and heaven at last. Why faith is the substance of all;
A Christian hope's for great things, greater comforts, more Enlargements, and heaven At last. Why faith is the substance of all;
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He that lives by faith hath the substance of heaven to live upon;
He that lives by faith hath the substance of heaven to live upon;
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and that must needs be a sweet relief to the soul, in a time of need.
and that must needs be a sweet relief to the soul, in a time of need.
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It is the Christians comfort, that he hath a durable, and a lasting state, that will never fail him;
It is the Christians Comfort, that he hath a durable, and a lasting state, that will never fail him;
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and that he hath a God to go to, that will not fail him;
and that he hath a God to go to, that will not fail him;
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but will give him such an allowance, as shall maintain him, till he comes to his journeys end, where he shall be put into a full possession, and fruition of it.
but will give him such an allowance, as shall maintain him, till he comes to his journeys end, where he shall be put into a full possession, and fruition of it.
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4. Those small repasts, which come from the hand of Divine Providence to uphold a Christian under his wants, are filled so full of Divine Blessing and strength that he can truly say, I have enough.
4. Those small repasts, which come from the hand of Divine Providence to uphold a Christian under his Wants, Are filled so full of Divine Blessing and strength that he can truly say, I have enough.
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A man would think that pulse and water would afford but little nourishment:
A man would think that pulse and water would afford but little nourishment:
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I, but Divine Blessing filled it full of strength, that Daniel felt no want of better chear.
I, but Divine Blessing filled it full of strength, that daniel felt no want of better cheer.
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Let a Raven be the Prophets Caterer, and if Divine Blessing attends the provision (as it did) he shall walk in the strength thereof forty days, and not faint.
Let a Raven be the prophets Caterer, and if Divine Blessing attends the provision (as it did) he shall walk in the strength thereof forty days, and not faint.
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Though poor Christians in these days do not live upon Divine miracles, yet they live upon Divine wonders, that makes them sometime wonder how they live;
Though poor Christians in these days do not live upon Divine Miracles, yet they live upon Divine wonders, that makes them sometime wonder how they live;
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they cannot but see a Divine hand in giving what they have, and then in blessing it beyond expectation;
they cannot but see a Divine hand in giving what they have, and then in blessing it beyond expectation;
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for though they want much of that which others do enjoy, yet they enjoy that which others want:
for though they want much of that which Others do enjoy, yet they enjoy that which Others want:
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and this makes them healthful and chearful in their wants.
and this makes them healthful and cheerful in their Wants.
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There is many a poor Christian, that hath more joy in one day, then thousands that enjoy the treasure of the earth;
There is many a poor Christian, that hath more joy in one day, then thousands that enjoy the treasure of the earth;
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and why? It proceeds from this very ground; the good mans little is given in love, with a heart-chearing blessing:
and why? It proceeds from this very ground; the good men little is given in love, with a Heart-cheering blessing:
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while the wicked mans plentiful estate is given in wrath, and with a curse upon it:
while the wicked men plentiful estate is given in wrath, and with a curse upon it:
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hence is that of Solomon, Prov. 15.16. Better is a little with the fear of the Lord, then great treasure and trouble therewith, i. e.
hence is that of Solomon, Curae 15.16. Better is a little with the Fear of the Lord, then great treasure and trouble therewith, i. e.
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they that fear the Lord, have not that trouble with their little, which they that do not fear the Lord have, with their great treasure,
they that Fear the Lord, have not that trouble with their little, which they that do not Fear the Lord have, with their great treasure,
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and therefore the good mans little, is better then the wicked mans great treasure.
and Therefore the good men little, is better then the wicked men great treasure.
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The good mans little comes with a blessing, for a blessing rests upon a good man,
The good men little comes with a blessing, for a blessing rests upon a good man,
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and all that he hath be it little or much; Now a Divine blessing ever gives strength and vertue to any means;
and all that he hath be it little or much; Now a Divine blessing ever gives strength and virtue to any means;
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Let it be never so poor and weak of it self, yet Divine Blessing makes it mighty and efficacious:
Let it be never so poor and weak of it self, yet Divine Blessing makes it mighty and efficacious:
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so that it is no matter, what a Christian hath to live upon, if the blessing of God goeth along with it.
so that it is no matter, what a Christian hath to live upon, if the blessing of God Goes along with it.
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5. When God strips a good man of all he hath he then pours forth a mighty spirit of prayer for a fulness of grace to maintain the life of holiness in this estate.
5. When God strips a good man of all he hath he then pours forth a mighty Spirit of prayer for a fullness of grace to maintain the life of holiness in this estate.
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He that hath nothing without to live upon, and but a small stock of grace within will have much ado to rub through;
He that hath nothing without to live upon, and but a small stock of grace within will have much ado to rub through;
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and a gratious soul is sensible hereof, and therefore God is pleased to draw out the desires of his soul,
and a gracious soul is sensible hereof, and Therefore God is pleased to draw out the Desires of his soul,
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after a greater measure, then yet he hath attained;
After a greater measure, then yet he hath attained;
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and indeed when outward wants meet with a soul that is full of grace, they do not make such an impression upon it,
and indeed when outward Wants meet with a soul that is full of grace, they do not make such an impression upon it,
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as when they meet with one, that hath but little;
as when they meet with one, that hath but little;
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the empty vessel makes the greatest noise, and empty Christians are fullest of complaints, until a spirit of prayer is poured forth upon them, whereby they attain an inward fulness:
the empty vessel makes the greatest noise, and empty Christians Are Fullest of complaints, until a Spirit of prayer is poured forth upon them, whereby they attain an inward fullness:
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and this keeps and maintains a spirit of holiness in them.
and this keeps and maintains a Spirit of holiness in them.
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I confess he that prospers and thrives in the world, stands in need of a large measure of grace, to keep his heart holy in that estate,
I confess he that prospers and thrives in the world, Stands in need of a large measure of grace, to keep his heart holy in that estate,
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and so he that is low in the world, stands in need of a great measure of grace also, or else he may miscarry.
and so he that is low in the world, Stands in need of a great measure of grace also, or Else he may miscarry.
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There is one eminent rock, upon which poor people are very apt to split, and hazzard their immortal souls;
There is one eminent rock, upon which poor people Are very apt to split, and hazard their immortal Souls;
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and that is the use of indirect and unlawful means, for their relief and subsistence in the world;
and that is the use of indirect and unlawful means, for their relief and subsistence in the world;
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Hence is that prayer of Agur, Prov. 30.6, 7, give me neither poverty nor riches, feed me with food convenient for me,
Hence is that prayer of Agur, Curae 30.6, 7, give me neither poverty nor riches, feed me with food convenient for me,
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least I be full, and deny thee, and say Who is the Lord? Or least I be poor,
lest I be full, and deny thee, and say Who is the Lord? Or lest I be poor,
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and steal, and take the name of my God in vain. Mark this, least I be poor and steal;and steal, and take the name of my God in vain. Mark this, lest I be poor and steal;
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Noting out, that poverty hath this temptation attending it, if grace prevents not; poor men will be prompted to use some indirect course for their subsistence;
Noting out, that poverty hath this temptation attending it, if grace prevents not; poor men will be prompted to use Some indirect course for their subsistence;
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they'l steal, rather then want what they desire; I, but a good man dare not do thus;
They'll steal, rather then want what they desire; I, but a good man Dare not do thus;
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This in him would be not only a breach of the eighth command, but also of the third;
This in him would be not only a breach of the eighth command, but also of the third;
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It is a taking the name of God in vain;
It is a taking the name of God in vain;
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for this is a certain truth, that whosoever takes upon him the profession of Christian Religion,
for this is a certain truth, that whosoever Takes upon him the profession of Christian Religion,
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and yet departs not from iniquity, he takes the name of God in vain: now a true Christian in whom the fear of the Lord is planted dreads this;
and yet departs not from iniquity, he Takes the name of God in vain: now a true Christian in whom the Fear of the Lord is planted dreads this;
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and therefore crys mightily unto God to keep and preserve him, that he may not do so unworthy an act,
and Therefore cries mightily unto God to keep and preserve him, that he may not do so unworthy an act,
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as to relieve himself by an indirect course; for he would not take the name of God upon him in vain;
as to relieve himself by an indirect course; for he would not take the name of God upon him in vain;
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he had rather die then do it.
he had rather die then do it.
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Now when God hath thus drawn out the desires of the soul after grace, then he gives in such a measure as shall preserve it,
Now when God hath thus drawn out the Desires of the soul After grace, then he gives in such a measure as shall preserve it,
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and keep it from yielding to the temptation;
and keep it from yielding to the temptation;
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and Beloved, it is a gratious relief to be kept in an holy and gratious frame of heart under a strong and powerful temptation:
and beloved, it is a gracious relief to be kept in an holy and gracious frame of heart under a strong and powerful temptation:
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'tis worthy of a Christians taking notice thereof; So doth the Prophet; this poor man cried, and the Lord heard him; Psal. 34.6.
it's worthy of a Christians taking notice thereof; So does the Prophet; this poor man cried, and the Lord herd him; Psalm 34.6.
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Beloved, if you be never so poor, yet if God draws out your hearts after him in prayer, you shall be kept, that you shall not take any indirect course to help your selves,
beloved, if you be never so poor, yet if God draws out your hearts After him in prayer, you shall be kept, that you shall not take any indirect course to help your selves,
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but be able to say, as David of himself, this poor man cried, and the Lord heard him.
but be able to say, as David of himself, this poor man cried, and the Lord herd him.
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As prayer is the desire of the soul, formed into requests and petitions, so crying is the importunity of the soul in prayer;
As prayer is the desire of the soul, formed into requests and petitions, so crying is the importunity of the soul in prayer;
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Petitions and requests presented to God with an humble and reverential boldness; it is a wrestling with God for a blessing:
Petitions and requests presented to God with an humble and reverential boldness; it is a wrestling with God for a blessing:
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a perseverance in prayer with an holy resolution not to be put off. Now 'tis the poor that thus crys;
a perseverance in prayer with an holy resolution not to be put off. Now it's the poor that thus cries;
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sense of want, that pinches the soul, joyned with some hopes of obtaining, makes the soul to cry,
sense of want, that pinches the soul, joined with Some hope's of obtaining, makes the soul to cry,
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and he that crys shall be heard; Divine relief shall come in to help it, in this time of need.
and he that cries shall be herd; Divine relief shall come in to help it, in this time of need.
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Thus you see how relief comes in to a good man in the want of all outward comforts.
Thus you see how relief comes in to a good man in the want of all outward comforts.
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Secondly, When the strength of the outward man fails.
Secondly, When the strength of the outward man fails.
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And this is properly the failing of the flesh, when a man is in a consumptive condition;
And this is properly the failing of the Flesh, when a man is in a consumptive condition;
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God smites the body and then the flesh wasts, the beauty thereof fades, and the senses grow dull, and heavy;
God smites the body and then the Flesh wasts, the beauty thereof fades, and the Senses grow dull, and heavy;
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The Prophet David had great experience hereof: and therefore often mentions it in his Psalms, Psal. 38.10. my strength faileth, and Psal. 109.24. my flesh faileth of fatness, and Psal. 69.3. mine eyes fail; He was brought low;
The Prophet David had great experience hereof: and Therefore often mentions it in his Psalms, Psalm 38.10. my strength Faileth, and Psalm 109.24. my Flesh Faileth of fatness, and Psalm 69.3. mine eyes fail; He was brought low;
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even to the mouth of the grave: but Divine relief came in; As you may see, Psal. 116.6. I was brought low, and he helped me. even to the Mouth of the grave: but Divine relief Come in; As you may see, Psalm 116.6. I was brought low, and he helped me.
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God sometimes raises a man from the very gates of death, and gives him a new life, restores him to his former health and strength.
God sometime raises a man from the very gates of death, and gives him a new life, restores him to his former health and strength.
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But if God doth not thus by a gratious man, yet he shall have cause to say, the Lord is the strength of my heart in this weak and low estate and condition.
But if God does not thus by a gracious man, yet he shall have cause to say, the Lord is the strength of my heart in this weak and low estate and condition.
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Divine relief shall be given to him, 1. To support and strengthen him to bear his affliction with patience:
Divine relief shall be given to him, 1. To support and strengthen him to bear his affliction with patience:
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the power and grace of God is wonderfully seen, in bearing up the spirits, when the body sinks,
the power and grace of God is wonderfully seen, in bearing up the spirits, when the body sinks,
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and in giving grace to exercise patience, under the pains and sorrows of death; you have heard (saith Saint James ) of the patience of Job, Jam. 5.11.
and in giving grace to exercise patience, under the pains and sorrows of death; you have herd (Says Faint James) of the patience of Job, Jam. 5.11.
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As you heard of his corporal affliction, how soarly he was handled;
As you herd of his corporal affliction, how soarly he was handled;
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so you have heard of his patience, how gratiously he was he was supported, that he could bear his affliction without murmuring or repining:
so you have herd of his patience, how graciously he was he was supported, that he could bear his affliction without murmuring or repining:
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'tis true it made him groan, I, but the stroke was heavier then his groaning, As he saith, Job 23.2. Even to day is my complaint bitter, my stroke is heavier, then my groaning.
it's true it made him groan, I, but the stroke was Heavier then his groaning, As he Says, Job 23.2. Even to day is my complaint bitter, my stroke is Heavier, then my groaning.
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The spirit of a man will sustain corporal infirmities, when God sustains the spirit. Now patience under afflictions is equivalent to a deliverance from them;
The Spirit of a man will sustain corporal infirmities, when God sustains the Spirit. Now patience under afflictions is equivalent to a deliverance from them;
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to be able to bear an affliction is as great a mercy, as to be freed from it;
to be able to bear an affliction is as great a mercy, as to be freed from it;
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if God rebukes the feavour of impatiency, and thereby cures that, it is as much as to rebuke a bodily distemper, and thereby to cure it;
if God rebukes the favour of impatiency, and thereby cures that, it is as much as to rebuke a bodily distemper, and thereby to cure it;
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So you may see, 1 Cor. 10.13. There hath no temptation taken you, but that which is common to man;
So you may see, 1 Cor. 10.13. There hath no temptation taken you, but that which is Common to man;
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but God is faithful, who will not suffer you to be tempted above that you are able:
but God is faithful, who will not suffer you to be tempted above that you Are able:
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but will with the temptation also make a way to •scape, that ye may be able to bear it, i. e. but will with the temptation also make a Way to •scape, that you may be able to bear it, i. e.
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I can assure you, that thus far you shall be set free from your temptations & afflictions, that you shalbe able to bear them. This is a gratious relief;
I can assure you, that thus Far you shall be Set free from your temptations & afflictions, that you shall able to bear them. This is a gracious relief;
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for there is no affliction, but impatiency makes a greater affliction: many afflict themselves, when God doth not, and many afflict themselves more, then God doth;
for there is no affliction, but impatiency makes a greater affliction: many afflict themselves, when God does not, and many afflict themselves more, then God does;
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their impatiency first makes their groaning heavier then their stroke, and then their stroke heavier then it is in it self.
their impatiency First makes their groaning Heavier then their stroke, and then their stroke Heavier then it is in it self.
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2. Divine relief and strength comes into the heart of a good man in this consumptive condition, to renew the inward man as the outward man decays;
2. Divine relief and strength comes into the heart of a good man in this consumptive condition, to renew the inward man as the outward man decays;
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So saith the Apostle, 2 Cor. 4.16. Though our outward man perish, yet our inward man is renewed day by day.
So Says the Apostle, 2 Cor. 4.16. Though our outward man perish, yet our inward man is renewed day by day.
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As God pulls down the old house, the house of clay, he frames and erects a new building, that shall abide for ever.
As God pulls down the old house, the house of clay, he frames and erects a new building, that shall abide for ever.
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So that a Christian may say, as Peter Martyr said when he was dying:
So that a Christian may say, as Peter Martyr said when he was dying:
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My body is weak, my mind is well, well for the present, and it will be better for the future. My body is weak, my mind is well, well for the present, and it will be better for the future.
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The flesh and spirit of a good man are like two buckets; when the flesh goeth down, the spirit gets up;
The Flesh and Spirit of a good man Are like two buckets; when the Flesh Goes down, the Spirit gets up;
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he is ever best within when he is worst without;
he is ever best within when he is worst without;
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when the body is going down to the earth, from whence it came, the soul is ascending to heaven, from whence it came;
when the body is going down to the earth, from whence it Come, the soul is ascending to heaven, from whence it Come;
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And you have a gratious promise for it;
And you have a gracious promise for it;
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Psal. 92.13, 14. Those that be planted in the house of the Lord, shall flourish in the courts of our God. Psalm 92.13, 14. Those that be planted in the house of the Lord, shall flourish in the Courts of our God.
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They shall still bring forth fruit in their old age, they shall be fat and flourishing; They shall still bring forth fruit in their old age, they shall be fat and flourishing;
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Old age shall have green fruit upon it. When •he flesh proves the most barren, the spirit is most fruitful:
Old age shall have green fruit upon it. When •he Flesh Proves the most barren, the Spirit is most fruitful:
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a true Christian never flourisheth so much, as when old age hath nipt the flesh;
a true Christian never flourishes so much, as when old age hath nipped the Flesh;
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and it is a lovely sight, to see gray hairs, a consumptive body, and a withered face, fat and flourishing in Holiness and Righteousness;
and it is a lovely sighed, to see grey hairs, a consumptive body, and a withered face, fat and flourishing in Holiness and Righteousness;
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to see Summer-fruit, upon an old tree in Winter-time: and yet thus it is with good Christians;
to see Summer-fruit, upon an old tree in Wintertime: and yet thus it is with good Christians;
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their Winter of old age is their most flourishing time. When nature is most spent, grace comes to its greatest strength and perfection;
their Winter of old age is their most flourishing time. When nature is most spent, grace comes to its greatest strength and perfection;
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Faith strongest, love to God and Christ most enflamed, hope most lively, and holiness most beautiful and sparkling;
Faith Strongest, love to God and christ most inflamed, hope most lively, and holiness most beautiful and sparkling;
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the greatest beauty in the soul, when the body is turning to rottenness and putrifaction: When the natural breath smells of the earth, the spiritual breath savours most of heaven;
the greatest beauty in the soul, when the body is turning to rottenness and putrefaction: When the natural breath smells of the earth, the spiritual breath savours most of heaven;
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the eye of the soul most clear in discerning spiritual and heavenly things, when the eye of the body grows dim and dark;
the eye of the soul most clear in discerning spiritual and heavenly things, when the eye of the body grows dim and dark;
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the hand of faith most steady to take hold on Divine promises, when the corporal hand shakes with the palsie,
the hand of faith most steady to take hold on Divine promises, when the corporal hand shakes with the palsy,
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and the feet of the soul run fastest towards the mark, for the price of the high calling in Christ,
and the feet of the soul run fastest towards the mark, for the price of the high calling in christ,
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when the bodily feet cannot move;
when the bodily feet cannot move;
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So true it is, that a Christian may say as S. Paul said, When I am weak, then am I strong;
So true it is, that a Christian may say as S. Paul said, When I am weak, then am I strong;
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weak in my outward man, but strong in the inward.
weak in my outward man, but strong in the inward.
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3. Divine relief comes in to the heart of a good man in a consumptive condition, to consume, waste,
3. Divine relief comes in to the heart of a good man in a consumptive condition, to consume, waste,
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and destroy that body of death, that he carries about him. Bodily weakness, and sickness sanctified, is purgative:
and destroy that body of death, that he carries about him. Bodily weakness, and sickness sanctified, is purgative:
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that as the body wasts and consumes so sin wasts and consumes; for God will not suffer sin to outlive a Saint;
that as the body wasts and consumes so since wasts and consumes; for God will not suffer since to outlive a Saint;
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sin shall not enter into heaven with a Saint, for that would marr his joy there, as well as here:
since shall not enter into heaven with a Saint, for that would mar his joy there, as well as Here:
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And therefore God first purges that out, before the soul can enter in; corruption cannot inherit incorruption;
And Therefore God First purges that out, before the soul can enter in; corruption cannot inherit incorruption;
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though God doth crown the grace of a Saint with glory; yet he will not crown the sin and corruption of a Saint with glory.
though God does crown the grace of a Saint with glory; yet he will not crown the since and corruption of a Saint with glory.
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Heaven is an holy, and glorious place, and will not hold any but holy and pure ones:
Heaven is an holy, and glorious place, and will not hold any but holy and pure ones:
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'tis the pure in heart, that shall see God: Heaven is a place for none but triumphants:
it's the pure in heart, that shall see God: Heaven is a place for none but triumphants:
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for such as have fought the good fight of faith, and won the field, and conquered Sin, Satan,
for such as have fought the good fight of faith, and wone the field, and conquered since, Satan,
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and the World, and put them to flight: I, but here a Christian is militant, and must encounter these three potent Adversaries;
and the World, and put them to flight: I, but Here a Christian is militant, and must encounter these three potent Adversaries;
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let him but worst these, and then he will not fear Death, though it be the King of terrors, and rereserved for the last.
let him but worst these, and then he will not Fear Death, though it be the King of terrors, and rereserved for the last.
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In this, now, the power of grace is clearly seen;
In this, now, the power of grace is clearly seen;
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for that directs the Arrow that Death shoots at the outward man, that it shall strike through the very heart of Sin, Satan, and the World;
for that directs the Arrow that Death shoots At the outward man, that it shall strike through the very heart of since, Satan, and the World;
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that these shall be dead to him, as well as he dead to them. No sooner doth a good man feel a wound in his body, but if sanctified,
that these shall be dead to him, as well as he dead to them. No sooner does a good man feel a wound in his body, but if sanctified,
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if grace flows in, sin is wounded also, that lies a bleeding in him.
if grace flows in, since is wounded also, that lies a bleeding in him.
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This is that which makes the children of God to rejoice in bodily weakness and insirmities;
This is that which makes the children of God to rejoice in bodily weakness and Infirmities;
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because (when sanctified through grace) it is a means to weaken the power of sin in them.
Because (when sanctified through grace) it is a means to weaken the power of since in them.
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For a true Christian bears an unfeigned and implacable hatred against Sin;
For a true Christian bears an unfeigned and implacable hatred against since;
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and therefore like to Sampson, can be content that the house may be plucked upon his own head, that his enemy Sin, may die with him.
and Therefore like to Sampson, can be content that the house may be plucked upon his own head, that his enemy since, may die with him.
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It is with the body spiritual, as in the body natural; there are some Diseases that must be starved out;
It is with the body spiritual, as in the body natural; there Are Some Diseases that must be starved out;
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so long as the body is pampered, the disease is nourished; it must be brought very low, or there will be no cure.
so long as the body is pampered, the disease is nourished; it must be brought very low, or there will be no cure.
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'Tis so with the body spiritual; there are some sins in good men, that must be starv'd out.
It's so with the body spiritual; there Are Some Sins in good men, that must be starved out.
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So long as there is strength in the outward man, they will be stirring and active:
So long as there is strength in the outward man, they will be stirring and active:
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God therefore is pleased to bring the Body low, that the Soul may get mastery and power over them.
God Therefore is pleased to bring the Body low, that the Soul may get mastery and power over them.
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Or like to some Rebels in a Castle, that will never yield, as long as any Provision is left:
Or like to Some Rebels in a Castle, that will never yield, as long as any Provision is left:
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'Tis so with Sin, it will not yield, as long as corrupted Nature yields any Provision to it.
It's so with since, it will not yield, as long as corrupted Nature yields any Provision to it.
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And hence it is, that sickly and weakly Christians, are the most mortified Christians.
And hence it is, that sickly and weakly Christians, Are the most mortified Christians.
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4. When a good man is in a consumptive condition, and begins to put one foot in the grave;
4. When a good man is in a consumptive condition, and begins to put one foot in the grave;
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it pleaseth God to give in such clear evidence of his love to him, and so full an assurance of his interest in eternal life, that he even longs for a dissolution.
it Pleases God to give in such clear evidence of his love to him, and so full an assurance of his Interest in Eternal life, that he even longs for a dissolution.
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He was a child of Grace, and an Heir before; but now God makes him an Heir apparent.
He was a child of Grace, and an Heir before; but now God makes him an Heir apparent.
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Now so clear a light shines into his Soul, as doth manifest his adoption and Sonship;
Now so clear a Light shines into his Soul, as does manifest his adoption and Sonship;
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so that he can cry Abba, Father, which he could not do before.
so that he can cry Abba, Father, which he could not do before.
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I deny not, but a true child of God, may die in a cloud, and not fee the light of life, untill it comes in Heaven:
I deny not, but a true child of God, may die in a cloud, and not fee the Light of life, until it comes in Heaven:
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I, but it is not alwaies thus;
I, but it is not always thus;
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but sometimes God is pleased to reveal his well pleased face to the Soul at the last, and not before;
but sometime God is pleased to reveal his well pleased face to the Soul At the last, and not before;
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that she can say, He is come, he is come. Some Christians are like to Swans, that never sing, but a little before their death;
that she can say, He is come, he is come. some Christians Are like to Swans, that never sing, but a little before their death;
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their comforts and joyes come in at the last.
their comforts and Joys come in At the last.
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The Holy Ghost is the Guardian of a Christians comforts, and sometimes he deals with them,
The Holy Ghost is the Guardian of a Christians comforts, and sometime he deals with them,
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as a Guardian doth with an Heir, who is committed to his trust: When the Heir is come to age, and is to enter upon his Estate;
as a Guardian does with an Heir, who is committed to his trust: When the Heir is come to age, and is to enter upon his Estate;
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then the Guardian gives him in his Evidences to preserve and keep himself. Even so sometimes, when a Christian is to enter upon the Inheritance of Eternal Life;
then the Guardian gives him in his Evidences to preserve and keep himself. Even so sometime, when a Christian is to enter upon the Inheritance of Eternal Life;
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the Holy Ghost throws him in Evidences for it, that he may carry them along with him thither.
the Holy Ghost throws him in Evidences for it, that he may carry them along with him thither.
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'Tis true, 'tis the duty of all Christians, to give all diligence to make their Calling and Election sure;
It's true, it's the duty of all Christians, to give all diligence to make their Calling and Election sure;
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but some are fain to wait a long time, before they can attain to this comfort;
but Some Are fain to wait a long time, before they can attain to this Comfort;
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and then when they are leaving Earth, they have a glimpse of Heaven.
and then when they Are leaving Earth, they have a glimpse of Heaven.
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When their earthly house of this tabernacle is crumbling down upon their heads, then God shews them his Building, An House not made with Hands, eternal in the Heavens;
When their earthly house of this tabernacle is crumbling down upon their Heads, then God shows them his Building, an House not made with Hands, Eternal in the Heavens;
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and this is a gratious relief to a dying Christian, for it is a beginning of Heaven, to have a sight of Heaven;
and this is a gracious relief to a dying Christian, for it is a beginning of Heaven, to have a sighed of Heaven;
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it is comfort enough to have an assurance and evidence of these unspeakable joyes, into which the Soul e're long shall enter.
it is Comfort enough to have an assurance and evidence of these unspeakable Joys, into which the Soul ever long shall enter.
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The Soul may then say, as he said, when he lay upon his death-bed, putting his hand to his heart, Hic sat lucis, Here is light enough.
The Soul may then say, as he said, when he lay upon his deathbed, putting his hand to his heart, Hic sat lucis, Here is Light enough.
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This is that which makes sicknes and weakness so sweet to a Christian: For though the Rod smarts, yet he tastes Honey at the end of it;
This is that which makes sickness and weakness so sweet to a Christian: For though the Rod smarts, yet he tastes Honey At the end of it;
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that opens his eyes, as it did the eyes of Jonathan, to see the salvation of God:
that Opens his eyes, as it did the eyes of Johnathan, to see the salvation of God:
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It is a most soveraign antidote against the sting of death, that it can't kill or destroy the Soul, although it doth the Body.
It is a most sovereign antidote against the sting of death, that it can't kill or destroy the Soul, although it does the Body.
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No messenger is more welcome than this, that comes to call him home.
No Messenger is more welcome than this, that comes to call him home.
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5. In all the weakness and consumptive condition of a good man, God doth act the part of a tender-hearted Nurse to him;
5. In all the weakness and consumptive condition of a good man, God does act the part of a tender-hearted Nurse to him;
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and doth tend him even as a Nurse doth a bed-rid person, who is committed to her care;
and does tend him even as a Nurse does a bedrid person, who is committed to her care;
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and is not this much? Surely he shall be admirably well lookt to, whom God tends.
and is not this much? Surely he shall be admirably well looked to, whom God tends.
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Now that God doth thus, is clear, Ps. 41.3. The Lord will strengthen him upon the bed of languishing, thou wilt make all his bed in his sickness.
Now that God does thus, is clear, Ps. 41.3. The Lord will strengthen him upon the Bed of languishing, thou wilt make all his Bed in his sickness.
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The Hebrew signifies to turn, and so Arias Montanus renders it.
The Hebrew signifies to turn, and so Arias Montanus renders it.
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As Bed-makers use to turn and toss the Bed to and fro, that it it may be easie and soft to lie upon,
As Bed-makers use to turn and toss the Bed to and from, that it it may be easy and soft to lie upon,
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so doth God deal with a good man, when he layes him upon the bed of languishing;
so does God deal with a good man, when he lays him upon the Bed of languishing;
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he mitigates and moderates the affliction, that it may not be so painful and terrible to him, as else it would be.
he mitigates and moderates the affliction, that it may not be so painful and terrible to him, as Else it would be.
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No Nurse can do that for a sick and weak person, that God can and doth for a good man.
No Nurse can do that for a sick and weak person, that God can and does for a good man.
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When a Nurse hath turn'd the Bed, and made it as soft as she can, that the sick man finds a little ease and refreshment;
When a Nurse hath turned the Bed, and made it as soft as she can, that the sick man finds a little ease and refreshment;
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yet the Bed will quickly grow hard again, and the man as weary of it as before.
yet the Bed will quickly grow hard again, and the man as weary of it as before.
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But when God comes to make the Bed in our sickness, he moderates the pain, and gives rest to the bones.
But when God comes to make the Bed in our sickness, he moderates the pain, and gives rest to the bones.
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Many a time, when those that are about him, stand weeping over him, to hear his groans,
Many a time, when those that Are about him, stand weeping over him, to hear his groans,
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and to see him toss and tumble in his Bed, and know not how to afford him any relief;
and to see him toss and tumble in his Bed, and know not how to afford him any relief;
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first they turn him to one side, and then to another, but the man finds no rest;
First they turn him to one side, and then to Another, but the man finds no rest;
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then God steps in, gives a word of command, and that layes him to rest, refresheth and revives him:
then God steps in, gives a word of command, and that lays him to rest, refresheth and revives him:
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in an instant the pain and sickness is removed, and the man thinks himself in a new world.
in an instant the pain and sickness is removed, and the man thinks himself in a new world.
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Thus you see how divine relief comes in to Christians, in the time of their greatest corporal weakness,
Thus you see how divine relief comes in to Christians, in the time of their greatest corporal weakness,
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when they are ready to despair of all help therein. Sometimes by divine supports inabling to bear it with patience;
when they Are ready to despair of all help therein. Sometime by divine supports enabling to bear it with patience;
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as also by renewing the inward man, and making that to thrive and flourish.
as also by renewing the inward man, and making that to thrive and flourish.
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Sometimes so sanctifying it, as that it proves the effectual death and decay of the old man in him.
Sometime so sanctifying it, as that it Proves the effectual death and decay of the old man in him.
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Sometimes giving him a sweet foretast of Heaven, in clearing up the evidence of Gods love to him:
Sometime giving him a sweet foretaste of Heaven, in clearing up the evidence of God's love to him:
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and sometimes by mitigating and moderating the pain and grief wherewith he is afflicted.
and sometime by mitigating and moderating the pain and grief wherewith he is afflicted.
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In some, or all these wayes, good men have experience of the incomes of divine relief in this condition.
In Some, or all these ways, good men have experience of the incomes of divine relief in this condition.
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And thus much for the first particular, wherein I have shewn you, how God is the strength of a Christians heart, when the flesh faileth.
And thus much for the First particular, wherein I have shown you, how God is the strength of a Christians heart, when the Flesh Faileth.
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Secondly, Let us consider the failing of the Heart, and see how divine relief comes into a good man in this case.
Secondly, Let us Consider the failing of the Heart, and see how divine relief comes into a good man in this case.
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Now this failing of the Heart, I reduced to three Heads. 1. The failing of the natural faculties;
Now this failing of the Heart, I reduced to three Heads. 1. The failing of the natural faculties;
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and that either by way of Apprehension, or Election, or Retention. I call them Natural Faculties, although they are sanctified and changed:
and that either by Way of Apprehension, or Election, or Retention. I call them Natural Faculties, although they Are sanctified and changed:
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for Grace doth not alter and change the essence of the Soul, but only the quality and inclination thereof.
for Grace does not altar and change the essence of the Soul, but only the quality and inclination thereof.
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Now, though they are thus altered, yet they may fail a man in whom true grace is, 1. In respect of Apprehension:
Now, though they Are thus altered, yet they may fail a man in whom true grace is, 1. In respect of Apprehension:
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The Understanding is the eye of the Soul, whereby it seeth, and discerneth spiritual objects;
The Understanding is the eye of the Soul, whereby it sees, and discerneth spiritual objects;
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I, but sometimes the eye grows dim, so that though he be a child of light,
I, but sometime the eye grows dim, so that though he be a child of Light,
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yet he may walk in darkness, as you have it, Es. 50.10.
yet he may walk in darkness, as you have it, Es. 50.10.
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Who is there among you, that feareth the Lord, that walketh in darkness and hath no light? Sometimes God is pleased to withdraw,Who is there among you, that fears the Lord, that walks in darkness and hath no Light? Sometime God is pleased to withdraw,
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or cloud up the light, and then though the eye be open, yet the soul is in the dark;
or cloud up the Light, and then though the eye be open, yet the soul is in the dark;
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the day of divine discoveries and manifestations may be turned into a dark night:
the day of divine discoveries and manifestations may be turned into a dark night:
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But sometimes the light shineth clearly upon the Soul, and yet for want of a capacity to receive it, the Soul is in the dark still:
But sometime the Light shines clearly upon the Soul, and yet for want of a capacity to receive it, the Soul is in the dark still:
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as when the eye is shut, a man seeth no more, then he doth, when the light is withdrawn from him;
as when the eye is shut, a man sees no more, then he does, when the Light is withdrawn from him;
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and this was the case of the Pen-man of this Psalm, as he confesseth of himself, ver. 22. So foolish was I, and ignorant, I was as a beast before thee.
and this was the case of the Penman of this Psalm, as he Confesses of himself, ver. 22. So foolish was I, and ignorant, I was as a beast before thee.
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You know, whatever light of Reason is offered to a bruit, it receiveth it not; because it is beyond its faculty and power:
You know, whatever Light of Reason is offered to a bruit, it receives it not; Because it is beyond its faculty and power:
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Read a Lecture of Philosophy to it, and render it as plain as it can be made, yet it understands nothing thereof.
Read a Lecture of Philosophy to it, and render it as plain as it can be made, yet it understands nothing thereof.
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Even thus the Prophet complains of himself, That he was as a Bruit, that understood not.
Even thus the Prophet complains of himself, That he was as a Bruit, that understood not.
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It was not for want of light shining, but for want of a seeing eye.
It was not for want of Light shining, but for want of a seeing eye.
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He could not receive the light, and therefore was very much in the dark, and that in reference to three things,
He could not receive the Light, and Therefore was very much in the dark, and that in Referente to three things,
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1. In respect of his own spiritual state, and therefore mistook that. He thought it bad, although it was good;
1. In respect of his own spiritual state, and Therefore mistook that. He Thought it bad, although it was good;
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for so he saith, ver. 13. Verily I have cleansed my hands in vain, and washed my hands in innocency, i. e.
for so he Says, ver. 13. Verily I have cleansed my hands in vain, and washed my hands in innocency, i. e.
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All my Religion is to no purpose;
All my Religion is to no purpose;
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it doth not at all advantage me, that I have lived strictly according to the commands of God;
it does not At all advantage me, that I have lived strictly according to the commands of God;
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I might have spared a great deal of pains, that I have taken to cleanse my heart,
I might have spared a great deal of pains, that I have taken to cleanse my heart,
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and to wash my hands, and have sped as well.
and to wash my hands, and have sped as well.
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For notwithstanding all this, I have been plagued all the day long, and chastened every morning, ver. 14. Surely, had God loved me, had I belonged to him, he would never have dealt thus with me.
For notwithstanding all this, I have been plagued all the day long, and chastened every morning, ver. 14. Surely, had God loved me, had I belonged to him, he would never have dealt thus with me.
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2. In reference to the spiritual state of others; and therefore mistook that.
2. In Referente to the spiritual state of Others; and Therefore mistook that.
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He thought the state of the foolish better then his own, because they seemed to prosper, ver. 3. For I was envious at the foolish,
He Thought the state of the foolish better then his own, Because they seemed to prosper, ver. 3. For I was envious At the foolish,
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when I saw the prosperity of the wicked. As he concluded his own estate bad, so he concluded their's good:when I saw the Prosperity of the wicked. As he concluded his own estate bad, so he concluded their's good:
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He was so mistaken, that he could have been content to have exchanged states with them;
He was so mistaken, that he could have been content to have exchanged states with them;
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and yet had he done so, he had made a bad bargain for himself.
and yet had he done so, he had made a bad bargain for himself.
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3. In reference to God's mind, touching his duty under this complexed providence, he knew not what to do;
3. In Referente to God's mind, touching his duty under this complexed providence, he knew not what to do;
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but was at a great loss, exceedingly bewildred in his own thoughts through that darkness, that had overspread his understanding;
but was At a great loss, exceedingly bewildered in his own thoughts through that darkness, that had overspread his understanding;
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and nothing less can be implied in these words, I was as a beast before thee, i. e.
and nothing less can be implied in these words, I was as a beast before thee, i. e.
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I knew not how to carry, or behave my self toward God;
I knew not how to carry, or behave my self towards God;
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but acted very strangely and preposterously, as one that had no command of himself, or of his passions:
but acted very strangely and preposterously, as one that had no command of himself, or of his passion:
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and this is the case sometimes of God's dear children;
and this is the case sometime of God's dear children;
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they are so darkened in their Spirits, as that they know neither how to judge of things,
they Are so darkened in their Spirits, as that they know neither how to judge of things,
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nor how to act under divine dispensations.
nor how to act under divine dispensations.
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And hence flow misapprehensions of themselves, false conclusions of divine providence, and cross actings to divine will.
And hence flow misapprehensions of themselves, false conclusions of divine providence, and cross actings to divine will.
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Thus you see this particular case; Let us now see, what divine relief flows into the Soul herein.
Thus you see this particular case; Let us now see, what divine relief flows into the Soul herein.
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1. In time of the greatest darkness that is upon the Spirit of a Christian,
1. In time of the greatest darkness that is upon the Spirit of a Christian,
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when 'tis dark night with him, when he meets with the darkest and most cross dispensation of divine providence, that he concludes against himself,
when it's dark night with him, when he meets with the Darkest and most cross Dispensation of divine providence, that he concludes against himself,
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and the goodness of his estate; then God is bringing about some glorious eminent design for his good.
and the Goodness of his estate; then God is bringing about Some glorious eminent Design for his good.
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The more glorious any design of God is, and the more it tends to the good of any Soul, the more it is kept seccret,
The more glorious any Design of God is, and the more it tends to the good of any Soul, the more it is kept seccret,
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and the less the Soul discerns it, until it be wrought out.
and the less the Soul discerns it, until it be wrought out.
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There is many a good man that fears, that God is setting himself in battel array against him,
There is many a good man that fears, that God is setting himself in battle array against him,
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and shooting the arrows of his displeasure and indignation at him, and that the full vials of his wrath shall be poured forth upon him;
and shooting the arrows of his displeasure and Indignation At him, and that the full vials of his wrath shall be poured forth upon him;
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and yet at that time, God is bringing about some eminent design of good for him.
and yet At that time, God is bringing about Some eminent Design of good for him.
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It may be, thou art questioning thy estate, and concludest against thy self, but God is about to clear it up to thee:
It may be, thou art questioning thy estate, and concludest against thy self, but God is about to clear it up to thee:
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Thou doubtest of God's love, and he is making way for the manifestation of it. Thou art labouring under strong temptations, and conflicts with strong corruptions:
Thou doubtest of God's love, and he is making Way for the manifestation of it. Thou art labouring under strong temptations, and conflicts with strong corruptions:
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I, but God is giving in a glorious conquest, and treading Satan under thy feet; that which thou fearest will prove thy destruction, shall be thy salvation.
I, but God is giving in a glorious conquest, and treading Satan under thy feet; that which thou Fearest will prove thy destruction, shall be thy salvation.
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God often works (as Luther saith) in mediis contrariis, by contrary means: God heals by wounds, and makes alive by killing;
God often works (as Luther Says) in mediis contrariis, by contrary means: God heals by wounds, and makes alive by killing;
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so that a Christian may say, as he said; I had been undone, if I had not been undone.
so that a Christian may say, as he said; I had been undone, if I had not been undone.
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The issue is good, although the means seem never so cross. This is excellently set forth under a type, Ezek. 1.16. And their appearance and their work, was as it were, a wheel in the middle of a wheel, i. e.
The issue is good, although the means seem never so cross. This is excellently Set forth under a type, Ezekiel 1.16. And their appearance and their work, was as it were, a wheel in the middle of a wheel, i. e.
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very cross, and intangled one in another; one goes one way, and another goes another way;
very cross, and entangled one in Another; one Goes one Way, and Another Goes Another Way;
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and yet all perform one and the same work.
and yet all perform one and the same work.
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Thus is the providence of God, it is often very cross and complexed, it works by cross and intangled means;
Thus is the providence of God, it is often very cross and complexed, it works by cross and entangled means;
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yet carries on one glorious design.
yet carries on one glorious Design.
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All these cross ways and means work together (as the Apostle saith) for the good of them that love God, Rom. 8.28. 2. When a Christian is most in the dark, yet he shall not want a secret, (though insensible) conduct of Gods Holy Spirit, that shall secure him from ruine in his way;
All these cross ways and means work together (as the Apostle Says) for the good of them that love God, Rom. 8.28. 2. When a Christian is most in the dark, yet he shall not want a secret, (though insensible) conduct of God's Holy Spirit, that shall secure him from ruin in his Way;
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It is a notable relief to a blind man, to have a sure guide:
It is a notable relief to a blind man, to have a sure guide:
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God is a sure guide to a good man, when he is unable to direct himself.
God is a sure guide to a good man, when he is unable to Direct himself.
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Alass, no man is able to guide himself, without the assistance of Gods Holy Spirit; So Jer. 10.23. O Lord I know that the way of man is not in himself, it is not in man that walketh, to direct his steps.
Alas, no man is able to guide himself, without the assistance of God's Holy Spirit; So Jer. 10.23. Oh Lord I know that the Way of man is not in himself, it is not in man that walks, to Direct his steps.
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Why how then shall he escape ruine and destruction, when so many snares and rocks are in his way? See that Psal. 37.23. The steps of a good man are ordered by the Lord.
Why how then shall he escape ruin and destruction, when so many snares and Rocks Are in his Way? See that Psalm 37.23. The steps of a good man Are ordered by the Lord.
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God goeth along with a good man, and orders him in every step he takes:
God Goes along with a good man, and order him in every step he Takes:
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though we cannot see a step of our way, yet if we take God with us, he will direct us:
though we cannot see a step of our Way, yet if we take God with us, he will Direct us:
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I will guide thee with mine eye; Psal. 32.8.
I will guide thee with mine eye; Psalm 32.8.
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His eye is open upon the righteous, and he will guide them in the right way, His eye is open upon the righteous, and he will guide them in the right Way,
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even then when they cannot see their way before them: even then when they cannot see their Way before them:
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and therefore is that counsel of Solomon, In all thy ways acknowledge him, and he shall direct thy paths, Prov. 3.5, 6. As God orders the steps of a good man,
and Therefore is that counsel of Solomon, In all thy ways acknowledge him, and he shall Direct thy paths, Curae 3.5, 6. As God order the steps of a good man,
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so he orders the ways of a good man;
so he order the ways of a good man;
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It may be, thou art apt to walk in one way, and God will put thee into another, where thou shalt find the greatest comfort and peace;
It may be, thou art apt to walk in one Way, and God will put thee into Another, where thou shalt find the greatest Comfort and peace;
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we never walk so safely, as when God takes the sole care of us.
we never walk so safely, as when God Takes the sole care of us.
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When Abraham followed God in the darkness of sense and reason, not knowing whither he went, his course was never better steered:
When Abraham followed God in the darkness of sense and reason, not knowing whither he went, his course was never better steered:
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and oftentimes we do best, when we know not what to do;
and oftentimes we do best, when we know not what to do;
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when we are at the greatest stand, our reason darkned, and our spirits perplexed, and all the ways we can imagine of true peace and comfort block'd up,
when we Are At the greatest stand, our reason darkened, and our spirits perplexed, and all the ways we can imagine of true peace and Comfort blocked up,
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and we know not where to set one foot forward, then God comes and takes us by the hand,
and we know not where to Set one foot forward, then God comes and Takes us by the hand,
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and leads us into such a way as we dream't not of, where our desired peace and comfort is prepared for us;
and leads us into such a Way as we dreamt not of, where our desired peace and Comfort is prepared for us;
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There is an excellent promise for this purpose: Esay 35.8.
There is an excellent promise for this purpose: Isaiah 35.8.
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And an high way shall be there, and a way, and it shall be called the way of holiness, the unclean shall not pass over it, And an high Way shall be there, and a Way, and it shall be called the Way of holiness, the unclean shall not pass over it,
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but it shall be for those: the way faring men, though fools shall not erre therein.but it shall be for those: the Way faring men, though Fools shall not err therein.
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Observe first, God makes out a way for good men to walk in, an high way, Via Regia, the Kings way, the way of God,
Observe First, God makes out a Way for good men to walk in, an high Way, Via Regia, the Kings Way, the Way of God,
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an holy way, or the way of holiness; sin and wickedness is not Gods way. Secondly, fools shall not erre therein, i. e.
an holy Way, or the Way of holiness; since and wickedness is not God's Way. Secondly, Fools shall not err therein, i. e.
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the people of God sometimes are much in the dark, and know not what to do in a particular case:
the people of God sometime Are much in the dark, and know not what to do in a particular case:
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I, but yet they shall be guided, that they shall not loose their way; but how shall they be guided? Why God will be with them;
I, but yet they shall be guided, that they shall not lose their Way; but how shall they be guided? Why God will be with them;
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and so that passage may be read; for he shall be with them; In our translation it is rendered, but it shall be for those;
and so that passage may be read; for he shall be with them; In our Translation it is rendered, but it shall be for those;
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but it may be read thus, but he, i. e. God shall be to them, or with them;
but it may be read thus, but he, i. e. God shall be to them, or with them;
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to conduct and guide them in their way.
to conduct and guide them in their Way.
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How many Christians have cause to bless God and say, I could never have found the way to peace and comfort, had not God been my guide? This very experience brought the Prophet to that confidence for the future;
How many Christians have cause to bless God and say, I could never have found the Way to peace and Comfort, had not God been my guide? This very experience brought the Prophet to that confidence for the future;
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As you may see in the second verses before my Text, Psa. 73.24. Thou shalt guide me with thy counsel, and afterward receive me to glory.
As you may see in the second Verses before my Text, Psa. 73.24. Thou shalt guide me with thy counsel, and afterwards receive me to glory.
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3. When a Christian is in the dark, God is so far the strength of his heart, that he can wait for light.
3. When a Christian is in the dark, God is so Far the strength of his heart, that he can wait for Light.
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When they know not what to do, nor what to think, yet they can wait for light; they are expectants;
When they know not what to do, nor what to think, yet they can wait for Light; they Are expectants;
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And now Lord, what wait I for? My hope is in thee, saith David, Psal. 39.7.
And now Lord, what wait I for? My hope is in thee, Says David, Psalm 39.7.
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My soul waiteth for the Lord, more then they that watch for the morning, Psal. 130 7. As a man that hath a long journey to go, upon very great and important business,My soul waits for the Lord, more then they that watch for the morning, Psalm 130 7. As a man that hath a long journey to go, upon very great and important business,
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how doth he watch for the morning, because the darkness of the night suspends his motion;
how does he watch for the morning, Because the darkness of the night suspends his motion;
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I, but David waited more for the Lord, then a traveller watcheth for the morning; or as the words may be read, as they that watch unto the morning;
I, but David waited more for the Lord, then a traveller watches for the morning; or as the words may be read, as they that watch unto the morning;
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and so he makes a comparison between himself and watchmen, i. e. There is no watchman doth more observe,
and so he makes a comparison between himself and watchmen, i. e. There is no watchman does more observe,
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and wait for the breaking forth of the light of the day, then I do wait for the Lord.
and wait for the breaking forth of the Light of the day, then I do wait for the Lord.
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And this is a blessed relief to the soul, to be put into a waiting posture.
And this is a blessed relief to the soul, to be put into a waiting posture.
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When the soul knows not what to do, yet it can wait for light; Not like Saul, And, why should I wait for the Lord any longer;
When the soul knows not what to do, yet it can wait for Light; Not like Saul, And, why should I wait for the Lord any longer;
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But as David, I waited patiently for the Lord, Psal. 40.1. Though a good heart will not let God wait long;
But as David, I waited patiently for the Lord, Psalm 40.1. Though a good heart will not let God wait long;
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No, nor at all (willingly) for obedience, yet he is willing to wait as long as God seeth good for light to guide him in his obedience;
No, nor At all (willingly) for Obedience, yet he is willing to wait as long as God sees good for Light to guide him in his Obedience;
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loath is a gratious heart to miscarry in his work, or to tread awry, or step out of Gods way,
loath is a gracious heart to miscarry in his work, or to tread awry, or step out of God's Way,
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and therefore he will wait for light;
and Therefore he will wait for Light;
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glad would he be of one beam of light, to clear up his spiritual state to him;
glad would he be of one beam of Light, to clear up his spiritual state to him;
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I, but he knows that Gods time is the best;
I, but he knows that God's time is the best;
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It is sad to him to be in the dark, yet he knows that none can scatter the cloud, that overspreads him but God;
It is sad to him to be in the dark, yet he knows that none can scatter the cloud, that overspreads him but God;
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and therefore he concludes with the Prophet, It is good both to wait, and to hope in the Lord.
and Therefore he concludes with the Prophet, It is good both to wait, and to hope in the Lord.
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4. Though a good man may be in the dark, yet God will not always leave him in the dark;
4. Though a good man may be in the dark, yet God will not always leave him in the dark;
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Unto the upright, there ariseth light in the darkness, Psal. 112.4. Oftentimes when they least expect it, then it ariseth;
Unto the upright, there arises Light in the darkness, Psalm 112.4. Oftentimes when they least expect it, then it arises;
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as the night is darkest a little before the day breaks:
as the night is Darkest a little before the day breaks:
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so when the thickest cloud hath overspread the soul, then God causeth light to spring forth:
so when the thickest cloud hath overspread the soul, then God Causes Light to spring forth:
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Even as it was with Saint Paul in another case, 2 Corinth. 1.8, 10. We were pressed out of measure above strength, insomuch that we despaired of life,
Even as it was with Saint Paul in Another case, 2 Corinth. 1.8, 10. We were pressed out of measure above strength, insomuch that we despaired of life,
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but we had the sentence of death in our selves, that we should not trust in our selves,
but we had the sentence of death in our selves, that we should not trust in our selves,
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but in the living God, who delivered us from so great a death.
but in the living God, who Delivered us from so great a death.
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When his condition was at the heighth, when nothing could help or relieve him, but he was at the very point of death, then God revived him;
When his condition was At the height, when nothing could help or relieve him, but he was At the very point of death, then God revived him;
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Even so it is in this case, when the darkness of the soul is at the heighth,
Even so it is in this case, when the darkness of the soul is At the height,
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and the soul is at the greatest loss and plunge, no way open for its comfort and relief,
and the soul is At the greatest loss and plunge, no Way open for its Comfort and relief,
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then God gives in some beam of Divine light to guide and direct it unto peace and comfort;
then God gives in Some beam of Divine Light to guide and Direct it unto peace and Comfort;
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for though it be the portion of good men, and of children of light sometimes to walk in darkness,
for though it be the portion of good men, and of children of Light sometime to walk in darkness,
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yet they are never cast into utter darkness; eternal darkness is not their portion, they shall not lie down in darkness:
yet they Are never cast into utter darkness; Eternal darkness is not their portion, they shall not lie down in darkness:
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light is sown for the righteous, and as God hath his seeds time, so they shall have their harvest;
Light is sown for the righteous, and as God hath his seeds time, so they shall have their harvest;
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let the soul be never so full of fears, and perplexity of spirit, yet this cloud shall vanish, these fears shall be scattered;
let the soul be never so full of fears, and perplexity of Spirit, yet this cloud shall vanish, these fears shall be scattered;
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and the soul shall see and know, that it is under the gratious dispensation of a most gratious God, who hath ordered all things for her peace here, and eternal well-fare hereafter.
and the soul shall see and know, that it is under the gracious Dispensation of a most gracious God, who hath ordered all things for her peace Here, and Eternal welfare hereafter.
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This is clear in our Text; the Prophet had been in darkness;
This is clear in our Text; the Prophet had been in darkness;
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I, but God had brought him forth into the light, and now he is able to correct his mistakes.
I, but God had brought him forth into the Light, and now he is able to correct his mistakes.
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5. That experimental light and knowledge, which a sanctified soul gains in the time of its darkness,
5. That experimental Light and knowledge, which a sanctified soul gains in the time of its darkness,
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and from the flowing in of Divine Light to scatter that darkness, affords the soul unspeakable joy and satisfaction:
and from the flowing in of Divine Light to scatter that darkness, affords the soul unspeakable joy and satisfaction:
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that she accounts it a sufficient recompence for all her trouble and sorrow in the want thereof.
that she accounts it a sufficient recompense for all her trouble and sorrow in the want thereof.
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As there is knowledge of things by principles, so there is a knowledge, that ariseth from experience;
As there is knowledge of things by principles, so there is a knowledge, that arises from experience;
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and it would be very strange, if the soul should gain no experimental knowledge by the incomes of Divine Relief in the time darkness.
and it would be very strange, if the soul should gain no experimental knowledge by the incomes of Divine Relief in the time darkness.
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S. Paul saith, Tribulation worketh patience, and patience experience.
S. Paul Says, Tribulation works patience, and patience experience.
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Hereby the soul knoweth more of God, and attains clearer apprehensions of him, then it had before,
Hereby the soul Knoweth more of God, and attains clearer apprehensions of him, then it had before,
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when she is able to say, 'Tis true I was in darkness, but then God carried on a glorious design of doing me good, all though I could not see it;
when she is able to say, It's true I was in darkness, but then God carried on a glorious Design of doing me good, all though I could not see it;
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I was blind and not able to guide my feet into the way of peace, but I had the conduct of Gods Holy Spirit;
I was blind and not able to guide my feet into the Way of peace, but I had the conduct of God's Holy Spirit;
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I was very much perplexed in my Spirit, but Divine strength kept me up in a waiting frame;
I was very much perplexed in my Spirit, but Divine strength kept me up in a waiting frame;
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Yea, I found at last, light breaking in upon me in the darkest night; my dark night was turned into a bright shining day.
Yea, I found At last, Light breaking in upon me in the Darkest night; my dark night was turned into a bright shining day.
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Now this experience must needs fill the soul full of ravishing joy and satisfaction;
Now this experience must needs fill the soul full of ravishing joy and satisfaction;
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that she may say as David, Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee; and this is one mair.
that she may say as David, Return unto thy rest, Oh my soul, for the Lord hath dealt bountifully with thee; and this is one more.
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end of Gods drawing a cloud over the eye of a Christian, that he may have some experience of Gods gratious dealing with him in this condition,
end of God's drawing a cloud over the eye of a Christian, that he may have Some experience of God's gracious dealing with him in this condition,
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and thereby attain a fuller knowledge of the ways of God, then he did before.
and thereby attain a fuller knowledge of the ways of God, then he did before.
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I confess it may seem strange, but 'tis true, that a Christian gains light by the darkness of his spirit.
I confess it may seem strange, but it's true, that a Christian gains Light by the darkness of his Spirit.
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Did not the light of a Christian fail him, he would never have such experience of Divine Relief, as now he hath.
Did not the Light of a Christian fail him, he would never have such experience of Divine Relief, as now he hath.
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This makes his light double to what he had before: he had the light of instruction before, but now he hath the light of experience:
This makes his Light double to what he had before: he had the Light of instruction before, but now he hath the Light of experience:
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and hence it is, that those Christians who have had the greatest clouds upon their spirits prove the most knowing Christians;
and hence it is, that those Christians who have had the greatest Clouds upon their spirits prove the most knowing Christians;
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for experience is the mistress of truth; and when the soul is taught by experience, it knows the truth indeed.
for experience is the mistress of truth; and when the soul is taught by experience, it knows the truth indeed.
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Now the soul is put out of all doubt; there is no room for queries about it;
Now the soul is put out of all doubt; there is no room for queries about it;
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she is fully satisfied in it.
she is Fully satisfied in it.
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Many times when God goeth about to teach a man by his word, and reads him a Lecture of Divine Promises made to the Soul in such and such a condition, he little minds it:
Many times when God Goes about to teach a man by his word, and reads him a Lecture of Divine Promises made to the Soul in such and such a condition, he little minds it:
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but when God teaches him by his works in fulfilling those promises, then he cannot but sit down and admire at the riches of Gods grace, that God should deal thus with so vile and wretched a creature as he is.
but when God Teaches him by his works in fulfilling those promises, then he cannot but fit down and admire At the riches of God's grace, that God should deal thus with so vile and wretched a creature as he is.
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Thus you have seen how Divine Relief flows in to the Soul of a good man, when his understanding fails him.
Thus you have seen how Divine Relief flows in to the Soul of a good man, when his understanding fails him.
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2. A second particular case is in point of Election.
2. A second particular case is in point of Election.
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It cannot be denied, that as the appetite of all men is carried out to that which is good,
It cannot be denied, that as the appetite of all men is carried out to that which is good,
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so the appetite of a good man is fixed upon the highest good, and the ultimate end:
so the appetite of a good man is fixed upon the highest good, and the ultimate end:
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But then it must be granted, that there is sometimes a failing of the Will, both in point of Liberty,
But then it must be granted, that there is sometime a failing of the Will, both in point of Liberty,
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and also in point of Domination.
and also in point of Domination.
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1. In point of Liberty, which consists chiefly in making choice of such means, as are most proper for attaining that end.
1. In point of Liberty, which consists chiefly in making choice of such means, as Are most proper for attaining that end.
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2. In point of Dominion, which lies in imploying all inferiour faculties for execution of those means.
2. In point of Dominion, which lies in employing all inferior faculties for execution of those means.
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Now the failing of the Will in both these respects is, when the Will falls into a kind of hesitancy,
Now the failing of the Will in both these respects is, when the Will falls into a kind of hesitancy,
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or indifferency, and begins to halt. God hath appointed proper means for the attaining this end;
or indifferency, and begins to halt. God hath appointed proper means for the attaining this end;
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but the Soul may be at a stand at some time, and not determined.
but the Soul may be At a stand At Some time, and not determined.
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Every good man can't say at all times with the Prophet, My Heart is fixed. It may be fixed as to the end,
Every good man can't say At all times with the Prophet, My Heart is fixed. It may be fixed as to the end,
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but not as to the means: There may be at some time a wavering in the Will about it;
but not as to the means: There may be At Some time a wavering in the Will about it;
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Christians find it so by experience.
Christians find it so by experience.
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2. When the strength of Resolution is not so powerful, as to stand out against all assaults,
2. When the strength of Resolution is not so powerful, as to stand out against all assaults,
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and to bear down all opposition. The Will may be fixt, but not so firmly as it ought to be;
and to bear down all opposition. The Will may be fixed, but not so firmly as it ought to be;
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there may be a giving ground for a time to our spiritual adversary, a small retreat in time of temptation.
there may be a giving ground for a time to our spiritual adversary, a small retreat in time of temptation.
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A Christian never yields to a temptation of Satan, but there is at least a weakness in his Resolution,
A Christian never yields to a temptation of Satan, but there is At least a weakness in his Resolution,
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and some presumption in his Will, against which David prayed, Ps. 19. 3. When the Will grows cold and dead;
and Some presumption in his Will, against which David prayed, Ps. 19. 3. When the Will grows cold and dead;
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there is not that vigour or activity, as ought to be put forth in the use of means;
there is not that vigour or activity, as ought to be put forth in the use of means;
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his heart fails him, when as he grows like a silly Dove without heart; he prayes, and hears, and confers, but in all with a dead and lazy Spirit.
his heart fails him, when as he grows like a silly Dove without heart; he prays, and hears, and confers, but in all with a dead and lazy Spirit.
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4. When the Will is fickle and inconstant;
4. When the Will is fickle and inconstant;
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'tis in and out, and keeps not in one tenor and frame, but like a broken Bow, that soon starts aside.
it's in and out, and keeps not in one tenor and frame, but like a broken Bow, that soon starts aside.
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This, this is the spiritual plague and distemper of a good heart.
This, this is the spiritual plague and distemper of a good heart.
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Now let us see the remedy and relief that flows from God, for the cure hereof.
Now let us see the remedy and relief that flows from God, for the cure hereof.
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First, God is pleased to cure this sad distemper, by discovering the evil that is in it.
First, God is pleased to cure this sad distemper, by discovering the evil that is in it.
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The failing of the Will is a greater evil, and is far worse, than the failing of the Understanding.
The failing of the Will is a greater evil, and is Far Worse, than the failing of the Understanding.
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The more there is of Will in the commission of Sin, and the less there is of Will in the performance of Duty, the greater is the Sin. Other wants of the Soul will sooner be passed by in a duty, then the want of Will;
The more there is of Will in the commission of since, and the less there is of Will in the performance of Duty, the greater is the Sin. Other Wants of the Soul will sooner be passed by in a duty, then the want of Will;
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and therefore when God sets upon the cure of this distemper, he first opens the wound,
and Therefore when God sets upon the cure of this distemper, he First Opens the wound,
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and shews the filth that is in it, i. e. he convinceth a Christian of the greatness, and heinousness of the sin.
and shows the filth that is in it, i. e. he Convinces a Christian of the greatness, and heinousness of the since.
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It is possible for a Christian that is sound and upright in the main, to have so great a failing in his Will, that for a time he may but jog on in the way of God, that other Christians outstrip him far that set out long after him,
It is possible for a Christian that is found and upright in the main, to have so great a failing in his Will, that for a time he may but jog on in the Way of God, that other Christians outstrip him Far that Set out long After him,
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and yet he may be very insensible thereof, until God is pleased to strike a dart of spiritual conviction through his very heart;
and yet he may be very insensible thereof, until God is pleased to strike a dart of spiritual conviction through his very heart;
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and this wakens and rouzes him up, and makes him bestir himself, and consider where he is,
and this wakens and rouzes him up, and makes him Bestir himself, and Consider where he is,
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and what he hath been doing all this while. A clear place for this you have, Cant. 5.2. I sleep but my heart waketh:
and what he hath been doing all this while. A clear place for this you have, Cant 5.2. I sleep but my heart waketh:
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it is the voice of my beloved, that knocketh, saying, open to me, my sister. it is the voice of my Beloved, that knocketh, saying, open to me, my sister.
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This is the ingenuous confession of the Church, wherein she acknowledgeth that carnal deadness and security, that had overtaken her;
This is the ingenuous Confessi of the Church, wherein she acknowledgeth that carnal deadness and security, that had overtaken her;
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I sleep, or I have been asleep.
I sleep, or I have been asleep.
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Now a Christian never sleeps spiritually, or in a spiritual sense, but when his Will flags and fails;
Now a Christian never sleeps spiritually, or in a spiritual sense, but when his Will flags and fails;
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when that falls to a kind of indifferency, or is not strongly bent and inclined, but grows cold and dead, which is the symptome of a sleepy man.
when that falls to a kind of indifferency, or is not strongly bent and inclined, but grows cold and dead, which is the Symptom of a sleepy man.
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I, but did Christ suffer his Spouse to lie in this sleepy state? No! See how he awakens and rouzes her up, he calls to her,
I, but did christ suffer his Spouse to lie in this sleepy state? No! See how he awakens and rouzes her up, he calls to her,
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and bids her open to him; whereby, he let in a beam of divine light, and convinc'd her of her sin,
and bids her open to him; whereby, he let in a beam of divine Light, and convinced her of her since,
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and this was the first step to her cure, this made her open her eyes;
and this was the First step to her cure, this made her open her eyes;
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as when a man awakes out of sleep, he first opens his eyes, and then he rises.
as when a man awakes out of sleep, he First Opens his eyes, and then he rises.
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So 'tis with a sleepy and dull Christian:
So it's with a sleepy and dull Christian:
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God's first work upon him is to open his eyes, that he may see his sin,
God's First work upon him is to open his eyes, that he may see his since,
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and be affected with it, and this will make him stir.
and be affected with it, and this will make him stir.
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O beloved, it may be you do not know the evil that is in a sleepy estate, the sin that is inindifferency and halting in the waies of God,
O Beloved, it may be you do not know the evil that is in a sleepy estate, the since that is inindifferency and halting in the ways of God,
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and in the weakness of your Resolution to walk therein;
and in the weakness of your Resolution to walk therein;
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you take little notice it may be, of the coldness and deadness of your hearts unto holy duties,
you take little notice it may be, of the coldness and deadness of your hearts unto holy duties,
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or of the fickleness and inconstancy of your Spirits in them;
or of the fickleness and inconstancy of your Spirits in them;
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but at one time or other, you must expect a Soul-awakening voice, that will make you open your eyes,
but At one time or other, you must expect a Soul-awakening voice, that will make you open your eyes,
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and then you will see how great a sin it is.
and then you will see how great a since it is.
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What though thou dost not cast off the waies of God, yet this heartlessness in them is sin enough (if God should charge thee with it) to sink thy Soul as low as Hell.
What though thou dost not cast off the ways of God, yet this heartlessness in them is since enough (if God should charge thee with it) to sink thy Soul as low as Hell.
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Secondly, God cures this sleeping evil, by reviving and renewing the inscription and impression of Divine Law upon the heart.
Secondly, God cures this sleeping evil, by reviving and renewing the inscription and impression of Divine Law upon the heart.
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A good man never grows dull and dead, but when Divine Law is not in its full strength and power upon the heart.
A good man never grows dull and dead, but when Divine Law is not in its full strength and power upon the heart.
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As this is a means of divine life, so it is a restorer and renewer of life.
As this is a means of divine life, so it is a restorer and renewer of life.
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When the heart is exceeding dead, and indisposed to any thing that is good, this can quicken it;
When the heart is exceeding dead, and indisposed to any thing that is good, this can quicken it;
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and hence is that of David, Psal. 119.93. It is a blessed thing for a dead and dull heart to be quickned unto,
and hence is that of David, Psalm 119.93. It is a blessed thing for a dead and dull heart to be quickened unto,
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and in the way of God: and in the Way of God:
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But this will not be, unless the word of God come with life and power upon the heart.
But this will not be, unless the word of God come with life and power upon the heart.
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And this effect is worth remembring, and a good man will say with David, I will never forget thy Precepts,
And this Effect is worth remembering, and a good man will say with David, I will never forget thy Precepts,
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for with them thou hast quickned me. for with them thou hast quickened me.
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It may be thou goest to read or hear the word, with a dead and dull Spirit,
It may be thou goest to read or hear the word, with a dead and dull Spirit,
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and by that God quickens thee: Oh, remember it, and never forget it.
and by that God quickens thee: O, Remember it, and never forget it.
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It was a great and wonderful mercy to thee, that God did write his Law upon thy heart,
It was a great and wondered mercy to thee, that God did write his Law upon thy heart,
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when he first brought thee under the bond of his everlasting Covenant; and then bowed and inclined thy heart to a ready and free obedience thereunto.
when he First brought thee under the bound of his everlasting Covenant; and then bowed and inclined thy heart to a ready and free Obedience thereunto.
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It was a day of power, when he made thee willing to take his yoak upon thee.
It was a day of power, when he made thee willing to take his yoke upon thee.
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And it is a great mercy, that he is pleased to revive and renew the characters of this divine and heavenly Law upon thy Spirit,
And it is a great mercy, that he is pleased to revive and renew the characters of this divine and heavenly Law upon thy Spirit,
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when they seemed to be obliterated and blotted out;
when they seemed to be obliterated and blotted out;
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when thou hadst almost lost the power and life thereof upon thy Spirit, that there was little stirring or moving in thy Will towards Heaven.
when thou Hadst almost lost the power and life thereof upon thy Spirit, that there was little stirring or moving in thy Will towards Heaven.
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God deals with a Christian, as a man deals with his Watch;
God deals with a Christian, as a man deals with his Watch;
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when it goeth dull, and begins to beat slowly, he gets the Spring, which is the principle of its motion, mended and renewed:
when it Goes dull, and begins to beatrice slowly, he gets the Spring, which is the principle of its motion, mended and renewed:
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So when the heart of man grows dull and heavie, his motions very cold and dead unto any good, God mends and renews the Will, which is the spring and principle of motion in the heart;
So when the heart of man grows dull and heavy, his motions very cold and dead unto any good, God mends and renews the Will, which is the spring and principle of motion in the heart;
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and for that end, he sets Divine Law and will to work upon it.
and for that end, he sets Divine Law and will to work upon it.
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When God's Will moves upon our Will, then 'tis quick and liuely in its motions towards God, not else;
When God's Will moves upon our Will, then it's quick and lively in its motions towards God, not Else;
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if that be dead towards him, the man is dead to any thing that is good.
if that be dead towards him, the man is dead to any thing that is good.
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I know the Law, as it is a Covenant of Works, is a killing Instrument; it slew Saint Paul, and laid him a bleeding before God:
I know the Law, as it is a Covenant of Works, is a killing Instrument; it slew Saint Paul, and laid him a bleeding before God:
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but as it is a Covenant of Grace, so it is a quickning Instrument, and sets the Soul a going after God, in the use of those means which he hath appointed.
but as it is a Covenant of Grace, so it is a quickening Instrument, and sets the Soul a going After God, in the use of those means which he hath appointed.
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3. Sometimes God cures this sad distemper, by shedding his love abroad upon the heart: Divine Love is both a heart-quickner, and a heart-in-flamer.
3. Sometime God cures this sad distemper, by shedding his love abroad upon the heart: Divine Love is both a heart-quickner, and a heart-in-flamer.
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We (saith the Apostle) love him, because he loved us first, 1 Jo. 4.19. Our love is but the reflex of his.We (Says the Apostle) love him, Because he loved us First, 1 John 4.19. Our love is but the reflex of his.
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Gods love to us is founded in it self. He loves, because he will love; but our love to God, is founded on his love.
God's love to us is founded in it self. He loves, Because he will love; but our love to God, is founded on his love.
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Nothing in us moved him to love us; but God's love to us, moves us to love him:
Nothing in us moved him to love us; but God's love to us, moves us to love him:
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and therefore it is, that as God manifests his love to us, so we are able to love him;
and Therefore it is, that as God manifests his love to us, so we Are able to love him;
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The love of Christ constraineth us, 1 Cor. 5.17. As when the Sun shineth, then Flowers open;The love of christ constrains us, 1 Cor. 5.17. As when the Sun shines, then Flowers open;
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so when the love of God shines upon the Soul, it opens to God:
so when the love of God shines upon the Soul, it Opens to God:
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then the Heart is enlarged for God, the Will is carried out with high resolutions to follow him fully in all the waies of his commands.
then the Heart is enlarged for God, the Will is carried out with high resolutions to follow him Fully in all the ways of his commands.
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As the hiding of Gods face is a great damp upon the Spirit, that makes it drive on very heavily in the way of God;
As the hiding of God's face is a great damp upon the Spirit, that makes it drive on very heavily in the Way of God;
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so the shining of his face, is a notable quickner of the Spirit: it is like oil to the wheel, that helps on the motion with greater ease.
so the shining of his face, is a notable quickener of the Spirit: it is like oil to the wheel, that helps on the motion with greater ease.
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When once a Soul hath tasted the love of God, and got some sense thereof, the pulse of holy desires, will begin to beat strong after the enjoyment of him;
When once a Soul hath tasted the love of God, and god Some sense thereof, the pulse of holy Desires, will begin to beatrice strong After the enjoyment of him;
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it is impossible for a Christian to remain dead, under the warm beams of this most glorious Sun. It is very observable, that no sooner did God call to Israel to return, with a gracious promise, of healing their backslidings, and of pardoning their iniquities:
it is impossible for a Christian to remain dead, under the warm beams of this most glorious Sun. It is very observable, that no sooner did God call to Israel to return, with a gracious promise, of healing their backslidings, and of pardoning their iniquities:
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But they answer, Behold, we come unto thee, for thou art the Lord our God.
But they answer, Behold, we come unto thee, for thou art the Lord our God.
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Though their Hearts were turned even quite away from God, and their Wills exceeding averse from returning;
Though their Hearts were turned even quite away from God, and their Wills exceeding averse from returning;
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yet that expression of Love and Grace to them, presently turned the bent and frame of their Spirits,
yet that expression of Love and Grace to them, presently turned the bent and frame of their Spirits,
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and quickned them to a speedy return. Behold, we come unto thee, for thou art the Lord our God;
and quickened them to a speedy return. Behold, we come unto thee, for thou art the Lord our God;
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as you may see, Jer. 3.22.
as you may see, Jer. 3.22.
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And therefore it is that a gracious Soul longs for the sense and manifestations of Gods love;
And Therefore it is that a gracious Soul longs for the sense and manifestations of God's love;
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not only for the peace and comfort that it brings along with it, but because he knows that it a is quickner of his Heart and Will, to a cheerful performance of obedience unto God.
not only for the peace and Comfort that it brings along with it, but Because he knows that it a is quickener of his Heart and Will, to a cheerful performance of Obedience unto God.
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'Tis that which begets a free Spirit in the Soul; renders it ready and prompt unto all holy service:
It's that which begets a free Spirit in the Soul; renders it ready and prompt unto all holy service:
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And now set God call him to what he pleaseth, and he stands ready prest to do it.
And now Set God call him to what he Pleases, and he Stands ready pressed to do it.
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God hath now (as it were) a string upon his heart, he may lead him about whither he will.
God hath now (as it were) a string upon his heart, he may led him about whither he will.
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4. Sometimes God cures the failing of the Will, by removing those impediments, that stopt its motion.
4. Sometime God cures the failing of the Will, by removing those impediments, that stopped its motion.
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You know, if a wheel be scotcht, there is no stirring of it, until that be removed; even thus 'tis here.
You know, if a wheel be scotched, there is no stirring of it, until that be removed; even thus it's Here.
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Sometimes the Will of man (which is the wheel of Motion) is scotcht, so that it cannot move forward, until that be removed:
Sometime the Will of man (which is the wheel of Motion) is scotched, so that it cannot move forward, until that be removed:
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Hence that of the Psalmist, I will run the way of thy commandments, when thou shalt enlarge my heart, Psal. 119.32. The word enlarge, doth not only signifie to widen, and extend a thing;
Hence that of the Psalmist, I will run the Way of thy Commandments, when thou shalt enlarge my heart, Psalm 119.32. The word enlarge, does not only signify to widen, and extend a thing;
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but also, to set at liberty, and to free it from impediments and incumbrances, and so it is used, Psal. 4.1. NONLATINALPHABET Thou hast enlarged me, when I was in distress;
but also, to Set At liberty, and to free it from impediments and encumbrances, and so it is used, Psalm 4.1. Thou hast enlarged me, when I was in distress;
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or, Thou hast set me at liberty.
or, Thou hast Set me At liberty.
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And as it is applicable to the outward state and condition of a man, so the Prophet makes use of the same word, in reference to tie the inward state, I will run the wayes of thy commands.
And as it is applicable to the outward state and condition of a man, so the Prophet makes use of the same word, in Referente to tie the inward state, I will run the ways of thy commands.
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NONLATINALPHABET. when thou shalt set my heart at liberty. i. e.
. when thou shalt Set my heart At liberty. i. e.
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There is that in my heart, that cloggs me, and hinders me, that I cannot run the way of thy commands, until thou dost remove it.
There is that in my heart, that clogs me, and hinders me, that I cannot run the Way of thy commands, until thou dost remove it.
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Sometime the mind is clogg'd with strong temptations. Sometimes with sore pressures of grief and horror.
Sometime the mind is clogged with strong temptations. Sometime with soar pressures of grief and horror.
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Sometimes with impetuous lusts and passions. And untill the Soul be set free, she cannot move in the waies of God.
Sometime with impetuous Lustiest and passion. And until the Soul be Set free, she cannot move in the ways of God.
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And therefore divine relief comes into the Soul, in this case, to remove those obstructions, and to take away those clogs.
And Therefore divine relief comes into the Soul, in this case, to remove those obstructions, and to take away those clogs.
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And many a gracious Soul hath cause to say, Lord thou hast enlarged my Heart. My Heart was scotcht, but thou hast set me at liberty.
And many a gracious Soul hath cause to say, Lord thou hast enlarged my Heart. My Heart was scotched, but thou hast Set me At liberty.
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I was pesterd with such a temptation, and with such a pressure of grief and horrour,
I was pesterd with such a temptation, and with such a pressure of grief and horror,
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or with such a passion and lust: but thou hast removed it, and set me at liberty.
or with such a passion and lust: but thou hast removed it, and Set me At liberty.
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I know the perfect and full enlargement of the soul is not wrought, until she comes in heaven;
I know the perfect and full enlargement of the soul is not wrought, until she comes in heaven;
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but God begins the work here:
but God begins the work Here:
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and oftentimes when she is in the greatest streight, and so stopt in her motion, that she is like an instrument, quite out of tune,
and oftentimes when she is in the greatest straight, and so stopped in her motion, that she is like an Instrument, quite out of tune,
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and ready to be hung up, or laid by, then God steps in, and affords this gratious relief to it.
and ready to be hung up, or laid by, then God steps in, and affords this gracious relief to it.
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5. Sometimes when God finds the soul in this dead and drowzie case, that it hath little mind or spirit unto duty, he makes use of the rod of correction;
5. Sometime when God finds the soul in this dead and drowzy case, that it hath little mind or Spirit unto duty, he makes use of the rod of correction;
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and then when the soul feels it smart, she rouseth up her self, and sets to work.
and then when the soul feels it smart, she rouses up her self, and sets to work.
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Even as when Absalon sent for Joab to come to him once and again, and saw he would not stir, he commanded his servants to set Joabs field on fire,
Even as when Absalom sent for Joab to come to him once and again, and saw he would not stir, he commanded his Servants to Set Joabs field on fire,
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and then Joab makes all the hast he could to Absalon, 2 Sam. 14.29 30.31. even thus it is here;
and then Joab makes all the haste he could to Absalom, 2 Sam. 14.29 30.31. even thus it is Here;
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God sends for us, first one messenger comes and then another, to tell us, that God would have us come to him:
God sends for us, First one Messenger comes and then Another, to tell us, that God would have us come to him:
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As you have it, Cant. 2.14. Let me hear thy voice, let me see thy face.
As you have it, Cant 2.14. Let me hear thy voice, let me see thy face.
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I, but we stir not, come not at God, either to pray to him, or praise him;
I, but we stir not, come not At God, either to pray to him, or praise him;
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that at last, God is forced to fire us out, and then we come. You have a notable place for this, Hos. 5.15. I will go, and return to my place, till they acknowledge their offence, and seek my face:
that At last, God is forced to fire us out, and then we come. You have a notable place for this, Hos. 5.15. I will go, and return to my place, till they acknowledge their offence, and seek my face:
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in their affliction, they will seek me early. in their affliction, they will seek me early.
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They that lay snorting in their bed of security, in the time of prosperity, will be better husbands in time of adversity; they'l get up early:
They that lay snorting in their Bed of security, in the time of Prosperity, will be better Husbands in time of adversity; They'll get up early:
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the word signifies they shall morning me, i.e. they shall come in the morning of their time, and seek me. And so Esay 26.16. They poured out a prayer unto thee when thy chastning was upon them, and in their affliction they visited thee;
the word signifies they shall morning me, i.e. they shall come in the morning of their time, and seek me. And so Isaiah 26.16. They poured out a prayer unto thee when thy chastening was upon them, and in their affliction they visited thee;
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Mark it, when the rod was upon their back, then they cry, and then they beg:
Mark it, when the rod was upon their back, then they cry, and then they beg:
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I, they poured out a prayer.
I, they poured out a prayer.
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It was not (as one observes upon the place) a dropping, now and then;
It was not (as one observes upon the place) a dropping, now and then;
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but it was violent and continual: the spirit was stirred and now it cannot lie still;
but it was violent and continual: the Spirit was stirred and now it cannot lie still;
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Afflictions commonly move and stir the heart one way or other: sometimes they stir the evil and cross humours, that are in the heart of man,
Afflictions commonly move and stir the heart one Way or other: sometime they stir the evil and cross humours, that Are in the heart of man,
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and then he rages and fumes against God, and his ways:
and then he rages and fumes against God, and his ways:
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but where grace is, there they stir up a lazy and a dull spirit to meet God in his way with mournings and supplications.
but where grace is, there they stir up a lazy and a dull Spirit to meet God in his Way with mournings and supplications.
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The finger may be in the eye, because grief is in the heart, but this sorrow will have a vent, else the heart will not be at rest:
The finger may be in the eye, Because grief is in the heart, but this sorrow will have a vent, Else the heart will not be At rest:
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God and the soul must be friends, or she can have no satisfaction. When God corrects the soul in good earnest, then she seeks him in good earnest,
God and the soul must be Friends, or she can have no satisfaction. When God corrects the soul in good earnest, then she seeks him in good earnest,
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and will not be quiet until she finds him.
and will not be quiet until she finds him.
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So Esay 26.8, 9. In the way of thy judgments, O Lord have we waited for thee:
So Isaiah 26.8, 9. In the Way of thy Judgments, Oh Lord have we waited for thee:
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the desire of our soul is to thy name, and to the remembrance of thee.
the desire of our soul is to thy name, and to the remembrance of thee.
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With my soul, have I desired thee in the night, with my spirit within me, will I seek thee early. With my soul, have I desired thee in the night, with my Spirit within me, will I seek thee early.
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Here is seeking indeed, the whole soul and spirit put forth, and that diligently and constantly,
Here is seeking indeed, the Whole soul and Spirit put forth, and that diligently and constantly,
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and then with waiting until she find; We have waited for thee.
and then with waiting until she find; We have waited for thee.
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'Tis true affections do not always work thus in the heart of a good man at first.
It's true affections do not always work thus in the heart of a good man At First.
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God whips and whips again, before the soul stirs; I, but God will not give over whipping, until she stirs.
God whips and whips again, before the soul stirs; I, but God will not give over whipping, until she stirs.
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Dull and heavy spirited Christians seldom go long without a rod at their backs:
Dull and heavy spirited Christians seldom go long without a rod At their backs:
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and 'tis a great mercy when the rod of correction is any ways efficacious to rouse them up out of their drouzie and sleepy state.
and it's a great mercy when the rod of correction is any ways efficacious to rouse them up out of their drowsy and sleepy state.
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3. A third particular case of the failing of the natural faculties of the soul, is in point of retention; the memory may fail.
3. A third particular case of the failing of the natural faculties of the soul, is in point of retention; the memory may fail.
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As a man may have a good head, and a naughty heart: so a man may have a good heart and a naughty head;
As a man may have a good head, and a naughty heart: so a man may have a good heart and a naughty head;
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a head that will hold little or nothing, that tends to the support and comfort of his soul, when his flesh fails him.
a head that will hold little or nothing, that tends to the support and Comfort of his soul, when his Flesh fails him.
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A good Christian may be like a leaking vessel, that retains no liquor long;
A good Christian may be like a leaking vessel, that retains no liquour long;
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he may let slip the word of Gods grace, and the external works of Gods grace,
he may let slip the word of God's grace, and the external works of God's grace,
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and not retain them long with him.
and not retain them long with him.
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I dare not question the truth of that mans grace, that can't remember every truth he reads, or hears delivered;
I Dare not question the truth of that men grace, that can't Remember every truth he reads, or hears Delivered;
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Nor may we say, that the work of Gods grace is not wrought in every one, that cannot at all times, call to mind.
Nor may we say, that the work of God's grace is not wrought in every one, that cannot At all times, call to mind.
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The great things that God hath done for him;
The great things that God hath done for him;
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the Apostle Paul writing to the Hebrews tells them, That they had forgotten the exhortation, Heb. 12.5.
the Apostle Paul writing to the Hebrews tells them, That they had forgotten the exhortation, Hebrew 12.5.
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Or you have forgotten the consolation, as some render it; For the Greek NONLATINALPHABET signifies both; because consolation oft-times flows in by a word of exhortation;
Or you have forgotten the consolation, as Some render it; For the Greek signifies both; Because consolation ofttimes flows in by a word of exhortation;
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and it intimates that they had forgotten, both the word of comfort, and the work of comfort.
and it intimates that they had forgotten, both the word of Comfort, and the work of Comfort.
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And thus it is with many a good Christian;
And thus it is with many a good Christian;
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he comes to Church with great desire to learn that which tends to the good of his soul,
he comes to Church with great desire to Learn that which tends to the good of his soul,
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and he is resolved to treasure it up in his memory:
and he is resolved to treasure it up in his memory:
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I, but that is not faithful to him, but presently looseth that which he hath committed to its trust.
I, but that is not faithful to him, but presently loses that which he hath committed to its trust.
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And it may be, God hath done great things for him, and given him great experience of his fatherly care over him, and tender love to him:
And it may be, God hath done great things for him, and given him great experience of his fatherly care over him, and tender love to him:
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I, but he hath lost much of his experience; that it is to him, as if it had not been.
I, but he hath lost much of his experience; that it is to him, as if it had not been.
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Oftentimes when Christians are under a cloud, they forget that the Sun of Gods favour ever shined upon them.
Oftentimes when Christians Are under a cloud, they forget that the Sun of God's favour ever shined upon them.
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And when they are in streights forget the great Salvation that God hath wrought for them,
And when they Are in straights forget the great Salvation that God hath wrought for them,
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when he called them out of a state of sin and misery into a state of grace and happiness.
when he called them out of a state of since and misery into a state of grace and happiness.
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And this is a great affliction to him, that he can't remember the works of the right hand of the Lord,
And this is a great affliction to him, that he can't Remember the works of the right hand of the Lord,
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nor the gracious, and soul ravishing words of his mouth. Now is there no relief to be had from God in this case? Yes,
nor the gracious, and soul ravishing words of his Mouth. Now is there no relief to be had from God in this case? Yes,
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and that I shall shew you in three particulars,
and that I shall show you in three particulars,
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1. Sometimes God brings truths and experiences to our minds and remembrance, when we stand in the greatest need of them.
1. Sometime God brings truths and experiences to our minds and remembrance, when we stand in the greatest need of them.
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God deals with us as natural parents do with a dear child, whom they love exceedingly:
God deals with us as natural Parents do with a dear child, whom they love exceedingly:
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it may be they bestow a thing upon it, which is very useful for it, but for want of care, it looseth it;
it may be they bestow a thing upon it, which is very useful for it, but for want of care, it loses it;
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the parents finding it, lay it up for the child against a time of need, and then bring it forth. Even thus doth God sometimes;
the Parents finding it, lay it up for the child against a time of need, and then bring it forth. Even thus does God sometime;
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that truth and experience, which we have lost, he treasures up against a time of need,
that truth and experience, which we have lost, he treasures up against a time of need,
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& then brings it forth, when he knows it will do us the most good, Comfort shall be given in,
& then brings it forth, when he knows it will do us the most good, Comfort shall be given in,
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when the soul hath quite forgotten, that she ever had comfort.
when the soul hath quite forgotten, that she ever had Comfort.
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And as 'tis the office of the Holy Ghost to comfort mourners, so in order hereunto, he must teach the soul,
And as it's the office of the Holy Ghost to Comfort mourners, so in order hereunto, he must teach the soul,
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and bring things to our remembrance. So it is promised, John 14.26.
and bring things to our remembrance. So it is promised, John 14.26.
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But the comforter, which is the Holy Ghost, whom the Father will send in my name, shall teach you all things, But the comforter, which is the Holy Ghost, whom the Father will send in my name, shall teach you all things,
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and bring all things to your remembrance; First, He must teach the soul those things that belong to comfort:and bring all things to your remembrance; First, He must teach the soul those things that belong to Comfort:
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I, but the soul is very apt to forget what she hath learned; Why if it doth so;
I, but the soul is very apt to forget what she hath learned; Why if it does so;
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then he is a remembrancer to bring things forgotten to our remembrance.
then he is a remembrancer to bring things forgotten to our remembrance.
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As 'tis a notable comfort to a Christian, in the time of trouble and sorrow, to call the promises and providences of God to mind;
As it's a notable Comfort to a Christian, in the time of trouble and sorrow, to call the promises and providences of God to mind;
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so it is part of the Office of the Holy Ghost to bring things to our remembrance for our comfort.
so it is part of the Office of the Holy Ghost to bring things to our remembrance for our Comfort.
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And sometimes when things are quite out of our remembrance, and even buried in the grave of forgetfulness, the Holy Ghost brings them all to our minds as fresh as if we had but newly received them.
And sometime when things Are quite out of our remembrance, and even buried in the grave of forgetfulness, the Holy Ghost brings them all to our minds as fresh as if we had but newly received them.
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Saint Paul wrote the same things to the Phillippians, which he had either preach'd to them or wrote to them before, that he might imprint them the better upon their minds:
Saint Paul wrote the same things to the Philippians, which he had either preached to them or wrote to them before, that he might imprint them the better upon their minds:
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and some gather out of Matth. 5. compared with Luke 6.20. that our Saviour preached the same Sermon twice over;
and Some gather out of Matthew 5. compared with Lycia 6.20. that our Saviour preached the same Sermon twice over;
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because many hearers are dull to conceive, hard to believe, and apt to forget.
Because many hearers Are dull to conceive, hard to believe, and apt to forget.
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And the Holy Ghost sometimes comes and Preaches that again to the soul, which it may be she heard ten or twenty years before, but had forgotten it.
And the Holy Ghost sometime comes and Preaches that again to the soul, which it may be she herd ten or twenty Years before, but had forgotten it.
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Perhaps thou art at a great loss for a promise, and for former experiences, and wouldst give any thing in the world for the comfort that once thou hadst thereby:
Perhaps thou art At a great loss for a promise, and for former experiences, and Wouldst give any thing in the world for the Comfort that once thou Hadst thereby:
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and then the Holy Ghost gives them in to thee. Dying Christians sometimes have had experience hereof, when all their comfort hath fled from them,
and then the Holy Ghost gives them in to thee. Dying Christians sometime have had experience hereof, when all their Comfort hath fled from them,
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as the brooks passed away from the troops of Tema. 2. Sometimes when a Christian hath forgotten old experiences, God creates new for his joy, and comfort.
as the brooks passed away from the troops of Tema. 2. Sometime when a Christian hath forgotten old experiences, God creates new for his joy, and Comfort.
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When old mercies are worn out of our remembrance, he engraves new mercies upon our minds;
When old Mercies Are worn out of our remembrance, he engraves new Mercies upon our minds;
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and when some promises of grace, and comfort are slipt out of our memory, he points us to others that are as suitable to our present state.
and when Some promises of grace, and Comfort Are slipped out of our memory, he points us to Others that Are as suitable to our present state.
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It may be thou hast forgot the promises of this life, and God fastens the promises of eternal life upon thy spirit;
It may be thou hast forgotten the promises of this life, and God fastens the promises of Eternal life upon thy Spirit;
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thou hast forgot something of that which thou hast learnt heretofore.
thou hast forgotten something of that which thou hast learned heretofore.
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And to supply the want thereof, he teacheth thee something which thou didst never learn and sometimes a word of precept is more needful to be taught, then the word of promise;
And to supply the want thereof, he Teaches thee something which thou didst never Learn and sometime a word of precept is more needful to be taught, then the word of promise;
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and a Christian finds it so.
and a Christian finds it so.
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When the heart begins to grow wanton and loose under gratious promises and experiences, it is just with God to take them away,
When the heart begins to grow wanton and lose under gracious promises and experiences, it is just with God to take them away,
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and to feed her with harder Diet: yet so, that she shall have cause to bless God at last for it;
and to feed her with harder Diet: yet so, that she shall have cause to bless God At last for it;
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for else she might have died of a surfeit.
for Else she might have died of a surfeit.
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God doth not always administer that to us, which is most toothsome, but that which is most wholsome;
God does not always administer that to us, which is most toothsome, but that which is most wholesome;
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not always that which is most delightful, but that which is most needful, as is hinted by our Saviour, Matt. 6.8. Your father knoweth what you have need of, i. e.
not always that which is most delightful, but that which is most needful, as is hinted by our Saviour, Matt. 6.8. Your father Knoweth what you have need of, i. e.
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You may be sure of that which God knows necessary and suitable to your present state and condition;
You may be sure of that which God knows necessary and suitable to your present state and condition;
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although he denies you that which you most desire.
although he Denies you that which you most desire.
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A father doth not always provide the same diet for his children, but gives them sometimes one thing and sometimes another:
A father does not always provide the same diet for his children, but gives them sometime one thing and sometime Another:
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but however, they shall have that which is most needful for them;
but however, they shall have that which is most needful for them;
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and when he denies them that which their appetite longs for, and it can't be had, he gives them that which may be more for their health.
and when he Denies them that which their appetite longs for, and it can't be had, he gives them that which may be more for their health.
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Even thus God doth with his children: spiritual food they shall have;
Even thus God does with his children: spiritual food they shall have;
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and although they must not always feed upon the same dish, yet they shall have that which is best for them.
and although they must not always feed upon the same dish, yet they shall have that which is best for them.
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New mercies are oftentimes given in to them, who have forgotten old.
New Mercies Are oftentimes given in to them, who have forgotten old.
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So that a Christian hath a new song put into his mouth, to sing before the Lord,
So that a Christian hath a new song put into his Mouth, to sing before the Lord,
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as the Prophet saith, Psal. 40.3. He hath put a new song into my mouth even praise unto our God.
as the Prophet Says, Psalm 40.3. He hath put a new song into my Mouth even praise unto our God.
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I confess it is the sin and weakness of Christians to forget old experiences of Gods goodness to them;
I confess it is the since and weakness of Christians to forget old experiences of God's Goodness to them;
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yet such is the indulgence of our heavenly Father, as to supply our defects herein by a suitable dispensation,
yet such is the indulgence of our heavenly Father, as to supply our defects herein by a suitable Dispensation,
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and to remember us, when we forget him.
and to Remember us, when we forget him.
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3. Sometimes God supplies the want of a good memory, by a mighty and efficacious blessing of his Holy Spirit;
3. Sometime God supplies the want of a good memory, by a mighty and efficacious blessing of his Holy Spirit;
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so that there is much conveyed into the heart, to better that little that is retained in the head.
so that there is much conveyed into the heart, to better that little that is retained in the head.
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A good work may be wrought upon the heart, when very few words, that are delivered by the Preacher, are remembred.
A good work may be wrought upon the heart, when very few words, that Are Delivered by the Preacher, Are remembered.
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The word sometimes passes through the soul, and leaves a sweet savour behind it, although it stayeth not.
The word sometime passes through the soul, and leaves a sweet savour behind it, although it stays not.
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It may be a poor soul goeth to hear a Sermon, and upon his return, would think he had lost all his pains, were it not for this, that he hath felt the power and efficacy of the Spirit of God upon his heart to do him good;
It may be a poor soul Goes to hear a Sermon, and upon his return, would think he had lost all his pains, were it not for this, that he hath felt the power and efficacy of the Spirit of God upon his heart to do him good;
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and for this he blesseth God. He finds his heart quickned, or melted, or established in the faith;
and for this he Blesses God. He finds his heart quickened, or melted, or established in the faith;
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and this is better to him, than if he had it all by heart, without such gratious effects.
and this is better to him, than if he had it all by heart, without such gracious effects.
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'Tis good to remember what you hear; but 'tis better to be what you hear;
It's good to Remember what you hear; but it's better to be what you hear;
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when it may be said of you, as our Saviour of his Disciples, Now are ye clean through the word which I have spoken to you, John 15.3.
when it may be said of you, as our Saviour of his Disciples, Now Are you clean through the word which I have spoken to you, John 15.3.
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As a sieve will not hold the water, that is put into it, yet is washed and cleansed by it;
As a sieve will not hold the water, that is put into it, yet is washed and cleansed by it;
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even thus it is with some hearers, though they can retain nothing of the expression of the word,
even thus it is with Some hearers, though they can retain nothing of the expression of the word,
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yet they are cleansed by the lively and efficacious impression thereof.
yet they Are cleansed by the lively and efficacious impression thereof.
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Beloved, I speak not this to incourage any one in careless hearing and wilful neglect of retaining what they hear:
beloved, I speak not this to encourage any one in careless hearing and wilful neglect of retaining what they hear:
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but for the comfort of those, who when they have given all diligence in their attention,
but for the Comfort of those, who when they have given all diligence in their attention,
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yet their memory fails them in retaining what they have heard. And I desire that all would take notice of this one thing;
yet their memory fails them in retaining what they have herd. And I desire that all would take notice of this one thing;
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that though it be the duty of all, to treasure up the word in their heads,
that though it be the duty of all, to treasure up the word in their Heads,
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yet the desire of their souls should be chiefly carried out after an impression thereof upon their hearts.
yet the desire of their Souls should be chiefly carried out After an impression thereof upon their hearts.
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Head knowledge is good, but heart knowledge is better.
Head knowledge is good, but heart knowledge is better.
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To be able to repeat a Sermon is good, but to live a Sermon is better.
To be able to repeat a Sermon is good, but to live a Sermon is better.
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And thou mayst be sure, that God will inable thee to live truth, in some measure,
And thou Mayest be sure, that God will inable thee to live truth, in Some measure,
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although thou art not able to express the words thereof, as they are delivered to thee;
although thou art not able to express the words thereof, as they Are Delivered to thee;
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And this shall be thy Relief in this case. Thus much shall serve to shew you how Divine Relief flows in to the soul,
And this shall be thy Relief in this case. Thus much shall serve to show you how Divine Relief flows in to the soul,
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when the natural faculties thereof fail.
when the natural faculties thereof fail.
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2. Divine Relief flows in from God, to the Soul of a good man, when his infused habits fail;
2. Divine Relief flows in from God, to the Soul of a good man, when his infused habits fail;
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and in the opening of this, I must hold to my propounded method. 1. I shall shew you, that they may fail, and how far they may fail.
and in the opening of this, I must hold to my propounded method. 1. I shall show you, that they may fail, and how Far they may fail.
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2. How relief flows into the Soul in this case. First, The infused habits of Grace and Virtue may fail.
2. How relief flows into the Soul in this case. First, The infused habits of Grace and Virtue may fail.
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There is not a Grace in a Christian, but may fail at one time or other.
There is not a Grace in a Christian, but may fail At one time or other.
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Though the state of Grace abideth alwaies;
Though the state of Grace Abideth always;
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yet every mans grace, (if any mans) doth not alwaies abide in the same state.
yet every men grace, (if any men) does not always abide in the same state.
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A true frame of Grace, shall never be destroyed, but the heart of a gracious man doth not alwaies continue in the same frame.
A true frame of Grace, shall never be destroyed, but the heart of a gracious man does not always continue in the same frame.
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The stream may not be cut off, and yet there may be ebbings, as well as flowings.
The stream may not be Cut off, and yet there may be ebbings, as well as flowings.
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It may be low water with a Christian at some time, in point of inherent grace, as well as spiritual comfort.
It may be low water with a Christian At Some time, in point of inherent grace, as well as spiritual Comfort.
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He that hath the most grace, may seem like him, that hath the least;
He that hath the most grace, may seem like him, that hath the least;
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and that in three things. 1. In respect of the strength of Grace. 2. In respect of the vigour and activity of Grace. 3. In respect of the beauty and lustre of Grace.
and that in three things. 1. In respect of the strength of Grace. 2. In respect of the vigour and activity of Grace. 3. In respect of the beauty and lustre of Grace.
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First in respect of the strength of Grace: Grace is not alwaies in the same strength.
First in respect of the strength of Grace: Grace is not always in the same strength.
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Abraham was strong in Faith, yet his Faith was not alwaies alike. We find his Fear too strong for his Faith:Abraham was strong in Faith, yet his Faith was not always alike. We find his fear too strong for his Faith:
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Abraham's Faith had ebbings and declinings. Job 's Patience at the first, was mighty to bear, and undergo his afflictions;Abraham's Faith had ebbings and declinings. Job is Patience At the First, was mighty to bear, and undergo his afflictions;
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yet at some time it flagg'd. Secondly, Grace may fail in point of life and vigour:
yet At Some time it flagged. Secondly, Grace may fail in point of life and vigour:
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The spiritual life of a Christian, may not be alwaies lively and active. Faith and love may not die, and yet they may stir very little;
The spiritual life of a Christian, may not be always lively and active. Faith and love may not die, and yet they may stir very little;
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the fire of holy affections not be extinct, and yet not flame.
the fire of holy affections not be extinct, and yet not flame.
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The Church of Ephesus had left her first Love, but she had not left off to love; she loved Christ:
The Church of Ephesus had left her First Love, but she had not left off to love; she loved christ:
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I, but not as she did at first; So it may be with others; there may be an abatement of their love, although not an extinguishment of it.
I, but not as she did At First; So it may be with Others; there may be an abatement of their love, although not an extinguishment of it.
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Thirdly, Grace may fail in respect of its beauty and loveliness; the beauty thereof may fade much.
Thirdly, Grace may fail in respect of its beauty and loveliness; the beauty thereof may fade much.
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'Tis with a Christian, as 'tis with a fruit-bearing tree; the beauty of the tree, is its leaves and fruit:
It's with a Christian, as it's with a Fruit bearing tree; the beauty of the tree, is its leaves and fruit:
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Now when the fruit is pluckt, and the leaves fallen, the beauty is gone. Even so the holy fruit of a Christian, is the beauty of a Christian;
Now when the fruit is plucked, and the leaves fallen, the beauty is gone. Even so the holy fruit of a Christian, is the beauty of a Christian;
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that which renders him and his grace very lovely in the eyes of good men:
that which renders him and his grace very lovely in the eyes of good men:
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but when the fruit is off the tree, when you see not the fruit of holiness and of spirituality growig upon him, in his season, the beauty of a Christian is departed from him.
but when the fruit is off the tree, when you see not the fruit of holiness and of spirituality growig upon him, in his season, the beauty of a Christian is departed from him.
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And thus it may be with a good man for a time. He that formerly acted very humbly, may upon some temptation, act very proudly.
And thus it may be with a good man for a time. He that formerly acted very humbly, may upon Some temptation, act very proudly.
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He that once acted very self-denyingly, may at another time, act very self-seekingly. He that formerly walked like a Saint, and truly acted the part of a Saint;
He that once acted very Self-denyingly, may At Another time, act very self-seekingly. He that formerly walked like a Saint, and truly acted the part of a Saint;
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may act not only below a Saint, but below a man:
may act not only below a Saint, but below a man:
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Such changes and varieties are found upon the most gratious frames of Spirit, which the best of Saints have in this world.
Such changes and varieties Are found upon the most gracious frames of Spirit, which the best of Saints have in this world.
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The strength of grace may so far abate, as that the strength of sin may increase.
The strength of grace may so Far abate, as that the strength of since may increase.
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The vigour and life of grace may so far abate, as that little or nothing may appear, but the deformity of sin.
The vigour and life of grace may so Far abate, as that little or nothing may appear, but the deformity of since.
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Secondly, What relief flows into the heart of a good man in this case? God is still the strength of his heart,
Secondly, What relief flows into the heart of a good man in this case? God is still the strength of his heart,
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1. By preserving the root and principle of grace alive that would die if it were not preserved by a divine power.
1. By preserving the root and principle of grace alive that would die if it were not preserved by a divine power.
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Every Christian would cease to be gracious, as well as fail in the exercise of grace,
Every Christian would cease to be gracious, as well as fail in the exercise of grace,
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if he were wholly left to himself:
if he were wholly left to himself:
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I, but Christians are kept in a state of grace, by the power of God, 1 Pet. 1.5. Grace in a Christian, is the root of a Christian;
I, but Christians Are kept in a state of grace, by the power of God, 1 Pet. 1.5. Grace in a Christian, is the root of a Christian;
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and therefore Believers are said to be rooted and grounded in love, Eph. 3.17. and as the root may live, when the fruit falls off, nay when the trunk of the tree withers and decays, that there is little life in it;
and Therefore Believers Are said to be rooted and grounded in love, Ephesians 3.17. and as the root may live, when the fruit falls off, nay when the trunk of the tree withers and decays, that there is little life in it;
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so it may be with a Christian.
so it may be with a Christian.
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I, but how is this Root kept alive? Why, it is kept by an Almighty power.
I, but how is this Root kept alive? Why, it is kept by an Almighty power.
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Though a Christian doth not alwaies take care of his graces, that they may be liuely and strong;
Though a Christian does not always take care of his graces, that they may be lively and strong;
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yet God doth alwaies take care, that the root of grace may live; he will keep that alive.
yet God does always take care, that the root of grace may live; he will keep that alive.
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Divine power is like a strong Fort or Garrison to a Christians Grace, that keeps it safe:
Divine power is like a strong Fort or Garrison to a Christians Grace, that keeps it safe:
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It may be assaulted and beleaguered, but shall never receive a mortal wound.
It may be assaulted and beleaguered, but shall never receive a Mortal wound.
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It is the great security of a Christian, that God will not trust him with the root and principle of grace.
It is the great security of a Christian, that God will not trust him with the root and principle of grace.
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That shall never be in thine own keeping, he trusts thee with the exercise of grace,
That shall never be in thine own keeping, he trusts thee with the exercise of grace,
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but not with the principle and root. No, he keeps that himself; he is both the Garrison, and the Commander in it;
but not with the principle and root. No, he keeps that himself; he is both the Garrison, and the Commander in it;
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and you may be sure that that is impregnable.
and you may be sure that that is impregnable.
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2. God is the strength of a Christians heart, when the infused habits of grace fail,
2. God is the strength of a Christians heart, when the infused habits of grace fail,
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and sin grows strong and vigorous; by healing and restoring him. A Christian never fails in the exercise of grace, but sin gives him a wound.
and since grows strong and vigorous; by healing and restoring him. A Christian never fails in the exercise of grace, but since gives him a wound.
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And therefore David prayed, Lord heal my Soul, for I have sinned, Psal. 41.4. And what David prayed for, God promiseth to his people, Hos. 14.4. I will heal their back-slidings.
And Therefore David prayed, Lord heal my Soul, for I have sinned, Psalm 41.4. And what David prayed for, God promises to his people, Hos. 14.4. I will heal their backslidings.
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The weakness and decay of grace, brings a Christian presently to the falling sickness;
The weakness and decay of grace, brings a Christian presently to the falling sickness;
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and so it did David and Ephraim: I, but God will be a Physitian to the Soul in this case, and will heal their diseases;
and so it did David and Ephraim: I, but God will be a physician to the Soul in this case, and will heal their diseases;
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and so he did Davids falling-sickness: for which he return'd the tribute of Praise, Psal. 103.3. My soul, praise thou the Lord, and all that is within me, praise his holy name, who healeth all thy diseases.
and so he did Davids Epilepsy: for which he returned the tribute of Praise, Psalm 103.3. My soul, praise thou the Lord, and all that is within me, praise his holy name, who heals all thy diseases.
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David had many diseases upon him once; for one disease is the cause of another: I, but God healed all, and raised him up again.David had many diseases upon him once; for one disease is the cause of Another: I, but God healed all, and raised him up again.
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And herein the grace of God did shine forth with great lustre and glory, that even ravished his soul in the sense thereof.
And herein the grace of God did shine forth with great lustre and glory, that even ravished his soul in the sense thereof.
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As it appears wonderful in preserving spiritual life, and the root of grace, so it is no less to be admired for its healing and restoring virtue, that it puts forth upon the Soul,
As it appears wondered in preserving spiritual life, and the root of grace, so it is no less to be admired for its healing and restoring virtue, that it puts forth upon the Soul,
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when spiritual diseases have ceised upon it. You have a notable place for this, Cant. 8.5. I raised thee up under the apple-tree.
when spiritual diseases have ceised upon it. You have a notable place for this, Cant 8.5. I raised thee up under the Apple tree.
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They are the words of Christ to his Spouse:
They Are the words of christ to his Spouse:
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She had been feeding her self upon the forbidden fruit of earthly delights, and sensual pleasures,
She had been feeding her self upon the forbidden fruit of earthly delights, and sensual pleasures,
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until she could stand upon her feet no longer, and there she falls and lies:
until she could stand upon her feet no longer, and there she falls and lies:
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I, but then Christ comes to her seasonably, takes her by the hand and raises her up.
I, but then christ comes to her seasonably, Takes her by the hand and raises her up.
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Green fruit will cause distempers in the body natural; and sensual delights and pleasures will cause diseases in the body spiritual:
Green fruit will cause distempers in the body natural; and sensual delights and pleasures will cause diseases in the body spiritual:
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none can cure them but Christ. When thou art fallen under the Apple-tree, he must raise thee up; nay, Christ will do it:
none can cure them but christ. When thou art fallen under the Apple tree, he must raise thee up; nay, christ will do it:
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though he may suffer the poor Soul to fall, yet he will not suffer it to lie and perish.
though he may suffer the poor Soul to fallen, yet he will not suffer it to lie and perish.
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This is one main difference between the falls of a gracious man into sin, and the fall of a wicked man.
This is one main difference between the falls of a gracious man into since, and the fallen of a wicked man.
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God lets a wicked man fall and lie in his sin. As he falls willingly and resolvedly, so he lies wretchedly, and desperately in his sin:
God lets a wicked man fallen and lie in his since. As he falls willingly and resolvedly, so he lies wretchedly, and desperately in his since:
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But as a godly man falls through a weakness of grace, so God pities him, and raises him up again.
But as a godly man falls through a weakness of grace, so God pities him, and raises him up again.
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Peter fell fouly, when he denied his Master, but he did not fall finally: Christ raised him up, and restored him to his former health and soundness.Peter fell foully, when he denied his Master, but he did not fallen finally: christ raised him up, and restored him to his former health and soundness.
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So you may see, Matth. 26.75. And Peter remembred the words of Jesus, and he went out, and wept bitterly.
So you may see, Matthew 26.75. And Peter remembered the words of jesus, and he went out, and wept bitterly.
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The way that Christ takes to heal the backslidings of his people, is to break their hearts and melt them into godly sorrow.
The Way that christ Takes to heal the backslidings of his people, is to break their hearts and melt them into godly sorrow.
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When poor Souls have been almost drown'd in the waies of sin, he drowns their sin in the red sea of godly sorrow;
When poor Souls have been almost drowned in the ways of since, he drowns their since in the read sea of godly sorrow;
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the Soul swims aloft, but his sin sinks to the bottom, that it may rise no more.
the Soul swims aloft, but his since sinks to the bottom, that it may rise no more.
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3. God is the strength of a Christians heart, when grace fails, by working a new creation upon the heart.
3. God is the strength of a Christians heart, when grace fails, by working a new creation upon the heart.
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The giving of grace at first, is a creation; and hence new Converts, are called new creatures.
The giving of grace At First, is a creation; and hence new Converts, Are called new creatures.
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So the strengthening weak grace, and reviving and renewing of grace, is no less a creation;
So the strengthening weak grace, and reviving and renewing of grace, is no less a creation;
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it is the work of an Almighty power upon the Soul. And therefore David prayed for it, under this notion;
it is the work of an Almighty power upon the Soul. And Therefore David prayed for it, under this notion;
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Create in me a clean heart, O God, and renew a right Spirit within me, Psal. 50.10. God puts forth the same power in strengthening the weakness of grace, as he doth in giving the first act of grace;Create in me a clean heart, Oh God, and renew a right Spirit within me, Psalm 50.10. God puts forth the same power in strengthening the weakness of grace, as he does in giving the First act of grace;
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as grace is not mans creature, but Gods. We are (saith the Apostle) Gods workmanship, created in Christ Jesus, unto good works, Eph. 2.10.
as grace is not men creature, but God's We Are (Says the Apostle) God's workmanship, created in christ jesus, unto good works, Ephesians 2.10.
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So the renewing and reviving grace, is not mans work, but Gods. When he seeth a poor Christian lie languishing, that he is scarce able to put forth one act of grace he can neither believe,
So the renewing and reviving grace, is not men work, but God's When he sees a poor Christian lie languishing, that he is scarce able to put forth one act of grace he can neither believe,
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nor love, nor obey, that Satan makes a prey of him, and is ready to carry him away captive,
nor love, nor obey, that Satan makes a prey of him, and is ready to carry him away captive,
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as his prisoner, God creates new strength, and a new life, and a new glory upon the Soul. If a Christian hath his winter, he shall have his spring also;
as his prisoner, God creates new strength, and a new life, and a new glory upon the Soul. If a Christian hath his winter, he shall have his spring also;
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he shall not be alwaies without fruit.
he shall not be always without fruit.
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Most full is that promise, Hos. 14.5, 6. I will be as the dew unto Israel:
Most full is that promise, Hos. 14.5, 6. I will be as the due unto Israel:
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he shall grow as the lilly, and cast forth his roots as Lebanon:
he shall grow as the Lily, and cast forth his roots as Lebanon:
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His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.
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Observe Gods method in working upon decaying Christians. First, he heals their backslidings, so ver. 4. I will heal their backslidings:
Observe God's method in working upon decaying Christians. First, he heals their backslidings, so for. 4. I will heal their backslidings:
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I, but that is not all. For without divine influence the Soul will be as apt to relapse as ever;
I, but that is not all. For without divine influence the Soul will be as apt to relapse as ever;
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and therefore God promiseth, as a further act of grace, that he will be as the dew unto Israel. Dew is of a fructifying and refreshing nature, it calls forth the fruits of the earth,
and Therefore God promises, as a further act of grace, that he will be as the due unto Israel. Due is of a fructifying and refreshing nature, it calls forth the fruits of the earth,
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when they lie hid in the roots of trees, and herbs.
when they lie hid in the roots of trees, and herbs.
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Even so is Divine Influence, it is of a fructifying nature, and calls forth the fruits of grace,
Even so is Divine Influence, it is of a fructifying nature, and calls forth the fruits of grace,
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when they lie hid in the root thereof.
when they lie hid in the root thereof.
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Let but God send forth his power, and Grace will send forth new buds and blossoms of holiness, that there shall be a new face upon a Christian:
Let but God send forth his power, and Grace will send forth new buds and blossoms of holiness, that there shall be a new face upon a Christian:
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He shall grow as the Lilliy, cast forth his roots as Lebanon, his branches shall spread,
He shall grow as the Lilliy, cast forth his roots as Lebanon, his branches shall spread,
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and his beauty shall be as the Olive, and his smell as Lebanon.
and his beauty shall be as the Olive, and his smell as Lebanon.
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4. God is the strength of a Christians heart, by drawing forth much good out of this great evil.
4. God is the strength of a Christians heart, by drawing forth much good out of this great evil.
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It is a sore evil for a Christian to decay in grace. and to fall into sin:
It is a soar evil for a Christian to decay in grace. and to fallen into since:
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I, but God works good out of this evil. Four things God works by this, and they are all good for him.
I, but God works good out of this evil. Four things God works by this, and they Are all good for him.
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1. Hereby God discovers that corruption, that is in the heart. As when the water ebbs and grows low, then the earth appears;
1. Hereby God discovers that corruption, that is in the heart. As when the water ebbs and grows low, then the earth appears;
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then you may see what is at the bottom: So when grace ebbs, and grows low, then the corruption of the heart appears;
then you may see what is At the bottom: So when grace ebbs, and grows low, then the corruption of the heart appears;
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then it is quickly known, what foul dregs are at the bottom. There is many a Christian, that little thinks how full of sin his heart is,
then it is quickly known, what foul dregs Are At the bottom. There is many a Christian, that little thinks how full of since his heart is,
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until his grace grows languid and weak; and then he comes to have a sad experience thereof.
until his grace grows languid and weak; and then he comes to have a sad experience thereof.
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Thus it was with David; When grace became so weak in him, as not to be able to withstand a temptation,
Thus it was with David; When grace became so weak in him, as not to be able to withstand a temptation,
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then he saw the uncleanness of his heart; and therefore cried to God, to wash him and cleanse him;
then he saw the uncleanness of his heart; and Therefore cried to God, to wash him and cleanse him;
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and it is as if he had said, Lord, I see now, what a filthy and unclean Spirit dwelleth in me:
and it is as if he had said, Lord, I see now, what a filthy and unclean Spirit dwells in me:
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Lord, do thou purge it out, and cleanse me from it.
Lord, do thou purge it out, and cleanse me from it.
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If any one had gone to David, and told him, that at such a time, he should be overcome by such a temptation, and commit two great sins:
If any one had gone to David, and told him, that At such a time, he should be overcome by such a temptation, and commit two great Sins:
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he would hardly have believed that his heart had been so bad. But after wards his expeperience taught him.
he would hardly have believed that his heart had been so bad. But After wards his expeperience taught him.
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2. Hereby God teacheth the Soul, where its strength lieth; and on whom its grace depends.
2. Hereby God Teaches the Soul, where its strength lies; and on whom its grace depends.
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The decay of grace shews, that the strength thereof is not in man, nor in grace it self;
The decay of grace shows, that the strength thereof is not in man, nor in grace it self;
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but like the Vine, it must have a supporter. Grace, can't live, nor thrive, without constant influences:
but like the Vine, it must have a supporter. Grace, can't live, nor thrive, without constant influences:
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I, but good men are too apt to depend upon their grace; and not to go to him for strength in whom it lies.
I, but good men Are too apt to depend upon their grace; and not to go to him for strength in whom it lies.
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Now when a Christian feels the decay of his grace, and his own insufficiency to relieve and strengthen it;
Now when a Christian feels the decay of his grace, and his own insufficiency to relieve and strengthen it;
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this drives him out of himself to Christ.
this drives him out of himself to christ.
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This is one main difference between the total want of grace, and a sense of decay in grace.
This is one main difference between the total want of grace, and a sense of decay in grace.
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The total want of grace drives men from Christ; but a sense of the decay of grace, drives men to Christ.
The total want of grace drives men from christ; but a sense of the decay of grace, drives men to christ.
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So it did David, his weakness brought him upon his knees.
So it did David, his weakness brought him upon his knees.
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3. The falls of Christians, through the weakness of grace, and the power of sin, are made notable antidotes and preservatives against final Apostasie.
3. The falls of Christians, through the weakness of grace, and the power of since, Are made notable antidotes and preservatives against final Apostasy.
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For as there is nothing that estrangeth the heart from God, as spiritual pride and self-confidence;
For as there is nothing that estrangeth the heart from God, as spiritual pride and self-confidence;
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so nothing keeps the heart so close to God, as a filial fear of offending God.
so nothing keeps the heart so close to God, as a filial Fear of offending God.
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So you may see, Jer. 32.40.
So you may see, Jer. 32.40.
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And I will make an everlasting covenant with them, that I will not turn away from them to do them good, And I will make an everlasting Covenant with them, that I will not turn away from them to do them good,
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but I will put my fear in their hearts, that they shall not depart from me. but I will put my Fear in their hearts, that they shall not depart from me.
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This is that which hemms in the Soul, that it cannot go astray.
This is that which hemms in the Soul, that it cannot go astray.
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Now the falls of Christians provoke and draw forth this filial fear into act The burnt child dreads the fire;
Now the falls of Christians provoke and draw forth this filial Fear into act The burned child dreads the fire;
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and he that hath been stung with a Serpent, will shun his hole; so it is here.
and he that hath been stung with a Serpent, will shun his hold; so it is Here.
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None so fearful of falling into sin, as they that have fallen. None so wary and watchful;
None so fearful of falling into since, as they that have fallen. None so wary and watchful;
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none so resolute and stout against temptations, and occasions of sin, as those who have been at a time overcome.
none so resolute and stout against temptations, and occasions of since, as those who have been At a time overcome.
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4. These falls and decayes, are like mighty winds to the Oak, that settles him faster,
4. These falls and decays, Are like mighty winds to the Oak, that settles him faster,
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and make him root deeper in Christ.
and make him root Deeper in christ.
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As the more the Oak is shaken (if it falls not) the faster and deeper it is rooted in the earth:
As the more the Oak is shaken (if it falls not) the faster and Deeper it is rooted in the earth:
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So when a Christian hath been shaken with the winds of temptations and corruptions, the faster hold he layeth upon Christ,
So when a Christian hath been shaken with the winds of temptations and corruptions, the faster hold he Layeth upon christ,
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and the deeper he is rooted in him.
and the Deeper he is rooted in him.
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For, 1. His experience of Christ's faithfulness in keeping him from falling finally and totally, strengthens his faith in Christ. 2. His experience of Christ's pardoning love, knits and unites his heart close to Christ.
For, 1. His experience of Christ's faithfulness in keeping him from falling finally and totally, strengthens his faith in christ. 2. His experience of Christ's pardoning love, knits and unites his heart close to christ.
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First, His experience of Christ's faithfulness, in keeping him from falling totally and finally, strengthens his faith in Christ.
First, His experience of Christ's faithfulness, in keeping him from falling totally and finally, strengthens his faith in christ.
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As 'tis a notable trial of Christ's faithfulness, to keep Saints from falling away finally, when they fall souly:
As it's a notable trial of Christ's faithfulness, to keep Saints from falling away finally, when they fallen souly:
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so experience of Christ's faithfulness is a notable strengthener of a Christians faith in Christ. They that know thy name, will put their trust in thee, saith David, Psal. 9.10. A friend that keeps close to a man in time of need, may well be trusted. Even so 'tis here.
so experience of Christ's faithfulness is a notable strengthener of a Christians faith in christ. They that know thy name, will put their trust in thee, Says David, Psalm 9.10. A friend that keeps close to a man in time of need, may well be trusted. Even so it's Here.
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Christ keeps close to a Christian, even at that time, when he deserves to be cast off,
christ keeps close to a Christian, even At that time, when he deserves to be cast off,
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and is both a shame and a grief to Christ.
and is both a shame and a grief to christ.
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Surely the experience hereof, must needs be a great incouragement to a Christian to trust him for ever.
Surely the experience hereof, must needs be a great encouragement to a Christian to trust him for ever.
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He seeth that Christs strength never fails, although his own strength fail.
He sees that Christ strength never fails, although his own strength fail.
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He seeth that there is grace enough in Christ to support him in the weakest condition,
He sees that there is grace enough in christ to support him in the Weakest condition,
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and to raise him up, when he is at the lowest.
and to raise him up, when he is At the lowest.
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Nay further, he finds this strength put forth upon him, according to the word of promise;
Nay further, he finds this strength put forth upon him, according to the word of promise;
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and though he is unbelieving, yet Christ abides faithful to him;
and though he is unbelieving, yet christ abides faithful to him;
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And therefore he cannot but conclude from hence, that Christ will be his strength for ever, and will never fail him.
And Therefore he cannot but conclude from hence, that christ will be his strength for ever, and will never fail him.
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Secondly, A Christians experience of the fulness and continuance of Christs pardoning love, knits and unites his soul faster to Christ, then ever;
Secondly, A Christians experience of the fullness and Continuance of Christ pardoning love, knits and unites his soul faster to christ, then ever;
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this doth endear Christ to the soul exceedingly; tryed love is an endearing love;
this does endear christ to the soul exceedingly; tried love is an endearing love;
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and if any thing will draw out the souls affections unto Christ, and confirm them against all future assaults, it is the renewing of pardons, upon the renewal of offences.
and if any thing will draw out the Souls affections unto christ, and confirm them against all future assaults, it is the renewing of Pardons, upon the renewal of offences.
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When the soul shall hear Christ say as he doth, Esay 43.24, 25. Thou hast brought me no sweet cane with money,
When the soul shall hear christ say as he does, Isaiah 43.24, 25. Thou hast brought me no sweet cane with money,
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neither hast thou filled me with the fat of thy sacrifices, but thou hast made me to serve with thy sins;
neither haste thou filled me with the fat of thy Sacrifices, but thou hast made me to serve with thy Sins;
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thou hast wearied me with thine iniquities.
thou hast wearied me with thine iniquities.
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I am he that blotteth out thy transgression for mine own sake and will remember thy sins no more; I am he that blots out thy Transgression for mine own sake and will Remember thy Sins no more;
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I say when the soul shall hear this, it must needs be deeply affected herewith.
I say when the soul shall hear this, it must needs be deeply affected herewith.
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What! Will the Lord be gratious to such a vile wretch as I am? Will he pardon a backslider? Will he forgive the sin of one that hath made him to serve with his sin,
What! Will the Lord be gracious to such a vile wretch as I am? Will he pardon a backslider? Will he forgive the since of one that hath made him to serve with his since,
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and wearied him with iniquities? O here is wonderful love; this is transcendent love!
and wearied him with iniquities? O Here is wondered love; this is transcendent love!
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and shall not I love him, that hath loved me thus? Yet Lord, thou knowest, that I love thee;
and shall not I love him, that hath loved me thus? Yet Lord, thou Knowest, that I love thee;
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'tis true, I have backslidden, and grievously offended; but I will do so no more.
it's true, I have backslidden, and grievously offended; but I will do so no more.
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Thus God sometimes, doth the soul much good by that which in it self doth him the greatest hurt:
Thus God sometime, does the soul much good by that which in it self does him the greatest hurt:
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as, pain easeth a Christian, death revives him, dissolution unites him, so corruption clarifies him; and this is a most gratious relief.
as, pain eases a Christian, death revives him, dissolution unites him, so corruption clarifies him; and this is a most gracious relief.
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But before I leave this particular I must enter four cautions. 1. That no man take up the better opinion of sin hereby;
But before I leave this particular I must enter four cautions. 1. That no man take up the better opinion of since hereby;
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for as darkness is nevertheless an evil, though God bring light out of darkness;
for as darkness is nevertheless an evil, though God bring Light out of darkness;
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so sin is nevertheless an evil, though God is pleased to bring good out of it.
so since is nevertheless an evil, though God is pleased to bring good out of it.
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Poison is destructive, although a Physician can so correct it, as to make it medicinal, and so is sin;
Poison is destructive, although a physician can so correct it, as to make it medicinal, and so is since;
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and the better opinion thou hast of sin, the more evil and mortal it will be to thee.
and the better opinion thou hast of since, the more evil and Mortal it will be to thee.
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2. Take heed of lying in sin, with hopes of a relief from God: watch against it, pray against it, that thou mayest not be overcome of it:
2. Take heed of lying in since, with hope's of a relief from God: watch against it, pray against it, that thou Mayest not be overcome of it:
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but however if thou art overcome by a temptation, if Satan hath tript up thy heels, get upon thy feet again, assoon as possibly thou canst;
but however if thou art overcome by a temptation, if Satan hath trip up thy heels, get upon thy feet again, As soon as possibly thou Canst;
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if thou fallest with Peter, weep with Peter, and labour to find as much bitterness in sin,
if thou Fallest with Peter, weep with Peter, and labour to find as much bitterness in since,
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as thou hast found of a seeming pleasure in it.
as thou hast found of a seeming pleasure in it.
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Remember this, that more have fallen into sin with hopes of rising again, then have risen after they have fallen.
remember this, that more have fallen into since with hope's of rising again, then have risen After they have fallen.
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Many sin with Peter, but few repent with him. 3. Labour to prevent decays in grace:
Many since with Peter, but few Repent with him. 3. Labour to prevent decays in grace:
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It is easier to keep health, then to recover it;
It is Easier to keep health, then to recover it;
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And it is easier to maintain grace in strength and vigour, then to recover any degree of grace, when 'tis lost.
And it is Easier to maintain grace in strength and vigour, then to recover any degree of grace, when it's lost.
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Though it be Gods goodness to restore grace, yet it is your duty to prevent the loss thereof.
Though it be God's Goodness to restore grace, yet it is your duty to prevent the loss thereof.
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4. Watch the first decay of grace, least it grow to a total consumption of all, observe the least flagging of faith and love,
4. Watch the First decay of grace, lest it grow to a total consumption of all, observe the least flagging of faith and love,
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when it comes to a trial; a little grace may serve to repair a little decay:
when it comes to a trial; a little grace may serve to repair a little decay:
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but thou wilt stand in need of much to repair a great decay; and therefore as soon as grace begins to fail, do thou begin to repair.
but thou wilt stand in need of much to repair a great decay; and Therefore as soon as grace begins to fail, do thou begin to repair.
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O, ply the throne of grace for strengthening influences, least thy weakness prove dangerous and desperate:
O, ply the throne of grace for strengthening influences, lest thy weakness prove dangerous and desperate:
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however, do not abuse relieving grace by a present security.
however, do not abuse relieving grace by a present security.
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3. The third particular failing of the heart is the failing of Animal spirits, that the man is ready to fall into a swoon,
3. The third particular failing of the heart is the failing of Animal spirits, that the man is ready to fallen into a swoon,
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1774
or the soul just taking its flight from the body, and leaving its old habitation. So the Church complains, Cant. 5.6. My soul failed; Arias Montanus renders it, My soul went forth; And this made David cry out;
or the soul just taking its flight from the body, and leaving its old habitation. So the Church complains, Cant 5.6. My soul failed; Arias Montanus renders it, My soul went forth; And this made David cry out;
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1775
Hear me speedily, O Lord, my spirit faileth; I am like them that go down into the pit. Hear me speedily, Oh Lord, my Spirit Faileth; I am like them that go down into the pit.
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1776
David was a man ful of spirit, and yet he was at this time, as if he had had no spirit;David was a man full of Spirit, and yet he was At this time, as if he had had no Spirit;
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1777
As 'tis said of Nabal, his heart died within him, and became as a stone, 1 Sam. 25.87.
As it's said of Nabal, his heart died within him, and became as a stone, 1 Sam. 25.87.
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1778
And thus it may be with a good man at some time, and that in these cases,
And thus it may be with a good man At Some time, and that in these cases,
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1779
1. When hope is deserr'd and expectation disappointed; Hope deferr'd (saith Solomon ) makes the beart sick, Prov. 13.12. i. e. When the thing hoped for is deferr'd:
1. When hope is deserred and expectation disappointed; Hope deferred (Says Solomon) makes the beart sick, Curae 13.12. i. e. When the thing hoped for is deferred:
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1780
a mans heart is set upon a thing, and he hopes for the obtaining it, and he waits, and waits, and yet it comes not, this makes the heart sick;
a men heart is Set upon a thing, and he hope's for the obtaining it, and he waits, and waits, and yet it comes not, this makes the heart sick;
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1781
but if his expectation be disappointed, then his spirit dies. It often falls out, that mans time, and Gods time are not the same;
but if his expectation be disappointed, then his Spirit die. It often falls out, that men time, and God's time Are not the same;
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1782
Man sets a time to himself, and thinks thus; at such a time such a mercy and such a good will come in:
Man sets a time to himself, and thinks thus; At such a time such a mercy and such a good will come in:
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1783
I, but Gods time may be long after.
I, but God's time may be long After.
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1784
Now when he seeth that still he must wait, and yet the mercy comes not, his heart fails, his spirit sinks.
Now when he sees that still he must wait, and yet the mercy comes not, his heart fails, his Spirit sinks.
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1785
2. When God hides his face from the soul, and she can't see it; This was Davids case, Psal. 143.7. My spirit faileth, hide not thy face from me, least I be like unto them that go down into the pit, i. e.
2. When God hides his face from the soul, and she can't see it; This was Davids case, Psalm 143.7. My Spirit Faileth, hide not thy face from me, lest I be like unto them that go down into the pit, i. e.
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1786
The hiding of thy face will quite kill my spirits. As the light of Gods countenance is the life of the soul;
The hiding of thy face will quite kill my spirits. As the Light of God's countenance is the life of the soul;
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1787
so the hiding of Gods countenance is its death:
so the hiding of God's countenance is its death:
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1788
No sooner doth God depart from a good man, but his soul is ready to depart;
No sooner does God depart from a good man, but his soul is ready to depart;
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1789
So it was with the Church, Cant. 5.6. I opened to my beloved, but my beloved had withdrawn himself, and was gone:
So it was with the Church, Cant 5.6. I opened to my Beloved, but my Beloved had withdrawn himself, and was gone:
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1790
my soul failed, when he spake. I sought him, but I could not find him: I called him, but he gave me no answer. my soul failed, when he spoke. I sought him, but I could not find him: I called him, but he gave me no answer.
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1791
3. When the soul is wounded with the sense of sin, and of Gods displeasure for sin;
3. When the soul is wounded with the sense of since, and of God's displeasure for since;
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1792
the burden and pain is intolerable, and then the spirit sinks. As nothing sinks the spirit so much as sorrow and grief:
the burden and pain is intolerable, and then the Spirit sinks. As nothing sinks the Spirit so much as sorrow and grief:
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1793
So no grief is so heavy upon the soul as grief for sin, and the sense of Gods wrath.
So no grief is so heavy upon the soul as grief for since, and the sense of God's wrath.
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1794
You have a notable passage for this, Job 6.4. For the arrows of the Almighty are within me, the poison whereof drink up my spirits.
You have a notable passage for this, Job 6.4. For the arrows of the Almighty Are within me, the poison whereof drink up my spirits.
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1795
An arrow is a deadly Engine, so called in Hebrew, from its effect, cutting or wounding;
an arrow is a deadly Engine, so called in Hebrew, from its Effect, cutting or wounding;
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1796
and God sometimes shoots an arrow which pierceth into the soul, cuts and wounds it,
and God sometime shoots an arrow which pierces into the soul, cuts and wounds it,
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1797
yea, sometimes he shoots a poisoned dart, and that drinks up the spirit, i. e. it kills the spirit.
yea, sometime he shoots a poisoned dart, and that drinks up the Spirit, i. e. it kills the Spirit.
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1798
Even as a great fire drinks up a little water, that is thrown upon it; So Gods wrath drinks up the spirit;
Even as a great fire drinks up a little water, that is thrown upon it; So God's wrath drinks up the Spirit;
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1799
it leaves no spirit in the heart of a man. 4. A sudden passion of fear makes the heart to fail. So Luke 21.26. Mens hearts failing them for fear;
it leaves no Spirit in the heart of a man. 4. A sudden passion of Fear makes the heart to fail. So Lycia 21.26. Men's hearts failing them for Fear;
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1800
Fear when it is excessive, dispirits a man.
fear when it is excessive, dispirits a man.
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1801
When Josephs brethren found their money in their sacks, it is said, their hearts failed them; and why? for they were afraid, Gen. 42.28. 5. Some strong temptation of Satan may make the heart to fail, especially if grace be weak.When Josephs brothers found their money in their sacks, it is said, their hearts failed them; and why? for they were afraid, Gen. 42.28. 5. some strong temptation of Satan may make the heart to fail, especially if grace be weak.
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1802
Satans assaults sometimes are very violent;
Satan assaults sometime Are very violent;
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1803
they come upon the heart with great power, like a mighty torrent, that overwhelms and sinks the spirit.
they come upon the heart with great power, like a mighty torrent, that overwhelms and sinks the Spirit.
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1804
Thus Luther was assaulted by him;
Thus Luther was assaulted by him;
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1805
His temptation was so strong, that it seemed to him, as if the swelling surges of the Sea did sound aloud at his left ear,
His temptation was so strong, that it seemed to him, as if the swelling surges of the Sea did found aloud At his left ear,
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1806
and that so violently, that die he must, except they presently grew calm:
and that so violently, that die he must, except they presently grew Cam:
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1807
afterwards when the noise came within his head, he fell down as one dead, and was so cold in each part, that he had remaining neither heat,
afterwards when the noise Come within his head, he fell down as one dead, and was so cold in each part, that he had remaining neither heat,
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1808
nor blood, nor sense, nor voice; and thus it hath been with others.
nor blood, nor sense, nor voice; and thus it hath been with Others.
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1809
The temptations of Satan are sometimes so strong, and violent upon the soul, as to cause the Animal Spirits to fail.
The temptations of Satan Are sometime so strong, and violent upon the soul, as to cause the Animal Spirits to fail.
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1810
These are the particular cases wherein God reveals and makes known the greatness of his strength for the relief of his people.
These Are the particular cases wherein God reveals and makes known the greatness of his strength for the relief of his people.
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1811
1. When a mans heart fails him through a disappointment; then there is a relief for him, 1. By exchanging a mercy;
1. When a men heart fails him through a disappointment; then there is a relief for him, 1. By exchanging a mercy;
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1812
the soul hopes for one, and God gives in a better and more desireable.
the soul hope's for one, and God gives in a better and more desirable.
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1813
God deals not with his people, as Laban dealt with Jacob; instead of a fair and beautiful Rachel, he put him off with a blear eyed Leah. No! God doth the contrary, it may be thou art set upon a blear-eyed Leah, and God gives thee a fair Rachel; My meaning is,
God deals not with his people, as Laban dealt with Jacob; instead of a fair and beautiful Rachel, he put him off with a blear eyed Leah. No! God does the contrary, it may be thou art Set upon a blear-eyed Leah, and God gives thee a fair Rachel; My meaning is,
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1814
when the heart of a Christian is set upon, and strongly carried out after a low and inferiour mercy,
when the heart of a Christian is Set upon, and strongly carried out After a low and inferior mercy,
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1815
and the soul is sick for want of it even ready to die, God gives him an higher, and more glorious mercy.
and the soul is sick for want of it even ready to die, God gives him an higher, and more glorious mercy.
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1816
As God is often better to us then our desires, so he is better to us then our hopes,
As God is often better to us then our Desires, so he is better to us then our hope's,
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1817
and when he disappoints our hopes, he gives us a mercy that is beyond our hopes;
and when he disappoints our hope's, he gives us a mercy that is beyond our hope's;
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1818
For God is no way tyed to the hopes of his people; but onely to his word of promise;
For God is no Way tied to the hope's of his people; but only to his word of promise;
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1819
and that he will perform in his own way and time.
and that he will perform in his own Way and time.
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1820
Now sometimes the hope of a Christian may be falsely bottom'd, and not rightly fixt on Gods word,
Now sometime the hope of a Christian may be falsely bottomed, and not rightly fixed on God's word,
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1821
and then it is no wonder if we meet with a disappointment; I, but though God doth frustrate our expectation, he will not break his word.
and then it is no wonder if we meet with a disappointment; I, but though God does frustrate our expectation, he will not break his word.
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1822
The promise of God doth not fail; although we are apt to think it doth, when our hope and expectation is disappointed.
The promise of God does not fail; although we Are apt to think it does, when our hope and expectation is disappointed.
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1823
The word of the Lord standeth sure;
The word of the Lord Stands sure;
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1824
even then when we are not sure, that the thing we desire and hope for shall be granted to us:
even then when we Are not sure, that the thing we desire and hope for shall be granted to us:
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1825
and hence it comes, that instead of the mercy we desire, God gives us in that, which he hath promised,
and hence it comes, that instead of the mercy we desire, God gives us in that, which he hath promised,
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1826
although not desired nor hoped for.
although not desired nor hoped for.
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1827
2. God relieves the hearts of his people by giving in the desired mercy, when they are past all hope of it.
2. God relieves the hearts of his people by giving in the desired mercy, when they Are passed all hope of it.
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1828
When the soul is at the very brink of despair, then the mercy is given in to revive it;
When the soul is At the very brink of despair, then the mercy is given in to revive it;
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and that is implied in those words of Solomon, Prov. 13.12. Hope deferred maketh the heart sick, but when the desire cometh it is a tree of life, i. e.
and that is implied in those words of Solomon, Curae 13.12. Hope deferred makes the heart sick, but when the desire comes it is a tree of life, i. e.
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God may defer the mercy so long as to make the heart sick, even unto death,
God may defer the mercy so long as to make the heart sick, even unto death,
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1831
and then bestow i• upon the soul: now when it cometh it is a tree of life;
and then bestow i• upon the soul: now when it comes it is a tree of life;
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an allusion to that tree, that God planted in Paradise, Gen. 2.9. A tree that was a symbole or sign of life;
an allusion to that tree, that God planted in Paradise, Gen. 2.9. A tree that was a symbol or Signen of life;
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1833
as the Sacraments are of grace.
as the Sacraments Are of grace.
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1834
Now as the faith, hope, and comfort of a true Christian is fed, nourished, and revived by these external symbols & signs:
Now as the faith, hope, and Comfort of a true Christian is fed, nourished, and revived by these external symbols & Signs:
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1835
so it is revived by the income of a desired mercy.
so it is revived by the income of a desired mercy.
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1836
When the soul hath been languishing at the door of hope, until it grows out of hope,
When the soul hath been languishing At the door of hope, until it grows out of hope,
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and is ready to perish, then God throws in the mercy to revive and comfort it. Nay further.
and is ready to perish, then God throws in the mercy to revive and Comfort it. Nay further.
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1838
3. God sometimes gives in the mercy, in a way that is beyond all hope; in a way that seems the most cross to the hopes of a Christian.
3. God sometime gives in the mercy, in a Way that is beyond all hope; in a Way that seems the most cross to the hope's of a Christian.
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1839
Sometimes God shuts up all the doors of hope; and makes that to be the way of conveying mercy to us.
Sometime God shuts up all the doors of hope; and makes that to be the Way of conveying mercy to us.
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1840
So God promised to his people of old, Hos. 2.15. The valley of Achor for a door of hope, i. e.
So God promised to his people of old, Hos. 2.15. The valley of Achor for a door of hope, i. e.
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1841
when they should be destitute of those means, as might encourage them to hope, and meet with the greatest difficulties and troubles, that they could meet with,
when they should be destitute of those means, as might encourage them to hope, and meet with the greatest difficulties and Troubles, that they could meet with,
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1842
then the desired mercy should be given. Great crosses oftentimes make way for, and usher in great mercies.
then the desired mercy should be given. Great Crosses oftentimes make Way for, and usher in great Mercies.
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1843
Now when mercy comes in unexpectedly, and in a cross way, it comes with the greater force and power upon the Soul, to revive and comfort it.
Now when mercy comes in unexpectedly, and in a cross Way, it comes with the greater force and power upon the Soul, to revive and Comfort it.
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1844
Mercies that are common to the Soul, do not make such a strong impression upon it,
mercies that Are Common to the Soul, do not make such a strong impression upon it,
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1845
as those that are either more special, or come to the Soul in a singular and unexpected way.
as those that Are either more special, or come to the Soul in a singular and unexpected Way.
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1846
Such mercies are very sweet and precious to the Soul.
Such Mercies Are very sweet and precious to the Soul.
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1847
2. As there is relief for a good man in this case, so when the heart fails, through the hiding of Gods face.
2. As there is relief for a good man in this case, so when the heart fails, through the hiding of God's face.
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1848
And that I shall shew you briefly in three things,
And that I shall show you briefly in three things,
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1849
1. When a good man cannot see Gods face, God speaks to him, and gives him strength to seek his face.
1. When a good man cannot see God's face, God speaks to him, and gives him strength to seek his face.
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1850
When the Soul can't hear God, yet sometimes she hears the voice of God. So it was with David, Psal. 27.8, 6. When thou saidst, Seek my face;
When the Soul can't hear God, yet sometime she hears the voice of God. So it was with David, Psalm 27.8, 6. When thou Said, Seek my face;
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1851
my heart said unto thee, Thy face, Lord, will I seeek. Hide not thy face from me, put not thy servant away in anger. my heart said unto thee, Thy face, Lord, will I seeek. Hide not thy face from me, put not thy servant away in anger.
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1852
God hid his face from David, I, but he did not shut up his lips;
God hid his face from David, I, but he did not shut up his lips;
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1853
David had the happiness to hear his voice, though it was but from behind a curtain:David had the happiness to hear his voice, though it was but from behind a curtain:
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1854
And this encouraged, and drew forth his Soul to seek Gods face.
And this encouraged, and drew forth his Soul to seek God's face.
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1855
So when Christ withdrew himself from his Spouse, that she knew not what was become of him, she sought him, but could not find him;
So when christ withdrew himself from his Spouse, that she knew not what was become of him, she sought him, but could not find him;
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1856
I, but she heard his voice, Cant. 5.6.
I, but she herd his voice, Cant 5.6.
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1857
And it is a great comfort to a good man, to hear the voice of God,
And it is a great Comfort to a good man, to hear the voice of God,
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1858
when he cannot see the face of God. Sometimes God speaks to the Soul by his word, and sometimes by his works;
when he cannot see the face of God. Sometime God speaks to the Soul by his word, and sometime by his works;
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1859
and thereby draws it forth to seek his face. This is a notable sign; that God is not wholly and eternally departed from us.
and thereby draws it forth to seek his face. This is a notable Signen; that God is not wholly and eternally departed from us.
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1860
When God leaves a wicked man, he doth not so much as speak to him, he shall not hear from God,
When God leaves a wicked man, he does not so much as speak to him, he shall not hear from God,
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1861
unless it be by way of denouncing judgement against him.
unless it be by Way of denouncing judgement against him.
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1862
But when he withdraws, and hides his face from a good man, he shall hear the voice of God,
But when he withdraws, and hides his face from a good man, he shall hear the voice of God,
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1863
though he cannot see his well pleased face. God is desirous to see their face, although he hides his own;
though he cannot see his well pleased face. God is desirous to see their face, although he hides his own;
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1864
and therefore calls to them, to come and seek his face.
and Therefore calls to them, to come and seek his face.
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1865
Thou saidst, Seek my face, and this voice of God, caused an eccho in David 's Soul;Thou Said, Seek my face, and this voice of God, caused an echo in David is Soul;
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1866
And I said, Thy face, Lord, will I seek. And I said, Thy face, Lord, will I seek.
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1867
And this is one end of God in hiding his face from the Soul, that hereby he may draw forth the desires of it after him.
And this is one end of God in hiding his face from the Soul, that hereby he may draw forth the Desires of it After him.
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1868
As a mother sometimes turns her back upon the child, to see wehther it will cry after her: Even thus doth God;
As a mother sometime turns her back upon the child, to see wehther it will cry After her: Even thus does God;
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1869
and it is wonderful delightful to him, to hear a Soul cry after him, when he hath withdrawn himself and his face from it.
and it is wondered delightful to him, to hear a Soul cry After him, when he hath withdrawn himself and his face from it.
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1870
2. Sometimes, when a good man can't see the well-pleased face of God, he feels the hand of God, not the weight thereof to crush him down,
2. Sometime, when a good man can't see the well-pleased face of God, he feels the hand of God, not the weight thereof to crush him down,
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1871
but the power and strength thereof to sustain, and uphold him.
but the power and strength thereof to sustain, and uphold him.
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1872
That which the Church had experience of in another case, when she was sick of love, Cant. 2.6. she did promise to her self in this case, Cant. 8.3. His left hand should be under her head, and his right hand should embrace her. Christ puts forth both hands;
That which the Church had experience of in Another case, when she was sick of love, Cant 2.6. she did promise to her self in this case, Cant 8.3. His left hand should be under her head, and his right hand should embrace her. christ puts forth both hands;
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1873
one for the head, and another for the heart; to keep the soul from death in this case.
one for the head, and Another for the heart; to keep the soul from death in this case.
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1874
1. The left hand of Christ is put under the head, to keep up and maintain a good opinion of him.
1. The left hand of christ is put under the head, to keep up and maintain a good opinion of him.
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1875
When the soul is full of inward trouble it is full of thoughts; So Psal. 94.19. In the multitude of my thoughts within me.
When the soul is full of inward trouble it is full of thoughts; So Psalm 94.19. In the multitude of my thoughts within me.
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1876
Nay it is apt to have hard thoughts of God; such as are unbecoming the dear children of so gratious a father;
Nay it is apt to have hard thoughts of God; such as Are unbecoming the dear children of so gracious a father;
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1877
We are apt to think, that when God hides his face from us, he hath forgotten to be gratious,
We Are apt to think, that when God hides his face from us, he hath forgotten to be gracious,
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1878
and in anger shut up his tender mercies from us; that his mercy is clean for ever, and that his promise fails for evermore;
and in anger shut up his tender Mercies from us; that his mercy is clean for ever, and that his promise fails for evermore;
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1879
that the Lord hath cast us off for ever, and will be favourable no more. To these and the like thoughts is a troubled soul very prone, when God withdraws;
that the Lord hath cast us off for ever, and will be favourable no more. To these and the like thoughts is a troubled soul very prove, when God withdraws;
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1880
Now Christ to prevent these, or to moderate them, puts his hand under our head.
Now christ to prevent these, or to moderate them, puts his hand under our head.
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1881
As the putting of ones hand under the head of a sick person is a great stay to it,
As the putting of ones hand under the head of a sick person is a great stay to it,
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1882
and affords it some ease, that he may compose to rest;
and affords it Some ease, that he may compose to rest;
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1883
so doth Christ deal with a soul, that is sick and ready to die, in the sense of Gods hiding his face from it.
so does christ deal with a soul, that is sick and ready to die, in the sense of God's hiding his face from it.
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1884
He puts under his hand to keep the judgement right, that it may maintain a good opinion of God,
He puts under his hand to keep the judgement right, that it may maintain a good opinion of God,
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1885
and keep up good thoughts of him, and this is a great ease to a good man;
and keep up good thoughts of him, and this is a great ease to a good man;
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1886
for there is nothing afflicts the soul more, then such hard thoughts of God;
for there is nothing afflicts the soul more, then such hard thoughts of God;
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1887
they are a great torture and perplexity to the soul, and when they are removed, the mind finds great refreshment thereby.
they Are a great torture and perplexity to the soul, and when they Are removed, the mind finds great refreshment thereby.
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1888
2. The right hand of Christ is put forth to embrace the soul;
2. The right hand of christ is put forth to embrace the soul;
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1889
As his left hand is under the head, so his right hand doth embrace a good man;
As his left hand is under the head, so his right hand does embrace a good man;
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1890
and with this he stays the heart and keeps it from dying: when the soul is going forth he stays it and keeps it in. So saith David, Psal. 18.18. But the Lord was my stay.
and with this he stays the heart and keeps it from dying: when the soul is going forth he stays it and keeps it in. So Says David, Psalm 18.18. But the Lord was my stay.
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1891
The right hand of Divine Grace and strength doth compass the soul about, and thereby keeps it from going forth:
The right hand of Divine Grace and strength does compass the soul about, and thereby keeps it from going forth:
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1892
and that is promised, Psal. 32.10. Mercy shall compass him about.
and that is promised, Psalm 32.10. Mercy shall compass him about.
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1893
The mercy of God is a long arm, and this doth incircle the soul and compass it about;
The mercy of God is a long arm, and this does incircle the soul and compass it about;
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1894
the soul can stir no way but mercy meets it, to stay its flight.
the soul can stir no Way but mercy meets it, to stay its flight.
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1895
Sometime God sends a friend to him, who out of his own experience drops a seasonable word of comfort upon his soul, and that is a mercy. Job 33.23. Sometime God applies a word of Grace that enlivens his dead heart, and that is a mercy. Psal. 119.50. Sometimes God brings to mind some former intimations of his love, and grace to him, Psal. 42.6.
Sometime God sends a friend to him, who out of his own experience drops a seasonable word of Comfort upon his soul, and that is a mercy. Job 33.23. Sometime God Applies a word of Grace that enlivens his dead heart, and that is a mercy. Psalm 119.50. Sometime God brings to mind Some former intimations of his love, and grace to him, Psalm 42.6.
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1896
And sometime and very often he stays the soul with this very thought;
And sometime and very often he stays the soul with this very Thought;
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1897
that it is a great mercy of God to him, that yet he is on this side hell, and though he can't see the face of God,
that it is a great mercy of God to him, that yet he is on this side hell, and though he can't see the face of God,
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1898
yet he is not put so far off, but he may have the happiness to see it at the last.
yet he is not put so Far off, but he may have the happiness to see it At the last.
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1899
'Tis mercy, that he is not eternally banished from his presence; And this stays the heart.
It's mercy, that he is not eternally banished from his presence; And this stays the heart.
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1900
3. Though God hides his face for a time, yet he doth at one time or other unvail and discover it to the soul,
3. Though God hides his face for a time, yet he does At one time or other unveil and discover it to the soul,
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1901
for its unspeakable joy and comfort.
for its unspeakable joy and Comfort.
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1902
If not in this life, yet in the life to come, a true Christian shall see the face of God again,
If not in this life, yet in the life to come, a true Christian shall see the face of God again,
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1903
although it be hid for a time.
although it be hid for a time.
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1904
You have an excellent promise for this, Esay 54.7, 8. For a small moment have I forsaken thee,
You have an excellent promise for this, Isaiah 54.7, 8. For a small moment have I forsaken thee,
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1905
but with great mercies will I gather thee: in a little wrath I hid my face from thee, for a moment;
but with great Mercies will I gather thee: in a little wrath I hid my face from thee, for a moment;
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1906
but with everlasting kindness will I have mercy on thee, saith the Lord thy redeemer. Gods departure from a good man is not an eternal departure;but with everlasting kindness will I have mercy on thee, Says the Lord thy redeemer. God's departure from a good man is not an Eternal departure;
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1907
His hiding his face, is not for ever: Though thou canst not see it now, yet thou shalt see it;
His hiding his face, is not for ever: Though thou Canst not see it now, yet thou shalt see it;
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1908
Thou mayst say with David, Why art thou cast down, O my soul, and why art thou so disquieted within me? hope thou in God,
Thou Mayest say with David, Why art thou cast down, Oh my soul, and why art thou so disquieted within me? hope thou in God,
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1909
for I shall yet praise him for the help of his countenance, Psal. 42.5. 3. In case that the Animal Spirits do fail a man, through the sense of sin and Gods displeasure for it, there is relief to be had from God:for I shall yet praise him for the help of his countenance, Psalm 42.5. 3. In case that the Animal Spirits do fail a man, through the sense of since and God's displeasure for it, there is relief to be had from God:
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1910
when the poisoned arrows of Divine wrath stick fast in the soul, and drinks up the Spirits, there is relief for it;
when the poisoned arrows of Divine wrath stick fast in the soul, and drinks up the Spirits, there is relief for it;
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1911
And this I shall also make evident to you in three things.
And this I shall also make evident to you in three things.
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1912
There are three remedies that God makes use of to cure the wounds that sin and Gods wrath make in the Soul. 1. The blood of Sprinkling. 2. The precious Balm of Gospel promises. 3. The sweet oyl of the Holy Spirit.
There Are three remedies that God makes use of to cure the wounds that since and God's wrath make in the Soul. 1. The blood of Sprinkling. 2. The precious Balm of Gospel promises. 3. The sweet oil of the Holy Spirit.
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1913
1. The blood of sprinkling, or the blood of Christ sprinkled upon the heart: this washeth and cleanseth the wound; So 1 John 1.7. And the blood of Christ cleanseth us from all sin;
1. The blood of sprinkling, or the blood of christ sprinkled upon the heart: this washes and Cleanseth the wound; So 1 John 1.7. And the blood of christ Cleanseth us from all since;
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1914
And so Revel. 5. Ʋnto him that loved us, and washed us from our sins in his own blood:
And so Revel. 5. Ʋnto him that loved us, and washed us from our Sins in his own blood:
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1915
For as a wound in the body natural will not heal, unless the blood and corruption be washed out, no more will the wounds of the soul ever be cured,
For as a wound in the body natural will not heal, unless the blood and corruption be washed out, no more will the wounds of the soul ever be cured,
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1916
unless they be first washed with the blood of Christ.
unless they be First washed with the blood of christ.
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1917
And therefore this is Gods first work to apply the blood of Christ to the wound;
And Therefore this is God's First work to apply the blood of christ to the wound;
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1918
and it is very effectual for this purpose;
and it is very effectual for this purpose;
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1919
as you may see, Heb. 9.13, 14. For if the blood of bulls and of goats ▪ and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh:
as you may see, Hebrew 9.13, 14. For if the blood of Bulls and of Goats ▪ and the Ashes of an heifer, sprinkling the unclean, Sanctifieth to the purifying of the Flesh:
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1920
How much more shall the blood of Christ purge your conscience? It first stancheth the blood,How much more shall the blood of christ purge your conscience? It First stauncheth the blood,
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1921
and then purifies the wound, and makes it fit for a plaister;
and then Purifies the wound, and makes it fit for a plaster;
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1922
The meaning hereof is this, that the knowledge of our justification by the righteousness of Christ is a singular and choice remedy,
The meaning hereof is this, that the knowledge of our justification by the righteousness of christ is a singular and choice remedy,
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1923
for the taking away the sense of sin and Gods displeasure for it;
for the taking away the sense of since and God's displeasure for it;
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1924
It is not only requisite that Christ shed his blood for us, and that God hath accepted it as a full satisfaction to His Divine Justice which was offended by our sin,
It is not only requisite that christ shed his blood for us, and that God hath accepted it as a full satisfaction to His Divine justice which was offended by our since,
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1925
but this must be applyed to us.
but this must be applied to us.
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1926
As under the Law, it was not enough, to have the blood of bulls and of goats,
As under the Law, it was not enough, to have the blood of Bulls and of Goats,
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1927
but it must be sprinkled, or else there was no cleansing;
but it must be sprinkled, or Else there was no cleansing;
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1928
even so, unless God applies the blood of Christ to thy conscience, and give thee the knowledge thereof, that it is shed for thee in particular, thy Spiritual wounds that sin and Satan hath made in thee, will never be cleansed;
even so, unless God Applies the blood of christ to thy conscience, and give thee the knowledge thereof, that it is shed for thee in particular, thy Spiritual wounds that since and Satan hath made in thee, will never be cleansed;
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1929
Thou mayest be justified before God, but still thine own heart may accuse and condemn thee;
Thou Mayest be justified before God, but still thine own heart may accuse and condemn thee;
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1930
Though God doth not charge thy sin upon thee, yet thou wilt be continually charging it upon thy self;
Though God does not charge thy since upon thee, yet thou wilt be continually charging it upon thy self;
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1931
and the burden will be intolerable; thy wounds will still bleed; every remembrance of sin, will draw new blood from thy heart;
and the burden will be intolerable; thy wounds will still bleed; every remembrance of since, will draw new blood from thy heart;
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1932
It is true the blessing lies in Gods free remission of our sin; but the comfort lies in our knowledge thereof.
It is true the blessing lies in God's free remission of our since; but the Comfort lies in our knowledge thereof.
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1933
A traitour may be pardoned, and that may save his life, but if he knows it not, he looseth the comfort thereof.
A traitor may be pardoned, and that may save his life, but if he knows it not, he loses the Comfort thereof.
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1934
Even thus it is, until we know that God hath freely justified us in the blood of Christ, the sense of sin,
Even thus it is, until we know that God hath freely justified us in the blood of christ, the sense of since,
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1935
and Divine wrath will be heavy upon the spirit of an awakened sinner, and therefore God's sprinkling the blood of Christ upon the conscience must needs be a sweet relief.
and Divine wrath will be heavy upon the Spirit of an awakened sinner, and Therefore God's sprinkling the blood of christ upon the conscience must needs be a sweet relief.
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1936
2. Another remedy which God makes use of for the curing of this spiritual wound, is the balm of Gospel promises:
2. another remedy which God makes use of for the curing of this spiritual wound, is the balm of Gospel promises:
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1937
there are two sorts of promises, by which God speaks comfort to a disconsolate soul. 1. Inviting promises. 2. Assuring and sealing promises.
there Are two sorts of promises, by which God speaks Comfort to a disconsolate soul. 1. Inviting promises. 2. Assuring and sealing promises.
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1938
1. Inviting promises and by these he encourages a poor distressed sinner to come to him; Such is that, Matth. 11.28. Come unto me all ye that are weary and heavy laden; And that Esay 55.1. Ho, every one that thirsteth, come ye to the waters: he that hath no money;
1. Inviting promises and by these he encourages a poor distressed sinner to come to him; Such is that, Matthew 11.28. Come unto me all you that Are weary and heavy laden; And that Isaiah 55.1. Ho, every one that Thirsteth, come you to the waters: he that hath no money;
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1939
come ye buy and eat, yea come buy wine and milk without money and without price; And that Rev. 22.17.come you buy and eat, yea come buy wine and milk without money and without price; And that Rev. 22.17.
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1940
And the Spirit and the Bride say, come, and let him that heareth, say, come, and let him that is a thirst come; And the Spirit and the Bride say, come, and let him that hears, say, come, and let him that is a thirst come;
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1941
and whosoever will, let him take the water of life freely. Now when a soul that heareth these promises, considers with it self thus;and whosoever will, let him take the water of life freely. Now when a soul that hears these promises, considers with it self thus;
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1942
Sure I am, that I am weary and heavy laden with the burden of sin; sin is an heavy load upon my soul;
Sure I am, that I am weary and heavy laden with the burden of since; since is an heavy load upon my soul;
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1943
the arrows of Gods indignation have set my soul on fire, that I stand in need of these cooling and refreshing waters; I am a poor ceature; I have no money;
the arrows of God's Indignation have Set my soul on fire, that I stand in need of these cooling and refreshing waters; I am a poor Creature; I have no money;
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1944
nothing to give for the incomes of Gods grace and love; I am a meer beggar;
nothing to give for the incomes of God's grace and love; I am a mere beggar;
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1945
and therefore must needs be one that God invites. And thus God draws the soul to him, that he may apply,
and Therefore must needs be one that God invites. And thus God draws the soul to him, that he may apply,
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1946
2. The assuring and sealing promises of comfort:
2. The assuring and sealing promises of Comfort:
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1947
Such as these, Heb. 10.16, 17. This is the Covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts,
Such as these, Hebrew 10.16, 17. This is the Covenant that I will make with them After those days, Says the Lord, I will put my laws into their hearts,
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1948
and in their minds will I write them, and their sins and iniquities will I remember no more; and in their minds will I write them, and their Sins and iniquities will I Remember no more;
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1949
And that in Esay 57.15, 16, 17, 18, 19. For thus saith the high and lofty one, that inhabiteth eternity, whose name is holy.
And that in Isaiah 57.15, 16, 17, 18, 19. For thus Says the high and lofty one, that Inhabiteth eternity, whose name is holy.
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1950
I will dwell in the high, and holy place:
I will dwell in the high, and holy place:
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1951
with him also that is of a contrite and humble spirit, to revive the spirit of the humble,
with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble,
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1952
and to revive the heart of the contrite ones. For I will not contend for ever neither will I be always wroth:
and to revive the heart of the contrite ones. For I will not contend for ever neither will I be always wroth:
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1953
for the spirit should fail before me, and the souls that I have made. For the iniquity of his covetousness was I wroth and smote him:
for the Spirit should fail before me, and the Souls that I have made. For the iniquity of his covetousness was I wroth and smote him:
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1954
I hid me and was wroth, and he went on frowardly in the way of his heart;
I hid me and was wroth, and he went on frowardly in the Way of his heart;
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1955
I have seen his ways and will heal him; I will lead him, and restore comfort unto him.
I have seen his ways and will heal him; I will led him, and restore Comfort unto him.
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1956
I create the fruit of the lips, peace, peace to him that is far off, and to him that is near, saith the Lord, and I will heal him. I create the fruit of the lips, peace, peace to him that is Far off, and to him that is near, Says the Lord, and I will heal him.
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1957
Now as these promises are the matter of comfort, so they are the means of comfort;
Now as these promises Are the matter of Comfort, so they Are the means of Comfort;
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1958
For when God applies them to a wounded soul, there passeth a vertue and power through them to heal and cure it.
For when God Applies them to a wounded soul, there passes a virtue and power through them to heal and cure it.
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1959
3. To this he adds the oyl of his Holy Spirit, and that he drops into the wound;
3. To this he adds the oil of his Holy Spirit, and that he drops into the wound;
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1960
and this doth not only heal, but takes away the very scar of the wound, and renders the skin as fresh and beautiful as before;
and this does not only heal, but Takes away the very scar of the wound, and renders the skin as fresh and beautiful as before;
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1961
Oyl in Scripture sets out joy and chearfulness, and therefore it is called the oyl of joy; And Esay 61.3.
Oil in Scripture sets out joy and cheerfulness, and Therefore it is called the oil of joy; And Isaiah 61.3.
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1962
To appoint unto them, that mourn in Sion, to give unto them beauty for ashes, and the oyl of joy for mourning; To appoint unto them, that mourn in Sion, to give unto them beauty for Ashes, and the oil of joy for mourning;
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1963
This cures the mournful sad and perplexed spirit, and makes the face to shine again with brightness and glory; according to that, Psal. 104.15. And oyl to make the face to shine.
This cures the mournful sad and perplexed Spirit, and makes the face to shine again with brightness and glory; according to that, Psalm 104.15. And oil to make the face to shine.
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1964
I do not say, that God always raiseth the comfort of the soul thus high,
I do not say, that God always Raiseth the Comfort of the soul thus high,
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1965
but sometimes he doth, not only heal, but anoint and make the soul fair and lovely in his eye;
but sometime he does, not only heal, but anoint and make the soul fair and lovely in his eye;
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1966
For there is no such sight in Gods eye, as a sanctified heart that is chearful and joyful before him;
For there is no such sighed in God's eye, as a sanctified heart that is cheerful and joyful before him;
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1967
such a soul is the joy and delight of his heart;
such a soul is the joy and delight of his heart;
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1968
and especially where he hath made the deepest wound, and filled the soul with the greatest horrour in the sense of his wrath and displeasure, there when he comes to give peace and comfort, he anoints the most;
and especially where he hath made the Deepest wound, and filled the soul with the greatest horror in the sense of his wrath and displeasure, there when he comes to give peace and Comfort, he anoints the most;
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1969
the greater wound the greater measure of comfort;
the greater wound the greater measure of Comfort;
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1970
and hence it is, that many a soul blesseth God for its wounds, because else it would never have attained to such joys and comforts as God gives in.
and hence it is, that many a soul Blesses God for its wounds, Because Else it would never have attained to such Joys and comforts as God gives in.
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1971
Thus I have shewn you what relief flows into the soul in this case. 4. In case that the Animal Spirits fail through a sudden passion of fear;
Thus I have shown you what relief flows into the soul in this case. 4. In case that the Animal Spirits fail through a sudden passion of Fear;
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1972
There is relief for it, And that four ways. 1. Sometimes God preventeth the thing feared,
There is relief for it, And that four ways. 1. Sometime God preventeth the thing feared,
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1973
and never suffers it to come to pass. 2. Sometimes God delivers the soul from its fears. 3. Sometimes the thing feared is so ordered and disposed by the Lord, that it is less then our fear, not worth our fear.
and never suffers it to come to pass. 2. Sometime God delivers the soul from its fears. 3. Sometime the thing feared is so ordered and disposed by the Lord, that it is less then our Fear, not worth our Fear.
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1974
4. Sometimes God turns the fears of his servants into the right channel, that instead of fearing evil, they fear him more then ever they did.
4. Sometime God turns the fears of his Servants into the right channel, that instead of fearing evil, they Fear him more then ever they did.
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1975
First, Sometime God prevents the thing feared, and never suffers it to come to pass; or at least not at that time we are afraid it will:
First, Sometime God prevents the thing feared, and never suffers it to come to pass; or At least not At that time we Are afraid it will:
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1976
'tis true Job could say, the thing which I feared is come upon me, Job 3.25. I was not in safety, neither had I rest, nor was I quiet, yet trouble came.
it's true Job could say, the thing which I feared is come upon me, Job 3.25. I was not in safety, neither had I rest, nor was I quiet, yet trouble Come.
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1977
I, but many a good man hath cause to say, the thing which I greatly feared is not come upon me;
I, but many a good man hath cause to say, the thing which I greatly feared is not come upon me;
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1978
Though God did not deliver me from my distrustful fear, yet he delivered me from that which I did fear.
Though God did not deliver me from my distrustful Fear, yet he Delivered me from that which I did Fear.
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1979
As sometimes we groundlesly expect and hope for a thing that never comes: so sometimes we groundlesly fear an evil that never comes.
As sometime we groundlessly expect and hope for a thing that never comes: so sometime we groundlessly Fear an evil that never comes.
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1980
As God denyes the desires of a groundless confidence in great mercy, so he prevents our groundless fears in mercy;
As God Denies the Desires of a groundless confidence in great mercy, so he prevents our groundless fears in mercy;
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1981
For as wicked men are apt to fear evil less then they should, so the godly are apt to fear evil more then they should.
For as wicked men Are apt to Fear evil less then they should, so the godly Are apt to Fear evil more then they should.
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1982
But as that which wicked men fear not, comes suddenly upon them, so sometimes that which a godly man fears, comes not at all;
But as that which wicked men Fear not, comes suddenly upon them, so sometime that which a godly man fears, comes not At all;
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1983
This made David say, Psa. 34.4. I sought the Lord and he heard me, and delivered me from all my fears, i. e.
This made David say, Psa. 34.4. I sought the Lord and he herd me, and Delivered me from all my fears, i. e.
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1984
He delivered me from the evils which I feared; The effect is here put for the cause.
He Delivered me from the evils which I feared; The Effect is Here put for the cause.
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1985
Secondly, Sometimes the Lord delivers a good man from the fear of evil.
Secondly, Sometime the Lord delivers a good man from the Fear of evil.
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1986
I mean, from a distrustful, distracting, and tormenting fear, which dispirits him, and sinks his spirits;
I mean, from a distrustful, distracting, and tormenting Fear, which dispirits him, and sinks his spirits;
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1987
As some fear, where no fear is, so sometimes God animates, and lifts up the soul above fear, where fear is;
As Some Fear, where no Fear is, so sometime God animates, and lifts up the soul above Fear, where Fear is;
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1988
True faith will strive with tormenting fears, and when 'tis made strong, will cast them out.
True faith will strive with tormenting fears, and when it's made strong, will cast them out.
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1989
There is an excellent promise for this, Job. 11.14.15. If iniquity be in thine hand put it far away, and let not wickedness dwell in thy tabernacle.
There is an excellent promise for this, Job. 11.14.15. If iniquity be in thine hand put it Far away, and let not wickedness dwell in thy tabernacle.
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1990
For then thou shalt lift up thy face without spot, yea thou shalt be stedfast, and shalt not fear. For then thou shalt lift up thy face without spot, yea thou shalt be steadfast, and shalt not Fear.
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1991
Noting out, that when faith is so strong as to purifie the heart and life from sin,
Noting out, that when faith is so strong as to purify the heart and life from since,
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1992
then it sets the Soul free from the fear of those evils, that come by sin.
then it sets the Soul free from the Fear of those evils, that come by since.
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1993
Now this is a great relief to the Soul. For to be freed from the fear of evil, is better then to be freed from the evil.
Now this is a great relief to the Soul. For to be freed from the Fear of evil, is better then to be freed from the evil.
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1994
The promise runs not thus, Thou shalt be freed from evil, but thou shalt be freed from the fear of evil.
The promise runs not thus, Thou shalt be freed from evil, but thou shalt be freed from the Fear of evil.
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1995
Happiness consists more in removing inward, then outward trouble. He that is afraid of evil, before it comes, may be happy though it comes.
Happiness consists more in removing inward, then outward trouble. He that is afraid of evil, before it comes, may be happy though it comes.
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1996
Thirdly, The thing feared, is so ordered and disposed by the Lord; that it is a lesser evil, then we feared, and is not worth our fear.
Thirdly, The thing feared, is so ordered and disposed by the Lord; that it is a lesser evil, then we feared, and is not worth our Fear.
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1997
Many are far more afraid then hurt; or more hurt by their fears, then by the evils they feared.
Many Are Far more afraid then hurt; or more hurt by their fears, then by the evils they feared.
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1998
We are indeed very apt to greater evils, and lesser mercies;
We Are indeed very apt to greater evils, and lesser Mercies;
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1999
and that is the reason, that we meet with evils with so much fear, and mercies with so little faith.
and that is the reason, that we meet with evils with so much Fear, and Mercies with so little faith.
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2000
The thoughts of one evil torments our Spirits more, then the thoughts of many mercies cheers and comforts our Spirits.
The thoughts of one evil torments our Spirits more, then the thoughts of many Mercies cheers and comforts our Spirits.
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2001
I, but Gods thoughts are above our thoughts;
I, but God's thoughts Are above our thoughts;
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2002
and when we are afraid, that the evil impending will be very great, it proves very little.
and when we Are afraid, that the evil impending will be very great, it Proves very little.
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2003
'Tis with many Christians, as with some inexperienced Patients; they dread the taking of any Physick, lest it should overpower nature:
It's with many Christians, as with Some inexperienced Patients; they dread the taking of any Physic, lest it should overpower nature:
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2004
but when they come to take it, they find it works not half so much, as they feared it would.
but when they come to take it, they find it works not half so much, as they feared it would.
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2005
A wise Physitian tempers the potion, according to the constitution of the body, and the nature of the distemper,
A wise physician tempers the potion, according to the constitution of the body, and the nature of the distemper,
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2006
and not according to the fears of the Patient. Even thus doth God oftentimes deal with us;
and not according to the fears of the Patient. Even thus does God oftentimes deal with us;
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2007
he orders and corrects all our evils, so that they prove less hurtful, and more beneficial to us, then we could think;
he order and corrects all our evils, so that they prove less hurtful, and more beneficial to us, then we could think;
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2008
not one dram too much, or too little. He proportions not our purging Physick according to our fancies, but to our necessity;
not one dram too much, or too little. He proportions not our purging Physic according to our fancies, but to our necessity;
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2009
when a little will serve the turn, he will not exceed. Fourthly, Sometimes God turns the fears of his servants into the right channel;
when a little will serve the turn, he will not exceed. Fourthly, Sometime God turns the fears of his Servants into the right channel;
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2010
that in stead of fearing evil, they fear him more then before they did;
that in stead of fearing evil, they Fear him more then before they did;
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2011
and the fear of God is a notable means to cure the fear of evils. (As one saith well) He fears nothing else, who fears that one thing, to sin;
and the Fear of God is a notable means to cure the Fear of evils. (As one Says well) He fears nothing Else, who fears that one thing, to since;
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2012
and he fears none else, who fears that one, who is more then all, God.
and he fears none Else, who fears that one, who is more then all, God.
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2013
The fear of God is an excellent antidote against the power and poyson of all other fears.
The Fear of God is an excellent antidote against the power and poison of all other fears.
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2014
You have a full place for this, Es. 8.13, 14. Fear not their fear, nor be afraid;
You have a full place for this, Es. 8.13, 14. fear not their Fear, nor be afraid;
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2015
sanctifie the Lord of Hosts himself, and let him be your fear, and let him be your dread. sanctify the Lord of Hosts himself, and let him be your Fear, and let him be your dread.
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2016
He that would not fear that which the wicked sometimes do, and ought to fear, must fear him only whom they do not fear.
He that would not Fear that which the wicked sometime do, and ought to Fear, must Fear him only whom they do not Fear.
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2017
And this is Gods great work, to put his fear into the hearts of his people,
And this is God's great work, to put his Fear into the hearts of his people,
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2018
and that will cast out all distrustful and distracting fears. Thus I have dispatcht the fourth case.
and that will cast out all distrustful and distracting fears. Thus I have dispatched the fourth case.
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2019
Fifthly and lastly, In case that the Animal Spirits fail through some strong temptation of Satan; there is relief for it.
Fifthly and lastly, In case that the Animal Spirits fail through Some strong temptation of Satan; there is relief for it.
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2020
As Satan sets all his power and policy on work against the Soul: So God sets all his power and wisdom on work, to relieve and help it.
As Satan sets all his power and policy on work against the Soul: So God sets all his power and Wisdom on work, to relieve and help it.
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2021
And when Satan doth his worst to destroy it, God doth his best to save it.
And when Satan does his worst to destroy it, God does his best to save it.
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2022
Relieving power comes in according to invading power:
Relieving power comes in according to invading power:
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2023
when All might is against him, then all might is for him. Three things God doth for an assaulted Christian. 1. He calls Satan off. 2. He calls the tempted Soul in,
when All might is against him, then all might is for him. Three things God does for an assaulted Christian. 1. He calls Satan off. 2. He calls the tempted Soul in,
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2024
and administers heart-cheering Cordials. 3. He crowns the victory. First he calls Satan off.
and administers Heart-cheering Cordials. 3. He crowns the victory. First he calls Satan off.
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2025
When God seeth this roaring Lyon, preying upon the Vitals of a Christian, and ready to destroy him, God calls him off.
When God sees this roaring lion, preying upon the Vitals of a Christian, and ready to destroy him, God calls him off.
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2026
For God hath Satan upon a string, and he can go no further, then he permits him.
For God hath Satan upon a string, and he can go no further, then he permits him.
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2027
When Satan would have touch'd the life of Job (as he had a great mind to it) then God bade him hold;
When Satan would have touched the life of Job (as he had a great mind to it) then God bade him hold;
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2028
that was precious, and not a fit morsel for the tooth of such a beast. Satan never engageth, nor encounters with a Christian, but with Gods leave.
that was precious, and not a fit morsel for the tooth of such a beast. Satan never engageth, nor encounters with a Christian, but with God's leave.
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He can't shoot a fiery dart at the Soul, until God is pleas'd to loosen his Chain, whereby he hath him at command.
He can't shoot a fiery dart At the Soul, until God is pleased to loosen his Chain, whereby he hath him At command.
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And no sooner is he in any hopes of a victory over him, but God sounds a retreat.
And no sooner is he in any hope's of a victory over him, but God sounds a retreat.
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He must and shall fall off: for God will not suffer him to kill, though he wounds.
He must and shall fallen off: for God will not suffer him to kill, though he wounds.
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The Spirits may fail, and the Heart may ake, when Satan thrusts sore at him; I, but Satan shall not give him a deadly wound.
The Spirits may fail, and the Heart may ache, when Satan thrusts soar At him; I, but Satan shall not give him a deadly wound.
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If God doth but appear on the behalf of a poor assaulted Christian (as he doth in the very nick of time,
If God does but appear on the behalf of a poor assaulted Christian (as he does in the very neck of time,
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when there is but an hairs breadth between him and death,) Satan cannot stand his ground,
when there is but an hairs breadth between him and death,) Satan cannot stand his ground,
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but gives back, and the Soul enjoyes a sweet release.
but gives back, and the Soul enjoys a sweet release.
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It is in this case, as it was with those, that were possessed with the Devil.
It is in this case, as it was with those, that were possessed with the devil.
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Christ did but give the word of command, and Satan presently obeyed it.
christ did but give the word of command, and Satan presently obeyed it.
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As you may see, Mark 1.23, 24, 25, 26, 27. And there was in their Synagoue a man that had an unclean spirit,
As you may see, Mark 1.23, 24, 25, 26, 27. And there was in their Synagoue a man that had an unclean Spirit,
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and be cryed out, saying, Let us alone, what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the holy one of God.
and be cried out, saying, Let us alone, what have we to do with thee, thou jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the holy one of God.
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And Jesus rebuked him, saying, Hold thy peace, and come out of him.
And jesus rebuked him, saying, Hold thy peace, and come out of him.
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And when the unclean spirit bad torn him, and cryed with a loud voice, he came cut of him.
And when the unclean Spirit bade torn him, and cried with a loud voice, he Come Cut of him.
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And they were all amazed, insomuch that they questioned within themselves, saying, what thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they obey him. And they were all amazed, insomuch that they questioned within themselves, saying, what thing is this? what new Doctrine is this? for with Authority commands he even the unclean spirits, and they obey him.
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The words hold out the authority of Christ, put forth upon Satan in a time when there was the greatest need thereof.
The words hold out the Authority of christ, put forth upon Satan in a time when there was the greatest need thereof.
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When the poor creature was ready to be devoured by him, Christ gave but the word, bade him come out,
When the poor creature was ready to be devoured by him, christ gave but the word, bade him come out,
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and he was not able to keep possession any longer. Even so, when the Soul is assaulted by him;
and he was not able to keep possession any longer. Even so, when the Soul is assaulted by him;
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if God steps but in, and layes his commands upon him, if God doth but say it is enough, let him alone;
if God steps but in, and lays his commands upon him, if God does but say it is enough, let him alone;
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he is presently bound hand and foot, he cannot stir any further. Satan never had, nor ever shall have his will upon one true Believer.
he is presently bound hand and foot, he cannot stir any further. Satan never had, nor ever shall have his will upon one true Believer.
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Secondly, God calls the poor tempted Soul in, and administers heart-cheering cordials to it.
Secondly, God calls the poor tempted Soul in, and administers Heart-cheering cordials to it.
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A poor Soul never stands in more need of a Cordial, then when it hath been worried by this arch enemy of its comfort;
A poor Soul never Stands in more need of a Cordial, then when it hath been worried by this arch enemy of its Comfort;
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and God stands as ready to administer it.
and God Stands as ready to administer it.
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No sooner had Christ got rid of him, when he had worsted him in open field,
No sooner had christ god rid of him, when he had worsted him in open field,
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but God dispatcht away some of his glorious attendants, with the best Cordials that Heaven could afford.
but God dispatched away Some of his glorious attendants, with the best Cordials that Heaven could afford.
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So you may see, Mat. 4.11. Then the Devil leaveth him, and Angels came and ministred unto him.
So you may see, Mathew 4.11. Then the devil Leaveth him, and Angels Come and ministered unto him.
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Surely it must needs be some rare dainty, that is sent by the hand of an Angel:
Surely it must needs be Some rare dainty, that is sent by the hand of an Angel:
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what it was is not expressed; a Christans experience doth best discover it:
what it was is not expressed; a Christians experience does best discover it:
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for as Christ was in all things tempted as believers are, so one main end of his temptations was, that he might be able to succour those that are tempted, Heb. 1. ult. For in that he himself suffered being tempted, he is able to succour them that are tempted.
for as christ was in all things tempted as believers Are, so one main end of his temptations was, that he might be able to succour those that Are tempted, Hebrew 1. ult. For in that he himself suffered being tempted, he is able to succour them that Are tempted.
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He is sensible of that relief that he had from his Father, both in the temptations, and after.
He is sensible of that relief that he had from his Father, both in the temptations, and After.
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And as he will have Christians conformable to him in temptations, so they shall be in relief and comforts;
And as he will have Christians conformable to him in temptations, so they shall be in relief and comforts;
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He knows what it was to be tempted, and what it was to be administred unto after the temptation was over,
He knows what it was to be tempted, and what it was to be administered unto After the temptation was over,
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when he came sweating out of the field, faint, and weary;
when he Come sweating out of the field, faint, and weary;
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and he hath learnt to succour and relieve his people in the like condition, and therefore he sends to them,
and he hath learned to succour and relieve his people in the like condition, and Therefore he sends to them,
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and sends for them to come to him, that he may administer to them.
and sends for them to come to him, that he may administer to them.
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He first sends down the holy Spirit into their hearts, to give them notice, that this is a fit season for them to come to Court,
He First sends down the holy Spirit into their hearts, to give them notice, that this is a fit season for them to come to Court,
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and apply themselves to him at the throne of Grace, that they may have grace and mercy, in this time of need:
and apply themselves to him At the throne of Grace, that they may have grace and mercy, in this time of need:
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& when they come and make their addresses to him, he then applies himself to them,
& when they come and make their Addresses to him, he then Applies himself to them,
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& administers to them according to their need. No sooner was Luther released from a grand assault of Satan, and come to himself;
& administers to them according to their need. No sooner was Luther released from a grand assault of Satan, and come to himself;
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but presently he betook himself to Christ in prayer, and prayed most earnestly, and received great comfort thereupon,
but presently he betook himself to christ in prayer, and prayed most earnestly, and received great Comfort thereupon,
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and made confession of his Faith. This made him say, that Meditation, Prayer, and Temptation makes a Divine.
and made Confessi of his Faith. This made him say, that Meditation, Prayer, and Temptation makes a Divine.
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I am sure it makes an experimental Christian. Thirdly, God crowns the victory.
I am sure it makes an experimental Christian. Thirdly, God crowns the victory.
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Though a Christian may be tempted, yet he shall overcome, In all these (saith the Apostle) we are more then conquerours, Ro. 8.37. What is that? Triumphers, 2 Cor. 2.14. Now thanks be to God which alwayes causeth us to triumph in Christ.
Though a Christian may be tempted, yet he shall overcome, In all these (Says the Apostle) we Are more then conquerors, Ro. 8.37. What is that? Triumphers, 2 Cor. 2.14. Now thanks be to God which always Causes us to triumph in christ.
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As sure as Satan leads a poor Christian into the field, and there encounters him with his hellish temptations;
As sure as Satan leads a poor Christian into the field, and there encounters him with his hellish temptations;
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God will bring him out with an holy triumph.
God will bring him out with an holy triumph.
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Hence is that of Psal. 5.11, 12. But let all those that put their trust in thee, rejoice:
Hence is that of Psalm 5.11, 12. But let all those that put their trust in thee, rejoice:
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let them ever shout for joy, because thou defendest them: let them also that love thy name, be joyful in thee.
let them ever shout for joy, Because thou defendest them: let them also that love thy name, be joyful in thee.
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For thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield. For thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield.
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The Hebrew word signifies, thou wilt crown him with a shield. Some think that the Prophet alludes to a custome of the Athenians; who were wont,
The Hebrew word signifies, thou wilt crown him with a shield. some think that the Prophet alludes to a custom of the Athenians; who were wont,
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if a Soldier brought his Shield with him out of the battel safe and whole, although he lost his Sword, to lay his Shield upon his head, and with that,
if a Soldier brought his Shield with him out of the battle safe and Whole, although he lost his Sword, to lay his Shield upon his head, and with that,
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as with a Diadem to crown him.
as with a Diadem to crown him.
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He that holds fast the shield of Faith in an hour of temptation, shall wear it on his head as his crown.
He that holds fast the shield of Faith in an hour of temptation, shall wear it on his head as his crown.
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The trial of a Christians faith, which is much more precious then of gold that perisheth,
The trial of a Christians faith, which is much more precious then of gold that Perishes,
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though it be tried with fire, shall be found unto praise, honour and glory, at the appearing of Jesus Christ, 1 Pet. 1.7.though it be tried with fire, shall be found unto praise, honour and glory, At the appearing of jesus christ, 1 Pet. 1.7.
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And hence is that of the Apostle, I have fought the good fight, I have kept the faith,
And hence is that of the Apostle, I have fought the good fight, I have kept the faith,
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and from henceforth there is laid up for me a crown of righteousness, 2 Tim. 4.7, 8.and from henceforth there is laid up for me a crown of righteousness, 2 Tim. 4.7, 8.
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Thus I have opened the Doctrine, and shewed you what relief flows from God to his people, both when their flesh fails,
Thus I have opened the Doctrine, and showed you what relief flows from God to his people, both when their Flesh fails,
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and when their heart fails. 1. When the natural faculties of the Soul fail. 2. When the infused habits of the Soul fail,
and when their heart fails. 1. When the natural faculties of the Soul fail. 2. When the infused habits of the Soul fail,
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and 3. When the animal Spirits fail. Now I will give you the grounds and Reasons thereof.
and 3. When the animal Spirits fail. Now I will give you the grounds and Reasons thereof.
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Reas. 1. Taken from that near relation that is between God and good men.
Reas. 1. Taken from that near Relation that is between God and good men.
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He is their Father, and they his Children, he is their Husband, and they his Wife.
He is their Father, and they his Children, he is their Husband, and they his Wife.
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Now this double relation speaks forth that infinite love, that God bears to them, and special care, that God hath of them.
Now this double Relation speaks forth that infinite love, that God bears to them, and special care, that God hath of them.
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God bears a love to his people, not only like to the love of a Father,
God bears a love to his people, not only like to the love of a Father,
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but infinitely beyond the love of a Father:
but infinitely beyond the love of a Father:
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the love of a Father to his Child, is but a dark resemblance of the love of God to his Children:
the love of a Father to his Child, is but a dark resemblance of the love of God to his Children:
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and therefore as God out-loves all Parents, so he out-does all Parents.
and Therefore as God out-loves all Parents, so he outdoes all Parents.
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His love is the love of an infinite Father, and therefore knows no bounds either of time or measure,
His love is the love of an infinite Father, and Therefore knows no bounds either of time or measure,
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and his relief is proportionable to his love; Relief wrought by an Almighty arm. See this clearly held forth, Jer. 31.9.
and his relief is proportionable to his love; Relief wrought by an Almighty arm. See this clearly held forth, Jer. 31.9.
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I will cause them to walk by the rivers of water, in straaight way, wherein they shall not stumble, And why? for I am a father unto Israel, and Ephraim is my first-born. I will cause them to walk by the Rivers of water, in straaight Way, wherein they shall not Stumble, And why? for I am a father unto Israel, and Ephraim is my firstborn.
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Divine Paternity is one main ground of a Saints relief.
Divine Paternity is one main ground of a Saints relief.
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This is the reason why he will cause them to walk by the rivers of water, in a straight way, wherein they shall not stumble, because he is their Father.
This is the reason why he will cause them to walk by the Rivers of water, in a straight Way, wherein they shall not Stumble, Because he is their Father.
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You know what dear and tender affection a good Father beareth to his Children, especially to his firstborn.
You know what dear and tender affection a good Father bears to his Children, especially to his firstborn.
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All the Childs wants, weakness, and grief, are a trouble and grief to the Father. Much more is God affected with the faintings and failings of his Children.
All the Child's Wants, weakness, and grief, Are a trouble and grief to the Father. Much more is God affected with the faintings and failings of his Children.
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So Es. 63.8, 9. He said surely, they are my people: so he was their Saviour.
So Es. 63.8, 9. He said surely, they Are my people: so he was their Saviour.
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In all their afflictions he was afflicted, and the Angel of his presence saved them:
In all their afflictions he was afflicted, and the Angel of his presence saved them:
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in his love and in his pity he redeemed them, and he bare them, and carried them all the dayes of old. in his love and in his pity he redeemed them, and he bore them, and carried them all the days of old.
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The Prophet alludes to the Song of Moses, Deut. 32.11. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:
The Prophet alludes to the Song of Moses, Deuteronomy 32.11. As an Eagl stirs up her nest, fluttereth over her young, spreadeth abroad her wings, Takes them, bears them on her wings:
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so the Lord alone did lead him. How doth this silly creature bestir her self, when her young ones are in danger.so the Lord alone did led him. How does this silly creature Bestir her self, when her young ones Are in danger.
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She stirs up her nest, she fluttereth over her young, and spreadeth abroad her wings.
She stirs up her nest, she fluttereth over her young, and spreadeth abroad her wings.
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And if all this will not secure them, she takes them up, and bears them upon her wings.
And if all this will not secure them, she Takes them up, and bears them upon her wings.
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But how much more will God, who is the fountain of such a disposition in his creature, bestir himself,
But how much more will God, who is the fountain of such a disposition in his creature, Bestir himself,
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and put forth his Almighty arm for the relief of his dear ones.
and put forth his Almighty arm for the relief of his dear ones.
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He will bear them upon the wing of his providence, and carry them out of all danger:
He will bear them upon the wing of his providence, and carry them out of all danger:
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Satan shall not make a prey of them.
Satan shall not make a prey of them.
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If any thing will draw forth the bowels of a creature, the same will draw forth the bowels of God; yea much more, Luke 11.13. If ye being evil, know how to give good gifts unto your children, how much more shall your heavenly father give the Spirit? Alas the love of the Creature is but a drop in comparison of the love of God:
If any thing will draw forth the bowels of a creature, the same will draw forth the bowels of God; yea much more, Lycia 11.13. If you being evil, know how to give good Gifts unto your children, how much more shall your heavenly father give the Spirit? Alas the love of the Creature is but a drop in comparison of the love of God:
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and therefore there must needs be more life and vigour in the love of God, then in the love of all creatures.
and Therefore there must needs be more life and vigour in the love of God, then in the love of all creatures.
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As there is more heat in the body of the Sun, then in all its raies, were they all contracted into one ray: so it is here.
As there is more heat in the body of the Sun, then in all its rays, were they all contracted into one ray: so it is Here.
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And therefore if an earthly creature be so apt to tender the good and welfare of those that belong to it, what propensity is there in the heart of God, to relieve his people when they are in any straights? Many an Orphan sits down,
And Therefore if an earthly creature be so apt to tender the good and welfare of those that belong to it, what propensity is there in the heart of God, to relieve his people when they Are in any straights? Many an Orphan sits down,
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and weeps over himself in his calamity, and thus bemoans his condition, If my Father were alive, he would not see me want, he would pity and relieve me in my sad condition.
and weeps over himself in his calamity, and thus bemoans his condition, If my Father were alive, he would not see me want, he would pity and relieve me in my sad condition.
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Why, Beloved, there is never a child of God, that needs put finger in the eye in this respect;
Why, beloved, there is never a child of God, that needs put finger in the eye in this respect;
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for your Father is alive, he lives for ever, he is an everlasting Father;
for your Father is alive, he lives for ever, he is an everlasting Father;
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and as our Text saith, A portion for ever. And as he is a tender Father,
and as our Text Says, A portion for ever. And as he is a tender Father,
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so he is a kind Husband. So Es. 54.5. For thy maker is thine Husband. Though he will not relieve and help men, because he is their maker;
so he is a kind Husband. So Es. 54.5. For thy maker is thine Husband. Though he will not relieve and help men, Because he is their maker;
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yet he will relieve and help all those to whom he is an Husband.
yet he will relieve and help all those to whom he is an Husband.
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As long as marriage Covenant holds, God will take the care of his Spouse, in sickness as well as in health, in poverty as in riches, in weakness as in strength.
As long as marriage Covenant holds, God will take the care of his Spouse, in sickness as well as in health, in poverty as in riches, in weakness as in strength.
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Nay, as a good Husband is most tender over his Wife in the time of her weakness and sickness:
Nay, as a good Husband is most tender over his Wife in the time of her weakness and sickness:
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even so is God to his Spouse; she shall want nothing that an Almighty hand can provide for her.
even so is God to his Spouse; she shall want nothing that an Almighty hand can provide for her.
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Reas. 2. Taken from Gods design in all his peoples straights and necessities. God lets them fall into straights, that he may have the glory of their relief.Reas. 2. Taken from God's Design in all his peoples straights and necessities. God lets them fallen into straights, that he may have the glory of their relief.
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Whatever hand brings them in, it is a divine hand that must bring them out. We may say of all a Christians troubles and failings both of Flesh and Spirit,
Whatever hand brings them in, it is a divine hand that must bring them out. We may say of all a Christians Troubles and failings both of Flesh and Spirit,
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as our Saviour said of Lazarus his death, John 11.4. This sickness is not unto death, but for the glory of God:
as our Saviour said of Lazarus his death, John 11.4. This sickness is not unto death, but for the glory of God:
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that the Son of God might be glorified thereby.
that the Son of God might be glorified thereby.
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Lazarus must die, yea, and be buried also, that Christ might have the glory of his resurrection,Lazarus must die, yea, and be buried also, that christ might have the glory of his resurrection,
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and that after he had been dead four daies.
and that After he had been dead four days.
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His sickness was unto death, but not to death eternal, for he had a speedy resurrection that made his death but a trance, or a long sleep.
His sickness was unto death, but not to death Eternal, for he had a speedy resurrection that made his death but a trance, or a long sleep.
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Happy Lazarus (as one saith) though sick and dead, to be an instrument of glory, to be given to God.
Happy Lazarus (as one Says) though sick and dead, to be an Instrument of glory, to be given to God.
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Thus it is with Saints in their spiritual sicknesses:
Thus it is with Saints in their spiritual Sicknesses:
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they are not unto death, but for the glory of God, that Christ may be glorified in their relief.
they Are not unto death, but for the glory of God, that christ may be glorified in their relief.
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Otherwise God is able to prevent them; but might nature alwaies have its course, there would be no room for wonders.
Otherwise God is able to prevent them; but might nature always have its course, there would be no room for wonders.
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Nature must sometimes have a stop, that the glory of God may appear.
Nature must sometime have a stop, that the glory of God may appear.
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Saints comforts and strengths must lie a bleeding and die, that the glory of God may appear in their resurrection.
Saints comforts and strengths must lie a bleeding and die, that the glory of God may appear in their resurrection.
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And wherein doth the glory of God appear more, then in such a work as this? This is a glorious work, a work that outshines all common and ordinary works of God.
And wherein does the glory of God appear more, then in such a work as this? This is a glorious work, a work that outshines all Common and ordinary works of God.
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For God to breath upon dead and dry bones, that they shall live again;
For God to breath upon dead and dry bones, that they shall live again;
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For God to bring a Jonas out of the Whales belly, where he was buried alive three dayes;
For God to bring a Jonah out of the Whale's belly, where he was buried alive three days;
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For God to set Job upon his leggs again, and to put him into stock, both within doors and without,
For God to Set Job upon his legs again, and to put him into stock, both within doors and without,
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when he had stript him of all, and to make his last daies better then his first;
when he had stripped him of all, and to make his last days better then his First;
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this was a glorious work, a work wherein God is much glorified. As the beams of the Sun reflected and sent back, renders the Sun very glorious: So 'tis here.
this was a glorious work, a work wherein God is much glorified. As the beams of the Sun reflected and sent back, renders the Sun very glorious: So it's Here.
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Reas. 3. Taken from the beautifulness of Relief in time of necessity. Every thing is beautiful in its season, Eccl. 3.11.Reas. 3. Taken from the beautifulness of Relief in time of necessity. Every thing is beautiful in its season, Ecclesiastes 3.11.
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And relief is very beautiful in time of necessity, because it is seasonable.
And relief is very beautiful in time of necessity, Because it is seasonable.
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True necessity puts a decorum upon every act, that is requisite to be put forth therein.
True necessity puts a decorum upon every act, that is requisite to be put forth therein.
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It would be very absurd to do that at one time, which may and ought to be done at another.
It would be very absurd to do that At one time, which may and ought to be done At Another.
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Should those things, be done for a person in health, that are done in the time of his sickness, they would be very ridiculous;
Should those things, be done for a person in health, that Are done in the time of his sickness, they would be very ridiculous;
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but done in season, and with due order, they are very comely. God therefore times his works well, and that puts a beauty upon them.
but done in season, and with due order, they Are very comely. God Therefore times his works well, and that puts a beauty upon them.
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Mans necessity, is therefore Gods opportunity, to express the riches of his mercy. He calls not the righteous, but sinners to repentance.
men necessity, is Therefore God's opportunity, to express the riches of his mercy. He calls not the righteous, but Sinners to Repentance.
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Physick is not for those that are in health, but for the sick. So Divine Relief is for those whose flesh fails, and whose heart fails.
Physick is not for those that Are in health, but for the sick. So Divine Relief is for those whose Flesh fails, and whose heart fails.
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Divine strength is for them, that have no might. And this beautifies Divine dispensations. For as God loves to beautifie the the house of his glory:
Divine strength is for them, that have no might. And this beautifies Divine dispensations. For as God loves to beautify the the house of his glory:
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so he loves to beautifie the works of his glory. These are the Reasons of the Doctrine.
so he loves to beautify the works of his glory. These Are the Reasons of the Doctrine.
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Now before I come to the Application, I must speak something to the doubts and scruples of weak Christians.
Now before I come to the Application, I must speak something to the doubts and scruples of weak Christians.
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Case. Perhaps some will be apt to say;Case. Perhaps Some will be apt to say;
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If it be true, that Divine Relief flows from God to his people, according to necessity,
If it be true, that Divine Relief flows from God to his people, according to necessity,
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then I am afraid that I do not belong to God, because I have no experience hereof.
then I am afraid that I do not belong to God, Because I have no experience hereof.
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My flesh hath falled, and my heart fails; I, but I do not find relief coming in.
My Flesh hath falled, and my heart fails; I, but I do not find relief coming in.
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Resolution. Now to such I have three words, by way of Answer. 1. I beseech you take heed of charging God foolishly;Resolution. Now to such I have three words, by Way of Answer. 1. I beseech you take heed of charging God foolishly;
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for, for ought thou understandest yet, this may prove a vain and foolish denying that grace of God, which thou hast not received in vain.
for, for ought thou Understandest yet, this may prove a vain and foolish denying that grace of God, which thou hast not received in vain.
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Thou mayest have received relief from God in many of these cases, and yet be insensible thereof.
Thou Mayest have received relief from God in many of these cases, and yet be insensible thereof.
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It may be with thee, as it was with Jacob: God hath been with thee, supported and relieved thee,
It may be with thee, as it was with Jacob: God hath been with thee, supported and relieved thee,
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and yet thou not know it. God conveys Divine Relief insensibly sometimes, as well as seasonably.
and yet thou not know it. God conveys Divine Relief insensibly sometime, as well as seasonably.
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When a man is in a swoon, many things may be given him to fetch him again,
When a man is in a swoon, many things may be given him to fetch him again,
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and to recover his Spirits, and yet the man insensible thereof: it may be so with thee.
and to recover his Spirits, and yet the man insensible thereof: it may be so with thee.
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Thou hast been in a spiritual swoon, and God hath administred many heart-reviving Cordials, that hath brought thee to some life again;
Thou hast been in a spiritual swoon, and God hath administered many heart-reviving Cordials, that hath brought thee to Some life again;
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and yet thou maist be insensible thereof. It is good therefore to take a more strict survey of thy spiritual state;
and yet thou Mayest be insensible thereof. It is good Therefore to take a more strict survey of thy spiritual state;
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and perhaps upon examination, thou wilt find some prints of Divine Relief upon thy Soul. For as wicked men do not find their state so bad as it is, because they overlook it:
and perhaps upon examination, thou wilt find Some prints of Divine Relief upon thy Soul. For as wicked men do not find their state so bad as it is, Because they overlook it:
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so sometimes good men do not find their spiritual state so good as it is, because they overlook it.
so sometime good men do not find their spiritual state so good as it is, Because they overlook it.
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The piece of Silver that the woman thought she had lost, was in the house,
The piece of Silver that the woman Thought she had lost, was in the house,
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although she knew not where it was, until she did light a candle, sweep the house, and seek diligently for it;
although she knew not where it was, until she did Light a candle, sweep the house, and seek diligently for it;
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as you may see, Luke 15.8.
as you may see, Lycia 15.8.
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God may have sent thee a token of his love, and thou mayst have it in thy heart, and yet not know it.
God may have sent thee a token of his love, and thou Mayest have it in thy heart, and yet not know it.
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Thou hadst best set up a candle, even the word of God in thine heart,
Thou Hadst best Set up a candle, even the word of God in thine heart,
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and by that light search thy heart, and that diligently, and then thou mayst find it.
and by that Light search thy heart, and that diligently, and then thou Mayest find it.
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'Tis true, some particular acts of relieving grace, are so full and strong upon the heart of a Christian, that he cannot be insensible thereof:
It's true, Some particular acts of relieving grace, Are so full and strong upon the heart of a Christian, that he cannot be insensible thereof:
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but there are others, that are conveyed to the Soul, in a more secret and insensible way.
but there Are Others, that Are conveyed to the Soul, in a more secret and insensible Way.
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God writes a Letter of consolation to the Soul, sometimes in so small a character, that she hath much ado to read it:
God writes a letter of consolation to the Soul, sometime in so small a character, that she hath much ado to read it:
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it is hard for her to spell out the mind of God therein. God deals with Christians, as some wise Physitians do with some of their Patients;
it is hard for her to spell out the mind of God therein. God deals with Christians, as Some wise Physicians do with Some of their Patients;
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they give them Physick, and they never know of it; something must be put into their Beer, or something into their broth:
they give them Physic, and they never know of it; something must be put into their Beer, or something into their broth:
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Even so God gives much relief to Christians in their spiritual weakness, that the Soul knows not of.
Even so God gives much relief to Christians in their spiritual weakness, that the Soul knows not of.
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Little did Jacobs brethren know that they had their money in their Sacks, when they came homewards out of the land of Egypt: No,
Little did Jacobs brothers know that they had their money in their Sacks, when they Come homeward out of the land of Egypt: No,
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when they came to bait, and opened their Sacks, they found it. Even thus it may be with many a child of God;
when they Come to bait, and opened their Sacks, they found it. Even thus it may be with many a child of God;
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thy money, thy relief may be in thy heart, and yet thou ignorant of it.
thy money, thy relief may be in thy heart, and yet thou ignorant of it.
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Perhaps when thou comest to refresh, and lookest within to see what thou hast, thou mayst find that which thou dreamedst not of.
Perhaps when thou Comest to refresh, and Lookest within to see what thou hast, thou Mayest find that which thou dreamedst not of.
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There are three things that sometimes hide relief from the eye of the Soul, and are an occasion of the Souls mistake. 1. God works gradually herein;
There Are three things that sometime hide relief from the eye of the Soul, and Are an occasion of the Souls mistake. 1. God works gradually herein;
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The cure is not perfected the first day that God takes thee in hand, and some diseases are long before they will be cured.
The cure is not perfected the First day that God Takes thee in hand, and Some diseases Are long before they will be cured.
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Now here may be a great mistake.
Now Here may be a great mistake.
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If thou thinkest that God hath made no application to thee, because thou art not perfectly cured of thy distemper, thou dost wrong God exceedingly.
If thou Thinkest that God hath made no application to thee, Because thou art not perfectly cured of thy distemper, thou dost wrong God exceedingly.
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Thou mayst be in a tendency to a cure, God may have done much for thee,
Thou Mayest be in a tendency to a cure, God may have done much for thee,
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and yet thy sore may run, and thy wound be very wide still. Look again therefore, and see if there be never a Plaister upon the sore:
and yet thy soar may run, and thy wound be very wide still. Look again Therefore, and see if there be never a Plaster upon the soar:
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thou mayst be in a way of cure, though not cured. Strength may be given in, although thou art not strengthened with all might.
thou Mayest be in a Way of cure, though not cured. Strength may be given in, although thou art not strengthened with all might.
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Here may be rather matter of thankfulness, then of complaint, and thou shouldst rather give God the glory of what he hath done for thee, be it never so little,
Here may be rather matter of thankfulness, then of complaint, and thou Shouldst rather give God the glory of what he hath done for thee, be it never so little,
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then sit down dejected, because all is not yet done, that is requisite to a perfect cure.
then fit down dejected, Because all is not yet done, that is requisite to a perfect cure.
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Bless God for a little, and that will be the way to obtain more.
Bless God for a little, and that will be the Way to obtain more.
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Thou mayst get that with a thankful spirit, which thou shalt never get with a froward. 2. God works variously:
Thou Mayest get that with a thankful Spirit, which thou shalt never get with a froward. 2. God works variously:
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he relieves all his people, but not all alike:
he relieves all his people, but not all alike:
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he cures all, but not alwaies with one and the same receipt, nor after one and the same manner and method. He varies his dispensations much;
he cures all, but not always with one and the same receipt, nor After one and the same manner and method. He Varies his dispensations much;
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and therefore here may be a mistake, that because God doth not make the very same applications to thee, which he doth to another,
and Therefore Here may be a mistake, that Because God does not make the very same applications to thee, which he does to Another,
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therefore thou concludest, that God hath done nothing for thy cure, and relief. 'Tis here, as in the case of conversion.
Therefore thou concludest, that God hath done nothing for thy cure, and relief. It's Here, as in the case of conversion.
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Some Christians are apt to think they are not savingly converted, because God did not work upon their hearts in the same way and manner, that others are wrought upon.
some Christians Are apt to think they Are not savingly converted, Because God did not work upon their hearts in the same Way and manner, that Others Are wrought upon.
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They were not brought under those legal terrours, nor held under a spirit of bondage, in that measure and degree, that others have been.
They were not brought under those Legal terrors, nor held under a Spirit of bondage, in that measure and degree, that Others have been.
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But this is to tie up God to one way of working grace, when as he varies in his working.
But this is to tie up God to one Way of working grace, when as he Varies in his working.
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Even such a mistake may be in this case.
Even such a mistake may be in this case.
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Perhaps thou thinkest that God hath afforded thee no relief, because it came not in the same way to thee,
Perhaps thou Thinkest that God hath afforded thee no relief, Because it Come not in the same Way to thee,
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as it hath done to others.
as it hath done to Others.
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'Tis good to eye and observe the experiences of other Christians, but not to limit God by them.
It's good to eye and observe the experiences of other Christians, but not to limit God by them.
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As the thoughts of God will be ever above our thoughts, so the waies of his providence will be ever past finding out.
As the thoughts of God will be ever above our thoughts, so the ways of his providence will be ever past finding out.
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No man can trace God in some of his wayes, they are so mysterious. God doth not alwaies leave the print of his foot-steps where he goeth.
No man can trace God in Some of his ways, they Are so mysterious. God does not always leave the print of his footsteps where he Goes.
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The way of an Eagle in the Air, the way of a Ship in the midst of the Sea, the way of a Serpent upon a Rock, are not so untraceable,
The Way of an Eagl in the Air, the Way of a Ship in the midst of the Sea, the Way of a Serpent upon a Rock, Are not so untraceable,
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as many of the waies of God.
as many of the ways of God.
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It is mercy that God knows our Souls in the time of our failing, though we cannot know every way and method of his relieving us.
It is mercy that God knows our Souls in the time of our failing, though we cannot know every Way and method of his relieving us.
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3. Sometimes distempers work cross, that what is appointed for the cure of one, is the occasion of another.
3. Sometime distempers work cross, that what is appointed for the cure of one, is the occasion of Another.
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'Tis sometimes so in the body natural, and it may prove so in the body spiritual.
It's sometime so in the body natural, and it may prove so in the body spiritual.
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When God is curing the weakness and failing of grace, and that begins to recover its wonted strength,
When God is curing the weakness and failing of grace, and that begins to recover its wonted strength,
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then spiritual pride breaks forth, some self-admiration begins to bud out, and that puts God upon a new work.
then spiritual pride breaks forth, Some self-admiration begins to bud out, and that puts God upon a new work.
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It is very rare for a Christian to be strong in some of his graces, and not to be too much exalted in his Spirit:
It is very rare for a Christian to be strong in Some of his graces, and not to be too much exalted in his Spirit:
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or for God to lift the heart up in the sense of his love, and not grow wanton and secure.
or for God to lift the heart up in the sense of his love, and not grow wanton and secure.
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'Tis pitty that fair weather should do any hurt:
It's pity that fair weather should do any hurt:
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But 'tis thus with some souls, that the Sun-shine of Divine Favour and the light of Gods countenance is so ill emproved, that the heart grows worse with it,
But it's thus with Some Souls, that the Sunshine of Divine Favour and the Light of God's countenance is so ill improved, that the heart grows Worse with it,
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and like bodies that have long fasted, or are newly brought out of a languishing fit of sickness, take a surfeit of their diet,
and like bodies that have long fasted, or Are newly brought out of a languishing fit of sickness, take a surfeit of their diet,
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and fall again, it may be, into some worse disease.
and fallen again, it may be, into Some Worse disease.
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Now here may be a great mistake in this, if thou thinkest, that because new failings and new distempers break forth, God hath done nothing towards thy cure.
Now Here may be a great mistake in this, if thou Thinkest, that Because new failings and new distempers break forth, God hath done nothing towards thy cure.
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Had not thy distempers wrought so cross, thou mightest have been upon thy feet again long before.
Had not thy distempers wrought so cross, thou Mightest have been upon thy feet again long before.
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This is the first particular by way of answer to this case; Thou mayest have received great relief from God and not know of it.
This is the First particular by Way of answer to this case; Thou Mayest have received great relief from God and not know of it.
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And I have shewen you wherein the mistake may lie;
And I have shown you wherein the mistake may lie;
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in the gradation or variety of Gods working, or in the cross working of soul distempers.
in the gradation or variety of God's working, or in the cross working of soul distempers.
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2. Thou sayest that thou canst not set thy seal to the truth of the Doctrine,
2. Thou Sayest that thou Canst not Set thy seal to the truth of the Doctrine,
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because thou hast had no experience hereof.
Because thou hast had no experience hereof.
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Consider therefore in the next place, that it may be, Gods time of relieving thee, is not yet come.
Consider Therefore in the next place, that it may be, God's time of relieving thee, is not yet come.
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God will come in a time, that is most seasonable, though not always when we expect it.
God will come in a time, that is most seasonable, though not always when we expect it.
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Thy time may be come, but Gods time is not yet come. Gods hand is not shortened, nor his arm weakened, nor his heart shut up;
Thy time may be come, but God's time is not yet come. God's hand is not shortened, nor his arm weakened, nor his heart shut up;
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I but his time is lengthened out beyond thy expectation. Some are fain to wait a long time for relief, before it comes;
I but his time is lengthened out beyond thy expectation. some Are fain to wait a long time for relief, before it comes;
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their eyes fail, while they wait for God. So did David, Psal. 69.3. Mine eyes fail while I wait for my God.
their eyes fail, while they wait for God. So did David, Psalm 69.3. Mine eyes fail while I wait for my God.
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It may be thou hast thought the time very long. I, but if God seeth it good thou must wait still;
It may be thou hast Thought the time very long. I, but if God sees it good thou must wait still;
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We read in the Gospel, of a man that had an infirmity thirty eight years; a long time, Job. 5.5.
We read in the Gospel, of a man that had an infirmity thirty eight Years; a long time, Job. 5.5.
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And what if God will try thee with thine infirmity as long, yet when his time is come, relief shall be given in; thou shalt be made whole.
And what if God will try thee with thine infirmity as long, yet when his time is come, relief shall be given in; thou shalt be made Whole.
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It may be thy case is not bad enough yet: God will take thee a pin lower yet;
It may be thy case is not bad enough yet: God will take thee a pin lower yet;
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hee'l draw a little more blood from thee;
he'll draw a little more blood from thee;
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and when there is scarce an hairs breadth between thee and death or ruine, then relief shall come.
and when there is scarce an hairs breadth between thee and death or ruin, then relief shall come.
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And therefore do not conclude, that because thou hast no experience yet of the truth of the Doctrine, that either it is not true,
And Therefore do not conclude, that Because thou hast no experience yet of the truth of the Doctrine, that either it is not true,
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or thou hast no saving interest in God;
or thou hast no Saving Interest in God;
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for though thou hast no experience hereof yet, thou mayest have great and wonderful experience hereafter.
for though thou hast no experience hereof yet, thou Mayest have great and wondered experience hereafter.
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3. Consider that a Saints interest in God depends not upon his sense of Divine Relief,
3. Consider that a Saints Interest in God depends not upon his sense of Divine Relief,
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but upon the All-sufficiency of Free-grace. Thy interest will hold when thy sense thereof is lost.
but upon the All-sufficiency of Free grace. Thy Interest will hold when thy sense thereof is lost.
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Though thou mayst think, that thou hast lost thy hold on God, and canst not act faith on him,
Though thou Mayest think, that thou hast lost thy hold on God, and Canst not act faith on him,
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yet, if once thou hast had an interest in God, God will not loose his hold on thee. What though thou failest;
yet, if once thou hast had an Interest in God, God will not lose his hold on thee. What though thou failest;
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thy flesh and heart fails thee? yet Divine Strength cannot fail. In the Lord Jehovah is everlasting strength, Esay 26.4.
thy Flesh and heart fails thee? yet Divine Strength cannot fail. In the Lord Jehovah is everlasting strength, Isaiah 26.4.
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And as long as God hath an arm to hold thee, thou shalt not be lost.
And as long as God hath an arm to hold thee, thou shalt not be lost.
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Remember I pray thee (saith Eliphaz to Job ) Who ever perished, being innocent? or where were the righteous out off? Job 4.7.
remember I pray thee (Says Eliphaz to Job) Who ever perished, being innocent? or where were the righteous out off? Job 4.7.
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The ruine and perishing of souls is when they are totally and finally forsaken of God, that God will not own them,
The ruin and perishing of Souls is when they Are totally and finally forsaken of God, that God will not own them,
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nor be a God unto them;
nor be a God unto them;
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when they are utterly and eternally driven from the gratious presence of God, never to see the well-pleased face of God:
when they Are utterly and eternally driven from the gracious presence of God, never to see the well-pleased face of God:
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I, but who ever see the innocent thus to perish, or the righteous thus cut off? Joh. 10.28. I do give unto them eternal life, and they shall never perish.
I, but who ever see the innocent thus to perish, or the righteous thus Cut off? John 10.28. I do give unto them Eternal life, and they shall never perish.
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What though thou canst not see that hand that holds thy soul in life;
What though thou Canst not see that hand that holds thy soul in life;
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yet it will so hold thee, that thy spiritual life shall not be taken from thee.
yet it will so hold thee, that thy spiritual life shall not be taken from thee.
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If those afflictions and distempers which make thy heart to fail, could cause the strength of Gods free grace to fail,
If those afflictions and distempers which make thy heart to fail, could cause the strength of God's free grace to fail,
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then thou wouldst be in danger of an eternal ruine; they might prejudice thy interest in God:
then thou Wouldst be in danger of an Eternal ruin; they might prejudice thy Interest in God:
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but though these have some influence upon thee, they have no such influence upon God.
but though these have Some influence upon thee, they have no such influence upon God.
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Now as long as they can have no influence upon the grace of God to weaken that, they can have no influence upon thy interest in God.
Now as long as they can have no influence upon the grace of God to weaken that, they can have no influence upon thy Interest in God.
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And therefore do not conclude against thy self;
And Therefore do not conclude against thy self;
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for though thy hand of faith be grown so weak that it can't take fast hold on God,
for though thy hand of faith be grown so weak that it can't take fast hold on God,
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yet Gods hand is strong and that will hold thee fast.
yet God's hand is strong and that will hold thee fast.
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So saith the Prophet, nevertheless I am continually with thee, thou hast holden me by my right hand, vers.
So Says the Prophet, nevertheless I am continually with thee, thou hast held me by my right hand, vers.
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23. God held him fast, when he was ready to drop from God. He had lost the sense of his interest in God:
23. God held him fast, when he was ready to drop from God. He had lost the sense of his Interest in God:
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I, but his interest in God was not lost. God was his God, though he did not know it.
I, but his Interest in God was not lost. God was his God, though he did not know it.
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And so God may be thine, thou mayst have a sure interest in him, although thou canst not find the prints of Gods feet in thy soul,
And so God may be thine, thou Mayest have a sure Interest in him, although thou Canst not find the prints of God's feet in thy soul,
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nor trace him in his ways of goodness towards thee.
nor trace him in his ways of Goodness towards thee.
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And know this, that it is better for thee to have an interest in God, although thou knowest it not,
And know this, that it is better for thee to have an Interest in God, although thou Knowest it not,
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then to have strong presumptions and be deceived.
then to have strong presumptions and be deceived.
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The want of sense and feeling of our interest in God is no sin, though it be a great affliction. Christ himself was without sense;
The want of sense and feeling of our Interest in God is no since, though it be a great affliction. christ himself was without sense;
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I, he was so deep in it, that when he was upon the cross, he cried out, Why hast thou forsaken me? I,
I, he was so deep in it, that when he was upon the cross, he cried out, Why hast thou forsaken me? I,
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but a groundless presumption is a sin, and leads to eternal ruine. None ever perished for want of faith of evidence;
but a groundless presumption is a since, and leads to Eternal ruin. None ever perished for want of faith of evidence;
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but hundreds perish for want of faith of adherence. Oh, blessed is the man who believes, and sees not;
but hundreds perish for want of faith of adherence. O, blessed is the man who believes, and sees not;
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that can say with Job, Though he slay me, yet will I trust in him.
that can say with Job, Though he slay me, yet will I trust in him.
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Though my flesh fails, and my heart fails, yet I will believe that he is my strength and portion for ever. Though my Flesh fails, and my heart fails, yet I will believe that he is my strength and portion for ever.
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Thus I have answered this case, and so made way to application.
Thus I have answered this case, and so made Way to application.
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Ʋse 1. Hence we may infer the sad and woful condition of those who have no interest in God:Ʋse 1. Hence we may infer the sad and woeful condition of those who have no Interest in God:
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for they that have no interest in God, can expect no relief from God in a time of necessity.
for they that have no Interest in God, can expect no relief from God in a time of necessity.
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Wicked men have their failings, their flesh fails them sometimes and their hearts fail them; but no relief comes from God at those times.
Wicked men have their failings, their Flesh fails them sometime and their hearts fail them; but no relief comes from God At those times.
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Of all men they are most to be pityed: for there is no help, no relief for them.
Of all men they Are most to be pitied: for there is no help, no relief for them.
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If I be wicked (saith Job ) woe unto me, Job 10.15. i. e. If I be wicked, I can expect no mercy; no comfort from God.If I be wicked (Says Job) woe unto me, Job 10.15. i. e. If I be wicked, I can expect no mercy; no Comfort from God.
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Nay, hear what God saith himself to such, Esay 65.13. Therefore thus saith the Lord, behold my servants shall eat, but ye shall be hungry:
Nay, hear what God Says himself to such, Isaiah 65.13. Therefore thus Says the Lord, behold my Servants shall eat, but you shall be hungry:
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behold my servants shall drink but ye shall be thirsty: behold my servants shall rejoyce but ye shall be ashamed:
behold my Servants shall drink but you shall be thirsty: behold my Servants shall rejoice but you shall be ashamed:
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behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart,
behold my Servants shall sing for joy of heart, but you shall cry for sorrow of heart,
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and shall bowl for vexation of spirit. and shall bowl for vexation of Spirit.
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The meaning is, God will not afford them any comfort or relief in times of distress.
The meaning is, God will not afford them any Comfort or relief in times of distress.
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When God invites his own servants to feast with him, they must be shut out.
When God invites his own Servants to feast with him, they must be shut out.
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And if God helps not, who can? No, without me ye shall bow down, saith God, Esay 10.3. The wounds of the wicked are desperate wounds:
And if God helps not, who can? No, without me you shall bow down, Says God, Isaiah 10.3. The wounds of the wicked Are desperate wounds:
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there is no cure for them.
there is no cure for them.
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Mark that of Job, for what portion is there from above? and what inheritance of the Almighty from on high? is not destruction to the wicked? and a strange punishment to the workers of iniquity? The latter verse is an answer to the former,
Mark that of Job, for what portion is there from above? and what inheritance of the Almighty from on high? is not destruction to the wicked? and a strange punishment to the workers of iniquity? The latter verse is an answer to the former,
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and the sense is this, all the portion and inheritance that the wicked can have from God above, is destruction and a strange punishment, Job 20.2, 3. God is the strength and portion of a godly man,
and the sense is this, all the portion and inheritance that the wicked can have from God above, is destruction and a strange punishment, Job 20.2, 3. God is the strength and portion of a godly man,
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when his flesh and heart fails him;
when his Flesh and heart fails him;
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but the wicked have no other portion from God, then utter destruction & a strange punishment.
but the wicked have no other portion from God, then utter destruction & a strange punishment.
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So Job 20.27, 28, 29. The heavens shall reveal his iniquity and the earth shall rise up against him;
So Job 20.27, 28, 29. The heavens shall reveal his iniquity and the earth shall rise up against him;
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the increase of his house shall depart, and his goods shall flow away in the day of his wrath: the increase of his house shall depart, and his goods shall flow away in the day of his wrath:
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This is the portion of a wicked man from God, and the heritage appointed to him by God;
This is the portion of a wicked man from God, and the heritage appointed to him by God;
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Here is heaven and earth set against him, the heavens shall reveal his sin, and the earth shall punish him for his sin.
Here is heaven and earth Set against him, the heavens shall reveal his since, and the earth shall Punish him for his since.
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But is there no relief for him in God? No, This is the portion of a wicked man from God.
But is there no relief for him in God? No, This is the portion of a wicked man from God.
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The case of such a man must needs be very black and dismal, when heaven and earth,
The case of such a man must needs be very black and dismal, when heaven and earth,
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and all the creatures therein are armed against him and mustred up by a Divine Hand:
and all the creatures therein Are armed against him and mustered up by a Divine Hand:
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Where can he have any relief then? If God were for thee, 'tis no matter what sets it self against thee? But if God be against thee, 'tis no matter what is for thee, it will not help thee.
Where can he have any relief then? If God were for thee, it's no matter what sets it self against thee? But if God be against thee, it's no matter what is for thee, it will not help thee.
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If misery and destruction be all the portion that God will allow thee, there is nothing then can save thee.
If misery and destruction be all the portion that God will allow thee, there is nothing then can save thee.
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If this be all thou hast to live upon to eternity, thou wilt have a miserable living of it.
If this be all thou hast to live upon to eternity, thou wilt have a miserable living of it.
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Ʋse 2. Hence all those that have interest in God, may fetch comfort:Ʋse 2. Hence all those that have Interest in God, may fetch Comfort:
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here is a well, out of which all good men may draw the water of consolation with joy.
Here is a well, out of which all good men may draw the water of consolation with joy.
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And what can afford greater comfort to you, then this Doctrine doth: that divine relief shall be administred unto you, in time of your necessity;
And what can afford greater Comfort to you, then this Doctrine does: that divine relief shall be administered unto you, in time of your necessity;
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when your flesh fails, and your heart fails, God will be the strength of your heart? It is a great comfort to a Merchant-adventurer, to have an assurance from the Ensuring Office, that his Adventure at Sea, shall be made good to him in case the Ship miscarries.
when your Flesh fails, and your heart fails, God will be the strength of your heart? It is a great Comfort to a Merchant-adventurer, to have an assurance from the Ensuring Office, that his Adventure At Sea, shall be made good to him in case the Ship miscarries.
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Even so it may be to a childe of God, to have an assurance given him, that if all fails him without,
Even so it may be to a child of God, to have an assurance given him, that if all fails him without,
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and within, he shall have relief from God. Why, this Text and Doctrine gives thee an assurance hereof;
and within, he shall have relief from God. Why, this Text and Doctrine gives thee an assurance hereof;
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and therefore, as Job said, hear it diligently, and let it be your consolation. You may take comfort in your greatest discomforts, that you shall have comfort.
and Therefore, as Job said, hear it diligently, and let it be your consolation. You may take Comfort in your greatest discomforts, that you shall have Comfort.
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If there be enough in God to relieve and help you, you shall not want relief.
If there be enough in God to relieve and help you, you shall not want relief.
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Obj. But the doubting Christian may say;Object But the doubting Christian may say;
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I could take comfort in this truth, had I not walked so unworthy of that former relief, I have received from God.
I could take Comfort in this truth, had I not walked so unworthy of that former relief, I have received from God.
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I can truly say, the Lord hath magnified the riches of his grace upon me;
I can truly say, the Lord hath magnified the riches of his grace upon me;
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but I have abused it, and it may be just with him to cast me off for ever.
but I have abused it, and it may be just with him to cast me off for ever.
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He hath helped me when I was in a low condition, he hath strengthened me when I was in a weak state:
He hath helped me when I was in a low condition, he hath strengthened me when I was in a weak state:
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but I have not made suitable returns thereunto, and therefore how can I expect relief?
but I have not made suitable returns thereunto, and Therefore how can I expect relief?
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Ans. Now to such I have five things to say.Ans. Now to such I have five things to say.
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1. The unsuitableness of a believer to, and his unworthiness of relief cannot stop the current thereof.
1. The unsuitableness of a believer to, and his unworthiness of relief cannot stop the current thereof.
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As divine relief is not administred to us upon the account of our worthiness, as if we did merit it:
As divine relief is not administered to us upon the account of our worthiness, as if we did merit it:
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so our unworthiness of it, nor unsuitableness to it, shall not prevent it.
so our unworthiness of it, nor unsuitableness to it, shall not prevent it.
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Thy miscarriages may cause God to correct thee with failing of thy flesh and of thy heart,
Thy miscarriages may cause God to correct thee with failing of thy Flesh and of thy heart,
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but cannot cause God to cast thee off, if thou hast an interest in him.
but cannot cause God to cast thee off, if thou hast an Interest in him.
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No, that love, that moves him to correct thee for thy good, will also move him to relieve thee,
No, that love, that moves him to correct thee for thy good, will also move him to relieve thee,
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when thou art under the rod of correction.
when thou art under the rod of correction.
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A most full place for proof of this you have, Psal. 106.43, 44, 45. Many times did he deliver them:
A most full place for proof of this you have, Psalm 106.43, 44, 45. Many times did he deliver them:
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but they provoked him with their counsels; and were brought low for their iniquity. Nevertheless he regarded their affliction, when he heard their cry.
but they provoked him with their Counsels; and were brought low for their iniquity. Nevertheless he regarded their affliction, when he herd their cry.
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And he remembred for them his covenant, and repented according to the multitude of his mercies. Here is the case;And he remembered for them his Covenant, and repented according to the multitude of his Mercies. Here is the case;
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First, God afforded them relief, He had many times delivered them. Secondly, Here is their unanswerableness to that mercy.
First, God afforded them relief, He had many times Delivered them. Secondly, Here is their unanswerableness to that mercy.
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They provoked him with their counsels. They provoked him with their Counsels.
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Thirdly, Although they did deserve to be cast off, yet God did not cast them off;
Thirdly, Although they did deserve to be cast off, yet God did not cast them off;
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but as a father corrects his child, whom he loves, so did the Lord correct them.
but as a father corrects his child, whom he loves, so did the Lord correct them.
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He brought them low for their iniquity. He brought them low for their iniquity.
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Fourthly, Did he leave them then? No. He regarded their affliction, when he heard their cry.
Fourthly, Did he leave them then? No. He regarded their affliction, when he herd their cry.
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And why was all this? He remembred for them his covenant.
And why was all this? He remembered for them his Covenant.
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God did not eye their tempers so much as their interest, nor the frame of their Spirits,
God did not eye their tempers so much as their Interest, nor the frame of their Spirits,
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or carriage towards him, as his Covenant made to them.
or carriage towards him, as his Covenant made to them.
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The unworthiness of a Christian comes, and pleads against the Souls relief in time of necessity,
The unworthiness of a Christian comes, and pleads against the Souls relief in time of necessity,
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yet Gods Covenant will carry the day for it.
yet God's Covenant will carry the day for it.
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And though a Christian may have too much forgotten God, yet God cannot forget his Covenant.
And though a Christian may have too much forgotten God, yet God cannot forget his Covenant.
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2. There is nothing more unbecoming a Christian, then to doubt of divine relief after experience had thereof.
2. There is nothing more unbecoming a Christian, then to doubt of divine relief After experience had thereof.
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Thy other miscarriages and failings may seem worse in the eye of men; but nothing seems worse in the eye of God, then unbelief.
Thy other miscarriages and failings may seem Worse in the eye of men; but nothing seems Worse in the eye of God, then unbelief.
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There is no sin (as one observes) so often and so properly called a provocation, as unbelief is.
There is no since (as one observes) so often and so properly called a provocation, as unbelief is.
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It may be thou thinkest it but thy modesty and humility to make question, or to doubt of thy relief from God;
It may be thou Thinkest it but thy modesty and humility to make question, or to doubt of thy relief from God;
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and thou art afraid to rest upon God for it in a time of need: I, but thou little imaginest what thou dost herein: Why, hereby thou provokest God.
and thou art afraid to rest upon God for it in a time of need: I, but thou little imaginest what thou dost herein: Why, hereby thou provokest God.
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So you may see, Deut. 9.7, 8. Remember and forget not, how thou provrkedst the Lord thy God.
So you may see, Deuteronomy 9.7, 8. remember and forget not, how thou provrkedst the Lord thy God.
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Also in Hereb ye provoked the Lord. Also in Herb you provoked the Lord.
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Now how was that? You may see, Exod. 17.6, 7. Behold, I will stand before thee there upon the rock in Horeb, &c. And thou shalt smite the rock, &c. And he called the place Massah and Meribah, temptation and strife,
Now how was that? You may see, Exod 17.6, 7. Behold, I will stand before thee there upon the rock in Horeb, etc. And thou shalt smite the rock, etc. And he called the place Massah and Meribah, temptation and strife,
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because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not? They doubted of relief from God in the want of water,Because of the chiding of the children of Israel, and Because they tempted the Lord, saying, Is the Lord among us or not? They doubted of relief from God in the want of water,
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and hereby they tempted and provoked him. Obj. But it may be thou wilt say. Israels sin lay chiefly in doubting of Gods power:
and hereby they tempted and provoked him. Object But it may be thou wilt say. Israel's since lay chiefly in doubting of God's power:
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I, but I do not doubt of the power of God; I know God can do all things, and nothing is impossible to him:
I, but I do not doubt of the power of God; I know God can do all things, and nothing is impossible to him:
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All my doubt is about the will of God, for though he can do all he will do,
All my doubt is about the will of God, for though he can do all he will do,
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yet God will not do all he can. Ans. Now to this I answer.
yet God will not do all he can. Ans. Now to this I answer.
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To doubt of Gods will in reference to those things, which he hath promised to do, is as great a sin,
To doubt of God's will in Referente to those things, which he hath promised to do, is as great a since,
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as to doubt of Gods power;
as to doubt of God's power;
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for herein thou callest the faithfulness of God into question, and makest him that is truth it self a liar;
for herein thou Callest the faithfulness of God into question, and Makest him that is truth it self a liar;
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and therefore this must needs be a provoking sin.
and Therefore this must needs be a provoking since.
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Nay further, the attributes of God are so linked together, as that no man sins against one through unbelief, but he sins against all.
Nay further, the attributes of God Are so linked together, as that no man Sins against one through unbelief, but he Sins against all.
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As he that breaks one command of God, breaks all: So he that tempts God in one, tempts God in all.
As he that breaks one command of God, breaks all: So he that tempts God in one, tempts God in all.
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He that doubts of the will of God revealed in a promise, doth implicitely doubt of the power of God, which is engaged for the performance of it.
He that doubts of the will of God revealed in a promise, does implicitly doubt of the power of God, which is engaged for the performance of it.
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3. Confidence in God for relief before thou standest in need thereof, is a notable help to the exercise of faith in a time of need.
3. Confidence in God for relief before thou Standest in need thereof, is a notable help to the exercise of faith in a time of need.
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He that distrusteth God when he is full, will hardly trust in God when he is in want.
He that distrusteth God when he is full, will hardly trust in God when he is in want.
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I know that many will say, they believe in God, when all things go well with them;
I know that many will say, they believe in God, when all things go well with them;
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and yet when faith is put to a trial indeed, they discover that they have little or no faith in them:
and yet when faith is put to a trial indeed, they discover that they have little or no faith in them:
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but he that shrinks before the trial comes, will hardly hold out in the trial. It is not an easie matter to raise thy Soul unto a believing frame;
but he that shrinks before the trial comes, will hardly hold out in the trial. It is not an easy matter to raise thy Soul unto a believing frame;
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it is not done in an instant; there must be a daily exercise thereof.
it is not done in an instant; there must be a daily exercise thereof.
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It is good for us to put faith to its trial, before God puts us upon trial, that we may have some guess at the strength of our faith.
It is good for us to put faith to its trial, before God puts us upon trial, that we may have Some guess At the strength of our faith.
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When a Christian by dayly exercise hath enured himself to live the life of faith,
When a Christian by daily exercise hath enured himself to live the life of faith,
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and to cast doubts out of his spirit, he can with greater ease live by faith,
and to cast doubts out of his Spirit, he can with greater ease live by faith,
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when he hath nothing else to live upon.
when he hath nothing Else to live upon.
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When a Christian can truly say, I have trusted God many years, and he hath not forsaken me, he will be apt to say, Shall I distrust him now,
When a Christian can truly say, I have trusted God many Years, and he hath not forsaken me, he will be apt to say, Shall I distrust him now,
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when my condition calls more for his help, then hitherto it hath done? I know whom I have believed (saith S. Paul ) and I am perswaded, that he is able to keep that which I have committed to him, 2 Tim. 1.12. Paul doth not say, I know whom I do believe, but whom I have believed:
when my condition calls more for his help, then hitherto it hath done? I know whom I have believed (Says S. Paul) and I am persuaded, that he is able to keep that which I have committed to him, 2 Tim. 1.12. Paul does not say, I know whom I do believe, but whom I have believed:
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he had maintained the life of faith, by a continued exercise thereof, and therefore was the more confident of relief from God in a time of need.
he had maintained the life of faith, by a continued exercise thereof, and Therefore was the more confident of relief from God in a time of need.
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4. Though, through thy miscarriages, thou hast rendered thy self unworthy of relief in time of need:
4. Though, through thy miscarriages, thou hast rendered thy self unworthy of relief in time of need:
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yet God is most worthy to be trusted for relief.
yet God is most worthy to be trusted for relief.
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Though thou dost not deserve relief at his hands, yet he deserves thy trusting in him.
Though thou dost not deserve relief At his hands, yet he deserves thy trusting in him.
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To trust in God, is a duty that all men owe to God. As all men are bound to love God, and to fear him:
To trust in God, is a duty that all men owe to God. As all men Are bound to love God, and to Fear him:
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so they are bound to trust in him. And God deserves this trust. He and he alone ought to be the sole foundation of every mans confidence:
so they Are bound to trust in him. And God deserves this trust. He and he alone ought to be the sole Foundation of every men confidence:
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but especially of those, who have had experience of him.
but especially of those, who have had experience of him.
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It is common for one man to say of another, that is tried and found faithful, he is worthy to be trusted; much more is God.
It is Common for one man to say of Another, that is tried and found faithful, he is worthy to be trusted; much more is God.
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He hath bought thy confidence with the price of many mercies;
He hath bought thy confidence with the price of many Mercies;
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and shall God lose his purchase? this would be an act of injustice to him.
and shall God loose his purchase? this would be an act of injustice to him.
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And therefore say within thy heart, though I am not worthy of relief from God,
And Therefore say within thy heart, though I am not worthy of relief from God,
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yet because he is most worthy to be trusted in, I will trust in him for ever.
yet Because he is most worthy to be trusted in, I will trust in him for ever.
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5. Though thou hast abused relieving mercy, yet thou hast not sinned it out. Relieving mercy is a fountain that can never be drawn dry.
5. Though thou hast abused relieving mercy, yet thou hast not sinned it out. Relieving mercy is a fountain that can never be drawn dry.
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And as thou mayest fetch new supplies of strength to help thee against miscarriages; so thou mayest fetch new pardons of thy miscarriages.
And as thou Mayest fetch new supplies of strength to help thee against miscarriages; so thou Mayest fetch new Pardons of thy miscarriages.
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And the speediest way to obtain a pardon, is to exercise faith on God in Christ, for a pardon.
And the speediest Way to obtain a pardon, is to exercise faith on God in christ, for a pardon.
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So Acts 13.38, 39. Be it known unto you therefore, men and brethren that through this man is preached unto you the forgiveness of sins,
So Acts 13.38, 39. Be it known unto you Therefore, men and brothers that through this man is preached unto you the forgiveness of Sins,
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and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Observe this;and by him all that believe Are justified from all things, from which you could not be justified by the law of Moses. Observe this;
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by Christ all that believe are justified.
by christ all that believe Are justified.
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Now if God justifies, who can condemn? Rom. 8.33, 34. Who shall lay any thing to the charge of Gods elect? It is God that justifieth Who is he that condemneth? It is Christ that died yea rather that is risen again, who is even at the right hand of the father, who also maketh intercession for us.
Now if God Justifies, who can condemn? Rom. 8.33, 34. Who shall lay any thing to the charge of God's elect? It is God that Justifieth Who is he that Condemneth? It is christ that died yea rather that is risen again, who is even At the right hand of the father, who also makes Intercession for us.
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Now if thy sin be pardoned, then there is nothing, which thou canst possibly fear will prevent thy relief;
Now if thy since be pardoned, then there is nothing, which thou Canst possibly Fear will prevent thy relief;
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and therefore be perswaded to set faith on work in Jesus Christ.
and Therefore be persuaded to Set faith on work in jesus christ.
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Go out of thy self to him for righteousness, that thou mayest be found in him;
Go out of thy self to him for righteousness, that thou Mayest be found in him;
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and believe that with God there is still mercy for thee, and plenteous redemption.
and believe that with God there is still mercy for thee, and plenteous redemption.
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Thus did David fetch in comfort against a time of need, Psal. 130.3, 4. If thou Lord shouldst mark iniquities, O Lord who shall stand? but there is forgiveness with thee, that thou mayest be feared.
Thus did David fetch in Comfort against a time of need, Psalm 130.3, 4. If thou Lord Shouldst mark iniquities, Oh Lord who shall stand? but there is forgiveness with thee, that thou Mayest be feared.
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I wait for the Lord, my soul doth wait, and in his word do I hope. i. e.I wait for the Lord, my soul does wait, and in his word do I hope. i. e.
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If Gods eye should be wholly fixt upon our sins, and not upon Christs righteousness, we could not be justified;
If God's eye should be wholly fixed upon our Sins, and not upon Christ righteousness, we could not be justified;
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we should never be able to stand in his sight.
we should never be able to stand in his sighed.
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And if our eye be only fixt upon our sins, and not upon Gods mercy in Christ;
And if our eye be only fixed upon our Sins, and not upon God's mercy in christ;
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we should never attain to any confidence in God for relief in time of need. I but now, saith David upon this ground:
we should never attain to any confidence in God for relief in time of need. I but now, Says David upon this ground:
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I can wait for the Lord, and hope in his word. I can wait for the Lord, and hope in his word.
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Yea, upon this very ground he exhorts others to hope, v. 7. Let Israel hope in the Lord,
Yea, upon this very ground he exhorts Others to hope, v. 7. Let Israel hope in the Lord,
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for with the Lord there is mercy. Still there is mercy;for with the Lord there is mercy. Still there is mercy;
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though we have lived upon this stock of mercy all our daies, yet there is enough still;
though we have lived upon this stock of mercy all our days, yet there is enough still;
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nay, there is nothing spent of it.
nay, there is nothing spent of it.
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And therefore take home the comfort hereof with you, that divine relief shall be administred unto you in the time of your greatest need.
And Therefore take home the Comfort hereof with you, that divine relief shall be administered unto you in the time of your greatest need.
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When your flesh fails, and your heart fails, God will be the strength of your heart, and portion for ever. FINIS.
When your Flesh fails, and your heart fails, God will be the strength of your heart, and portion for ever. FINIS.
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SERMON III. Ezek. 1.16.
SERMON III. Ezekiel 1.16.
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And their work, and their appearance, was as it were, a wheel in the middle of a wheel.
And their work, and their appearance, was as it were, a wheel in the middle of a wheel.
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THese words have both their height of glory, and also their depth of difficulty: much excellency wrapt up in them, but hard to be understood.
THese words have both their height of glory, and also their depth of difficulty: much excellency wrapped up in them, but hard to be understood.
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As the richest Pearls, and purest Mines lie lowest in the earth; and the sweetest Kernel hath the hardest shell:
As the Richest Pearls, and Purest Mines lie lowest in the earth; and the Sweetest Kernel hath the Hardest shell:
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so the richest and most precious Truths are wrapt up in a mystery, not obvious to every mans understanding,
so the Richest and most precious Truths Are wrapped up in a mystery, not obvious to every men understanding,
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but must be sought as Silver, and searched for, as for hid Treasure. As you have it, Prov. 2.4. Much pains must be taken, proper and suitable means used, and yet, when all is done, we must pray with David. Open thou mine eyes, that I may behold wonderous things out of thy law.
but must be sought as Silver, and searched for, as for hid Treasure. As you have it, Curae 2.4. Much pains must be taken, proper and suitable means used, and yet, when all is done, we must pray with David. Open thou mine eyes, that I may behold wondrous things out of thy law.
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And is not here a wonder? for here is an invisible glory, represented to us by a visible thing;
And is not Here a wonder? for Here is an invisible glory, represented to us by a visible thing;
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divine counsel set forth in an Hieroglyphick:
divine counsel Set forth in an Hieroglyphic:
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For in the foregoing verse, we have a wheel upon the earth by the living creatures, with his four faces,
For in the foregoing verse, we have a wheel upon the earth by the living creatures, with his four faces,
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and here we have a wheel in the middle of a wheel. This, this is the amazing glory.
and Here we have a wheel in the middle of a wheel. This, this is the amazing glory.
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By the one wheel upon the earth, with its four faces, some do understand the Universe, or visible World;
By the one wheel upon the earth, with its four faces, Some do understand the Universe, or visible World;
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which is as a wheel, round, and subject to wheelings and turnings, mutations and changes, and that in all the four quarters thereof;
which is as a wheel, round, and Subject to wheelings and turnings, mutations and changes, and that in all the four quarters thereof;
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and much may be said for this interpretation. I shall only take leave to add this;
and much may be said for this Interpretation. I shall only take leave to add this;
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that this visible World is to be considered, as consisting of, and conteining in it, those second causes, instruments and means, whereby God wheels about his own designs and plots, together with their several appearances and faces,
that this visible World is to be considered, as consisting of, and containing in it, those second Causes, Instruments and means, whereby God wheels about his own designs and plots, together with their several appearances and faces,
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and yet with one likeness in conspectu Dei. This is one part of the Vision, the wheel with its four faces.
and yet with one likeness in conspectu Dei. This is one part of the Vision, the wheel with its four faces.
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The other is the wheel in the middle of a wheel. This may be taken two waies. 1. Transversly. 2. Comprehensively. First transversly;
The other is the wheel in the middle of a wheel. This may be taken two ways. 1. Transversely. 2. Comprehensively. First transversely;
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and so two things are observable in it.
and so two things Are observable in it.
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1. That the wheels seemed cross to one another, and entangled one in another, as the lines and circles in a Globe, cut and cross one another; so say some.
1. That the wheels seemed cross to one Another, and entangled one in Another, as the lines and Circles in a Globe, Cut and cross one Another; so say Some.
crd cst dt n2 vvd n1 p-acp crd j-jn, cc vvn pi p-acp n-jn, c-acp dt n2 cc n2 p-acp dt n1, vvn cc vvi pi j-jn; av vvb d.
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And if so? they do most lively represent the crossness, intricacy, and entangledness that is in all second causes each to other, both in their natures and their motions.
And if so? they do most lively represent the crossness, intricacy, and entangledness that is in all second Causes each to other, both in their nature's and their motions.
cc cs av? pns32 vdb av-ds av-j vvi dt n1, n1, cc n1 cst vbz p-acp d ord n2 d p-acp n-jn, av-d p-acp po32 n2 cc po32 n2.
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The whole world is but entangled and cross wheels; but I shall not detain you herein. And therefore,
The Whole world is but entangled and cross wheels; but I shall not detain you herein. And Therefore,
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2. There are others that say, that all the wheels made up one spherical figure, touching themselves at right angles, that without turning or delay, they might run and roul any way, on any side.
2. There Are Others that say, that all the wheels made up one spherical figure, touching themselves At right angles, that without turning or Delay, they might run and roll any Way, on any side.
crd pc-acp vbr n2-jn cst vvb, cst d dt n2 vvd a-acp crd j n1, vvg px32 p-acp j-jn n2, cst p-acp vvg cc n1, pns32 vmd vvi cc vvi d n1, p-acp d n1.
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And if so? then they are a most lively emblem of that harmony that is in all things;
And if so? then they Are a most lively emblem of that harmony that is in all things;
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for though cross in themselves, yet they serve to make one globe, and do carry on one ultimate design.
for though cross in themselves, yet they serve to make one Globe, and do carry on one ultimate Design.
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According to that of the Apostle, Rom. 8.28. All things work together for good. This is the import of the wheels, if taken transversly. But
According to that of the Apostle, Rom. 8.28. All things work together for good. This is the import of the wheels, if taken transversely. But
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Secondly, They may be considered comprehensively; one wheel within another.
Secondly, They may be considered comprehensively; one wheel within Another.
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As in some Watches, there are wheels one in another, and one that moves the rest.
As in Some Watches, there Are wheels one in Another, and one that moves the rest.
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And if so? then here we have a Divine Mystery that outshines the former, viz. That amazing glory of Divine Providence, which works in all created beings, moves them,
And if so? then Here we have a Divine Mystery that outshines the former, viz. That amazing glory of Divine Providence, which works in all created beings, moves them,
cc cs av? av av pns12 vhb dt j-jn n1 cst vvz dt j, n1 cst j-vvg n1 pp-f j-jn n1, r-crq vvz p-acp d j-vvn n2, vvz pno32,
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and sets them to work, as the great and sprincipal wheel moves the lesser and inferiour.
and sets them to work, as the great and sprincipal wheel moves the lesser and inferior.
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And this, this is the true form and work of the wheels.
And this, this is the true from and work of the wheels.
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The wheel of divine providence is set up in all wheels, as the prime and principal wheel.
The wheel of divine providence is Set up in all wheels, as the prime and principal wheel.
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Obser. From hence we shall observe, That divine providence is admirable, and Soul-amazing.Observation From hence we shall observe, That divine providence is admirable, and Soul-amazing.
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And this will appear, if we take into consideration, these three particulars. 1. The esse, The being and constitution of this divine wheel. 2. The motus, The motion thereof. 3. The mysterium, The mystery thereof.
And this will appear, if we take into consideration, these three particulars. 1. The esse, The being and constitution of this divine wheel. 2. The motus, The motion thereof. 3. The mysterium, The mystery thereof.
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And, Oh that my discourse upon these might be verbum in Rota. First, The being of this divine wheel is very admirable:
And, O that my discourse upon these might be verbum in Rota. First, The being of this divine wheel is very admirable:
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for it is made up of infinite and transcendent glory. 1. Of the light and counsel of Divine Wisdom.
for it is made up of infinite and transcendent glory. 1. Of the Light and counsel of Divine Wisdom.
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2. Of the soveraignty of Divine will.
2. Of the sovereignty of Divine will.
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Both these beams of glory are infinite and transcendent, and do make up one most glorious and incomprehensible wheel in the divine being.
Both these beams of glory Are infinite and transcendent, and do make up one most glorious and incomprehensible wheel in the divine being.
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'Tis true, they are distinguished as to us, yet they are but one in God. And so saith the School-man.
It's true, they Are distinguished as to us, yet they Are but one in God. And so Says the Schoolman.
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Cum esse & intelligere in Deo indistincta sunt, ipsum per suam scientiam causare res oportet, adjuncta tamen voluntate. Cum esse & intelligere in God indistincta sunt, ipsum per suam scientiam causare Rest oportet, Adjuncta tamen voluntate.
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Or rather take it in the words of the holy Apostle, Eph. 1.11. He worketh all things after the counsel of his own will.
Or rather take it in the words of the holy Apostle, Ephesians 1.11. He works all things After the counsel of his own will.
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For as the will of God, is the practick principle in the God-head:
For as the will of God, is the practic principle in the Godhead:
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so it is a will full of Divine light, wisdom, and counsel, directing it in all its determinations and resolutions.
so it is a will full of Divine Light, Wisdom, and counsel, directing it in all its determinations and resolutions.
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Hence it is, that as there is not the least spot of error herein; so there is not post-repentance thereof, Psal. 33.11. The counsel of the Lord standeth for ever, the thoughts of his heart from generation to generation:
Hence it is, that as there is not the least spot of error herein; so there is not post-repentance thereof, Psalm 33.11. The counsel of the Lord Stands for ever, the thoughts of his heart from generation to generation:
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for it is the counsel of his will; or divine will joined with the highest light, wisdom, and reason.
for it is the counsel of his will; or divine will joined with the highest Light, Wisdom, and reason.
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An infinite will sparkling and shining with infinite counsel and reason;
an infinite will sparkling and shining with infinite counsel and reason;
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and indeed, the God-head it self must be divided, or else a separation cannot be made between the will of God and the wisdom of God;
and indeed, the Godhead it self must be divided, or Else a separation cannot be made between the will of God and the Wisdom of God;
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no! (but as I hinted before) they make up one wheel in the divine being,
no! (but as I hinted before) they make up one wheel in the divine being,
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and this is that which Divines call eternal providence.
and this is that which Divines call Eternal providence.
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It is nothing else (as I humbly conceive) but one eternal and undivided act of Divine Will, most wisely determining and appointing all things with the most apposite means and highest end,
It is nothing Else (as I humbly conceive) but one Eternal and undivided act of Divine Will, most wisely determining and appointing all things with the most apposite means and highest end,
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and that after a most exact order and method. Ipsa ratio ordinis rerum in finem providentia in Deo nominatur.
and that After a most exact order and method. Ipsa ratio Order rerum in finem Providentia in God nominatur.
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'Tis true, as the pre-ordained means, so the pre-ordained ends are various;
It's true, as the preordained means, so the preordained ends Are various;
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I, but the highest and ultimate end of all his plots and contrivances, workings, and administrations, is the glorifying and exalting the riches of his Essential Glory.
I, but the highest and ultimate end of all his plots and contrivances, workings, and administrations, is the glorifying and exalting the riches of his Essential Glory.
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This I say, is the supream end, the end of ends, the Corner Stone, whereon all the designs and purposes of God do lean,
This I say, is the supreme end, the end of ends, the Corner Stone, whereon all the designs and Purposes of God do lean,
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and the mark at which they are levelled;
and the mark At which they Are leveled;
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All other ends, though co-ordained with this, do strike sail to this, and in this respect are but as means appointed to effect it;
All other ends, though co-ordained with this, do strike sail to this, and in this respect Are but as means appointed to Effect it;
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For God being the first and the last, the highest being and the best good, must needs be the highest and the ultimate end of all his own counsels. And that in two respects.
For God being the First and the last, the highest being and the best good, must needs be the highest and the ultimate end of all his own Counsels. And that in two respects.
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1. In respect of his Philantie or self-love, which is above all that love, that he bears to any other being;
1. In respect of his Philantie or Self-love, which is above all that love, that he bears to any other being;
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Great is his love to the man Christ Jesus, So John 5.20. The Father loveth the Son, and sheweth him all things that himself doth, and he will shew him greater works, that ye may marvel.
Great is his love to the man christ jesus, So John 5.20. The Father loves the Son, and shows him all things that himself does, and he will show him greater works, that you may marvel.
j vbz po31 n1 p-acp dt n1 np1 np1, av np1 crd. dt n1 vvz dt n1, cc vvz pno31 d n2 d px31 vdz, cc pns31 vmb vvi pno31 jc n2, cst pn22 vmb vvi.
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I but though his love to Christ be thus great, yet not so great as that which he beareth to himself:
I but though his love to christ be thus great, yet not so great as that which he bears to himself:
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nay take all that Love which he expresseth to all beings below himself, and you will find it to fall abundantly short of that love, which is in God to himself;
nay take all that Love which he Expresses to all beings below himself, and you will find it to fallen abundantly short of that love, which is in God to himself;
uh-x vvb d cst n1 r-crq pns31 vvz p-acp d n2 a-acp px31, cc pn22 vmb vvi pn31 pc-acp vvi av-j j pp-f d n1, r-crq vbz p-acp np1 p-acp px31;
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For all Divine Acts are proportioned to their objects, and diversified by them, that love which God bears to a created being is proportioned to such a being;
For all Divine Acts Are proportioned to their objects, and diversified by them, that love which God bears to a created being is proportioned to such a being;
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and that love that God beareth to himself, is proportioned to himself, as he is an uncreated and an infinite being.
and that love that God bears to himself, is proportioned to himself, as he is an uncreated and an infinite being.
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Now as there is a vast disproportion between a created and an uncreated, a finite and an infinite being;
Now as there is a vast disproportion between a created and an uncreated, a finite and an infinite being;
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so there is a vast disproportion between the love that God hath for the one, and that which he hath for the other;
so there is a vast disproportion between the love that God hath for the one, and that which he hath for the other;
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he being the highest being, must needs love himself with the highest love, and therefore cannot but propose himself,
he being the highest being, must needs love himself with the highest love, and Therefore cannot but propose himself,
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and his own glory as his highest end;
and his own glory as his highest end;
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For else he should express greater love to a creature, then to himself, to a less good, then to the best good. But again,
For Else he should express greater love to a creature, then to himself, to a less good, then to the best good. But again,
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2. It must needs be so, in respect of the nature of an end, especially of the highest end.
2. It must needs be so, in respect of the nature of an end, especially of the highest end.
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For this lieth in two things, 1. In terminating the act. 2. In so doing to give rest to the agent.
For this lies in two things, 1. In terminating the act. 2. In so doing to give rest to the agent.
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For as the end gives a beginning to the act, by drawing forth the agent:
For as the end gives a beginning to the act, by drawing forth the agent:
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So the agent is carried on to the attaining of that end, and cannot rest until that be accomplished;
So the agent is carried on to the attaining of that end, and cannot rest until that be accomplished;
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the truth is, the work is never perfect but in that, and there is no rest but in that.
the truth is, the work is never perfect but in that, and there is no rest but in that.
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Now I beseech you tell me, what is there in any being below the supream, that may be the highest end in these two respects;
Now I beseech you tell me, what is there in any being below the supreme, that may be the highest end in these two respects;
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For can it be imagined that a less good can draw forth God to act, when as there is a greater? Surely, no;
For can it be imagined that a less good can draw forth God to act, when as there is a greater? Surely, no;
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and therefore he being the highest and the best good, must needs be the highest and ultimate end of all his counsels, determinations and workings;
and Therefore he being the highest and the best good, must needs be the highest and ultimate end of all his Counsels, determinations and workings;
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for in himself, and his own glory. 1. His work is perfected. And 2. He himself hath content, rest and satisfaction.
for in himself, and his own glory. 1. His work is perfected. And 2. He himself hath content, rest and satisfaction.
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Will I eat the flesh of bulls, or drink the blood of goats (saith God, Psal. 50.13)? No! but offer unto God thanksgiving;Will I eat the Flesh of Bulls, or drink the blood of Goats (Says God, Psalm 50.13)? No! but offer unto God thanksgiving;
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This, this is the joy and delight of his heart. Thus we have given a dispatch to the first consideration of this Divine wheel.
This, this is the joy and delight of his heart. Thus we have given a dispatch to the First consideration of this Divine wheel.
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Secondly, Consider the motion thereof, and you will find, that an admirable being hath an admirable motion;
Secondly, Consider the motion thereof, and you will find, that an admirable being hath an admirable motion;
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And therefore it is represented to us by a Wheel in the middle of a Wheel, noting out the intensness of its motion;
And Therefore it is represented to us by a Wheel in the middle of a Wheel, noting out the intenseness of its motion;
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As 'tis said of Elias, that he prayed in prayer, i. e. he was intense in prayer.
As it's said of Elias, that he prayed in prayer, i. e. he was intense in prayer.
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So a Wheel in the middle of a Wheel, notes the intensness of its motion;So a Wheel in the middle of a Wheel, notes the intenseness of its motion;
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it hath heat and fervour in it, which makes its motion quick and powerful, and is an argument of its supereminent excellency, and incomparable use;
it hath heat and fervour in it, which makes its motion quick and powerful, and is an argument of its supereminent excellency, and incomparable use;
pn31 vhz n1 cc n1 p-acp pn31, r-crq vvz po31 n1 j cc j, cc vbz dt n1 pp-f po31 j n1, cc j n1;
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'tis true, creature motions are sometimes too intense, and therefore do miscarry, and are of dreadful consequence.
it's true, creature motions Are sometime too intense, and Therefore do miscarry, and Are of dreadful consequence.
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I, but that proceeds from their irregularity and disorder. Zeal is good in a good act;
I, but that proceeds from their irregularity and disorder. Zeal is good in a good act;
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I, but if it be not regulated and ordered by a Divine Light, and an Holy prudence, it puts the agent upon a great hazard of miscarrying therein.
I, but if it be not regulated and ordered by a Divine Light, and an Holy prudence, it puts the agent upon a great hazard of miscarrying therein.
pns11, cc-acp cs pn31 vbb xx vvn cc vvn p-acp dt j-jn n1, cc dt j n1, pn31 vvz dt n1 p-acp dt j n1 pp-f vvg av.
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As a ship is never in greater danger, then when her sails are spread, fill'd with a strong gust of wind,
As a ship is never in greater danger, then when her sails Are spread, filled with a strong gust of wind,
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and her self upon the greatest speed, in case that she be not well ballast, or wants a skilful Pilot. I, but though it be thus oft-times in creature motions,
and her self upon the greatest speed, in case that she be not well ballast, or Wants a skilful Pilot. I, but though it be thus ofttimes in creature motions,
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yet 'tis not so in the Divine; For in these there are not only heat, but light;
yet it's not so in the Divine; For in these there Are not only heat, but Light;
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And therefore in Sacred Writ, there is frequent mention made of the eyes of the Lord. So 2 Chron. 16.9. & Zech. 4.10. The eyes of the Lord run to and fro through the whole earth.
And Therefore in Sacred Writ, there is frequent mention made of the eyes of the Lord. So 2 Chronicles 16.9. & Zechariah 4.10. The eyes of the Lord run to and from through the Whole earth.
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Noting out, that all the motions of this internal and Divine Wheel are luminous motions, full of light;
Noting out, that all the motions of this internal and Divine Wheel Are luminous motions, full of Light;
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as 'tis always in motion, full of activity, vigour and life, so it is admirably regular in its motions;
as it's always in motion, full of activity, vigour and life, so it is admirably regular in its motions;
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it turns and rolls in a streight line.
it turns and rolls in a straight line.
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When the eyes of this wheel look various ways, yet the wheel carries on one design.
When the eyes of this wheel look various ways, yet the wheel carries on one Design.
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I say, this one wheel in the middle of a wheel is all light, all eye.
I say, this one wheel in the middle of a wheel is all Light, all eye.
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And therefore there can be no miscarriage in its motion; No! as its determinations, so all its motions are regular and and orderly.
And Therefore there can be no miscarriage in its motion; No! as its determinations, so all its motions Are regular and and orderly.
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This is that which Divines call actual providence; which differs from eternal no otherwise then execution from determination.
This is that which Divines call actual providence; which differs from Eternal no otherwise then execution from determination.
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Eternal providence is as the head, and actual providence is as the hand; Actual providence is the evidence of eternal, 'tis the breaking up of Divine Counsel.
Eternal providence is as the head, and actual providence is as the hand; Actual providence is the evidence of Eternal, it's the breaking up of Divine Counsel.
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But you must note this, that eternal providence did not cease to be, when actual providence first took place,
But you must note this, that Eternal providence did not cease to be, when actual providence First took place,
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but actual providence waits on eternal, that Divine Counsel may be put in execution, and all things acted according to the heavenly pattern;
but actual providence waits on Eternal, that Divine Counsel may be put in execution, and all things acted according to the heavenly pattern;
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For so it is said in the forementioned place, Ephes. 1.11. That God worketh all things after the counsel of his own will.
For so it is said in the forementioned place, Ephesians 1.11. That God works all things After the counsel of his own will.
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Eternal providence is as the womb, wherein all things are conceived, and actual providence is as the midwise, whereby they are brought forth,
Eternal providence is as the womb, wherein all things Are conceived, and actual providence is as the midwise, whereby they Are brought forth,
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as the nurse whereby they are preserved and brought up, and as the governess whereby they are ruled and ordered in their station and motion.
as the nurse whereby they Are preserved and brought up, and as the governess whereby they Are ruled and ordered in their station and motion.
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And so there is a threefold motion in the Divine Wheel. 1. Production. 2. Conservation. 3. Gubernation.
And so there is a threefold motion in the Divine Wheel. 1. Production. 2. Conservation. 3. Gubernation.
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First, Production, for actual providence is constantly exercised in delivering Divine Counsel of its off-spring;
First, Production, for actual providence is constantly exercised in delivering Divine Counsel of its offspring;
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and nothing but the Active Providence of God can bring to pass the Counsels of God;
and nothing but the Active Providence of God can bring to pass the Counsels of God;
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Eternal Providence is Gods thinking of things, and actual providence is Gods speaking of things, that the thoughts of God may become a work of God.
Eternal Providence is God's thinking of things, and actual providence is God's speaking of things, that the thoughts of God may become a work of God.
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Yea, let him but speak the word and the thing is done, as you have it, Psal. 33.9. He spake the word and it was done.
Yea, let him but speak the word and the thing is done, as you have it, Psalm 33.9. He spoke the word and it was done.
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Let there be light, and there was light. Let there be Light, and there was Light.
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Thus, thus (I say) this one Wheel in the middle of a Wheel, Wheels about all Gods Divine Counsels and predeterminations into actual being;
Thus, thus (I say) this one Wheel in the middle of a Wheel, Wheels about all God's Divine Counsels and predeterminations into actual being;
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let things be never so great, glorious, and unexpected, yet they are wheeled about into actual being by a word of his mouth:
let things be never so great, glorious, and unexpected, yet they Are wheeled about into actual being by a word of his Mouth:
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Divine Plots and contrivances do not, shall not prove abortive; but are and shall be brought to light in their due time. So Gen. 41.32. The thing is established, and God will bring it to pass;
Divine Plots and contrivances do not, shall not prove abortive; but Are and shall be brought to Light in their due time. So Gen. 41.32. The thing is established, and God will bring it to pass;
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'tis first established in the Divine Mind, and then brought to pass by a Divine Hand;
it's First established in the Divine Mind, and then brought to pass by a Divine Hand;
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And therefore saith the Prophet, Zeph. 2. The beginning. Gather together, yea, gather together, Oh nation not desired, before the decree bring forth.
And Therefore Says the Prophet, Zephaniah 2. The beginning. Gather together, yea, gather together, O Nation not desired, before the Decree bring forth.
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The Divine Mind had conceived, and time was now at hand, when it should be delivered of its offspring.
The Divine Mind had conceived, and time was now At hand, when it should be Delivered of its offspring.
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And indeed, Divine Providence is never idle, but always at work, in bringing forth that which is conceived in the Divine Mind, and nothing shall hinder.
And indeed, Divine Providence is never idle, but always At work, in bringing forth that which is conceived in the Divine Mind, and nothing shall hinder.
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I will work (saith God Esay 43.13.) and who shall let? The question implies a negation, q. d. None shall let.
I will work (Says God Isaiah 43.13.) and who shall let? The question Implies a negation, q. worser. None shall let.
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No 'tis not in the power of earth or hell, to scotch this Divine Wheel in its motion;
No it's not in the power of earth or hell, to scotch this Divine Wheel in its motion;
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As God wants no wisdom to contrive; so he wants no power to execute; and therefore may well be resolute herein, and say as you have it, Esay 46.10. I will do all my pleasure. But
As God Wants no Wisdom to contrive; so he Wants no power to execute; and Therefore may well be resolute herein, and say as you have it, Isaiah 46.10. I will do all my pleasure. But
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Secondly, Shall a Divine Off-spring be left to the wide world for maintenance and preservation? No! Divine providence is as well exercised in the one as in the other.
Secondly, Shall a Divine Offspring be left to the wide world for maintenance and preservation? No! Divine providence is as well exercised in the one as in the other.
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What she brings forth, she will bring up, to that which she gives a being, to that she will afford Divine Influence for her sustentation and support in being. And
What she brings forth, she will bring up, to that which she gives a being, to that she will afford Divine Influence for her sustentation and support in being. And
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This is called by Divines, the manutenency of God, because God doth uphold things by a Divine Hand.
This is called by Divines, the manutenency of God, Because God does uphold things by a Divine Hand.
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Thou hast made (saith Nehemiah, Chap. 9.6.) and thou preservest all things; and the Apostle asserts the same, Heb. 1.3. He upholdeth all things by the word of his power, or by his powerful word. For as the word of God gives a being; so it upholds in being;Thou hast made (Says Nehemiah, Chap. 9.6.) and thou preservest all things; and the Apostle asserts the same, Hebrew 1.3. He upholds all things by the word of his power, or by his powerful word. For as the word of God gives a being; so it upholds in being;
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thou holdest our soul in life, faith David, Psal. 66.9.
thou holdest our soul in life, faith David, Psalm 66.9.
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The four wheels are upheld by this one wheel, or else they would soon turn into their first nothing, annihilatio est substructio influxus divini, Let God hide his face,
The four wheels Are upheld by this one wheel, or Else they would soon turn into their First nothing, annihilatio est substructio Influxus Divine, Let God hide his face,
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and then the wheels are scotched, but let him withdraw his supporting influence, and then wheels are no wheels.
and then the wheels Are scotched, but let him withdraw his supporting influence, and then wheels Are no wheels.
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I, but though we read of destruction and dissolution in Scripture, yet we no where read of annihilation.
I, but though we read of destruction and dissolution in Scripture, yet we no where read of annihilation.
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'Tis true, sometimes God is pleased to make use of a wheel for a time,
It's true, sometime God is pleased to make use of a wheel for a time,
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and all that time hath his work upon it, and then of a sudden lays it aside;
and all that time hath his work upon it, and then of a sudden lays it aside;
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I, but he never lays any wheel aside, until he hath wrought and effected as much by it, as he intended;
I, but he never lays any wheel aside, until he hath wrought and effected as much by it, as he intended;
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and indeed, as he hath various works, and various wheels to carry on his work by;
and indeed, as he hath various works, and various wheels to carry on his work by;
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so sometimes he moves and works by one, and sometimes by another.
so sometime he moves and works by one, and sometime by Another.
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I, but as long as he hath any work to do by any one, so long he maintains and upholds it in motion, as well as in being;
I, but as long as he hath any work to do by any one, so long he maintains and upholds it in motion, as well as in being;
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Hence is that of David, ( Psal. 31.15.) My times are in thy hand.
Hence is that of David, (Psalm 31.15.) My times Are in thy hand.
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My time of being, and my time of motion, q. d. I am one of thy wheels;
My time of being, and my time of motion, q. worser. I am one of thy wheels;
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I, but thou art in this wheel for sustentation and support.
I, but thou art in this wheel for sustentation and support.
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I cannot be, I cannot act, unless thou beest as a Wheel in the middle of a Wheel.
I cannot be, I cannot act, unless thou Best as a Wheel in the middle of a Wheel.
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Thirdly, As actual providence brings forth and brings up, so it governs: This sits at the Stern, and Steers the course of all instruments and secondary causes,
Thirdly, As actual providence brings forth and brings up, so it governs: This sits At the Stern, and Steers the course of all Instruments and secondary Causes,
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and directs them in all their motions unto the designed end.
and directs them in all their motions unto the designed end.
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Hence it is, that God is called King of Kings, & Lord of Lords, because the government of all things lies upon him;
Hence it is, that God is called King of Kings, & Lord of lords, Because the government of all things lies upon him;
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He is not only omnipotent but omniregent; So Psal. 103.19. His Kingdom ruleth over all.
He is not only omnipotent but omniregent; So Psalm 103.19. His Kingdom Ruleth over all.
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And therefore we have it in the vision of the wheels, vers. 18. That their rings were full of eyes round about.
And Therefore we have it in the vision of the wheels, vers. 18. That their rings were full of eyes round about.
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They were (as one saith) stellatae oculis, bedeckt with eyes, as the heavens with stars;
They were (as one Says) stellatae oculis, bedecked with eyes, as the heavens with Stars;
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and therefore no wonder if they are regular in their motion, in reference to their designed end.
and Therefore no wonder if they Are regular in their motion, in Referente to their designed end.
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Nay give me leave to add this, as a thing most remarkable;
Nay give me leave to add this, as a thing most remarkable;
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that Divine Providence doth so rule in all, and over-rule all motions and actings, as that the greatest irregularities are made subservient to the highest and most glorious ends;
that Divine Providence does so Rule in all, and overrule all motions and actings, as that the greatest irregularities Are made subservient to the highest and most glorious ends;
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'tis true irregular motions cannot be called regular;
it's true irregular motions cannot be called regular;
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I, but 'tis as true, that they are improved by the wheel within the wheel for great advantage.
I, but it's as true, that they Are improved by the wheel within the wheel for great advantage.
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Insomuch that light oft-times springs out of darkness, and good out of evil.
Insomuch that Light ofttimes springs out of darkness, and good out of evil.
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'Tis true none ought to take encouragement from hence to act irregularly, and to cross Divine Rule revealed and laid down in the Word;
It's true none ought to take encouragement from hence to act irregularly, and to cross Divine Rule revealed and laid down in the Word;
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No! at his peril be it, that doth so.
No! At his peril be it, that does so.
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I but 'tis as true, that as all things work together, so they work for good,
I but it's as true, that as all things work together, so they work for good,
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yea, they terminate at the last in the glory of God. God serves himself by the disservices of the creature;
yea, they terminate At the last in the glory of God. God serves himself by the disservices of the creature;
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yea, experience tells us, that Divine Providence sometimes takes occasion from the very sins & corruption of mans nature to turn men from sin unto God.
yea, experience tells us, that Divine Providence sometime Takes occasion from the very Sins & corruption of men nature to turn men from since unto God.
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That which (in it self is a means of alienation of the heart, is made use of as an instrument to work it up into communion with God.
That which (in it self is a means of alienation of the heart, is made use of as an Instrument to work it up into communion with God.
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As good example draws, so sometimes bad example (when out of measure bad) serves to set out the wickedness of mans heart (when lest to it self) & to drive men out of themselves,
As good Exampl draws, so sometime bad Exampl (when out of measure bad) serves to Set out the wickedness of men heart (when lest to it self) & to drive men out of themselves,
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and out of a state in nature, yea to bring them into a state of grace.
and out of a state in nature, yea to bring them into a state of grace.
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In a word, some had never been so good, if others had not been extreamly bad.
In a word, Some had never been so good, if Others had not been extremely bad.
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However this I hope none will deny, that Divine providence moves in the turnings and motions of created beings,
However this I hope none will deny, that Divine providence moves in the turnings and motions of created beings,
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and makes them instrumental to carry on a most glorious design.
and makes them instrumental to carry on a most glorious Design.
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How often doth God convince and affect the hearts of sinners by those Lectures which he reads to them out of the book of the creature? Yea, sometimes the wheelings and turnings about of States and Nations in the world;
How often does God convince and affect the hearts of Sinners by those Lectures which he reads to them out of the book of the creature? Yea, sometime the wheelings and turnings about of States and nations in the world;
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sometimes the changes that come upon mens persons or estates are strangely improved for the change of their hearts.
sometime the changes that come upon men's Persons or estates Are strangely improved for the change of their hearts.
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Sometimes an evil feared or felt, a good hoped for or enjoyed; expectation frustrated, or hope deferred;
Sometime an evil feared or felt, a good hoped for or enjoyed; expectation frustrated, or hope deferred;
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comforts multiplied, or turned into crosses; prayers heard or denyed, are sanctified and bless'd for spiritual and soul-advantage;
comforts multiplied, or turned into Crosses; Prayers herd or denied, Are sanctified and blessed for spiritual and soul-advantage;
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yea, there are many men had not been happy, if others had not been miserable: the fall and ruine of some, hath proved the rise of others.
yea, there Are many men had not been happy, if Others had not been miserable: the fallen and ruin of Some, hath proved the rise of Others.
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Oh, the wheel in the middle of a wheel. O, the wheel in the middle of a wheel.
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Thus you have heard something of the motion of this divine wheel, I but you do not see it. For,
Thus you have herd something of the motion of this divine wheel, I but you do not see it. For,
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Thirdly, This is a mystery, a very great mystery: for it is a wheel in the middle of a wheel;
Thirdly, This is a mystery, a very great mystery: for it is a wheel in the middle of a wheel;
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a wheel that no mortal eye ever saw, a wheel that the most sublime understanding cannot reach,
a wheel that no Mortal eye ever saw, a wheel that the most sublime understanding cannot reach,
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and as the wheel it self is a divine secret, hid in the brightness of its own glory, so is its motion.
and as the wheel it self is a divine secret, hid in the brightness of its own glory, so is its motion.
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And therefore saith the Psalmist, Psal. 77.19. Thy way, O God is in the sea, thy paths in the great waters, and thy footsteps are not known.
And Therefore Says the Psalmist, Psalm 77.19. Thy Way, Oh God is in the sea, thy paths in the great waters, and thy footsteps Are not known.
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And again, Psal. Thy way is in the Sanctuary.
And again, Psalm Thy Way is in the Sanctuary.
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I, in that Sanctuary into which none can enter, but the high Priest, unless the Veil be rent.
I, in that Sanctuary into which none can enter, but the high Priest, unless the Veil be rend.
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Hence comes the prophetick Spirit to be of use in its time;
Hence comes the prophetic Spirit to be of use in its time;
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for had men been able to foresee the plotting and contrivances of divine providence, or to trace it in its workings, the Spirit of Prophecy had not been so necessary as it was.
for had men been able to foresee the plotting and contrivances of divine providence, or to trace it in its workings, the Spirit of Prophecy had not been so necessary as it was.
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And therefore God raiseth up an Ezekiel, and by an immediate vision instructs him, that he might let the people understand their future state and condition;
And Therefore God Raiseth up an Ezekielem, and by an immediate vision instructs him, that he might let the people understand their future state and condition;
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and indeed, 'tis in Gods light that we see light. 'Tis true, external wheels are visible, instruments and agents may be seen;
and indeed, it's in God's Light that we see Light. It's true, external wheels Are visible, Instruments and agents may be seen;
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I, but as the wheel within the wheel is invisible, so are all its workings upon the wheels, untill they are brought off.
I, but as the wheel within the wheel is invisible, so Are all its workings upon the wheels, until they Are brought off.
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And therefore is that counsel given, Prov. 27.1. Beast not thy self of to morrow, for thou knowest not what a day may bring forth. Time travelleth with divine counsels;
And Therefore is that counsel given, Curae 27.1. Beast not thy self of to morrow, for thou Knowest not what a day may bring forth. Time travelleth with divine Counsels;
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and in its season brings them forth;
and in its season brings them forth;
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I, but little do men know what is in the womb thereof, untill she be delivered.
I, but little do men know what is in the womb thereof, until she be Delivered.
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And therefore saith the Lord, Es. 55.9. As the heavens are above the earth, so are my wayes above your wayes, and my thoughts above your thoughts.
And Therefore Says the Lord, Es. 55.9. As the heavens Are above the earth, so Are my ways above your ways, and my thoughts above your thoughts.
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And indeed, an infinite mind must needs have transcendent conceptions and thoughts, such as are above the reach of a finite mind.
And indeed, an infinite mind must needs have transcendent conceptions and thoughts, such as Are above the reach of a finite mind.
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Now the wayes of God being correspondent to the thoughts of God, they must needs be very dark and mysterious unto us.
Now the ways of God being correspondent to the thoughts of God, they must needs be very dark and mysterious unto us.
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And hence it is, that men talk so much of dark, and complexed providences. Not that there is any daskness in them. Non caeco imp•tu volvuntur rotae;
And hence it is, that men talk so much of dark, and complexed providences. Not that there is any daskness in them. Non caeco imp•tu volvuntur Rotae;
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the wheels are not carried on blindly. No! but because their motion is above our apprehension.
the wheels Are not carried on blindly. No! but Because their motion is above our apprehension.
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And therefore 'tis said, ver. 18. As for their Rings, they were so light that they were dreadful.
And Therefore it's said, ver. 18. As for their Rings, they were so Light that they were dreadful.
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Things that are above our reach, are not only Soul-amazing, but sometimes Soul-terrifying, and do put us in a posture of fear and trembling.
Things that Are above our reach, Are not only Soul-amazing, but sometime Soul-terrifying, and do put us in a posture of Fear and trembling.
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When we know not what to think of things, we are apt to dread them; that which is an object of admiration, is sometimes a cause of fear and dread.
When we know not what to think of things, we Are apt to dread them; that which is an Object of admiration, is sometime a cause of Fear and dread.
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Hence it is, that sometimes, those providential administrations, that are big with Soul-mer•i•s and refreshing comforts, are by our dark understandings mis-represented,
Hence it is, that sometime, those providential administrations, that Are big with Soul-mer•i•s and refreshing comforts, Are by our dark understandings misrepresented,
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and rendred as dreadful to us, as if they were nothing else but signs of divin• wrath and vengeance.
and rendered as dreadful to us, as if they were nothing Else but Signs of divin• wrath and vengeance.
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Even as Christs walking upon the Sea towards his Disciples for their relief and comfort, put them into a pannick fear,
Even as Christ walking upon the Sea towards his Disciples for their relief and Comfort, put them into a panic Fear,
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because they thought that they had seen a Spirit.
Because they Thought that they had seen a Spirit.
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However, whether this be alwayes the effect or not, yet this is certain, that providential plots and works are very high, very mysterious.
However, whither this be always the Effect or not, yet this is certain, that providential plots and works Are very high, very mysterious.
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We may say more truly of God, then we can of any man, that he walks in the clouds;
We may say more truly of God, then we can of any man, that he walks in the Clouds;
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that of the Psalmist, Psal. 18.9. if, full for the purpose. He bowed the heavens and came down, and darkness was under his feet. And again:
that of the Psalmist, Psalm 18.9. if, full for the purpose. He bowed the heavens and Come down, and darkness was under his feet. And again:
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He made darkness his secret place. For the truth is, nothing of God, or the counsels of God is further known,He made darkness his secret place. For the truth is, nothing of God, or the Counsels of God is further known,
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then he is pleased to reveal. And so the Apostle argues, 1 Cor. 2.11.
then he is pleased to reveal. And so the Apostle argues, 1 Cor. 2.11.
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For what man knoweth the things of a man, save the spirit of a man which is in him, For what man Knoweth the things of a man, save the Spirit of a man which is in him,
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even so, no man knoweth the things of God, but the spirit of God. even so, no man Knoweth the things of God, but the Spirit of God.
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Hence it is that four things fall out frequently. 1. Carnal reason confuted. 2. Carnal confidence and hope disappointed. 3. Unbelief reproved. 4. A well grounded faith honoured and confirmed.
Hence it is that four things fallen out frequently. 1. Carnal reason confuted. 2. Carnal confidence and hope disappointed. 3. Unbelief reproved. 4. A well grounded faith honoured and confirmed.
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First, Carnal reason is often confuted by the mysteriousness of providential administration:
First, Carnal reason is often confuted by the mysteriousness of providential administration:
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for they often tell the rational and wise men of the world, that their apprehensions and assertions are a meer non sequitur. And therefore Saint Paul, 1 Cor. 1.20. Triumphs over them with four sarcasmal questions.
for they often tell the rational and wise men of the world, that their apprehensions and assertions Are a mere non sequitur. And Therefore Saint Paul, 1 Cor. 1.20. Triumphos over them with four sarcasmal questions.
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Where is the Wise? Where is the Scribe? Where is the Disputer of this world? Hath not God made foolish the wisdom of this-world? Where are they? alas, they are forced to get into an hole,Where is the Wise? Where is the Scribe? Where is the Disputer of this world? Hath not God made foolish the Wisdom of this-world? Where Are they? alas, they Are forced to get into an hold,
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and to hide their heads, as men confounded and amazed;
and to hide their Heads, as men confounded and amazed;
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one act of providence scatters them, and makes them fly, at least strikes them dead & dumb.
one act of providence scatters them, and makes them fly, At least strikes them dead & dumb.
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They that were continually scribling, cannot now write.
They that were continually scribbling, cannot now write.
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And they that thought themselves the only wise and knowing men, now see that they know nothing.
And they that Thought themselves the only wise and knowing men, now see that they know nothing.
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And they that would never be quiet, but would be ready to quarrel with every one they met with, that were of a contrary opinion,
And they that would never be quiet, but would be ready to quarrel with every one they met with, that were of a contrary opinion,
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and spake wisdom among them that are perfect, are now silent, for that which they accounted reason and wisdom, appears to be folly;
and spoke Wisdom among them that Are perfect, Are now silent, for that which they accounted reason and Wisdom, appears to be folly;
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and that which they accounted folly, appears to be reason and wisdom.
and that which they accounted folly, appears to be reason and Wisdom.
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Oh, what a change doth a divine providence work in some mens heads, at least, what a check doth it give to some mens apprehensions.
O, what a change does a divine providence work in Some men's Heads, At least, what a check does it give to Some men's apprehensions.
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And hence is that counsel given by the Lord himself to all such men, Zech. 2. ult. Be silent, O all flesh,
And hence is that counsel given by the Lord himself to all such men, Zechariah 2. ult. Be silent, Oh all Flesh,
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before the Lord, for he is raised out of his holy habitation. And oh, that men were so wise as to take this counsel in due time.before the Lord, for he is raised out of his holy habitation. And o, that men were so wise as to take this counsel in due time.
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Secondly, Hence it is, that carnal confidence and hope, is often disappointed. Men sow the wind, and reap the whirl-wind;
Secondly, Hence it is, that carnal confidence and hope, is often disappointed. Men sow the wind, and reap the whirlwind;
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expect good, and meet with evil; look for light, and behold darkness. So Mich. 1.12. The inhabitants of Maroth waited carefully for good, but evil came down from the Lord.
expect good, and meet with evil; look for Light, and behold darkness. So Mich. 1.12. The inhabitants of Maroth waited carefully for good, but evil Come down from the Lord.
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Thirdly, Hence also it is, that unbelief is often really reproved.
Thirdly, Hence also it is, that unbelief is often really reproved.
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O fools, and slow of heart to believe, is a frequent message that an unbeliever meets with in the very acts of divine providence.Oh Fools, and slow of heart to believe, is a frequent message that an unbeliever meets with in the very acts of divine providence.
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Men will not believe that such and such things (though promised in the word) can be effected,
Men will not believe that such and such things (though promised in the word) can be effected,
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because they are not able to conceive of the way, nor know the means whereby they shall be effected.
Because they Are not able to conceive of the Way, nor know the means whereby they shall be effected.
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Turn to 2 Kings, 7.1, 2. and there you shall find this fully exemplified.
Turn to 2 Kings, 7.1, 2. and there you shall find this Fully exemplified.
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For there 'tis said, that when Elisha told the people of Samaria, that the famine should be turned into plenty:
For there it's said, that when Elisha told the people of Samaria, that the famine should be turned into plenty:
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An atheistical Lord answered, That if God should make windows in Heaven might this thing be? I,
an atheistical Lord answered, That if God should make windows in Heaven might this thing be? I,
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but see how his Atheism and unbelief was reproved. Behold, thou shalt see it with thine eyes, but shalt not taste thereof.
but see how his Atheism and unbelief was reproved. Behold, thou shalt see it with thine eyes, but shalt not taste thereof.
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And most full is that of the Prophet, Es. 26.11. Lord, when thy hand is lifted up, they will not see.
And most full is that of the Prophet, Es. 26.11. Lord, when thy hand is lifted up, they will not see.
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But they shall see, and be ashamed. But they shall see, and be ashamed.
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And indeed, oft times it falleth out thus, that those providences, that do not work to mens conviction and conversion, do work to mens confusion at the last.
And indeed, oft times it falls out thus, that those providences, that do not work to men's conviction and conversion, do work to men's confusion At the last.
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Fourthly and lastly, Hence it is, that the faith of believers (bottom'd upon a divine word) is honoured, and confirmed.
Fourthly and lastly, Hence it is, that the faith of believers (bottomed upon a divine word) is honoured, and confirmed.
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1. 'Tis honoured, for hereby faith is tried, and holding out is commended.
1. It's honoured, for hereby faith is tried, and holding out is commended.
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That faith that can trust God upon a bare word of promise, and rely upon unseen providences, is an honourable faith.
That faith that can trust God upon a bore word of promise, and rely upon unseen providences, is an honourable faith.
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And therefore is Abraham so much commended for his faith, because he followed God in the dark, at a word of command, And against hope believed in hope, that he might become the Father of many Nations, according to that which was spoken;
And Therefore is Abraham so much commended for his faith, Because he followed God in the dark, At a word of command, And against hope believed in hope, that he might become the Father of many nations, according to that which was spoken;
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so shall thy seed be, Rom. 4.18.so shall thy seed be, Rom. 4.18.
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And indeed, as true faith gives glory to God (as you have it ver. 20.) so God gives glory unto faith.
And indeed, as true faith gives glory to God (as you have it for. 20.) so God gives glory unto faith.
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So you may see, 1 Pet. 1.7. That the trial of your faith (which is more precious then Gold tried in the fire) may be found unto praise, honour and glory, at the appearance of Christ.
So you may see, 1 Pet. 1.7. That the trial of your faith (which is more precious then Gold tried in the fire) may be found unto praise, honour and glory, At the appearance of christ.
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2. As 'tis honoured, so 'tis confirmed. Divine promises:
2. As it's honoured, so it's confirmed. Divine promises:
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give faith its esse, its being through divine influence, and providential administrations, gives its porro esse, a further being.
give faith its esse, its being through divine influence, and providential administrations, gives its porro esse, a further being.
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He that believes in God unseen, will trust him more upon experience of his fidelity in performing his word. So Psal. 9.10. They that know thy name, will trust in thee.
He that believes in God unseen, will trust him more upon experience of his Fidis in performing his word. So Psalm 9.10. They that know thy name, will trust in thee.
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A literal knowledge of God a knowledge by report and hear-say, may cause faith to flutter.
A literal knowledge of God a knowledge by report and hearsay, may cause faith to flutter.
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I, but a knowledge of God by experience will cause it to fly, yea, to towre aloft with strength.
I, but a knowledge of God by experience will cause it to fly, yea, to tower aloft with strength.
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Now that I may wind up the Doctrinal part of this divine proposition.
Now that I may wind up the Doctrinal part of this divine proposition.
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Give me leave to say, that, that which doth confute carnal reason, disappoint carnal confidence, reprove unbelief, honour and confirm the faith of Gods elect, must needs be a Soul-amazing glory. Applicat. 1. Infer.
Give me leave to say, that, that which does confute carnal reason, disappoint carnal confidence, reprove unbelief, honour and confirm the faith of God's elect, must needs be a Soul-amazing glory. Application. 1. Infer.
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Is it so, that the providence of God is like a wheel within a wheel; then this speaks dread and terror to the wicked:
Is it so, that the providence of God is like a wheel within a wheel; then this speaks dread and terror to the wicked:
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for this one wheel within the wheel, counterworks them in all their waies and workings; the wheel within the wheel, is above all wheels.
for this one wheel within the wheel, counterworks them in all their ways and workings; the wheel within the wheel, is above all wheels.
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Take it in Scripture language, in the thing wherein they deal proudly, God is above them, Exod. 18.11.
Take it in Scripture language, in the thing wherein they deal proudly, God is above them, Exod 18.11.
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The providence of God waits upon all the counsels, devices and imaginations of Ungodly men, to detect and frustrate,
The providence of God waits upon all the Counsels, devices and Imaginations of Ungodly men, to detect and frustrate,
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yea, to turn them upon their own heads, to their eternal woe and grief. So saith David, Psal. 9.16. The Lord is known by the judgement which he executeth, the wicked is snared in the work of his own hands.
yea, to turn them upon their own Heads, to their Eternal woe and grief. So Says David, Psalm 9.16. The Lord is known by the judgement which he Executeth, the wicked is snared in the work of his own hands.
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Alas, there is no man that plots any evil against God, his ordinances, appearances and truths,
Alas, there is no man that plots any evil against God, his ordinances, appearances and truths,
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but puts his feet into a snare, out of which, he is not able to extricate himself.
but puts his feet into a snare, out of which, he is not able to extricate himself.
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On some, God lets their conscience loose to be their own tormentors, with intolerable horrors, and terrors;
On Some, God lets their conscience lose to be their own tormentors, with intolerable horrors, and terrors;
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and so he dealt with Cain. Sometimes he arms the creatures against them, even the least, as well as the greatest.
and so he dealt with Cain. Sometime he arms the creatures against them, even the least, as well as the greatest.
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That treacherous man Phillips, who betrayed Mr. Tindal, was devoured of Lice. Sometimes God leaves them to themselves, as the executioners of his divine vengeance;
That treacherous man Phillips, who betrayed Mr. Tindal, was devoured of Lice. Sometime God leaves them to themselves, as the executioners of his divine vengeance;
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Judas went forth, and hang'd himself. Nay, sometimes the immediate hand of God falls upon them and ruines them.Judas went forth, and hanged himself. Nay, sometime the immediate hand of God falls upon them and ruins them.
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When they cry peac, peace to themselves, then sudden destruction breaks forth upon them. The wheel within the wheel, turns their own counsels and plots upon their own heads.
When they cry peac, peace to themselves, then sudden destruction breaks forth upon them. The wheel within the wheel, turns their own Counsels and plots upon their own Heads.
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2. Infer. Is it so, then this doth administer abundant matter of unspeakable comfort to the godly.
2. Infer. Is it so, then this does administer abundant matter of unspeakable Comfort to the godly.
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'Tis a breast full of the milk of spiritual consolation, whereat thou mayest suck, and be abundantly satisfied.
It's a breast full of the milk of spiritual consolation, whereat thou Mayest suck, and be abundantly satisfied.
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So you may see, Psal. 16.8, 9. I have set the Lord alwayes before me, therefore my heart is glad.
So you may see, Psalm 16.8, 9. I have Set the Lord always before me, Therefore my heart is glad.
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A clear sight of God in Christ is a heart-rejoycing sight;
A clear sighed of God in christ is a heart-rejoicing sighed;
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and so to behold God in his administrations, as the wheel within the wheel, that turns all things about to his own glory and our eternal good, this is a taking and a comforting object.
and so to behold God in his administrations, as the wheel within the wheel, that turns all things about to his own glory and our Eternal good, this is a taking and a comforting Object.
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The word of promise is a Christians daily food, and the works of providence are his cordials,
The word of promise is a Christians daily food, and the works of providence Are his cordials,
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and banquets, wherewith God bears him up, and keeps him from fainting.
and banquets, wherewith God bears him up, and keeps him from fainting.
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Many a Soul would fall into a swoon, if he were not stayed with these Apples, and comforted with these Flaggons.
Many a Soul would fallen into a swoon, if he were not stayed with these Apples, and comforted with these Flaggons.
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I shall say to you, as Job to his friends, Hear diligently, and let this be your consolations, Job 21.2.
I shall say to you, as Job to his Friends, Hear diligently, and let this be your consolations, Job 21.2.
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So I say, observe, consider, and meditate upon the providences of God, and let them be your consolation;
So I say, observe, Consider, and meditate upon the providences of God, and let them be your consolation;
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and that, both in your doing and suffering the will of God, whilst you live here.
and that, both in your doing and suffering the will of God, while you live Here.
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Let this bear up, animate, and fortifie your Spirits against all fear and discouragements, that you meet with in your Christian course.
Let this bear up, animate, and fortify your Spirits against all Fear and discouragements, that you meet with in your Christian course.
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When God calls you forth to perform hard, difficult and discountenanced duties, call to mind and remember those assistances which he hath provided in the Covenant of Grace,
When God calls you forth to perform hard, difficult and discountenanced duties, call to mind and Remember those assistances which he hath provided in the Covenant of Grace,
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and exhibited to his servants of old, when he hath called them forth to such duties.
and exhibited to his Servants of old, when he hath called them forth to such duties.
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You know it was an hard and difficult work, for Joshua to succeed Moses in the conduct of Israel, into the Land of Canaan: he was not only to meet with much opposition from the Inhabitants of Canaan, but to conflict with the frowardness and perverseness of Israel; Joshua could not expect better usage from them,
You know it was an hard and difficult work, for joshua to succeed Moses in the conduct of Israel, into the Land of Canaan: he was not only to meet with much opposition from the Inhabitants of Canaan, but to conflict with the frowardness and perverseness of Israel; joshua could not expect better usage from them,
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then Moses had had experience of. Yet observe how providence did fortifie and encourage him, Josh. 1.7 first Verses.
then Moses had had experience of. Yet observe how providence did fortify and encourage him, Josh. 1.7 First Verses.
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And turn to Hebr. 13 5. You shall find the same laid in for all Christians for the future.
And turn to Hebrew 13 5. You shall find the same laid in for all Christians for the future.
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This may be our consolation, that God will not leave us nor forsake us;
This may be our consolation, that God will not leave us nor forsake us;
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but be with us for our assistance, as he was with Moses and with Joshua in their work.
but be with us for our assistance, as he was with Moses and with joshua in their work.
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How God did manage and assist his servants at all times, in every work whereto he hath called them, Scripture speaks fully and largely; Read Ezek. 2.6. Ezekiel met with briars and thorns;
How God did manage and assist his Servants At all times, in every work whereto he hath called them, Scripture speaks Fully and largely; Read Ezekiel 2.6. Ezekielem met with briers and thorns;
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they were with him in his work, and yet saith God to him, be not afraid. they were with him in his work, and yet Says God to him, be not afraid.
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What difficulties and discouragements did the Apostles and servants of Christ meet with in their dispensing the Gospel all along the primitive times;
What difficulties and discouragements did the Apostles and Servants of christ meet with in their dispensing the Gospel all along the primitive times;
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I, but how mightily were they assisted and carried through all; Read Act. 13.45, 46. The more they were opposed, the bolde• they were.
I, but how mightily were they assisted and carried through all; Read Act. 13.45, 46. The more they were opposed, the bolde• they were.
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And so in respect of suffering, let the providence of God support and comfort you. I have read this of Chrysostom, that when Eudoxia procured his banishment;
And so in respect of suffering, let the providence of God support and Comfort you. I have read this of Chrysostom, that when Eudoxia procured his banishment;
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He said thus, None of these things trouble me, but I said within my self,
He said thus, None of these things trouble me, but I said within my self,
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if the Queen will, let her banish me, the earth is the Lords and the fulness thereof:
if the Queen will, let her banish me, the earth is the lords and the fullness thereof:
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if she will, let her saw me asunder, Isaiah suffered the same: if she will, let her cast me into the Sea, I will remember Jonah:if she will, let her saw me asunder, Isaiah suffered the same: if she will, let her cast me into the Sea, I will Remember Jonah:
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if she will, let her cast me into a fiery furnace, or amongst wilde beasts, the three children and Daniel were so dealt with: if she will, let her stone me, I have Stephen and the Baptist for my blessed companions; go tell her, nil nisi peccatum timeo. Thus should we support and comfort our hearts by the providences of God exercised towards others,if she will, let her cast me into a fiery furnace, or among wild beasts, the three children and daniel were so dealt with: if she will, let her stone me, I have Stephen and the Baptist for my blessed Sodales; go tell her, nil nisi peccatum Timeo. Thus should we support and Comfort our hearts by the providences of God exercised towards Others,
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and especially by the comforts, that others have received from God, in the same sufferings and torments, that we at any time do or may endure.
and especially by the comforts, that Others have received from God, in the same sufferings and torments, that we At any time do or may endure.
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Bishop Ridley writing to Latimer in Prison, saith, ever since I heard of our dear Brother Rogers his stout confession, and departing, I never felt any lumpish heaviness in my heart, as sometimes I did before.
Bishop Ridley writing to Latimer in Prison, Says, ever since I herd of our dear Brother Rogers his stout Confessi, and departing, I never felt any lumpish heaviness in my heart, as sometime I did before.
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And further, when you hear or read of the providence of God in preventing evil determined by evil instruments against his Church and people, this should raise your spirits to a greater pitch of consolation, and holy courage.
And further, when you hear or read of the providence of God in preventing evil determined by evil Instruments against his Church and people, this should raise your spirits to a greater pitch of consolation, and holy courage.
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And indeed, how many wonders hath God at all times wrought in preserving and hiding his Saints and people from intended and designed plots of mischief and ruine? is almost incredible.
And indeed, how many wonders hath God At all times wrought in preserving and hiding his Saints and people from intended and designed plots of mischief and ruin? is almost incredible.
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I remember what is recorded in the life of Dionysius Areopagita; that when he was caused by Sifinius the Prefect to be thrown to hungry wilde beasts, they would not tear him,
I Remember what is recorded in the life of Dionysius Areopagite; that when he was caused by Sifinius the Prefect to be thrown to hungry wild beasts, they would not tear him,
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and into an hot Oven, it would not burn him.
and into an hight Oven, it would not burn him.
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The like is reported of S. Ambrose; for a certain wizard sent his spirits to kill him,
The like is reported of S. Ambrose; for a certain vizard sent his spirits to kill him,
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but they returned answer, that God had hedg'd him in as he did Job: another came with a sword to his bed side to have killed him,
but they returned answer, that God had hedged him in as he did Job: Another Come with a sword to his Bed side to have killed him,
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but he could not stir his hand, until, repenting, he was restored, by the prayer of S. Ambrose, to the use of his hands again.
but he could not stir his hand, until, repenting, he was restored, by the prayer of S. Ambrose, to the use of his hands again.
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So the Circumcellians, being not able to withstand S. Austins preaching and writing, sought his destruction, having beset the way, wherein he was to go his visitation;
So the Circumcellians, being not able to withstand S. Austins preaching and writing, sought his destruction, having beset the Way, wherein he was to go his Visitation;
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but by Gods Providence he missing his way, escaped the danger.
but by God's Providence he missing his Way, escaped the danger.
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And one saith of Luther, That Luther a poor Frier should be able to stand against the Pope was a miracle:
And one Says of Luther, That Luther a poor Friar should be able to stand against the Pope was a miracle:
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that he should prevail against the Pope was a greater:
that he should prevail against the Pope was a greater:
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and after all to die in peace, having so many enemies, was the greatest of all.
and After all to die in peace, having so many enemies, was the greatest of all.
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When this was represented unto Moses in a type, it did much affect his heart. Oh, saith he, I will turn aside and see this great sight.
When this was represented unto Moses in a type, it did much affect his heart. O, Says he, I will turn aside and see this great sighed.
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It was a great and glorious sight to see the bush in the fire not consumed: It was a great and glorious sighed to see the bush in the fire not consumed:
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but more to see the Church under great persecution, and yet not destroyed: the people of God maligned and opposed, and yet to live:
but more to see the Church under great persecution, and yet not destroyed: the people of God maligned and opposed, and yet to live:
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this is a miracle, a soul comforting providence.
this is a miracle, a soul comforting providence.
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But oh then, what a surpassing comfort, doth the consideration of Gods improving providences, afford to the Saints? those providences (I mean) whereby he doth extract the best good out of the worst evil;
But o then, what a surpassing Comfort, does the consideration of God's improving providences, afford to the Saints? those providences (I mean) whereby he does extract the best good out of the worst evil;
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So that the soul may say as S. Paul of a great evil; I know that this shall turn to my salvation. Phil. 1.19. And therefore I rejoyce. So 2 Cor. 12.9, 10. Most gladly therefore will I rather glory in mine infirmities.
So that the soul may say as S. Paul of a great evil; I know that this shall turn to my salvation. Philip 1.19. And Therefore I rejoice. So 2 Cor. 12.9, 10. Most gladly Therefore will I rather glory in mine infirmities.
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And again, Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake,
And again, Therefore I take pleasure in infirmities, in Reproaches, in necessities, in persecutions, in Distresses for Christ sake,
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for when I am weak then am I strong. S. Pauls weakness was converted into strength;for when I am weak then am I strong. S. Paul's weakness was converted into strength;
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he never was so strong in the inward man, as when he was weakest in the outward; and herein he rejoyced.
he never was so strong in the inward man, as when he was Weakest in the outward; and herein he rejoiced.
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God doth ever bring about some glorious design (as it were) at a back door, and a contrary way;
God does ever bring about Some glorious Design (as it were) At a back door, and a contrary Way;
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that the wrath of man shall praise God.
that the wrath of man shall praise God.
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And doth not this speak comfort, and courage to the people of God in all their dark and cloudy fits? surely it doth;
And does not this speak Comfort, and courage to the people of God in all their dark and cloudy fits? surely it does;
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and that which kills the hearts of others, may be the greatest reviver of their hearts;
and that which kills the hearts of Others, may be the greatest reviver of their hearts;
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For their greatest sorrows, shall turn to their greatest joy; and their extremity of miseries, shall prove their highest glories;
For their greatest sorrows, shall turn to their greatest joy; and their extremity of misery's, shall prove their highest Glories;
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their Winter, shall bring forth a flourishing Spring; and their mournful Seed-time, a most plentiful Harvest.
their Winter, shall bring forth a flourishing Spring; and their mournful Seedtime, a most plentiful Harvest.
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And therefore, let me exhort you in the words of the holy Apostle, Heb. 12.12. Lift up the hands which hang down, and the feeble knees.
And Therefore, let me exhort you in the words of the holy Apostle, Hebrew 12.12. Lift up the hands which hang down, and the feeble knees.
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Be not dismayed or discouraged at any thing that falleth out:
Be not dismayed or discouraged At any thing that falls out:
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For know, that there is a wheel within a wheel, that worketh and moveth in all things;
For know, that there is a wheel within a wheel, that works and moves in all things;
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yea, that ordereth and disposeth them so, that not one iota or tittle of Gods counsel shall fail of accomplishment.
yea, that Ordereth and Disposeth them so, that not one iota or tittle of God's counsel shall fail of accomplishment.
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Melancthon knowing the rage of the Papists, and Cesar 's threats, was much troubled, and gave himself wholly up to grief, sighs and tears:Melanchthon knowing the rage of the Papists, and Cesar is Treats, was much troubled, and gave himself wholly up to grief, sighs and tears:
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Whereupon, Luther writes to him thus, I extreamly dislike your excessive cares, with which you say, you are almost consumed:
Whereupon, Luther writes to him thus, I extremely dislike your excessive Cares, with which you say, you Are almost consumed:
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If the cause be bad, let us revoke it, and fly back:
If the cause be bad, let us revoke it, and fly back:
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If it be good, why do we not trust God in his promises? If Christ be the Conquerour of the World,
If it be good, why do we not trust God in his promises? If christ be the Conqueror of the World,
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why should we fear it, as if it would overcome us? As for Luther himself, he had an undaunted Spirit:why should we Fear it, as if it would overcome us? As for Luther himself, he had an undaunted Spirit:
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For when our King Henry the eighth, had written bitterly against him;
For when our King Henry the eighth, had written bitterly against him;
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He makes this Answer, Let the Henries, the Bishops, the Turk, and the Devil himself do what they can, we are the Children of the Kingdom, worshipping and waiting for that Saviour, whom they,
He makes this Answer, Let the Henries, the Bishops, the Turk, and the devil himself do what they can, we Are the Children of the Kingdom, worshipping and waiting for that Saviour, whom they,
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and such as they, spit upon and crucifie. and such as they, spit upon and crucify.
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The truth is, there is no condition whereunto the Church of God in general, or any Christian in particular can fall,
The truth is, there is no condition whereunto the Church of God in general, or any Christian in particular can fallen,
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but they may hold up their heads, and lift up their hearts, to an high pitch of consolation therein;
but they may hold up their Heads, and lift up their hearts, to an high pitch of consolation therein;
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if they do but lay the providence of God to heart, and consider how that works in all, to bring about the will of God.
if they do but lay the providence of God to heart, and Consider how that works in all, to bring about the will of God.
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They may say, as Shecaniah said to Ezra, There is yet hope in Israel concerning this thing.
They may say, as Shecaniah said to Ezra, There is yet hope in Israel Concerning this thing.
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And as Mordecai to Hester, Comfort and deliverance shall come.
And as Mordecai to Esther, Comfort and deliverance shall come.
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And as Saint Paul to the Corinthians, in the temptation God will make a way for an escape.
And as Saint Paul to the Corinthians, in the temptation God will make a Way for an escape.
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He hath delivered, he doth deliver, and in him we trust, that he will deliver. He hath Delivered, he does deliver, and in him we trust, that he will deliver.
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What though Satan, and all the confederates of darkness, were now at work to destroy one Soul,
What though Satan, and all the confederates of darkness, were now At work to destroy one Soul,
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and to pluck it out of the hand of Christ; yet providence will preserve it.
and to pluck it out of the hand of christ; yet providence will preserve it.
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What though Antichrist, and his adherents are combining and plotting against Christ and his members, his truths and ordinances; yet providence will over-shadow them.
What though Antichrist, and his adherents Are combining and plotting against christ and his members, his truths and ordinances; yet providence will overshadow them.
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And Beloved, if every Errour in the Nation were an hundred, and every Heretick a thousand;
And beloved, if every Error in the nation were an hundred, and every Heretic a thousand;
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yet truth, and the professors thereof shall prevail, Acts 5.38. Providence hath her secret waies of working, that cannot be found out, and though we are not able to trace her way;
yet truth, and the professors thereof shall prevail, Acts 5.38. Providence hath her secret ways of working, that cannot be found out, and though we Are not able to trace her Way;
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yet we may assure our selves of her issue. What was it but providence, that hath maintained the Gospel this 1600. years? What,
yet we may assure our selves of her issue. What was it but providence, that hath maintained the Gospel this 1600. Years? What,
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but providence, that hath kept up a preaching Ministry and Sacraments hitherto, maugre the malice of all their opposers? 'Tis true, God may suffer truth to be eclips'd,
but providence, that hath kept up a preaching Ministry and Sacraments hitherto, maugre the malice of all their opposers? It's true, God may suffer truth to be eclipsed,
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and the glory of the Church to be much darkned, and the number of Christs followers to be abated;
and the glory of the Church to be much darkened, and the number of Christ followers to be abated;
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and yet turn the wheel of second causes, so as that there •••ll be such a remnant kept,
and yet turn the wheel of second Causes, so as that there •••ll be such a remnant kept,
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as shall multiply and increase more then ever.
as shall multiply and increase more then ever.
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Nay, if all means should fail, and all instruments perish, yet Gods work, and his design shall go on without the least prejudice or hurt, Es. 63.5. We may take up the words of the Prophet Habakkuk. Chap. 3.17.
Nay, if all means should fail, and all Instruments perish, yet God's work, and his Design shall go on without the least prejudice or hurt, Es. 63.5. We may take up the words of the Prophet Habakkuk. Chap. 3.17.
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Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, Although the Fig tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail,
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and the fields shall yield no meat, the flock shall be cup off from the fold,
and the fields shall yield no meat, the flock shall be cup off from the fold,
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and there shall be no herd in the stalls: yet I will rejoyce in the Lord:
and there shall be no heard in the stalls: yet I will rejoice in the Lord:
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I will joy in the God of my salvation. I will joy in the God of my salvation.
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'Tis all one with God, to work without means as by means, and 'tis not out of any necessity,
It's all one with God, to work without means as by means, and it's not out of any necessity,
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but to magnifie the riches of his wisdom, power, and bounty, that he doth make use of any:
but to magnify the riches of his Wisdom, power, and bounty, that he does make use of any:
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and therefore, when God comes down from the hills into the valley, we should not fear, nor be despondent.
and Therefore, when God comes down from the hills into the valley, we should not Fear, nor be despondent.
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Yea, whatever the subject be whereon he works, though never so dead and dry, he can form it according to his own mind and will;
Yea, whatever the Subject be whereon he works, though never so dead and dry, he can from it according to his own mind and will;
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dead and drie bones he can cause to live:
dead and dry bones he can cause to live:
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As you may see, Ezek. 37. begin. Rocks shall flow with water, the Sea shall give way for Israels passage, the Ravens shall turn Caterers and Cooks, Abraham and Sarah shall grow young again, and be fertile;
As you may see, Ezekiel 37. begin. Rocks shall flow with water, the Sea shall give Way for Israel's passage, the Ravens shall turn Caterers and Cooks, Abraham and Sarah shall grow young again, and be fertile;
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nay, the very heath, and barren wilderness shall become fruitful, and pleasant places to dwell in.
nay, the very heath, and barren Wilderness shall become fruitful, and pleasant places to dwell in.
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In a word, God doth whatever he pleaseth; his hand is no way shortened or weakened by working:
In a word, God does whatever he Pleases; his hand is no Way shortened or weakened by working:
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And therefore he is pleased to make daily repetitions of his old wonders, that the people of God may have full and strong consolation. 3. Infer. Is it so;
And Therefore he is pleased to make daily repetitions of his old wonders, that the people of God may have full and strong consolation. 3. Infer. Is it so;
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then this serves as a spur to quicken Saints to the performance of holy duty, and to teach them to be admirable therein.
then this serves as a spur to quicken Saints to the performance of holy duty, and to teach them to be admirable therein.
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Sirs, God is admirable in his working for you, and therefore this should draw out your hearts to admirable workings for God:
Sirs, God is admirable in his working for you, and Therefore this should draw out your hearts to admirable workings for God:
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your affections, and your actings should be as so many wonders. True Christians should be the worlds wonders;
your affections, and your actings should be as so many wonders. True Christians should be the world's wonders;
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and should set men a wondering at the beholding of the admirableness of their conversations. Sirs, you have admirable Spirits, admirable Principles, an admirable Life, admirable Rules to walk by,
and should Set men a wondering At the beholding of the admirableness of their conversations. Sirs, you have admirable Spirits, admirable Principles, an admirable Life, admirable Rules to walk by,
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and an admirable reward promised at the last; and surely, all these are strong engagements unto an admirableness of living.
and an admirable reward promised At the last; and surely, all these Are strong engagements unto an admirableness of living.
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And yet besides all these, let me tell you, that you live upon the wonders of divine providence;
And yet beside all these, let me tell you, that you live upon the wonders of divine providence;
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'tis a wonder, that sinners live on this side Hell, and enjoy so many forfeited mercies and comforts, as you do enjoy.
it's a wonder, that Sinners live on this side Hell, and enjoy so many forfeited Mercies and comforts, as you do enjoy.
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And therefore you may well take up the the words of the holy Apostle; seeing all these things are thus, What manner of persons ought we to be.
And Therefore you may well take up the the words of the holy Apostle; seeing all these things Are thus, What manner of Persons ought we to be.
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For I tell you, that a common life is no way suitable to Gods admirable dispensations:
For I tell you, that a Common life is no Way suitable to God's admirable dispensations:
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No, God saith to all such, as our Saviour did once to his Disciples, Matth. 5.47.
No, God Says to all such, as our Saviour did once to his Disciples, Matthew 5.47.
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What do you more then others? For 'tis not enough for you that live by,What do you more then Others? For it's not enough for you that live by,
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and under the turnings of this divine wheel, to be good in the general; but you must labour to be excellent.
and under the turnings of this divine wheel, to be good in the general; but you must labour to be excellent.
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Every motion of this wheel, is a new engagement upon your Spirits; take a few directions herein:
Every motion of this wheel, is a new engagement upon your Spirits; take a few directions herein:
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For an admirable life lies chiefly in a conformity to the life of God; no life is admirable, but the life of God, and our conformity thereunto.
For an admirable life lies chiefly in a conformity to the life of God; no life is admirable, but the life of God, and our conformity thereunto.
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And hence it is, that the life of God, is set up as our pattern of imitation, Matth. 5.44, 45, 48. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you,
And hence it is, that the life of God, is Set up as our pattern of imitation, Matthew 5.44, 45, 48. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you,
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and pray for them which despitefully use you, and persecute you: that ye may be the children of your father which is in heaven:
and pray for them which despitefully use you, and persecute you: that you may be the children of your father which is in heaven:
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for he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
for he makes his Sun to rise on the evil and on the good, and sends rain on the just and on the unjust.
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Be ye therefore perfect, even as your father which is in heaven is perfect. The Child is but the Father multiplied, 'tis Man in a new edition:Be you Therefore perfect, even as your father which is in heaven is perfect. The Child is but the Father multiplied, it's Man in a new edition:
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And so he that lives the life of God, is nothig else then a new edition,
And so he that lives the life of God, is nothing Else then a new edition,
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and a new copy of the image of God.
and a new copy of the image of God.
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Holiness in life and power, is the image of God drawn upon the heart, and life of man.
Holiness in life and power, is the image of God drawn upon the heart, and life of man.
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Saints are living pictures of their heavenly father; they are Gods looking-glasses, wherein he loves to view his own excellency and glory.
Saints Are living pictures of their heavenly father; they Are God's Looking-glasses, wherein he loves to view his own excellency and glory.
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Hence it is, that they are said to be near to him; and that he taketh pleasure in them, Psal. 148. ult. 149.4.
Hence it is, that they Are said to be near to him; and that he Takes pleasure in them, Psalm 148. ult. 149.4.
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As women will have their glasses before their eye, and take pleasure in a true glass, that gives a true reflex of their beauty.
As women will have their glasses before their eye, and take pleasure in a true glass, that gives a true reflex of their beauty.
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So Saints are a people near to God, and God delights in them; as they are in Christ, so he loved them:
So Saints Are a people near to God, and God delights in them; as they Are in christ, so he loved them:
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but as he lives in them, so he delights in them.
but as he lives in them, so he delights in them.
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Now that which is Gods delight, is the most admirable, and may well be our wonder.
Now that which is God's delight, is the most admirable, and may well be our wonder.
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Nothing should take up our hearts, thoughts, time and strength, so much as the life of God:
Nothing should take up our hearts, thoughts, time and strength, so much as the life of God:
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All other things should be of little force to take up our hearts; But take heed, lest a form of godliness keep you from the life of God.
All other things should be of little force to take up our hearts; But take heed, lest a from of godliness keep you from the life of God.
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Religion is now in fashion, and every one (almost) makes some outward shew; I, but few do live the life of God.
Religion is now in fashion, and every one (almost) makes Some outward show; I, but few do live the life of God.
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2. In high and most eminent designs for God: He that knows God to be all in all, must be all for God.
2. In high and most eminent designs for God: He that knows God to be all in all, must be all for God.
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Most sull is that of Paul, Phil. 1.21. To me to live is Christ. i.e. All my designs are for Christ;
Most sull is that of Paul, Philip 1.21. To me to live is christ. i.e. All my designs Are for christ;
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for the advancing his designs in the world; that he may be all, and have all subjected unto him.
for the advancing his designs in the world; that he may be all, and have all subjected unto him.
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A Christian should do nothing, but plot and design for Christ;
A Christian should do nothing, but plot and Design for christ;
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he should be of a publick active Spirit, and lay out himself, and his abilities to the utmost for God.
he should be of a public active Spirit, and lay out himself, and his abilities to the utmost for God.
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'Tis recorded of Levi, that he knew neither Father nor Mother. And Paul saith, That henceforth, we know no man after the flesh:
It's recorded of Levi, that he knew neither Father nor Mother. And Paul Says, That henceforth, we know no man After the Flesh:
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We should be wholly for God. A Christian should not know such a thing as Self, in his designs and aims;
We should be wholly for God. A Christian should not know such a thing as Self, in his designs and aims;
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self-interests, self-glory, self-comfort, and all should be thrown down at the foot of God.
self-interests, self-glory, self-comfort, and all should be thrown down At the foot of God.
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All external wheels, are but instruments acted by this internal wheel, and ordered and disposed of so,
All external wheels, Are but Instruments acted by this internal wheel, and ordered and disposed of so,
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as that this may have the glory of all.
as that this may have the glory of all.
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Shall the Ax boast it self against him that heweth therewith, or the Saw magnifie it self against him that shaketh it? Es. 10.15. Nothing more improper and absurd.
Shall the Ax boast it self against him that heweth therewith, or the Saw magnify it self against him that shakes it? Es. 10.15. Nothing more improper and absurd.
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Oh Beloved, take heed of carrying on self-designs, under a pretence of acting for God. Wicked men will do so;
O beloved, take heed of carrying on self-designs, under a pretence of acting for God. Wicked men will do so;
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but you must go beyond them: You must do more then they can do. 3. In living by faith upon God; 2 Cor. 5.7. We live by faith and not by sight.
but you must go beyond them: You must do more then they can do. 3. In living by faith upon God; 2 Cor. 5.7. We live by faith and not by sighed.
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A Christian ought not to hang by the eye-lids, eying and looking at external wheels, and second causes only;
A Christian ought not to hang by the eyelids, Eyeing and looking At external wheels, and second Causes only;
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but to exercise faith upon the wheel within the wheel.
but to exercise faith upon the wheel within the wheel.
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This is that which must actuate and inliven all second causes, or else they cannot work.
This is that which must actuate and enliven all second Causes, or Else they cannot work.
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What is it that thou dost desire? this must bring it to pass; Not by might, nor by power, but by my Spirit, Zech. 4.6. Would'st thou have thy corruption mortified, thy temptation conquered, thy graces strengthened, thy comforts enlarged, thy fears prevented, thy prayers heard;
What is it that thou dost desire? this must bring it to pass; Not by might, nor by power, but by my Spirit, Zechariah 4.6. Wouldst thou have thy corruption mortified, thy temptation conquered, thy graces strengthened, thy comforts enlarged, thy fears prevented, thy Prayers herd;
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rest not upon the external wheels, but upon the wheel within the wheel. Means must be used, but not trusted in;
rest not upon the external wheels, but upon the wheel within the wheel. Means must be used, but not trusted in;
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God alone is the object of a Christians faith. Say therefore, In vain is salvation hoped for from the multitude of hills and mountains:
God alone is the Object of a Christians faith. Say Therefore, In vain is salvation hoped for from the multitude of hills and Mountains:
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but in the Lord our God is salvation, Jer. 3.23.but in the Lord our God is salvation, Jer. 3.23.
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And let it be said of you, as it is of Abraham, Ro. 4.18, 19. Who against hope, believed in hope.
And let it be said of you, as it is of Abraham, Ro. 4.18, 19. Who against hope, believed in hope.
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When all instruments are dead, Ordinances dead, Comforts dead, Graces dead, heart even dead; yet give glory to God by believing in him, who never dies.
When all Instruments Are dead, Ordinances dead, Comforts dead, Graces dead, heart even dead; yet give glory to God by believing in him, who never die.
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And for this end, follow the example of the Prophet, Psal. 77.10, 11, 12. I will remember the years of the right hand of the most high.
And for this end, follow the Exampl of the Prophet, Psalm 77.10, 11, 12. I will Remember the Years of the right hand of the most high.
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I will remember the works of the Lord: surely I will remember thy wonders of old.
I will Remember the works of the Lord: surely I will Remember thy wonders of old.
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I will meditate also of all thy work, and talk of thy doings. I will meditate also of all thy work, and talk of thy doings.
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Yea, wouldst thou set this internal wheel, on work, wouldst thou move that? Why then, set faith on work, this is that whereby divine providence suffers it self to be moved.
Yea, Wouldst thou Set this internal wheel, on work, Wouldst thou move that? Why then, Set faith on work, this is that whereby divine providence suffers it self to be moved.
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How came Abraham to be the Father of many Nations? but by the movings of this internal wheel;
How Come Abraham to be the Father of many nations? but by the movings of this internal wheel;
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and what set that a going, but the faith of Abraham: And therefore it is said, that he believed in hope, that he might become the Father of many Nations.
and what Set that a going, but the faith of Abraham: And Therefore it is said, that he believed in hope, that he might become the Father of many nations.
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Beloved, if ever you would set any instrument, or inferiour wheel on work, you must move the greater wheel:
beloved, if ever you would Set any Instrument, or inferior wheel on work, you must move the greater wheel:
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So it is here, 'tis God that must move, and you must set God on work by faith.
So it is Here, it's God that must move, and you must Set God on work by faith.
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An active faith will not let God alone;
an active faith will not let God alone;
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it gives him no rest, untill he hath set all second causes on work, and accomplished the desired mercy.
it gives him no rest, until he hath Set all second Causes on work, and accomplished the desired mercy.
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Now in this, you go beyond all moral men; they may make use of means: I, but they can't believe;
Now in this, you go beyond all moral men; they may make use of means: I, but they can't believe;
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they can't set the great wheel on work. 4. In fixing your hearts upon things that are above.
they can't Set the great wheel on work. 4. In fixing your hearts upon things that Are above.
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Let the constant openings of your Souls be for the entertainment of Heavenly enjoyments. And this is a wonder, Rev. 12.1. A Christians heart should be in Heaven, and the world under his feet.
Let the constant openings of your Souls be for the entertainment of Heavenly enjoyments. And this is a wonder, Rev. 12.1. A Christians heart should be in Heaven, and the world under his feet.
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The Earth is Gods, and a good mans foot-stool; thou mayest walk upon it, but not be buried in it.
The Earth is God's, and a good men footstool; thou Mayest walk upon it, but not be buried in it.
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Most excellent is the Apostles Rule, 1 Cor. 7.29, 30, 31. But this I say, Brethren, the time is short.
Most excellent is the Apostles Rule, 1 Cor. 7.29, 30, 31. But this I say, Brothers, the time is short.
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It remaineth, that both they that have wives, be as though they had none; and they that weep, as though they wept not;
It remains, that both they that have wives, be as though they had none; and they that weep, as though they wept not;
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and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
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and they that use this world, as not abusing it: for the fashion of this world passeth away. and they that use this world, as not abusing it: for the fashion of this world passes away.
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And this was the Apostles glory, that the world was crucified unto him, and he unto the world, Gal. 6.14. He looks upon all, as so many dead corps and carkases.
And this was the Apostles glory, that the world was Crucified unto him, and he unto the world, Gal. 6.14. He looks upon all, as so many dead corpse and carcases.
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Fourth and last Inference, If this divine wheel be so admirable and glorious, then this teacheth you to maintain a constant communion with it. For you are little wheels;
Fourth and last Inference, If this divine wheel be so admirable and glorious, then this Teaches you to maintain a constant communion with it. For you Are little wheels;
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I, but what will you do, if this divine wheel, be not as a wheel in the middle of a wheel;
I, but what will you do, if this divine wheel, be not as a wheel in the middle of a wheel;
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what shall act and move you in order to your comfortable winding up: Sure I am, you will be like Sampson, when his Lock was cut off.
what shall act and move you in order to your comfortable winding up: Sure I am, you will be like Sampson, when his Lock was Cut off.
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Your strength is departed from you, and you like Instruments laid aside, and of no use.
Your strength is departed from you, and you like Instruments laid aside, and of no use.
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I, but if God be in you, and with you, then you shall go forth in the strength of an omnipotent power,
I, but if God be in you, and with you, then you shall go forth in the strength of an omnipotent power,
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and be admirable in working, yea, you shall have cause to admire the wheel within the wheel,
and be admirable in working, yea, you shall have cause to admire the wheel within the wheel,
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and sing with Moses, Who is a God like our God, glorious in holiness, fearful in praises, doing wonders.
and sing with Moses, Who is a God like our God, glorious in holiness, fearful in praises, doing wonders.
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Yea, with the heavenly Quire, saying, Amen, blessing and glory, wisdom and thanksgiving, and honour, and power, and might be unto our God for ever and ever. Amen. FINIS.
Yea, with the heavenly Choir, saying, Amen, blessing and glory, Wisdom and thanksgiving, and honour, and power, and might be unto our God for ever and ever. Amen. FINIS.
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Acts 24.25. And as he reasoned of righteousness, temperance, and judgement to come, Felix trembled.Acts 24.25. And as he reasoned of righteousness, temperance, and judgement to come, Felix trembled.
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THat I may observe the watch-word given, and confine my discourse to the time alotted for it;
THat I may observe the watchword given, and confine my discourse to the time allotted for it;
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I shall (at present) wave my usual course, and lay aside the threds, by which I was resolved to have steer'd my passage to the Text:
I shall (At present) wave my usual course, and lay aside the threads, by which I was resolved to have steered my passage to the Text:
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And yet, before I can attempt to anatomize, and breath any vein of truth therein, I must crave leave, to strip it of a double paradox, which (at first view) it secmeth to be drest up in.
And yet, before I can attempt to anatomise, and breath any vein of truth therein, I must crave leave, to strip it of a double paradox, which (At First view) it secmeth to be dressed up in.
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For, 1. Here is a Prisoner in liberty. 2. A Judge in bonds. Saint Paul the Prisoner, and Felix the Judge;
For, 1. Here is a Prisoner in liberty. 2. A Judge in bonds. Saint Paul the Prisoner, and Felix the Judge;
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the one we meet with in the entrance into the Text, the other in the close;
the one we meet with in the Entrance into the Text, the other in the close;
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and both afford us matter of admiration. First, The liberty of St. Paul the Prisoner; for here we find him at liberty to preach, and preaching with liberty. 1. At liberty to preach:
and both afford us matter of admiration. First, The liberty of Saint Paul the Prisoner; for Here we find him At liberty to preach, and preaching with liberty. 1. At liberty to preach:
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That an Apostle should be a Prisoner, is much;
That an Apostle should be a Prisoner, is much;
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but that he, who was imprisoned upon the account of preaching, should have liberty (whilst a Prisoner) to preach,
but that he, who was imprisoned upon the account of preaching, should have liberty (while a Prisoner) to preach,
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and that before his Judge, this is more.
and that before his Judge, this is more.
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Not many daies before, he was accused by a famous Oratour, and libell'd against with a deep charge of high misdemeanours,
Not many days before, he was accused by a famous Orator, and libeled against with a deep charge of high misdemeanours,
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and capital crimes, and that with so much artifice and subtilty, that it is a wonder, that a sentence of death had not passed upon him, according to the malevolent expectation of his malicious enemies;
and capital crimes, and that with so much artifice and subtlety, that it is a wonder, that a sentence of death had not passed upon him, according to the malevolent expectation of his malicious enemies;
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and he for ever deprived of his liberty to preach any more; and yet, to speak in the Ciceronian Dialect, Vivit, imo vivit, & in Senatum venit.
and he for ever deprived of his liberty to preach any more; and yet, to speak in the Ciceronian Dialect, Vivit, imo vivit, & in Senatum venit.
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He lives, yea, he lives to preach: And that 2. With liberty; I, NONLATINALPHABET, with much liberty and boldness:
He lives, yea, he lives to preach: And that 2. With liberty; I,, with much liberty and boldness:
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For neither the grandeur of the Auditor, nor the experience that he had of a former durance, no,
For neither the grandeur of the Auditor, nor the experience that he had of a former durance, no,
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nor his fear of future, had any such influence upon him;
nor his Fear of future, had any such influence upon him;
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as to seal up his lips, or tempt him to play the Sycophant, or flattering Courtier, that thereby he might have gained an enlargement of his present liberty:
as to seal up his lips, or tempt him to play the Sycophant, or flattering Courtier, that thereby he might have gained an enlargement of his present liberty:
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No! but in stead thereof, he levels a piercing, and a wounding arrow at his breast,
No! but in stead thereof, he levels a piercing, and a wounding arrow At his breast,
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and reasoned of such things, as he knew were wanting in him: For the Text tells us, that he reasoned of righteousness and temperance.
and reasoned of such things, as he knew were wanting in him: For the Text tells us, that he reasoned of righteousness and temperance.
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And where is the man almost in the Apostles case, that dare preach such things before such an Auditor? the more is Saint Paul to be admired,
And where is the man almost in the Apostles case, that Dare preach such things before such an Auditor? the more is Saint Paul to be admired,
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for his boldness and liberty in preaching, and reasoning before Felix. This is the first Paradox.
for his boldness and liberty in preaching, and reasoning before Felix. This is the First Paradox.
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Secondly, Here is a Judge in bonds; for as the Apostles reasoning, argues his liberty; so the Judge his trembling, argues his bondage;
Secondly, Here is a Judge in bonds; for as the Apostles reasoning, argues his liberty; so the Judge his trembling, argues his bondage;
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and so 'tis said int he Text, Felix trembled. For this is certain, that there are no such pinching,
and so it's said int he Text, Felix trembled. For this is certain, that there Are no such pinching,
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and soul-tormenting bonds, as legal and servile fear puts upon, and binds the Soul with. 'Tis said of Joseph, that the irons entered into his Soul:
and Soul-tormenting bonds, as Legal and servile Fear puts upon, and binds the Soul with. It's said of Joseph, that the irons entered into his Soul:
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I, but none go so deep, nor wound so much, as the bonds and irons of servile fear;
I, but none go so deep, nor wound so much, as the bonds and irons of servile Fear;
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I, but is not this a paradox, that he, that had the power of civil binding,
I, but is not this a paradox, that he, that had the power of civil binding,
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and loosing others, should be put into bonds, and that by his Prisoner? I say, do not these things seem strange, are they not knots hard to be untied? Why, surely they are;
and losing Others, should be put into bonds, and that by his Prisoner? I say, do not these things seem strange, Are they not knots hard to be untied? Why, surely they Are;
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and therefore I shall take the assistance of three hands, to untie them. 1. Manus authoritatis, The Prisoners call. 2. Manus integritatis, The Prisoners integrity. 3. Manus reatus, The Judges guilt.
and Therefore I shall take the assistance of three hands, to untie them. 1. Manus authoritatis, The Prisoners call. 2. Manus integritatis, The Prisoners integrity. 3. Manus Rheatus, The Judges guilt.
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First, The Preachers Call, gave him liberty to preach before his Judge? 'Tis true, quod officium, he had his authority from God,
First, The Preachers Call, gave him liberty to preach before his Judge? It's true, quod officium, he had his Authority from God,
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but quod exercitium officii, he received authority from man; For so it is storied, ver. 24. that Felix sent for him;
but quod Exercise Officii, he received Authority from man; For so it is storied, ver. 24. that Felix sent for him;
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and who might better open the door, then he that shut it? And when was the time for the Apostle to enter,
and who might better open the door, then he that shut it? And when was the time for the Apostle to enter,
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but when the door was opened? 'Tis true, he took no more liberty, then was given;
but when the door was opened? It's true, he took no more liberty, then was given;
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but, what was given, that he took;
but, what was given, that he took;
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else, he might have been check'd with ingratitude to the Judge, (who gave him a call, to preach at this time) and also, with unfaithfulness to his Lord and Master, who gave him his grand and Apostolical Commission;
Else, he might have been checked with ingratitude to the Judge, (who gave him a call, to preach At this time) and also, with unfaithfulness to his Lord and Master, who gave him his grand and Apostolical Commission;
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and thus the knot begins to be unloosed, and the wonder to cease. And therefore give me leave, to make use of a second hand; And that is, Secondly, The Preachers integrity;
and thus the knot begins to be unloosed, and the wonder to cease. And Therefore give me leave, to make use of a second hand; And that is, Secondly, The Preachers integrity;
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for this gave him liberty and boldness in preaching:
for this gave him liberty and boldness in preaching:
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'Tis true, Si sat accusatio, quis innocens? If to accuse were sufficient, the Preacher had been guilty,
It's true, Si sat accusatio, quis Innocent? If to accuse were sufficient, the Preacher had been guilty,
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& the Judge might well have retorted, a turpe est doctori. But whoever reads his defence, in some preceding Verses, shall find him to keep his ground,
& the Judge might well have retorted, a Turpe est Doctor. But whoever reads his defence, in Some preceding Verses, shall find him to keep his ground,
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and hold fast the sense of his integrity, although his enemies hoped, to have given him a rout.
and hold fast the sense of his integrity, although his enemies hoped, to have given him a rout.
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Now, as the old Proverb hath it, bonae causae spem adesse comitem. I shall only add, bonae conscientiae, to make it full and clear.
Now, as the old Proverb hath it, bonae causae spem Adesse comitem. I shall only add, bonae conscientiae, to make it full and clear.
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A good cause and a good conscience, teacheth confidence and boldness; and you have a better warrant for it, Prov. 28.1. The righteous is as bold as a Lion.
A good cause and a good conscience, Teaches confidence and boldness; and you have a better warrant for it, Curae 28.1. The righteous is as bold as a lion.
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And indeed, that Minister of the Gospel, that doth NONLATINALPHABET, may boldly, and freely NONLATINALPHABET.
And indeed, that Minister of the Gospel, that does, may boldly, and freely.
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He that lives the life of St. Paul, may couragiously preach the Doctrine of St. Paul. He that is righteous and temperate, may with confidence,
He that lives the life of Saint Paul, may courageously preach the Doctrine of Saint Paul. He that is righteous and temperate, may with confidence,
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and without a blush, reason of Righteousness and Temperance, unless he be frown'd into a meal-mouth'd baseness, by his Auditors.
and without a blush, reason of Righteousness and Temperance, unless he be frowned into a mealmouth baseness, by his Auditors.
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And 'tis as true, that had the life of the Auditor in the Text, been consimilar,
And it's as true, that had the life of the Auditor in the Text, been consimilar,
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and proportioned to the life of the Preacher, he might have sate out the Sermon, with as much comfort,
and proportioned to the life of the Preacher, he might have sat out the Sermon, with as much Comfort,
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as it was preached with confidence: For hic murus ahencus, nil conscire sibi. But as none wrangle against the truth, but the erroneous;
as it was preached with confidence: For hic Murus ahencus, nil Conscire sibi. But as none wrangle against the truth, but the erroneous;
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so none dread it, but the guilty; and this leads me to the third hand. Thirdly, The Judges guilt;
so none dread it, but the guilty; and this leads me to the third hand. Thirdly, The Judges guilt;
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for if Josephus, and Tacitus, may be believed in their Reports, he was notoriously guilty;
for if Josephus, and Tacitus, may be believed in their Reports, he was notoriously guilty;
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but we need go no further, for a proof thereof, then his carriage towards the Preacher,
but we need go no further, for a proof thereof, then his carriage towards the Preacher,
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and the naming of his Wife Drusilla: for her, by enticements and magical arts, he allured to himself from her Husband;
and the naming of his Wife Drusilla: for her, by enticements and magical arts, he allured to himself from her Husband;
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and him he detained Prisoner two years unjustly, because he would not give him a Bribe:
and him he detained Prisoner two Years unjustly, Because he would not give him a Bribe:
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And therefore no wonder, that as the Prisoner reasoned, the Judge trembled. And thus you see, there is a wonder, and no wonder;
And Therefore no wonder, that as the Prisoner reasoned, the Judge trembled. And thus you see, there is a wonder, and no wonder;
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or the knot, and difficulty that lay before us, untied, that we may consider the words of the Text,
or the knot, and difficulty that lay before us, untied, that we may Consider the words of the Text,
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as they lie naked before us;
as they lie naked before us;
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and therein you have three Considerables. 1. Modus concionandi, The manner of the Apostles treating his Auditor. 2. Subjecta materia concionis, The subject matter of his Sermon. 3. Effectus utriusque, The effect of both.
and therein you have three Considerables. 1. Modus concionandi, The manner of the Apostles treating his Auditor. 2. Subjecta materia Concious, The Subject matter of his Sermon. 3. Effectus utriusque, The Effect of both.
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The manner was convictive, He reasoned. The matter was substantial, summ'd up in three Topicks; Righteousness, Temperance, and Judgement to come. The effect was glorious;
The manner was convictive, He reasoned. The matter was substantial, summed up in three Topicks; Righteousness, Temperance, and Judgement to come. The Effect was glorious;
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for as the Apostle reasoned of the Topicks, Felix trembled. All very considerable. For, The manner serves for a Gospel-Ministers imitation.
for as the Apostle reasoned of the Topicks, Felix trembled. All very considerable. For, The manner serves for a Gospel ministers imitation.
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The matter serves for all mens information.
The matter serves for all men's information.
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And the effect gives us a ground of expectation, that ministers so reasoning, as the Apostle did,
And the Effect gives us a ground of expectation, that Ministers so reasoning, as the Apostle did,
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and preaching such matter, as he preached, may (through divine influence) meet with the like success of their labours. And,
and preaching such matter, as he preached, may (through divine influence) meet with the like success of their labours. And,
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Upon this account, have I chosen the Text, and of these things, I shall take liberty, to reason at this time. 1. By way of explication,
Upon this account, have I chosen the Text, and of these things, I shall take liberty, to reason At this time. 1. By Way of explication,
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as to part. 2. By way of application, as to the whole. Fist, by way of explication. And the
as to part. 2. By Way of application, as to the Whole. Fist, by Way of explication. And the
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1. Thing that offers it self to be explained, is a Kernel, hid in the first word of the Text, NONLATINALPHABET.
1. Thing that offers it self to be explained, is a Kernel, hid in the First word of the Text,.
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For I find it variously rendred; sometimes to discourse or confer, contend and dispute; but in the Text, to reason, and to argue:
For I find it variously rendered; sometime to discourse or confer, contend and dispute; but in the Text, to reason, and to argue:
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For that is the most convictive way of preaching, or teaching; and, so constantly used by the Apostle, that he tells the Corinthians, 1 Cor. 2.2. That his preaching was not with enticing words of mans wisdom:
For that is the most convictive Way of preaching, or teaching; and, so constantly used by the Apostle, that he tells the Corinthians, 1 Cor. 2.2. That his preaching was not with enticing words of men Wisdom:
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but, in demonstration of the spirit. but, in demonstration of the Spirit.
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Not (I bumbly conceive) as some would have it, and do assert it, by working of miracles,
Not (I bumbly conceive) as Some would have it, and do assert it, by working of Miracles,
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as if the Apostles success of the Ministry, flowed only from that.
as if the Apostles success of the Ministry, flowed only from that.
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But (as a learned Annotator saith) with demonstrations, fetch'd out of the very marrow of the Scriptures.
But (as a learned Annotator Says) with demonstrations, fetched out of the very marrow of the Scriptures.
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'Tis very true, Miracles served much, to evince the truth of the Gospel, and to beget an head conviction in many, that were spectators thereof:
It's very true, Miracles served much, to evince the truth of the Gospel, and to beget an head conviction in many, that were spectators thereof:
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but demonstrations drawn from the letter of the Gospel, was the vehiculum spiritus sancti; the medium of divine influence, to beget an heart-conviction:
but demonstrations drawn from the Letter of the Gospel, was the vehiculum spiritus sancti; the medium of divine influence, to beget an heart-conviction:
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For, no sword will pierce the spirit of man; but the sword of the Spirit, the Word of God.
For, no sword will pierce the Spirit of man; but the sword of the Spirit, the Word of God.
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And therefore saith the Apostle, 2. Cor. 4.7. We have this treasure in earthen vessels, NONLATINALPHABET. That the excellency (or the hyperbole) of the power may be of God, and not of us.
And Therefore Says the Apostle, 2. Cor. 4.7. We have this treasure in earthen vessels,. That the excellency (or the hyperbole) of the power may be of God, and not of us.
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This Sword, and this Treasure, we find in the second Considerable in the Text. And that is,
This Sword, and this Treasure, we find in the second Considerable in the Text. And that is,
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2. The Subject matter of the Apostles reasoning, for whosoever consults it, will not find NONLATINALPHABET, a fruitless flourish of words, in stead of a rich Mine of desirable treasure.
2. The Subject matter of the Apostles reasoning, for whosoever consults it, will not find, a fruitless flourish of words, in stead of a rich Mine of desirable treasure.
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No! but matter of an universal concern;
No! but matter of an universal concern;
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for it concerns all, both superiours, and inferiours, innocent and guilty, to be instructed in these topicks, righteousness, temperance, and judgement to come.
for it concerns all, both superiors, and inferiors, innocent and guilty, to be instructed in these topics, righteousness, temperance, and judgement to come.
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The two first relate to man, and the third to God. 'Tis mans duty to be righteous, and temperate; and Gods Prerogative to judge;
The two First relate to man, and the third to God. It's men duty to be righteous, and temperate; and God's Prerogative to judge;
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The two first are two Cardinal vertues, and the third imports a judiciary trial of men thereby, at a time fixt in Divine minds;
The two First Are two Cardinal Virtues, and the third imports a judiciary trial of men thereby, At a time fixed in Divine minds;
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men must be vertuous, for they shall be judged.
men must be virtuous, for they shall be judged.
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There is a time given to men to exercise vertue, and that is the time present;
There is a time given to men to exercise virtue, and that is the time present;
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and there is a time, for men to be judged by the rule of vertue, but that is to come.
and there is a time, for men to be judged by the Rule of virtue, but that is to come.
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S. Paul reasons of both, and so shall I. First, Of the Cardinal vertues instanc'd in;
S. Paul Reasons of both, and so shall I. First, Of the Cardinal Virtues instanced in;
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and herein, I cannot but observe the Apostles imitation of a Master Builder, that having laid a good foundation, ad solidum & in solido, leaves it not naked,
and herein, I cannot but observe the Apostles imitation of a Master Builder, that having laid a good Foundation, ad Solidum & in solido, leaves it not naked,
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but erects the superstructure proportionate thereunto;
but erects the superstructure proportionate thereunto;
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For having presented his auditour with the summe of the Gospel, in preaching faith in Christ to him (that he might not appear a Solifidean or Antinomian ) he reasoneth of righteousness,
For having presented his auditor with the sum of the Gospel, in preaching faith in christ to him (that he might not appear a Solifidean or Antinomian) he reasoneth of righteousness,
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and temperance, which are the proper and genuine superstructure, upon that most choice and excellent foundation;
and temperance, which Are the proper and genuine superstructure, upon that most choice and excellent Foundation;
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For though faith in Christ alone justifies in a figurative sense, yet that faith, that justifies, is not alone;
For though faith in christ alone Justifies in a figurative sense, yet that faith, that Justifies, is not alone;
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For as faith in Christ justifies the person, so vertue justifies faith, and renders it to be of a Divine Stamp,
For as faith in christ Justifies the person, so virtue Justifies faith, and renders it to be of a Divine Stamp,
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even the faith of Gods elect.
even the faith of God's elect.
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Faith, without works, is dead, and works, without faith, do not please him, whom, above all, we ought to study to please.
Faith, without works, is dead, and works, without faith, do not please him, whom, above all, we ought to study to please.
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Well therefore, did the Apostle, as it became an Apostle, to build the silver, gold,
Well Therefore, did the Apostle, as it became an Apostle, to built the silver, gold,
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and pretious stones of righteousness and temperance, upon the glorious, and precious foundation of faith in Christ;
and precious stones of righteousness and temperance, upon the glorious, and precious Foundation of faith in christ;
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for righteousness imparted, is a most suitable structure to righteousness imputed, and renders the whole fabrique uniform, and beautiful;
for righteousness imparted, is a most suitable structure to righteousness imputed, and renders the Whole fabric uniform, and beautiful;
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the cost indeed is Gods, but the beauty is mans.
the cost indeed is God's, but the beauty is men.
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And therefore the moralist (in dressing up his moral Lady) saith, that her head is wisdom, her eyes prudence, her heart love her spirits charity, her thighs justice, her health temperance, and fortitude her strength;
And Therefore the moralist (in dressing up his moral Lady) Says, that her head is Wisdom, her eyes prudence, her heart love her spirits charity, her thighs Justice, her health temperance, and fortitude her strength;
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For that person, that is endowed with these vertues, is a lovely and beautiful person, although he hath no other ornament upon him;
For that person, that is endowed with these Virtues, is a lovely and beautiful person, although he hath no other ornament upon him;
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Nay I hope, without offence to Ladies, I may call him a beauty; Others may be as beautiful as Absalon, as fair as Aleibiades in their bodies without;
Nay I hope, without offence to Ladies, I may call him a beauty; Others may be as beautiful as Absalom, as fair as Aleibiades in their bodies without;
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and yet have corpora turpissima interne, as was said of the last; foul and deformed souls.
and yet have corpora turpissima intern, as was said of the last; foul and deformed Souls.
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Yea, may justly be accounted Reipublicae morbi, the botches of the Commonwealth.
Yea, may justly be accounted Reipublicae Morbi, the botches of the Commonwealth.
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Alass, with many, to be religious, just, and temperate, is too mean, too base, in their esteem:
Alas, with many, to be religious, just, and temperate, is too mean, too base, in their esteem:
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in their eye, vertue is the vice, and vice the vertue;
in their eye, virtue is the vice, and vice the virtue;
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pudebat me non fuisse impudentem (as S. Augustine hath it in his confessions) may be written upon the foreheads of some persons,pudebat me non Fuisse impudentem (as S. Augustine hath it in his confessions) may be written upon the foreheads of Some Persons,
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and none of the inferiour sort.
and none of the inferior sort.
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For they do not only resist the impressions of grace, but trace the stamp of nature and hope, with Herostratus, to be memorable for villany.
For they do not only resist the impressions of grace, but trace the stamp of nature and hope, with Herostratus, to be memorable for villainy.
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But I must not be excursive, being confined to an Apostolical method, and to an inch of time, in my reasoning hereof.
But I must not be excursive, being confined to an Apostolical method, and to an inch of time, in my reasoning hereof.
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And therefore, once more I crave your leave, that I may reason of righteousness and temperance apart, as the Apostle did. And, 1. Of righteousness;
And Therefore, once more I crave your leave, that I may reason of righteousness and temperance apart, as the Apostle did. And, 1. Of righteousness;
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and herein (not to trouble you with the various definitions, and descriptions thereof, laid down in sundry Authors) I shall take the liberty, to give you this description of it, that it is an exact conformity unto law, in our dealings with others, according to the sphear wherein God hath set us.
and herein (not to trouble you with the various definitions, and descriptions thereof, laid down in sundry Authors) I shall take the liberty, to give you this description of it, that it is an exact conformity unto law, in our dealings with Others, according to the sphere wherein God hath Set us.
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First, I say, it is an exact conformity unto law, in our actings towards, and dealings with others;
First, I say, it is an exact conformity unto law, in our actings towards, and dealings with Others;
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And therefore, some will have the Latine word, to derive its pedigree from a word, in that language, that signifies Law;
And Therefore, Some will have the Latin word, to derive its pedigree from a word, in that language, that signifies Law;
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and say, justitia habet nomen a jure; for this is an undoubted rule, id tantum possumus, quod jure possumus;
and say, justitia habet Nome a jure; for this is an undoubted Rule, id Tantum possumus, quod jure possumus;
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that, and that onely is just, which is justifiable by Law, either Humane or Divine; either Literal or Aequipollent.
that, and that only is just, which is justifiable by Law, either Humane or Divine; either Literal or Aequipollent.
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'Tis very true, a discourse of Law, becomes Westminster Hall, or an Inn of Court, better then Gods Sanctuary:
It's very true, a discourse of Law, becomes Westminster Hall, or an Inn of Court, better then God's Sanctuary:
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and yet I hope, a Gospel Minister may take liberty to press all men to make Law their Rule;
and yet I hope, a Gospel Minister may take liberty to press all men to make Law their Rule;
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I, and the Law of man, as far as it is conform to the Law of God.
I, and the Law of man, as Far as it is conform to the Law of God.
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For I may say, of that as Tertullus of Felix; By that we enjoy great quietness in our rights and possessions. But, Secondly, This is not all;
For I may say, of that as Tertullus of Felix; By that we enjoy great quietness in our rights and possessions. But, Secondly, This is not all;
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for righteousness is an exact conformity to Law in the sphear and place wherein God hath set us;
for righteousness is an exact conformity to Law in the sphere and place wherein God hath Set us;
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for that is a righteous act, when performed by one; which is unrighteous, when done by another:
for that is a righteous act, when performed by one; which is unrighteous, when done by Another:
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And therefore if St. Peter draws his sword, (though in defence of his Master) and cuts of Malcus his ear, he receives no better reward,
And Therefore if Saint Peter draws his sword, (though in defence of his Master) and cuts of Malchus his ear, he receives no better reward,
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then a sharp rebuke from his Master, the King of righteousness, and Prince of peace.
then a sharp rebuke from his Master, the King of righteousness, and Prince of peace.
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And if David cuts off the lap of Sauls Garment, his heart smites him for it.
And if David cuts off the lap of Saul's Garment, his heart smites him for it.
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'Tis true, a national reformation may be very necessary, at some times, and in some cases;
It's true, a national Reformation may be very necessary, At Some times, and in Some cases;
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but not to be undertaken by private persons, Renuente Magistratus, against the express and declared will of the supream Magistrate.
but not to be undertaken by private Persons, Renuente Magistratus, against the express and declared will of the supreme Magistrate.
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And hence ariseth that common distribution of Justice, into distributative & commutative. The first whereof refers to the Magistrate,
And hence arises that Common distribution of justice, into distributative & commutative. The First whereof refers to the Magistrate,
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and the other to the Privateer.
and the other to the Privateer.
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1. I say, Distributative Justice belongs to the Magistrate, qua Magistrate; for he properly, and principally is NONLATINALPHABET.
1. I say, Distributative justice belongs to the Magistrate, qua Magistrate; for he properly, and principally is.
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The keeper of Justice and Equity;
The keeper of justice and Equity;
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and if I may not stile him Gods Ark, because that was, in an especial manner, sanctified to keep the Law in? Yet, I may be bold to call him Gods Cabinet, to whose trust, this precious Jewel is committed.
and if I may not style him God's Ark, Because that was, in an especial manner, sanctified to keep the Law in? Yet, I may be bold to call him God's Cabinet, to whose trust, this precious Jewel is committed.
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He is custos utriusque tabulae, & jus dicens.
He is custos utriusque tabulae, & jus dicens.
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But when I speak of Magistrates in general, you must know, that under that notion, all their Assistants,
But when I speak of Magistrates in general, you must know, that under that notion, all their Assistants,
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and Officers, are comprehended, in reference to the execution of Justice; not only the Judges and Justices, that sit upon the Bench;
and Officers, Are comprehended, in Referente to the execution of justice; not only the Judges and Justices, that fit upon the Bench;
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but also many of those, that sit below; not only a Supervisor, but every Civil Officer and Juror, is concern'd herein.
but also many of those, that fit below; not only a Supervisor, but every Civil Officer and Juror, is concerned herein.
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For in some respects, the Sword of Justice is put into the hand of all these, especially at such a time as this is.
For in Some respects, the Sword of justice is put into the hand of all these, especially At such a time as this is.
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And that, 1. At the Bar of Nisi prius; in determining, and silenceing controversies about right, between party and party. 2. At the Crown Bar. And that, 1. In protecting the Innocent,
And that, 1. At the Bar of Nisi prius; in determining, and silencing controversies about right, between party and party. 2. At the Crown Bar. And that, 1. In protecting the Innocent,
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and therefore Magistrates are called the shields of the earth, because the shield serves for defence and protection. 2. In rewarding the well-doer. 3. In punishing the offender.
and Therefore Magistrates Are called the shields of the earth, Because the shield serves for defence and protection. 2. In rewarding the well-doer. 3. In punishing the offender.
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These things I might have insisted on, but a word to the wise is sufficient,
These things I might have insisted on, but a word to the wise is sufficient,
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and many words to others will not be of force, and therefore I shall forbear to offer any thing more by way of explication of the nature of the duty;
and many words to Others will not be of force, and Therefore I shall forbear to offer any thing more by Way of explication of the nature of the duty;
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and only give you some directions, as the time will permit, and so imitate the Apostle in reasoning. And the,
and only give you Some directions, as the time will permit, and so imitate the Apostle in reasoning. And the,
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1. Rule that I shall lay down is this, that justice must be done cito, speedily,
1. Rule that I shall lay down is this, that Justice must be done Quick, speedily,
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and you have an express for it, ( Ezra 7.26.) which (though it came from an heathen King,
and you have an express for it, (Ezra 7.26.) which (though it Come from an heathen King,
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yet) 'tis approved of by the Holy-ghost;
yet) it's approved of by the Holy ghost;
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'tis this, Whosoever will not do the Law of God, and the Law of the King, (for these must not clash.) Let judgement be executed speedily upon him;
it's this, Whosoever will not do the Law of God, and the Law of the King, (for these must not clash.) Let judgement be executed speedily upon him;
pn31|vbz d, r-crq vmb xx vdi dt n1 pp-f np1, cc dt n1 pp-f dt n1, (c-acp d vmb xx vvi.) vvb n1 vbi vvn av-j p-acp pno31;
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and yet give me leave to tell you, that Vespasians motto upon his Coyn, will do very well in the case, Sat cito, si sat bene, That is soon enough, that is well enough. And therefore,
and yet give me leave to tell you, that Vespasians motto upon his Coin, will do very well in the case, Sat Quick, si sat bene, That is soon enough, that is well enough. And Therefore,
cc av vvb pno11 n1 pc-acp vvi pn22, cst npg1 n1 p-acp po31 vvb, vmb vdi av av p-acp dt n1, vvd fw-la, fw-la vvd fw-la, cst vbz av av-d, cst vbz av av-d. cc av,
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2. Take this rule also, that justice must be executed prudenter; with judgement and discretion. 'Tis easie to cut a knot, but hard to unty it;
2. Take this Rule also, that Justice must be executed Prudent; with judgement and discretion. It's easy to Cut a knot, but hard to untie it;
crd vvb d n1 av, cst n1 vmb vbi vvn jc; p-acp n1 cc n1. pn31|vbz j pc-acp vvi dt n1, cc-acp av-j pc-acp vvi pn31;
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and therefore Magistrates must be Seers, as well as Ministers, or else they will not be Ministers to the Subjects for good;
and Therefore Magistrates must be Seers, as well as Ministers, or Else they will not be Ministers to the Subjects for good;
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And indeed, upon this account, they are called heads of the people.
And indeed, upon this account, they Are called Heads of the people.
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I, but what is an head, without an eye? and if the eye be dark how great is that darkness? And therefore, saith one, blind Ministers are the Pest of the Church,
I, but what is an head, without an eye? and if the eye be dark how great is that darkness? And Therefore, Says one, blind Ministers Are the Pest of the Church,
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and blind Magistrates are the Pest of Kingdoms; and yet give me leave to tell you;
and blind Magistrates Are the Pest of Kingdoms; and yet give me leave to tell you;
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That these eyes must not be covered, nor blinded. And therefore saith Solomon, Prov. 25.2. 'Tis the glory of God, to conceal a thing:
That these eyes must not be covered, nor blinded. And Therefore Says Solomon, Curae 25.2. It's the glory of God, to conceal a thing:
d d n2 vmb xx vbi vvn, ccx vvn. cc av vvz np1, np1 crd. pn31|vbz dt n1 pp-f np1, pc-acp vvi dt n1:
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but the honour of Kings to search out a matter, i. e. but the honour of Kings to search out a matter, i. e.
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It concerns all, that are intrusted with the execution of justice, to search out the matter.
It concerns all, that Are Entrusted with the execution of Justice, to search out the matter.
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I, but hic labor hoc opus est; they must exercise patience, and prudence herein; or else shoot at rovers, and wound where they should apply a healing balsom;
I, but hic labour hoc opus est; they must exercise patience, and prudence herein; or Else shoot At rovers, and wound where they should apply a healing Balsam;
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or else be Physitians of no value, in giving a Cordial, instead of a Purge or Corrosive;
or Else be Physicians of no valve, in giving a Cordial, instead of a Purge or Corrosive;
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They must, therefore, have an Eagles eye, as well as a Ladies hand; that they may hit the distemper;
They must, Therefore, have an Eagles eye, as well as a Ladies hand; that they may hit the distemper;
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Protection to whom Protection is due, punishment to whom punishment is due. Let not one have that portion of justice, that belongs to another;
Protection to whom Protection is due, punishment to whom punishment is due. Let not one have that portion of Justice, that belongs to Another;
n1 p-acp ro-crq n1 vbz j-jn, n1 p-acp ro-crq n1 vbz j-jn. vvb xx crd vhn d n1 pp-f n1, cst vvz p-acp j-jn;
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And therefore as one word in the Hebrew Language signifies an ear, and a pair of ballances, And Therefore as one word in the Hebrew Language signifies an ear, and a pair of balances,
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so the ear of all those, that are entrusted with the execution of justice, should be as a pair of ballances,
so the ear of all those, that Are Entrusted with the execution of Justice, should be as a pair of balances,
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first to weigh things, and then to determine.
First to weigh things, and then to determine.
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Let not him that sits upon the Bench be a Merchant to carry the ballances of deceit about him,
Let not him that sits upon the Bench be a Merchant to carry the balances of deceit about him,
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and justice will be duly administred; When res cum re, causa cum causa, ratio cum ratione concertet.
and Justice will be duly administered; When Rest cum re, causa cum causa, ratio cum ratione concertet.
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When many words of a different complexion, are dropt into a Judges, or a Justices ears,
When many words of a different complexion, Are dropped into a Judges, or a Justices ears,
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then is the time for them to weigh, and consider things wisely, before they give out their sentence;
then is the time for them to weigh, and Consider things wisely, before they give out their sentence;
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and that made much for the commendation of Philip, that he always kept an ear open for the Defendant.
and that made much for the commendation of Philip, that he always kept an ear open for the Defendant.
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3. Justice must be executed universaliter, impartially, without respect of persons; And therefore the common Emblem of Justice is drawn with covered eyes;
3. justice must be executed universaliter, impartially, without respect of Persons; And Therefore the Common Emblem of justice is drawn with covered eyes;
crd n1 vmb vbi vvn fw-la, av-j, p-acp n1 pp-f n2; cc av dt j n1 pp-f n1 vbz vvn p-acp j-vvn n2;
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to intimate, that, though a Magistrate should not be blind as to causes, yet, as to persons he should.
to intimate, that, though a Magistrate should not be blind as to Causes, yet, as to Persons he should.
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Nay, in this respect Magistrates should be no men of this world, but like the Angels in heaven, who know no such thing as a relation or a friend;
Nay, in this respect Magistrates should be no men of this world, but like the Angels in heaven, who know no such thing as a Relation or a friend;
uh-x, p-acp d n1 n2 vmd vbi dx n2 pp-f d n1, cc-acp av-j dt n2 p-acp n1, r-crq vvb dx d n1 p-acp dt n1 cc dt n1;
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And say with the Apostle, (2 Cor. 5.16.) We know no man after the flesh;
And say with the Apostle, (2 Cor. 5.16.) We know no man After the Flesh;
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friend and foe, rich and poor, old and young, must have justice done them; And so the Law of God requires, Levit. 19.15. Thou shalt not respect the person of the poor, nor honour the person of the mighty. And again, Exod. 23.3. Thou shalt not countenance a poor man in his cause, i. e. If his cause be unjust;
friend and foe, rich and poor, old and young, must have Justice done them; And so the Law of God requires, Levit. 19.15. Thou shalt not respect the person of the poor, nor honour the person of the mighty. And again, Exod 23.3. Thou shalt not countenance a poor man in his cause, i. e. If his cause be unjust;
n1 cc n1, j cc j, j cc j, vmb vhi n1 vdi pno32; cc av dt n1 pp-f np1 vvz, np1 crd. pns21 vm2 xx vvi dt n1 pp-f dt j, ccx vvi dt n1 pp-f dt j. cc av, np1 crd. pns21 vm2 xx vvi dt j n1 p-acp po31 n1, uh. sy. cs po31 n1 vbb j;
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the rich must not be injured, that the poor may be countenanced; For Magistrates are not called to do acts of Charity, but acts of Justice.
the rich must not be injured, that the poor may be countenanced; For Magistrates Are not called to do acts of Charity, but acts of justice.
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God himself cannot endure, that any one should be wronged under a pretence of doing him right;
God himself cannot endure, that any one should be wronged under a pretence of doing him right;
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And therefore saith, ( Esay 61.8.) I the Lord love judgement, I hate robbery for burnt offerings.
And Therefore Says, (Isaiah 61.8.) I the Lord love judgement, I hate robbery for burned offerings.
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Now if we may not unjustly take from men, to give to God; certainly, we may not take from man, to give to man;
Now if we may not unjustly take from men, to give to God; Certainly, we may not take from man, to give to man;
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no! not from a foe, to give to a friend;
no! not from a foe, to give to a friend;
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not from the rich, to give to the poor, nor from the poor, to give to the rich;
not from the rich, to give to the poor, nor from the poor, to give to the rich;
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but as the Law was made, so it should be put in execution, without respect of persons;
but as the Law was made, so it should be put in execution, without respect of Persons;
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not rendered like Tardalus his web, wickets for some, and snares for others;
not rendered like Tardalus his web, wickets for Some, and snares for Others;
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an unlike judgement must not be given to those that are alike, nor alike judgement given to those that are unlike in point of offence.
an unlike judgement must not be given to those that Are alike, nor alike judgement given to those that Are unlike in point of offence.
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A Magistrate must not weigh the big looks of the sons of Anake, nor make any difference in civil,
A Magistrate must not weigh the big looks of the Sons of Snake, nor make any difference in civil,
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or criminal causes, betwixt the mighty Nimrods of the nation, that declare their sin as Sodom, and the cowardly lurchers, that dare not shew their faces;
or criminal Causes, betwixt the mighty Nimrods of the Nation, that declare their since as Sodom, and the cowardly lurchers, that Dare not show their faces;
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A powerful oppressour, a valiant Dueller, a gallant highway-man, and a mad Hector, should receive no more favour from the Sword of Justice, than a sneaking Cut-purse.
A powerful oppressor, a valiant Dueller, a gallant highwayman, and a mad Hector, should receive no more favour from the Sword of justice, than a sneaking Cutpurse.
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4. Justice should be administred gratis, not for filthy lucre sake, but for justice sake; and that upon the account of a Sacred, and Divine Statute, Deut. 16.19. Thou shalt not respect persons, neither take a gift;
4. justice should be administered gratis, not for filthy lucre sake, but for Justice sake; and that upon the account of a Sacred, and Divine Statute, Deuteronomy 16.19. Thou shalt not respect Persons, neither take a gift;
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for a gift doth blind the eyes of the wise, and prevent the words of the righteous; for a gift does blind the eyes of the wise, and prevent the words of the righteous;
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and indeed experience tells us, that if a man hath the eye of an Eagle, a most piercing eye,
and indeed experience tells us, that if a man hath the eye of an Eagl, a most piercing eye,
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yet a gift, a bribe, like a vail or covering, muffles him up in darkness, that he cannot discern a difference in things, or causes;
yet a gift, a bribe, like a Vail or covering, muffles him up in darkness, that he cannot discern a difference in things, or Causes;
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and hence it is, that sometimes, not he that hath the best cause, but the best purse carries the day;
and hence it is, that sometime, not he that hath the best cause, but the best purse carries the day;
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a bad cause is good weight, and a good cause found too light to pass; or to speak in the Language of one of the Ancients;
a bad cause is good weight, and a good cause found too Light to pass; or to speak in the Language of one of the Ancients;
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auro loquente, iners omnis oratio; all motions and pleadings (though never so much to the purpose) are of little, or no effect. auro loquente, iners omnis oratio; all motions and pleadings (though never so much to the purpose) Are of little, or no Effect.
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'Tis true the Holy Ghost compares justice and Judgement to waters, and gives an express charge, ( Amos 5.24.) That judgement should run down as waters,
It's true the Holy Ghost compares Justice and Judgement to waters, and gives an express charge, (Amos 5.24.) That judgement should run down as waters,
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and righteousness as a mighty stream: and righteousness as a mighty stream:
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I, but 'tis sad, when Angels trouble these waters, that they cannot run clear and smooth.
I, but it's sad, when Angels trouble these waters, that they cannot run clear and smooth.
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However, this I am certain of, that there is a sad complaint, in many places of the Nation;
However, this I am certain of, that there is a sad complaint, in many places of the nation;
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that either Justice is not administred, sat cite, not soon enough, or not sat bone, not well enough.
that either justice is not administered, sat Cite, not soon enough, or not sat bone, not well enough.
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And truly, when I consider mens boldness, and impudence in their lewdness, I am somewhat jealous, that there is some reason, or ground for the complaint:
And truly, when I Consider men's boldness, and impudence in their Lewdness, I am somewhat jealous, that there is Some reason, or ground for the complaint:
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For men swear, and drink, and whore, and commit all manner of wickedness, as if they had received a a Law, to do such things.
For men swear, and drink, and whore, and commit all manner of wickedness, as if they had received a a Law, to do such things.
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For, qui non prohibet peceare, cum possit, jubet.
For, qui non Prohibet peceare, cum possit, jubet.
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But I must not insist upon this particular any longer, for there are some persons in a lower Orb, that I must a litle reason with;
But I must not insist upon this particular any longer, for there Are Some Persons in a lower Orb, that I must a little reason with;
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and that, in reference to that other part of Justice which we call, 2. Commutative. Take it in the Apostles words, Rom. 13.7. Render to all their dues.
and that, in Referente to that other part of justice which we call, 2. Commutative. Take it in the Apostles words, Rom. 13.7. Render to all their dues.
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1. To your Superiours. 2. To your Equals. First to your Superiours: And that according to the command of Christ, Matth. 22.21. Render to Caesar the things that are Caesars;
1. To your Superiors. 2. To your Equals. First to your Superiors: And that according to the command of christ, Matthew 22.21. Render to Caesar the things that Are Caesars;
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or, as the Apostle proceeds in his direction, Tribute to whom tribute is due, custome to whom custome, fear to whom fear, honour to whom honour. Once more, 1 Pet. 2.17. Fear God, honour the King.
or, as the Apostle proceeds in his direction, Tribute to whom tribute is due, custom to whom custom, Fear to whom Fear, honour to whom honour. Once more, 1 Pet. 2.17. fear God, honour the King.
cc, c-acp dt n1 vvz p-acp po31 n1, n1 p-acp ro-crq n1 vbz j-jn, n1 p-acp ro-crq n1, vvb p-acp ro-crq n1, vvb p-acp ro-crq n1. a-acp av-dc, crd np1 crd. vvb np1, vvb dt n1.
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Secondly, To those that are upon a level with you, and are your equals, and neighbours.
Secondly, To those that Are upon a level with you, and Are your equals, and neighbours.
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And oh, that that golden rule were written upon your hearts, and made legible in your lives, which Severus the Emperour, was so taken with, that he caused it to be written in his Pallace, and elsewhere;
And o, that that golden Rule were written upon your hearts, and made legible in your lives, which Severus the Emperor, was so taken with, that he caused it to be written in his Palace, and elsewhere;
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'tis this, Quod tibi fieri non vis, alteri ne feceris; What you would not have others do to you, do not you that to them;
it's this, Quod tibi fieri non vis, Alteri ne feceris; What you would not have Others do to you, do not you that to them;
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and the rather, because it was delivered by our Saviour, and stands upon record, in the affirmative, Mat. 7.12.
and the rather, Because it was Delivered by our Saviour, and Stands upon record, in the affirmative, Mathew 7.12.
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The extent whereof is this, That what we would have other men to think, speak,
The extent whereof is this, That what we would have other men to think, speak,
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and do to us, with a rectified will, that we must think, speak, and do to them, and no worse.
and do to us, with a rectified will, that we must think, speak, and do to them, and no Worse.
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Wouldst thou have good weight, and full measure in buying? why, thou must give the same in selling.
Wouldst thou have good weight, and full measure in buying? why, thou must give the same in selling.
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Wouldst thou have another faithful, in a trust committed to him, by thy self? why, that also may be justly expected from thee, when ever thou art trusted.
Wouldst thou have Another faithful, in a trust committed to him, by thy self? why, that also may be justly expected from thee, when ever thou art trusted.
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Wouldst thou have another keep his word with thee? why, thou must be as careful to keep thine with others.
Wouldst thou have Another keep his word with thee? why, thou must be as careful to keep thine with Others.
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Art thou unwilling, that others should wound thy name, blast thy credit, by reproaches, or bearing false witness against thee? why,
Art thou unwilling, that Others should wound thy name, blast thy credit, by Reproaches, or bearing false witness against thee? why,
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then take heed of doing that to others;
then take heed of doing that to Others;
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and give me leave to tell you, that were this Rule observed, our Vine would not be as the Vine of Sodom, nor our Grapes, the Grapes of Gall.
and give me leave to tell you, that were this Rule observed, our Vine would not be as the Vine of Sodom, nor our Grapes, the Grapes of Gall.
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Judgement would not spring up as Hemlock in the furrows of the field, nor righteousness be turned into wormwood,
Judgement would not spring up as Hemlock in the furrows of the field, nor righteousness be turned into wormwood,
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but we should be the habitation of righteousness, and the mountain of holiness;
but we should be the habitation of righteousness, and the mountain of holiness;
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and yet, if any of you think this Rule too general, or too narrow, for you to walk by, take some other that may convey a more particular light to you.
and yet, if any of you think this Rule too general, or too narrow, for you to walk by, take Some other that may convey a more particular Light to you.
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That in Levit. 19.35, 36. Ye shall do no unrighteousness in judgement, in mete yard, in weight,
That in Levit. 19.35, 36. You shall do no unrighteousness in judgement, in meet yard, in weight,
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or in measure, just ballances, just weights, a just epha, and a just bin, shall ye have. And Deut. 25.13. There is to the same purpose;or in measure, just balances, just weights, a just epha, and a just been, shall you have. And Deuteronomy 25.13. There is to the same purpose;
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I know, that a caveat emptor is a Salvo to the stupid and seared conscience of many a Seller;
I know, that a caveat emptor is a Salvo to the stupid and seared conscience of many a Seller;
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I, but the Apostle gives him another caveat, that he must observe, or else the other will not serve his turn.
I, but the Apostle gives him Another caveat, that he must observe, or Else the other will not serve his turn.
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You have it, 1 Thess. 4.6. That no man go beyond, or defraud his brother in any matter, for the Lord is the avenger of all such.
You have it, 1 Thess 4.6. That no man go beyond, or defraud his brother in any matter, for the Lord is the avenger of all such.
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It may be, the man whom thou defraudest in thy dealings with, is not able to right himself upon thee,
It may be, the man whom thou defraudest in thy dealings with, is not able to right himself upon thee,
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and therefore must put up the wrong that thou hast done him; I, but God will not:
and Therefore must put up the wrong that thou hast done him; I, but God will not:
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No, he will avenge it, unless prevented by a timely repentance, in which, thou must not forget, to make restitution and satisfaction, according to thine ability.
No, he will avenge it, unless prevented by a timely Repentance, in which, thou must not forget, to make restitution and satisfaction, according to thine ability.
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Thus I have finished my discourse upon the first cardinal virtue. And therefore, briefly of the
Thus I have finished my discourse upon the First cardinal virtue. And Therefore, briefly of the
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2. Viz. Temperance, for so the original word NONLATINALPHABET, is rendred here, by our English Translatours, as also, Gal. 3.23. 2 Pet. 1.6.
2. Viz. Temperance, for so the original word, is rendered Here, by our English Translators, as also, Gal. 3.23. 2 Pet. 1.6.
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And therefore (though I find it otherwise expressed, in divers forreign Translations) yet I shall not quit our own;
And Therefore (though I find it otherwise expressed, in diverse foreign Translations) yet I shall not quit our own;
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and the rather, because I humbly conceive, that the design of the Apostle was not only to lop of a luxuriant branch of incontinency in his Auditor,
and the rather, Because I humbly conceive, that the Design of the Apostle was not only to lop of a luxuriant branch of incontinency in his Auditor,
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but also to strike at the root, from whence that branch did sprout; and further, to implant a contrary fundamental virtue in him, that would produce better fruit;
but also to strike At the root, from whence that branch did sprout; and further, to implant a contrary fundamental virtue in him, that would produce better fruit;
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for (if I mistake not, from hence springs chastity, righteousness, moderation, clemency, self-denial, meekness, sobriety, and such like.
for (if I mistake not, from hence springs chastity, righteousness, moderation, clemency, self-denial, meekness, sobriety, and such like.
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He that is temperate, is endued with all these virtues:
He that is temperate, is endued with all these Virtues:
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For temperance is nothing else, but a kind of Lordship, which man exerciseth over himself, subjecting himself,
For temperance is nothing Else, but a kind of Lordship, which man Exerciseth over himself, subjecting himself,
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and all his passions and affections to right reason. When rectified reason is in power, and keeps the reins streight in her hand;
and all his passion and affections to right reason. When rectified reason is in power, and keeps the reins straight in her hand;
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then the affections and passions become regular in their motions, and those motions may pass under the title of distinct vertues;
then the affections and passion become regular in their motions, and those motions may pass under the title of distinct Virtues;
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but if so, what shall we call the opposite, and contrary motions of mans passions and affections,
but if so, what shall we call the opposite, and contrary motions of men passion and affections,
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but so many distinct vices? at least, give to every one the black title of Intemperance,
but so many distinct vices? At least, give to every one the black title of Intemperance,
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even those very impetus primo primi, the first risings of original corruption, and the least degree of lust and will, that is not conform to the rule of right reason,
even those very impetus primo Primi, the First risings of original corruption, and the least degree of lust and will, that is not conform to the Rule of right reason,
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and curb'd thereby, is sinful and intemperate; not only, when the desire is enlarged, as Hell;
and curbed thereby, is sinful and intemperate; not only, when the desire is enlarged, as Hell;
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but also, when it is any wayes inordinate:
but also, when it is any ways inordinate:
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However, I am certain, that none can, with any colour of reason, deny, but those belluine,
However, I am certain, that none can, with any colour of reason, deny, but those belluine,
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and beastly lusts of the flesh, Drunkenness, Gluttony, Fornication, Adultery, and such like, may very well pass under the notion of intemperance:
and beastly Lustiest of the Flesh, drunkenness, Gluttony, Fornication, Adultery, and such like, may very well pass under the notion of intemperance:
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For as the actions of these do not at all conform to the rule of right reason,
For as the actions of these do not At all conform to the Rule of right reason,
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so they have the same names given to them (in Scripture) that the bruits have;
so they have the same names given to them (in Scripture) that the bruits have;
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for the truth is, they do unman themselves; and as it is recorded of Eli 's sons, They made themselves vile and contemptible:
for the truth is, they do unman themselves; and as it is recorded of Eli is Sons, They made themselves vile and contemptible:
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Yea, so much the more vile, because that they take so much care to satisfie their lusts;
Yea, so much the more vile, Because that they take so much care to satisfy their Lustiest;
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and so little to save their immortal Souls.
and so little to save their immortal Souls.
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But oh, that we could weep over such, as one once did, when he saw an Harlot dressing and trimming her self, with her comb,
But o, that we could weep over such, as one once did, when he saw an Harlot dressing and trimming her self, with her comb,
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and her glass, upon a double consideration. First, because she took so much care to undo her Soul;
and her glass, upon a double consideration. First, Because she took so much care to undo her Soul;
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and secondly, because he took so little care, in providing for his own.
and secondly, Because he took so little care, in providing for his own.
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For this is an undoubted truth, and the Apostle tells us so much in the Text. That
For this is an undoubted truth, and the Apostle tells us so much in the Text. That
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2. There is a future judgement, a judgement to come;
2. There is a future judgement, a judgement to come;
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and this is the motive which the Apostle makes use of, both to dehort his Auditor from Vice,
and this is the motive which the Apostle makes use of, both to dehort his Auditor from Vice,
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and also to press him to the practice of Virtue. And so I pass from explication, to Application.
and also to press him to the practice of Virtue. And so I pass from explication, to Application.
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I have already, according to my Text, presented you with a chequer table, and discovered the black of Vice, that all must shun and avoid, together with the white of Virtue, which all ought to pursue in their respective sphears and stations.
I have already, according to my Text, presented you with a chequer table, and discovered the black of Vice, that all must shun and avoid, together with the white of Virtue, which all ought to pursue in their respective spheres and stations.
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All therefore, that the time will suffer me to do, is to hand out a coal from the Text,
All Therefore, that the time will suffer me to do, is to hand out a coal from the Text,
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and to convey a quickning beam from the Sun of truth, that shines therein: 'Tis this, Be righteous in your Sphear, and temperate in your Spirits and actings;
and to convey a quickening beam from the Sun of truth, that shines therein: It's this, Be righteous in your Sphere, and temperate in your Spirits and actings;
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for there is a future Judgement, wherein God will call you to an account.
for there is a future Judgement, wherein God will call you to an account.
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'Tis reported of Augustus, that he enforced all the Roman Knights, to give an account of their lives; sure I am, God will.
It's reported of Augustus, that he Enforced all the Roman Knights, to give an account of their lives; sure I am, God will.
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We must all (saith the Apostle, 2 Cor. 5.10.) appear before the judgement-seat of Christ, that every one may receive the things done in the body. We must all (Says the Apostle, 2 Cor. 5.10.) appear before the judgement-seat of christ, that every one may receive the things done in the body.
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Mark this, we must all appear; for no man is either above, or past Judgement: No! They that sit in Judgement upon others, must come to Judgement;
Mark this, we must all appear; for no man is either above, or past Judgement: No! They that fit in Judgement upon Others, must come to Judgement;
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And they that take an account, must give an account;
And they that take an account, must give an account;
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and they that pass the sentence of Judgement upon others here, must receive a Sentence themselves above;
and they that pass the sentence of Judgement upon Others Here, must receive a Sentence themselves above;
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for with God, there is no respect of persons in Judgement.
for with God, there is no respect of Persons in Judgement.
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All men, of what degree and rank soever, will be divided into two sorts, Sheep and Goats;
All men, of what degree and rank soever, will be divided into two sorts, Sheep and Goats;
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with a venite benedicti, to the one; and an ite maledicti, to the other. If the former be your Sentence, then you shall enter into your Masters joy: but if the latter;
with a venite Blessing, to the one; and an item Maledicti, to the other. If the former be your Sentence, then you shall enter into your Masters joy: but if the latter;
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then nothing but horrour, and trembling, weeping, and wailing, and gnashing of teeth, in that lake, that burns with fire and brimstone for ever.
then nothing but horror, and trembling, weeping, and wailing, and gnashing of teeth, in that lake, that burns with fire and brimstone for ever.
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And therefore, I shall say to all here present, as the Apostle doth, 2 Corinths 5.11. Knowing the terrour of the Lord, we perswade men, to flee from the wrath to come.
And Therefore, I shall say to all Here present, as the Apostle does, 2 Corinths 5.11. Knowing the terror of the Lord, we persuade men, to flee from the wrath to come.
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For neither Riches, nor Honours, nor Garments, No! nor Mountains, can shelter, or profit you in that day.
For neither Riches, nor Honours, nor Garments, No! nor Mountains, can shelter, or profit you in that day.
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Nothing but righteousness, will deliver from death;
Nothing but righteousness, will deliver from death;
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and without question, it was the apprehension and belief of this, that made guilty Felix tremble;
and without question, it was the apprehension and belief of this, that made guilty Felix tremble;
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or, as the Syrian hath it, fill'd him with fear:
or, as the Syrian hath it, filled him with Fear:
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As the earth fill'd with vapours, trembles and quakes, so this made an earth quake in his conscience;
As the earth filled with vapours, trembles and quakes, so this made an earth quake in his conscience;
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as the Hand-writing upon the wall, did in carousing Belshazzars; a sign that Fear was in its height and reing.
as the Handwriting upon the wall, did in carousing Belshazzars; a Signen that fear was in its height and ranging.
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The sinners in Sion, are afraid (saith the Prophet, Esay 33.14.) fearfulness hath surprized the hypocrite; The Sinners in Sion, Are afraid (Says the Prophet, Isaiah 33.14.) fearfulness hath surprised the hypocrite;
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and why so? Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings? For I can assure you, that Hell is no painted Fire,
and why so? Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings? For I can assure you, that Hell is no painted Fire,
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nor like the crackling of thorns under a pot, that make a blaze, but is soon extinct:
nor like the crackling of thorns under a pot, that make a blaze, but is soon extinct:
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No! the element of Fire, is but a dark and shadowy resemblance of Hell-fire. For, as it is far more tormenting, so it is everlasting;
No! the element of Fire, is but a dark and shadowy resemblance of Hell-fire. For, as it is Far more tormenting, so it is everlasting;
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and that adds to the misery of that Soul, that must endure it. Oh, when the Soul must be alwayes suffering, and yet never satisfie;
and that adds to the misery of that Soul, that must endure it. O, when the Soul must be always suffering, and yet never satisfy;
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and alwayes dying, and yet never die; this must needs be intolerable.
and always dying, and yet never die; this must needs be intolerable.
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And therefore, I do most humbly beseech all guilty persons, to consider this, and seriously to lay it to heart;
And Therefore, I do most humbly beseech all guilty Persons, to Consider this, and seriously to lay it to heart;
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that you may tremble so here, as not to tremble hereafter; and so to repent here, as you may not repent when it is too late.
that you may tremble so Here, as not to tremble hereafter; and so to Repent Here, as you may not Repent when it is too late.
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And in particular, give me leave, to make my address to all you that are concern'd in the work of the day:
And in particular, give me leave, to make my address to all you that Are concerned in the work of the day:
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And I do as earnestly beg it of you, that no cause may be pleaded at either of the Bars here,
And I do as earnestly beg it of you, that no cause may be pleaded At either of the Bars Here,
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but that which may have an Advocate in the Judgement to come;
but that which may have an Advocate in the Judgement to come;
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and that those things, and nothing else, may be Presented and Endicted, but what will be presentable in the Judgement to come;
and that those things, and nothing Else, may be Presented and Indicted, but what will be presentable in the Judgement to come;
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and that if possible, no Bill may be found, but that which will be found to be a Billa vera in the Judgement to come:
and that if possible, no Bill may be found, but that which will be found to be a Bill of vera in the Judgement to come:
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And that none of you do take an Oath, but that which will appear to have been taken in Truth, Judgement,
And that none of you do take an Oath, but that which will appear to have been taken in Truth, Judgement,
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and Righteousness, in the Judgement to come: And last of all, that no Evidence be given, either in Civil, or Criminal causes,
and Righteousness, in the Judgement to come: And last of all, that no Evidence be given, either in Civil, or Criminal Causes,
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but such as will have the testimony of a good Conscience, in the Judgement to come:
but such as will have the testimony of a good Conscience, in the Judgement to come:
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For else, even in this life;
For Else, even in this life;
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when a Lecture shall be read to you of Righteousness, Temperance, and Judgement to come, you may be brought to tremble;
when a Lecture shall be read to you of Righteousness, Temperance, and Judgement to come, you may be brought to tremble;
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for so was Felix: As you have it in the Text, As S. Paul reasoned of Righteousness, Temperance,
for so was Felix: As you have it in the Text, As S. Paul reasoned of Righteousness, Temperance,
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and Judgement to come, Felix trembled. FINIS.and Judgement to come, Felix trembled. FINIS.
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Psal. 37.37. Mark the Perfect man and behold the Ʋpright: for the end of that man is peace.Psalm 37.37. Mark the Perfect man and behold the Ʋpright: for the end of that man is peace.
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COsmographers divide the inhabitable world into sundry, and many parts, and tell us, that of those many, the fewest are those that own the Christian Religion,
COsmographers divide the inhabitable world into sundry, and many parts, and tell us, that of those many, the fewest Are those that own the Christian Religion,
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or the name of a Christ: but alass!
or the name of a christ: but alas!
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how few of these, are the men, we find in my Text, perfect and upright men? the heap of chaff, is far greater than the wheat;
how few of these, Are the men, we find in my Text, perfect and upright men? the heap of chaff, is Far greater than the wheat;
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and the number of Bristol, or pebbles stones, far greater then of Pearls and Diamonds.
and the number of Bristol, or pebbles stones, Far greater then of Pearls and Diamonds.
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Christs flock is a very little, little flock (as the Greek expresseth it, Luk. 12.32.) Many are called, but few are chosen, Matth. 20.16.
Christ flock is a very little, little flock (as the Greek Expresses it, Luk. 12.32.) Many Are called, but few Are chosen, Matthew 20.16.
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Cast out the grosly ignorant, the practical Atheist, the debauched and prophane, such as have made a covenant with death,
Cast out the grossly ignorant, the practical Atheist, the debauched and profane, such as have made a Covenant with death,
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and are at an agreement with hell, that can drink and whore, swear, and blaspheme the Sacred Name of God, prophane his Sabbaths, contemn his Ordinances, cast his Law behind their backs,
and Are At an agreement with hell, that can drink and whore, swear, and Blaspheme the Sacred Name of God, profane his Sabbaths, contemn his Ordinances, cast his Law behind their backs,
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and hate to be accounted serious in Religion, least they should bear the odious title of Phanaticks:
and hate to be accounted serious in Religion, lest they should bear the odious title of Fanatics:
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I say, cast out all these walking dunghils, and monstrous miscreants;
I say, cast out all these walking dunghills, and monstrous miscreants;
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what a small number will be left behind, that have any colour, or appearance of reason to account themselves of the number of those that are deciphered and characterized in my Text? I,
what a small number will be left behind, that have any colour, or appearance of reason to account themselves of the number of those that Are deciphered and characterized in my Text? I,
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but then, cast out all hypocrites, such as have a name to live, and yet are dead;
but then, cast out all Hypocrites, such as have a name to live, and yet Are dead;
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such as have the form of godliness, and yet deny the power thereof;
such as have the from of godliness, and yet deny the power thereof;
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such as have their lamps of profession, but are destitute of the oyl of saving grace:
such as have their lamps of profession, but Are destitute of the oil of Saving grace:
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Why, then perhaps, you will be at a stand, and ready to say, we scarce know where to find these, heaven may be full of such,
Why, then perhaps, you will be At a stand, and ready to say, we scarce know where to find these, heaven may be full of such,
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but the earth bears but a few of them, if any: Herb-a-grace is very scarce: and 'tis very true, such as these, are very rare:
but the earth bears but a few of them, if any: Herb-a-grace is very scarce: and it's very true, such as these, Are very rare:
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there are but a very, very few of perfect and upright ones; but where ever they are, they ought to be marked and observed;
there Are but a very, very few of perfect and upright ones; but where ever they Are, they ought to be marked and observed;
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for so saith the Psalmist in my Text, Mark the perfect man, and behold the upright:
for so Says the Psalmist in my Text, Mark the perfect man, and behold the upright:
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for the end of that man is peace. In which words we have two considerables. 1. A double duty enjoyned;for the end of that man is peace. In which words we have two considerables. 1. A double duty enjoined;
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Mark the perfect man, and behold the upright. 2. A reason or motive to enforce the double duty;Mark the perfect man, and behold the upright. 2. A reason or motive to enforce the double duty;
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For the end of that man is peace. First, Here is a double duty enjoyned;For the end of that man is peace. First, Here is a double duty enjoined;
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Wherein you have, 1. The Subject Matter, or Act. 2. The Object. 1. The Subject Matter or Act;
Wherein you have, 1. The Subject Matter, or Act. 2. The Object. 1. The Subject Matter or Act;
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Mark and behold. 2. The Object; The perfect man, and the upright. First, Here is the Subject Matter or Act. 1. To Mark. 2. To Behold. Mark and behold. 2. The Object; The perfect man, and the upright. First, Here is the Subject Matter or Act. 1. To Mark. 2. To Behold.
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1. To Mark; The Hebrew word (Shamar) in its Primitive signification, signifies to keep or preserve one from danger;
1. To Mark; The Hebrew word (Shemar) in its Primitive signification, signifies to keep or preserve one from danger;
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And therefore, a Noun, coming from this Verb, signifies a watch-tower, a place to descry a danger for prevention of it:
And Therefore, a Noun, coming from this Verb, signifies a watchtower, a place to descry a danger for prevention of it:
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Now because it is the duty of a watch-man, that is set in a watch-tower, to observe all commers and goers, enemies as well as friends;
Now Because it is the duty of a watchman, that is Set in a watchtower, to observe all comers and goers, enemies as well as Friends;
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I, and to be very diligent and accurate in his observation of them:
I, and to be very diligent and accurate in his observation of them:
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Therefore I conceive, the Holy Ghost is pleased to make use of this word, here in our Text;
Therefore I conceive, the Holy Ghost is pleased to make use of this word, Here in our Text;
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For such a kind of observation we ought to make of the perfect, and upright man, that a watchman should, of all commers and goers near the watch-tower.
For such a kind of observation we ought to make of the perfect, and upright man, that a watchman should, of all comers and goers near the watchtower.
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We should be very accute herein, as of a matter of great concern; a slight thought of him is not sufficient.
We should be very acute herein, as of a matter of great concern; a slight Thought of him is not sufficient.
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No! we should take special notice of him, as a person most remarkable; mark the perfect man.
No! we should take special notice of him, as a person most remarkable; mark the perfect man.
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2. As we should mark him, so we must behold him; Mark and Behold; The latter word imports more then the former;
2. As we should mark him, so we must behold him; Mark and Behold; The latter word imports more then the former;
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For, in the Hebrew Language it signifies, sometimes, to behold an object with pleasure, delight, and admiration;
For, in the Hebrew Language it signifies, sometime, to behold an Object with pleasure, delight, and admiration;
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as persons exceedingly taken, and taken up with the object;
as Persons exceedingly taken, and taken up with the Object;
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and so here, for there are many that will very accutely and exactly Mark and observe the perfect and upright man;
and so Here, for there Are many that will very acutely and exactly Mark and observe the perfect and upright man;
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I, and watch him too, in all his motions and actings, as far as they can:
I, and watch him too, in all his motions and actings, as Far as they can:
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I, but they watch and observe him with an evil eye; Not with any pleasure or delight in him;
I, but they watch and observe him with an evil eye; Not with any pleasure or delight in him;
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Not with an eye of approbation, but with an eye of reprobation; Not with an eye of admiration, but with an eye of detestation;
Not with an eye of approbation, but with an eye of reprobation; Not with an eye of admiration, but with an eye of detestation;
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not with an eye of imitation, but with an eye of malediction; unless he chance to trip and stumble in his way;
not with an eye of imitation, but with an eye of malediction; unless he chance to trip and Stumble in his Way;
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and then, they make no better use of it, then this:
and then, they make no better use of it, then this:
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they that were careless and remiss before, in observing, and beholding themselves in reference to their own sinful ways, grow more careless and remiss after,
they that were careless and remiss before, in observing, and beholding themselves in Referente to their own sinful ways, grow more careless and remiss After,
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until they become past recovery, and eternally wrapt up in misery, unless grace prevents.
until they become passed recovery, and eternally wrapped up in misery, unless grace prevents.
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Such watchmen there are in the world, but they do not observe the watchword in the Text;
Such watchmen there Are in the world, but they do not observe the watchword in the Text;
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for that is of another import:
for that is of Another import:
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and certainly it must needs be great injustice, to fix an evil eye upon one, whom the holy Ghost is pleased to set forth, under two glorious and admirable titles,
and Certainly it must needs be great injustice, to fix an evil eye upon one, whom the holy Ghost is pleased to Set forth, under two glorious and admirable titles,
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as are expressed in the Text. The object is no contemptible object: but a rare and soul taking object.
as Are expressed in the Text. The Object is no contemptible Object: but a rare and soul taking Object.
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The Holy Ghost doth not set thee to feed thy eye, and thy soul with a meer shadow, a low and empty thing:
The Holy Ghost does not Set thee to feed thy eye, and thy soul with a mere shadow, a low and empty thing:
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but with that which may afford thee a due, and fit object of soul-contemplation. 1. The perfect man. 2. The upright man.
but with that which may afford thee a due, and fit Object of soul-contemplation. 1. The perfect man. 2. The upright man.
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Two inseperable companions in one Subject:
Two inseparable Sodales in one Subject:
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for no man is perfect, but he that is upright, and no man upright but he that is perfect, in a Gospel sense:
for no man is perfect, but he that is upright, and no man upright but he that is perfect, in a Gospel sense:
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And therefore, I find the same word, that is rendered here, perfect, in other texts is translated upright; And so Gen. 17.1.
And Therefore, I find the same word, that is rendered Here, perfect, in other texts is translated upright; And so Gen. 17.1.
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Walk before me and be thou perfect, or, as in the Margin, be thou upright; for as uprightness, and sincerity, is Gospel perfection; so they always go together.Walk before me and be thou perfect, or, as in the Margin, be thou upright; for as uprightness, and sincerity, is Gospel perfection; so they always go together.
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And yet, when we have both the expressions, in one text, as here, we must distinguish the sense:
And yet, when we have both the expressions, in one text, as Here, we must distinguish the sense:
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for it is not a tautologie:
for it is not a tautology:
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And therefore, saith a Divine of ours, the former may be taken for inward soundness, the latter for outward justice and equity, respecting a mans dealings in the world,
And Therefore, Says a Divine of ours, the former may be taken for inward soundness, the latter for outward Justice and equity, respecting a men dealings in the world,
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or in two words, a perfect man, is a plain hearted man; and an upright man, is a plain dealing man:
or in two words, a perfect man, is a plain hearted man; and an upright man, is a plain dealing man:
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in the one, you may mark, and behold, the holiness and grace of his heart, in the other, the holiness of his life;
in the one, you may mark, and behold, the holiness and grace of his heart, in the other, the holiness of his life;
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and both are to be marked and beheld, with much accuteness of observation, joyned with admiration and delight.
and both Are to be marked and beheld, with much acuteness of observation, joined with admiration and delight.
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Object. But some will say, is this a truth, that any man is perfect in this life, doth not S. Paul, an eminent Saint and servant of God deny perfection, Phil. 3. Not as though I were already perfect? Answ. By a distnction.Object. But Some will say, is this a truth, that any man is perfect in this life, does not S. Paul, an eminent Saint and servant of God deny perfection, Philip 3. Not as though I were already perfect? Answer By a distnction.
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There is a twofold perfection, 1. A Perfection of Justification. 2. A Perfection of Sanctification. 1. A Perfection of Justification:
There is a twofold perfection, 1. A Perfection of Justification. 2. A Perfection of Sanctification. 1. A Perfection of Justification:
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and in this respect all true believers are compleatly perfect, i. e. They are perfectly justified: So Heb. 10.14. By one offering he ( i.e. Christ) hath perfected for ever them that are sanctified. And Col. 2.10. And ye are compleat in him.
and in this respect all true believers Are completely perfect, i. e. They Are perfectly justified: So Hebrew 10.14. By one offering he (i.e. christ) hath perfected for ever them that Are sanctified. And Col. 2.10. And you Are complete in him.
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'Tis true in themselves they are incompleat and imperfect: but in Christ they are compleat and perfect:
It's true in themselves they Are incomplete and imperfect: but in christ they Are complete and perfect:
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in themselves sinners, but in Christ righteous.
in themselves Sinners, but in christ righteous.
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For as a man looking upon an object with a pair of coloured Spectacles, takes the object to be of the same colour;
For as a man looking upon an Object with a pair of coloured Spectacles, Takes the Object to be of the same colour;
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So God looking upon persons through Christ, who is righteous, looks upon them, as righteous, their sin is charg'd upon him;
So God looking upon Persons through christ, who is righteous, looks upon them, as righteous, their since is charged upon him;
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and his righteousness is imputed unto them: So saith the Apostle, 2 Cor. 5.21. He was made sin for us, that we might be made the righteousness of God in him.
and his righteousness is imputed unto them: So Says the Apostle, 2 Cor. 5.21. He was made since for us, that we might be made the righteousness of God in him.
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So that God looks not upon a true believer, as a sinner, but as righteous,
So that God looks not upon a true believer, as a sinner, but as righteous,
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for he looks upon him, in him, that for his sake, was made a sinner, not by inhaesion or transgression, but by imputation.
for he looks upon him, in him, that for his sake, was made a sinner, not by inhesion or Transgression, but by imputation.
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2. There is a perfection of Sanctification, and this is twofold, 1. A Perfection in respect of Parts. 2. A Perfection in respect of Degrees.
2. There is a perfection of Sanctification, and this is twofold, 1. A Perfection in respect of Parts. 2. A Perfection in respect of Degrees.
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As a child that hath all the parts of a man, may be said to be a perfect child,
As a child that hath all the parts of a man, may be said to be a perfect child,
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although it be not grown up to the age, and stature of a man:
although it be not grown up to the age, and stature of a man:
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So a Child of God, that hath all the saving and sanctifying graces of Gods Spirit,
So a Child of God, that hath all the Saving and sanctifying graces of God's Spirit,
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and the lines of his image drawn upon him, may be said to be perfect, although he is not yet come to his full age, and growth in grace;
and the lines of his image drawn upon him, may be said to be perfect, although he is not yet come to his full age, and growth in grace;
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such a one is fundamentally perfect, although he is not complementally perfect; grace is glory inchoate, and glory is grace consummate;
such a one is fundamentally perfect, although he is not complementally perfect; grace is glory inchoate, and glory is grace consummate;
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As soon as ever a man becomes a new man, he is a young glory, although he be not complementally glorious:
As soon as ever a man becomes a new man, he is a young glory, although he be not complementally glorious:
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yea, he is such a glory, and so perfect in glory, at the first, that he is worthy of our due observation;
yea, he is such a glory, and so perfect in glory, At the First, that he is worthy of our due observation;
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and a fit object of contemplation with great delight, and admiration. Mark the perfect man and behold the upright: observe him accurately, and throughly;
and a fit Object of contemplation with great delight, and admiration. Mark the perfect man and behold the upright: observe him accurately, and thoroughly;
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yea, fix the eye of your souls upon him intensly, and with the greatest delight, pleasure, and admiration, that you can.
yea, fix the eye of your Souls upon him intensely, and with the greatest delight, pleasure, and admiration, that you can.
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Thus I have opened the first part of my text, and shall resolve it into this proposition.
Thus I have opened the First part of my text, and shall resolve it into this proposition.
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That a perfect and upright man, is a remarkable man, worthy of a delightful contemplation; or thus, a godly man is a taking object;
That a perfect and upright man, is a remarkable man, worthy of a delightful contemplation; or thus, a godly man is a taking Object;
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there is much in him to take the heart, and feed the eyes of men with delight, and pleasure.
there is much in him to take the heart, and feed the eyes of men with delight, and pleasure.
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And indeed, next to God, Christ, and the Holy Spirit, he is the most taking the most delightful object:
And indeed, next to God, christ, and the Holy Spirit, he is the most taking the most delightful Object:
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the whole world affords not the like: in that respect, he is a none such.
the Whole world affords not the like: in that respect, he is a none such.
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I, what though he be never so poor in the world, that he hath scarce a rag to cover his nakedness,
I, what though he be never so poor in the world, that he hath scarce a rag to cover his nakedness,
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or a piece of bread to put into his mouth, or an house to put his head in:
or a piece of bred to put into his Mouth, or an house to put his head in:
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yet for all this, he is a taking object;
yet for all this, he is a taking Object;
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for I may say of him, as our Saviour of the Lillies, that Solomon, in all his glory, was not arrayed like one of these.
for I may say of him, as our Saviour of the Lilies, that Solomon, in all his glory, was not arrayed like one of these.
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So the greatest person upon the earth, in all his outward glory and splendour, if he be destitute of true grace, is not cloathed as one of these;
So the greatest person upon the earth, in all his outward glory and splendour, if he be destitute of true grace, is not clothed as one of these;
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all his beauty is but deformity: his greatness but meanness, & his riches but poverty; the righteous, saith Solomon, is more excellent then his neighbor.
all his beauty is but deformity: his greatness but meanness, & his riches but poverty; the righteous, Says Solomon, is more excellent then his neighbour.
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I, though the neighbor be never so great in the world? 'tis grace that renders a man truly excellent, and truly honourable. For,
I, though the neighbour be never so great in the world? it's grace that renders a man truly excellent, and truly honourable. For,
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1. Look upon him as to his pedigree and birth, and see from whence he came,
1. Look upon him as to his pedigree and birth, and see from whence he Come,
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and you must needs take him for a great and noble personage; So John 1.13.
and you must needs take him for a great and noble personage; So John 1.13.
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born not of blood (or, as in the Original, not of bloods ) nor of the will of man, but of God. born not of blood (or, as in the Original, not of bloods) nor of the will of man, but of God.
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Many men boast, and brag much of their parentage, and the family or house they came out of.
Many men boast, and brag much of their parentage, and the family or house they Come out of.
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Such a Duke, such a Lord, such a great person was their Father, or Grandfather, and such a great person is their brother, or their uncle or near allies.
Such a Duke, such a Lord, such a great person was their Father, or Grandfather, and such a great person is their brother, or their uncle or near allies.
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But alas, what is this to a mans being born from above, to come out of the family of heaven, to have God for thy Father,
But alas, what is this to a men being born from above, to come out of the family of heaven, to have God for thy Father,
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and Christ for thy Brother, and near ally? the other is not to be named with this.
and christ for thy Brother, and near alley? the other is not to be nam with this.
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No, were thy earthly parents beggars from door to door, and thou born naturally upon a dunghil,
No, were thy earthly Parents beggars from door to door, and thou born naturally upon a dunghill,
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yet if thou hast God for thy Spiritual Father, thou art more nobly descended, then all the great ones in the world,
yet if thou hast God for thy Spiritual Father, thou art more nobly descended, then all the great ones in the world,
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if they are not born from above, as well as from beneath. I tell thee thy relation speaks thee noble and honorable.
if they Are not born from above, as well as from beneath. I tell thee thy Relation speaks thee noble and honourable.
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2. Look upon him as to his education and breeding, and see how he is disciplined and trained up,
2. Look upon him as to his education and breeding, and see how he is disciplined and trained up,
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and you must needs be taken therewith.
and you must needs be taken therewith.
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He is remarkable for that there are many that will boast of their breeding, if not of their birth;
He is remarkable for that there Are many that will boast of their breeding, if not of their birth;
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And indeed, there is as much to be considered in that, if not more, then in the other.
And indeed, there is as much to be considered in that, if not more, then in the other.
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And therefore Alexander the Great, thought himself as much bound to his Tutor, as to his Father;
And Therefore Alexander the Great, Thought himself as much bound to his Tutor, as to his Father;
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because the one gave him his being, but the other his well-being;
Because the one gave him his being, but the other his well-being;
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the one was the instrument of life, and the other fitted him to live in the world.
the one was the Instrument of life, and the other fitted him to live in the world.
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Why Beloved, a godly man hath not only the best birth, but the best breeding, for as he is born of God, so he is taught of God.
Why beloved, a godly man hath not only the best birth, but the best breeding, for as he is born of God, so he is taught of God.
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Whoever is the usher or sub-tutor, God is the Master-teacher; So John 6.45. It is written in the Prophets;
Whoever is the usher or sub-tutor, God is the Master-teacher; So John 6.45. It is written in the prophets;
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And they shall be all taught of God; And 1 Thes. 4.9. Ye are taught of God to love one another. And they shall be all taught of God; And 1 Thebes 4.9. You Are taught of God to love one Another.
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Now if God undertakes the work, it must needs be admirably well done; those must needs be well taught, that have God for their teacher;
Now if God undertakes the work, it must needs be admirably well done; those must needs be well taught, that have God for their teacher;
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for as he teacheth men the best things that can be taught, and learnt: so he teacheth them in the best way that can be used;
for as he Teaches men the best things that can be taught, and learned: so he Teaches them in the best Way that can be used;
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not only in the best method, but also with the greatest efficacy and power;
not only in the best method, but also with the greatest efficacy and power;
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he makes them such, as he teacheth them to be, and causeth them to do that, which he teacheth them to do:
he makes them such, as he Teaches them to be, and Causes them to do that, which he Teaches them to do:
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And in all, enricheth and ennobleth the minds and spirits of his Disciples, with such kind of learning and knowledge,
And in all, enricheth and ennobleth the minds and spirits of his Disciples, with such kind of learning and knowledge,
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as is not to be found in the whole world; he makes them all experimental Scholars in the great and profound mysteries of Heaven:
as is not to be found in the Whole world; he makes them all experimental Scholars in the great and profound Mysteres of Heaven:
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So that there is not one in all the world, that can be a match for the meanest Scholar in his School:
So that there is not one in all the world, that can be a match for the Meanest Scholar in his School:
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No, take a man that with Bereugarius, is able almost to dispute de omni scibili; or with Solomon, to unravel Nature, from the Cedar to the Hyssop;
No, take a man that with Bereugarius, is able almost to dispute de omni scibili; or with Solomon, to unravel Nature, from the Cedar to the Hyssop;
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yet a poor Soul, in the lowest form in Gods School, that is taught of him, is able to baffle,
yet a poor Soul, in the lowest from in God's School, that is taught of him, is able to baffle,
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and to confound such an one, if once they come to engage in the matters of Heaven.
and to confound such an one, if once they come to engage in the matters of Heaven.
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'Tis very true, Beloved, Humane Learning ought not to be despised;
It's very true, beloved, Humane Learning ought not to be despised;
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Humane Arts and Sciences are brave ornaments to the mind, and are very useful in many respects:
Humane Arts and Sciences Are brave Ornament to the mind, and Are very useful in many respects:
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I, but not to be compared with divine and heavenly light and knowledge.
I, but not to be compared with divine and heavenly Light and knowledge.
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If Humane Learning be as the Ring, Divine Learning is as the Pearl or Diamond in the Ring;
If Humane Learning be as the Ring, Divine Learning is as the Pearl or Diamond in the Ring;
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and far exceeds it in worth and excellency.
and Far exceeds it in worth and excellency.
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3. Look upon him as to the complexion of his Soul, and the air of his Countenance.
3. Look upon him as to the complexion of his Soul, and the air of his Countenance.
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And indeed, as a man may read much of the complexion of another mans Soul in the air of his Countenance;
And indeed, as a man may read much of the complexion of Another men Soul in the air of his Countenance;
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so did Jacob in Laban 's, which put him to the flight:
so did Jacob in Laban is, which put him to the flight:
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So there is much glory, and beauty in the Soul and Countenance of a godly man.
So there is much glory, and beauty in the Soul and Countenance of a godly man.
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Solomon saith, Wisdom makes the face to shine; Solomon Says, Wisdom makes the face to shine;
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how much more doth it make the Soul to shine, for that is the seat thereof.
how much more does it make the Soul to shine, for that is the seat thereof.
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Mark that of the Apostle, 2 Cor. 3.18. We all, with open face, beholding as in a glass, the glory of the Lord, are changed into the same image.
Mark that of the Apostle, 2 Cor. 3.18. We all, with open face, beholding as in a glass, the glory of the Lord, Are changed into the same image.
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Now if there be beauty and glory in the Original, there must needs be beauty and glory in the Copy;
Now if there be beauty and glory in the Original, there must needs be beauty and glory in the Copy;
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else the Copy will not be any wayes answerable to the Original. And therefore, saith Christ to his Church, Cant. 2.14. Let me hear thy voice, and see thy countenance, for pleasant is thy voice, and thy countenance is comely.
Else the Copy will not be any ways answerable to the Original. And Therefore, Says christ to his Church, Cant 2.14. Let me hear thy voice, and see thy countenance, for pleasant is thy voice, and thy countenance is comely.
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Yea, he is so taken therewith, that it puts him, as it were into a rapture, it ravisheth his Soul,
Yea, he is so taken therewith, that it puts him, as it were into a rapture, it ravisheth his Soul,
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or takes away his Heart, as the Hebrew signifies, Cant. 4.9. And indeed a gracious Soul, is a lovely and amiable Soul;
or Takes away his Heart, as the Hebrew signifies, Cant 4.9. And indeed a gracious Soul, is a lovely and amiable Soul;
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the greatest beauty in the world.
the greatest beauty in the world.
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She stands not in need of a black patch, to set her off, or to commend her to others.
She Stands not in need of a black patch, to Set her off, or to commend her to Others.
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4. Look upon a godly man, as to his life and conversation, and you must needs say, that he is very remarkable;
4. Look upon a godly man, as to his life and Conversation, and you must needs say, that he is very remarkable;
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for he is one, that walks with God, in the way of God, even in that way, that leads to the fullest fruition, and enjoyment of God:
for he is one, that walks with God, in the Way of God, even in that Way, that leads to the Fullest fruition, and enjoyment of God:
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Nay, he is one, that lives the life that God lives, in some measure; for he lives a life of holiness, and that is the life that God lives.
Nay, he is one, that lives the life that God lives, in Some measure; for he lives a life of holiness, and that is the life that God lives.
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'Tis true, he lives on the Earth, but his conversation is in Heaven, where his God and his Treasure is:
It's true, he lives on the Earth, but his Conversation is in Heaven, where his God and his Treasure is:
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Yea, 'tis true, he lives in Flesh, but not after the Flesh;
Yea, it's true, he lives in Flesh, but not After the Flesh;
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for whilst he lives in Flesh, he lives in the Spirit, and walks in the Spirit;
for while he lives in Flesh, he lives in the Spirit, and walks in the Spirit;
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and so turns the life of Nature, into a life of Grace.
and so turns the life of Nature, into a life of Grace.
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Now the more excellent the life of any being is, the more remarkable and admirable is that being.
Now the more excellent the life of any being is, the more remarkable and admirable is that being.
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What is it, that renders an Angel so admirable, but because he lives an Angelical life.
What is it, that renders an Angel so admirable, but Because he lives an Angelical life.
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And what is it, that advanceth a man above a beast, but because he lives a better life, then a beast doth.
And what is it, that Advanceth a man above a beast, but Because he lives a better life, then a beast does.
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I speak now, of men that live like men, and not like bruits; and so, that advanceth a godly man, above all other men;
I speak now, of men that live like men, and not like bruits; and so, that Advanceth a godly man, above all other men;
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because he lives a better life then others do. The life of Reason, is better then the life of Sense;
Because he lives a better life then Others doe. The life of Reason, is better then the life of Sense;
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but the life of Grace and Religion is far better then the life of Reason.
but the life of Grace and Religion is Far better then the life of Reason.
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Had I but time to set it forth in some particular instances, this demonstration would carry a strong conviction with it, into the hearts of any unbyassed hearers,
Had I but time to Set it forth in Some particular instances, this demonstration would carry a strong conviction with it, into the hearts of any unbiased hearers,
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and cause them to confess, that none upon the face of the earth, live such honourable and noble lives as Saints do.
and cause them to confess, that none upon the face of the earth, live such honourable and noble lives as Saints do.
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Holiness of life is a conformity to the most noble and honourable Rule, even the law of the Spirit of Life in Christ Jesus.
Holiness of life is a conformity to the most noble and honourable Rule, even the law of the Spirit of Life in christ jesus.
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Holiness of life, is a conformity to the most noble and honourable pattern. Holiness of life is the power and virtue of Christ, expressed to the life;
Holiness of life, is a conformity to the most noble and honourable pattern. Holiness of life is the power and virtue of christ, expressed to the life;
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'tis the Divine nature manifested in Humane flesh, 'tis the Spirit of God, breathing through corporal acts.
it's the Divine nature manifested in Humane Flesh, it's the Spirit of God, breathing through corporal acts.
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Holiness of life, is the admiration of Angels, the joy and delight of the eternal God: (he taketh pleasure in his Saints) and therefore must needs be a taking object;
Holiness of life, is the admiration of Angels, the joy and delight of the Eternal God: (he Takes pleasure in his Saints) and Therefore must needs be a taking Object;
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'tis very true, 'tis a great Paradox and Riddle to the men of the world: For it is simplicity, without foolery; 'tis gravity, without moroseness; 'tis humility, without will-worship; 'tis singularity, without affectation;
it's very true, it's a great Paradox and Riddle to the men of the world: For it is simplicity, without foolery; it's gravity, without moroseness; it's humility, without will-worship; it's singularity, without affectation;
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'tis reservedness, without narrowness and streightness of spirit; 'tis an holy freedom and liberty, without licenciousness; meekness, without cowardize;
it's reservedness, without narrowness and straightness of Spirit; it's an holy freedom and liberty, without licentiousness; meekness, without cowardice;
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stoutness and valour of Spirit, without pride and cruelty; patient for God, but impatient against sin;
stoutness and valour of Spirit, without pride and cruelty; patient for God, but impatient against since;
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a sufferer in its own cause, but a warriour in Christs;
a sufferer in its own cause, but a warrior in Christ;
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a death unto sin and the world, but a new life unto righteousness, and unto God.
a death unto since and the world, but a new life unto righteousness, and unto God.
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The man dies to all things here below, that are sinful, vain and transitory, and lives unto things above:
The man die to all things Here below, that Are sinful, vain and transitory, and lives unto things above:
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Nay, which is the most to be admired in him, is this;
Nay, which is the most to be admired in him, is this;
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that a Saints life is not only cross, and contrary to the life and conversation of wicked and ungodly men;
that a Saints life is not only cross, and contrary to the life and Conversation of wicked and ungodly men;
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but ever when others are worst, then he labours to be best.
but ever when Others Are worst, then he labours to be best.
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Thee have I seen righteous, saith God to Noah; I, the worse they grow, the better he labours to be;
Thee have I seen righteous, Says God to Noah; I, the Worse they grow, the better he labours to be;
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like the glow-worm, that shines brightest in a dark night.
like the Glowworm, that shines Brightest in a dark night.
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Then Daniel opened his window, when Prayer to the true God, was decried, and by the most restrained.
Then daniel opened his window, when Prayer to the true God, was decried, and by the most restrained.
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Then did Elijah plead for God, when almost the whole Nation were for Baal, and Baals Prophets were 450;
Then did Elijah plead for God, when almost the Whole nation were for Baal, and Baal's prophets were 450;
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here was great odds between them, and yet the Prophets holy zeal carried him through his undertaking,
Here was great odds between them, and yet the prophets holy zeal carried him through his undertaking,
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until he saw a good success thereof. Holiness of heart and life, hath ever carried away the Bell, and Crown at last:
until he saw a good success thereof. Holiness of heart and life, hath ever carried away the Bell, and Crown At last:
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And therefore, well might the Psalmist say in our Text, Marke the perfect man, and behold the upright:
And Therefore, well might the Psalmist say in our Text, Mark the perfect man, and behold the upright:
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for the end of that man is peace. The end of his actings, and the end of his life is peace.for the end of that man is peace. The end of his actings, and the end of his life is peace.
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And that leads me to a
And that leads me to a
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5. Demonstration of the excellency and admirableness of a godly man, and is the second part of the Text, viz. The motive or argument, wherewith the Psalmist presseth and urgeth his exhortation and holy injunction.
5. Demonstration of the excellency and admirableness of a godly man, and is the second part of the Text, viz. The motive or argument, wherewith the Psalmist Presseth and urges his exhortation and holy injunction.
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Mark the perfect man, and behold the upright: for the end of that man is peace. Mark the perfect man, and behold the upright: for the end of that man is peace.
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The finis cui, the end for which he is set, is for Peace. And the finis cujus, his end and winding up is Peace. Arias Montanus renders it;
The finis cui, the end for which he is Set, is for Peace. And the finis cujus, his end and winding up is Peace. Arias Montanus renders it;
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The last to the man is peace. 'Tis true, he meets with many a brush by the way;The last to the man is peace. It's true, he meets with many a brush by the Way;
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in the world, Saints shall have trouble on every side:
in the world, Saints shall have trouble on every side:
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none meets with so many, all winds blow cross to him, at one time or another. Sin, Satan, and the World;
none meets with so many, all winds blow cross to him, At one time or Another. since, Satan, and the World;
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he is their But and Mark, at which they level all their poisonous, and deadly Arrows.
he is their But and Mark, At which they level all their poisonous, and deadly Arrows.
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If an Heathen could say, Nos fuimus Troes, agitamur ventis. What may not a Saint say in this respect:
If an Heathen could say, Nos fuimus Troes, agitamur ventis. What may not a Saint say in this respect:
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Surely as the Prophet, Esay 54.12. I am afflicted, tossed with a tempest, and not comforted:
Surely as the Prophet, Isaiah 54.12. I am afflicted, tossed with a tempest, and not comforted:
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Or as the Apostle St. Paul, Without were fightings, within were fears: Or as the Church, Psal. 128.3. The plowers plowed upon my back, they made long their furrows.
Or as the Apostle Saint Paul, Without were fightings, within were fears: Or as the Church, Psalm 128.3. The plowers plowed upon my back, they made long their furrows.
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I, but still mark and behold him in all this, look not only to his setting out, but to his Journeys end;
I, but still mark and behold him in all this, look not only to his setting out, but to his Journeys end;
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for though he sails through rough and rugged waves, and is oft in danger of splitting upon Soul-ruining Rocks, or sticking in the Sands;
for though he sails through rough and rugged waves, and is oft in danger of splitting upon Soul-ruining Rocks, or sticking in the Sands;
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yet at last he arrives at the Haven of Rest: The end of that man is peace.
yet At last he arrives At the Haven of Rest: The end of that man is peace.
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And it must needs be so;
And it must needs be so;
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for as Christ hath forewarn'd him of the one, so he hath assured him of the other, John 16.33. In the world you shall have trouble, but in me ye shall have peace.
for as christ hath forewarned him of the one, so he hath assured him of the other, John 16.33. In the world you shall have trouble, but in me you shall have peace.
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If they han't it, in this life; yet they shall not miss of it, in the life to come:
If they han't it, in this life; yet they shall not miss of it, in the life to come:
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The end of those men is peace. The best Wine is reserved for the last, and the Crown for the Conquest.The end of those men is peace. The best Wine is reserved for the last, and the Crown for the Conquest.
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'Tis very true, that Grace is given to men here in this life, or else 'tis never given:
It's very true, that Grace is given to men Here in this life, or Else it's never given:
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I, but 'tis as true, that if Peace be denied to a gracious Soul in this life;
I, but it's as true, that if Peace be denied to a gracious Soul in this life;
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yet it shall not be denied to her, in the life to come, Esay 32.17. Though the Soul sows in tears, all the time of her abode in the body;
yet it shall not be denied to her, in the life to come, Isaiah 32.17. Though the Soul Sovus in tears, all the time of her Abided in the body;
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yet she shall reap in joy, when she hath got her freedom from that prison. Below she may haply spend her daies in mourning;
yet she shall reap in joy, when she hath god her freedom from that prison. Below she may haply spend her days in mourning;
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but above, she shall spend an eternity in singing and rejoycing. Here she mourns, and sighs, and cries, because she is no better;
but above, she shall spend an eternity in singing and rejoicing. Here she mourns, and sighs, and cries, Because she is no better;
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but there she shall rejoyce and sing, because she is so well: And indeed, the word Peace, is of large extent;
but there she shall rejoice and sing, Because she is so well: And indeed, the word Peace, is of large extent;
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it comprehends all the desires of the Soul of man, even felicity and happiness to the utmost:
it comprehends all the Desires of the Soul of man, even felicity and happiness to the utmost:
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And therefore the ancient Salutation of the Jews, was Peace; for that is the most desirable thing.
And Therefore the ancient Salutation of the jews, was Peace; for that is the most desirable thing.
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Heaven would be no Heaven, if there were no Peace enjoyable there: And Hell would be no Hell, if Peace were enjoyable there.
Heaven would be no Heaven, if there were no Peace enjoyable there: And Hell would be no Hell, if Peace were enjoyable there.
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Give a man true and solid Peace, and you give him Heaven; take Peace from him, and he is in Hell.
Give a man true and solid Peace, and you give him Heaven; take Peace from him, and he is in Hell.
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Holiness and Wickedness, divides the World; and Peace and Trouble, divides the states of men in the world.
Holiness and Wickedness, divides the World; and Peace and Trouble, divides the states of men in the world.
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To the wicked God saith, There is no Peace; to the godly he saith, The end is Peace. For,
To the wicked God Says, There is no Peace; to the godly he Says, The end is Peace. For,
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1. Then he is above all danger; above the power of Sin, the malice of Men, and the rage of Hell.
1. Then he is above all danger; above the power of since, the malice of Men, and the rage of Hell.
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He hath nothing to trouble, or disquiet him; no temptations from without, nor from within; he is now sinless, and therefore sorrowless.
He hath nothing to trouble, or disquiet him; no temptations from without, nor from within; he is now sinless, and Therefore sorrowless.
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A godly man goes free into Heaven, and there enjoyes the utmost freedom. 2. Then he is at his Center, and there enjoyes Rest, and therefore Peace;
A godly man Goes free into Heaven, and there enjoys the utmost freedom. 2. Then he is At his Centre, and there enjoys Rest, and Therefore Peace;
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God is the proper Center of the Soul. And therefore (as the ancient Father hath it) we are not at rest, until we come to God.
God is the proper Centre of the Soul. And Therefore (as the ancient Father hath it) we Are not At rest, until we come to God.
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I, but when we come to God, then we are at rest, for then we are in our proper Sphear.
I, but when we come to God, then we Are At rest, for then we Are in our proper Sphere.
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In thy presence is fulness of joy, and at thy right hand are pleasures for evermore. In thy presence is fullness of joy, and At thy right hand Are pleasures for evermore.
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I, joy without sorrow, and pleasure without pain; I, and such a fulness, as puts an end to all anxious and painful desires;
I, joy without sorrow, and pleasure without pain; I, and such a fullness, as puts an end to all anxious and painful Desires;
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for in God the Soul enjoyes full, and perfect satisfaction, without any glut. When I awake (saith the Psalmist) I shall be satisfied with thy likeness.
for in God the Soul enjoys full, and perfect satisfaction, without any glut. When I awake (Says the Psalmist) I shall be satisfied with thy likeness.
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And when the Appetite is satisfied, and the Belly filled, we say, the Bones are at rest.
And when the Appetite is satisfied, and the Belly filled, we say, the Bones Are At rest.
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Sure I am, when the Soul is full, she is at rest; here she is in motion, travelling from Duty, to Duty; and from Ordinance, to Ordinance; and from Scripture, to Scripture;
Sure I am, when the Soul is full, she is At rest; Here she is in motion, traveling from Duty, to Duty; and from Ordinance, to Ordinance; and from Scripture, to Scripture;
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and all to get something of God whom she loves, and after whom she breaths:
and all to get something of God whom she loves, and After whom she breathes:
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but in Heaven, she is at rest, for there she is filled with all the fulness of God:
but in Heaven, she is At rest, for there she is filled with all the fullness of God:
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God is the All, of a gracious Soul here, and there he will be all in all to her, and all in her:
God is the All, of a gracious Soul Here, and there he will be all in all to her, and all in her:
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The lines of his glory will be compleatly drawn upon her then, and she swallowed up in divine embraces, without the least interruption.
The lines of his glory will be completely drawn upon her then, and she swallowed up in divine embraces, without the least interruption.
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Alas, Sirs, here you have but a taste; but there a Saint shall swim in the Ocean of divine goodness and love.
Alas, Sirs, Here you have but a taste; but there a Saint shall swim in the Ocean of divine Goodness and love.
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This, this is the great end of a perfect and upright man;
This, this is the great end of a perfect and upright man;
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who is born of God, taught of God, beautified by the indwelling of God, and raised up by the power of the Divine Spirit, to a most admirable converse with,
who is born of God, taught of God, beautified by the indwelling of God, and raised up by the power of the Divine Spirit, to a most admirable converse with,
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and conformity to the life of God; The end of that man is peace.
and conformity to the life of God; The end of that man is peace.
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As soon as ever he enters into the Mansion of Glory, he enters into Peace. (As you have it, Esay 57.2.) And all the time he lodgeth there, he dwells in peace:
As soon as ever he enters into the Mansion of Glory, he enters into Peace. (As you have it, Isaiah 57.2.) And all the time he lodgeth there, he dwells in peace:
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For though the end of that man is Peace, yet the Peace of that man shall never end;
For though the end of that man is Peace, yet the Peace of that man shall never end;
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the Crown of Life, is a never-fading Crown; not a Crown of Gold, but of Glory:
the Crown of Life, is a never-fading Crown; not a Crown of Gold, but of Glory:
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The Kingdom is an everlasting Kingdom.
The Kingdom is an everlasting Kingdom.
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Now, Beloved, put all these things together, and see if a perfect and upright man, be not a remarkable man,
Now, beloved, put all these things together, and see if a perfect and upright man, be not a remarkable man,
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and worthy of your observation, and delightful contemplation? The truth is, he is oft the worlds wonder;
and worthy of your observation, and delightful contemplation? The truth is, he is oft the world's wonder;
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I, but 'tis very certain, he is a person of whom the world is not worthy.
I, but it's very certain, he is a person of whom the world is not worthy.
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As you have it, Heb. 11.38. Not that he hath any worth in, and from himself;
As you have it, Hebrew 11.38. Not that he hath any worth in, and from himself;
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no, in himself he hath nothing that is good.
no, in himself he hath nothing that is good.
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In my flesh (saith Paul ) there dwells no good. But as he lives from God,In my Flesh (Says Paul) there dwells no good. But as he lives from God,
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and lives in God, and receives communications from him, he is an admirable piece, next to the man Christ Jesus, he is the Master-piece of Divine Love and Grace.
and lives in God, and receives communications from him, he is an admirable piece, next to the man christ jesus, he is the Masterpiece of Divine Love and Grace.
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Oh, where is the person so blind, so sottish and mad, as will not be taken with such a man!
O, where is the person so blind, so sottish and mad, as will not be taken with such a man!
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for so are all those, that are not taken with him;
for so Are all those, that Are not taken with him;
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but why should we wonder at this? when as there are so many that take little or no notice of God,
but why should we wonder At this? when as there Are so many that take little or no notice of God,
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so few that fix their eyes upon their maker, so few that love him, or take any delight in him.
so few that fix their eyes upon their maker, so few that love him, or take any delight in him.
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If the Original be slighted, no wonder if the Copy be:
If the Original be slighted, no wonder if the Copy be:
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The Panther bears an implacable enmity and hatred against Man, and therefore can't endure the picture of a man;
The Panther bears an implacable enmity and hatred against Man, and Therefore can't endure the picture of a man;
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and so here, Men by nature are enemies to God, and therefore they hate his Image where ever it appears.
and so Here, Men by nature Are enemies to God, and Therefore they hate his Image where ever it appears.
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Application. But O Sirs, let me beg of you, that you will not be of that number:Application. But O Sirs, let me beg of you, that you will not be of that number:
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No, but let your hearts fall under the power of this Divine Truth in the Text. Mark the perfect man, and behold the upright.
No, but let your hearts fallen under the power of this Divine Truth in the Text. Mark the perfect man, and behold the upright.
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I know that unregenerate men ought to be marked and observed:
I know that unregenerate men ought to be marked and observed:
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But how, 1. That we may reprove them, according as occasion offered. 2. That we may pity and commiserate their lost and undone estate. 3. That we may be stirred up to pray for them,
But how, 1. That we may reprove them, according as occasion offered. 2. That we may pity and commiserate their lost and undone estate. 3. That we may be stirred up to pray for them,
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and commend their condition to God. 4. That we may admire free Grace, that makes the difference.
and commend their condition to God. 4. That we may admire free Grace, that makes the difference.
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I, but though we should mark, and behold the wicked; yet not as we should mark and behold the godly:
I, but though we should mark, and behold the wicked; yet not as we should mark and behold the godly:
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No, we should mark the latter. So as 1. To admire God in him;
No, we should mark the latter. So as 1. To admire God in him;
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for what is the perfection and uprightness of any man, but God in the man, working and framing him to such a gracious temper in his heart and life? I tell you,
for what is the perfection and uprightness of any man, but God in the man, working and framing him to such a gracious temper in his heart and life? I tell you,
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if you do admire the goodness and grace of any man, and do not at that time, look upon God as the fountain and efficient thereof, you do but set up an Idol:
if you do admire the Goodness and grace of any man, and do not At that time, look upon God as the fountain and efficient thereof, you do but Set up an Idol:
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No, God is the all, and the do-all in the man; and therefore he, and he alone is to be admired.
No, God is the all, and the do-all in the man; and Therefore he, and he alone is to be admired.
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Oh, when you see the man in the Text, say, God is in the man; and therefore I am taken with him.
O, when you see the man in the Text, say, God is in the man; and Therefore I am taken with him.
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2. To mark and observe him so, as to imitate him, as far as he is imitable.
2. To mark and observe him so, as to imitate him, as Far as he is imitable.
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So saith the Apostle, 1 Cor. 11.1. Be ye followers of me, even as I am also of Christ.
So Says the Apostle, 1 Cor. 11.1. Be you followers of me, even as I am also of christ.
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I know that the best of men in themselves, and left to themselves, are but men;
I know that the best of men in themselves, and left to themselves, Are but men;
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and therefore not to be followed in all things, at all times. David, Solomon, &c. are not to be imitated in all things:
and Therefore not to be followed in all things, At all times. David, Solomon, etc. Are not to be imitated in all things:
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I, but so far as their acting, and behaviour speaks forth God in them, they are to be marked for our imitation,
I, but so Far as their acting, and behaviour speaks forth God in them, they Are to be marked for our imitation,
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and Copy, after which we should write;
and Copy, After which we should write;
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For you can never be like him in his end, unless you be somewhat like him in his beginning and progress.
For you can never be like him in his end, unless you be somewhat like him in his beginning and progress.
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You must not only desire with Balaam, that you may die the death of the righteous,
You must not only desire with balaam, that you may die the death of the righteous,
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but you must also live the life the righteous; you must be perfect and upright ones, or else your end will not be Peace.
but you must also live the life the righteous; you must be perfect and upright ones, or Else your end will not be Peace.
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This eternal Crown will not be set upon any mans head, but upon his that hath run the race of Gospel-perfection and uprightness, and finished his course;
This Eternal Crown will not be Set upon any men head, but upon his that hath run the raze of Gospel perfection and uprightness, and finished his course;
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doth not only begin, but holds out to the last: For the Text tells us, that 'tis he, and he only, whose end and last,
does not only begin, but holds out to the last: For the Text tells us, that it's he, and he only, whose end and last,
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or winding up, shall be Peace. Mark the perfect man, and behold the upright: for the end of that man is Peace. FINIS.
or winding up, shall be Peace. Mark the perfect man, and behold the upright: for the end of that man is Peace. FINIS.
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