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A SERMON preach'd upon the Decease of the right Honourable ELIZABETH, Countess of Ranalagh. Job 22.21. Acquaint now thy self with Him, and be at Peace, thereby Good shall come unto thee.
A SERMON preached upon the Decease of the right Honourable ELIZABETH, Countess of Ranalagh. Job 22.21. Acquaint now thy self with Him, and be At Peace, thereby Good shall come unto thee.
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THE Lion hath rored, who will not Fear? Death hath, this Year, bin indeed the King of Terrors. And, we are deaf unto Thunder,THE lion hath roared, who will not fear? Death hath, this Year, been indeed the King of Terrors. And, we Are deaf unto Thunder,
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if, yet, we do not Hear and Fear. The Excellent of the Earth, it hath taken from this Earth!
if, yet, we do not Hear and fear. The Excellent of the Earth, it hath taken from this Earth!
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Yea, the Mighty Instruments and glorious Ornaments of our Weal. Open your Volumes, O ye antient Records!
Yea, the Mighty Instruments and glorious Ornament of our Weal. Open your Volumes, Oh you ancient Records!
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and name us, if ye can, such a MARY as this Kingdom and World hath lost in this Year;
and name us, if you can, such a MARY as this Kingdom and World hath lost in this Year;
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Such a Cedar, such an Olive, such a Vine, such a Guardian-Angel! Blessed be the Father of Mercies;
Such a Cedar, such an Olive, such a Vine, such a Guardian-Angel! Blessed be the Father of mercies;
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he hath continued to us the nursing Father of our Country!
he hath continued to us the nursing Father of our Country!
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But of what a Mother hath he bereaved it? You have heard, and joined (I hope) in the National Groans, such as spake Church and State to be half-expiring.
But of what a Mother hath he bereft it? You have herd, and joined (I hope) in the National Groans, such as spoke Church and State to be half-expiring.
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You have seen the whole Realm turn'd into a House of Mourning! And now,
You have seen the Whole Realm turned into a House of Mourning! And now,
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I need not tell you, the Lion still rores! Our offended God hath not yet done with us.
I need not tell you, the lion still rores! Our offended God hath not yet done with us.
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No, but is still Writing bitter things against us; and hath stained the Glory of this Month with additional Darkness.
No, but is still Writing bitter things against us; and hath stained the Glory of this Monn with additional Darkness.
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Removed another burning and shining Light of our World; another rare Exemplar of Christian Piety. You do know what a Princess thereof is fallen;
Removed Another burning and shining Light of our World; Another rare Exemplar of Christian Piety. You do know what a Princess thereof is fallen;
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for, you know the Lady RANALAGH is deceased.
for, you know the Lady RANALAGH is deceased.
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My business hereon, is not to sound an Encomium, but preach a Sermon. For, we need to be Instructed, she needs not be Praised.
My business hereon, is not to found an Encomium, but preach a Sermon. For, we need to be Instructed, she needs not be Praised.
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It is well enough known, how nearly Diamonds do imitate the Stars of Heaven; how far the Moon out-shineth the Lamps which surround her;
It is well enough known, how nearly Diamonds do imitate the Stars of Heaven; how Far the Moon out-shineth the Lamps which surround her;
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and how vastly this Elect Lady did excel the Commoners of the Houshold of Faith!
and how vastly this Elect Lady did excel the Commoners of the Household of Faith!
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It is true, an utter Silence of her Sanctity, would be Sacrilege. To bury so much of Heaven in dark Oblivion, would together rob God of Praise, and his Church of Profit.
It is true, an utter Silence of her Sanctity, would be Sacrilege. To bury so much of Heaven in dark Oblivion, would together rob God of Praise, and his Church of Profit.
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Yea, the World of a due Debt. For, Saints Examples be their Legacies to the whole World;
Yea, the World of a due Debt. For, Saints Examples be their Legacies to the Whole World;
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and, when they are by any means detained, it is no less a Number that is defrauded of so rich a Treasure.
and, when they Are by any means detained, it is no less a Number that is defrauded of so rich a Treasure.
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Wherefore, (as a more compleat Memorial of this Lady, is expected from the fittest Hand) there shall not be wanting what will be of some import in this Sermon.
Wherefore, (as a more complete Memorial of this Lady, is expected from the Fittest Hand) there shall not be wanting what will be of Some import in this Sermon.
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This, whose Theme is the Text, which she bound about her Neck, wrote on the Table of her Heart;
This, whose Theme is the Text, which she bound about her Neck, wrote on the Table of her Heart;
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held fast, and kept as her Life. As that, which, when she Walked, did Lead her:
held fast, and kept as her Life. As that, which, when she Walked, did Led her:
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when she Slept, did Keep her; when she Awaked, did Talk with her. The Text, which she thought eminently-apt to give Subtility to the most Simple;
when she Slept, did Keep her; when she Awaked, did Talk with her. The Text, which she Thought eminently-apt to give Subtility to the most Simple;
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and, to the most Indocile, both Knowledg and Discretion. and, to the most Indocile, both Knowledge and Discretion.
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The Text, which I have hoped (through the inspiration of the Holy Ghost) to find such at this time.
The Text, which I have hoped (through the inspiration of the Holy Ghost) to find such At this time.
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Inasmuch as it presents, both the Whole Counsel of God unto us; and, our Whole Encouragement from God to follow it!
Inasmuch as it presents, both the whole Counsel of God unto us; and, our whole Encouragement from God to follow it!
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The Counsel, is One and All; to Acquaint our selves with God. And the Encouragement is no less;
The Counsel, is One and All; to Acquaint our selves with God. And the Encouragement is no less;
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Peace and all Good from Him. Familiarly, the Hebrews do speak Imperatively, when they mean Futurely;Peace and all Good from Him. Familiarly, the Hebrews do speak Imperatively, when they mean Futurely;
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Be at Peace, is as much as, Thou shalt be at Peace. And, an Indefinit (in re necessariâ) is an Universal;Be At Peace, is as much as, Thou shalt be At Peace. And, an Indefinite (in re necessariâ) is an Universal;
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Good shall come unto thee, is plainly, All Good shall come unto thee! These Particulars, run, without more ado, into this Position:Good shall come unto thee, is plainly, All Good shall come unto thee! These Particulars, run, without more ado, into this Position:
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Acquaintance with God is the way to Peace and all Good. The Inclination unto Peace and Good, is as universal as our Nature.Acquaintance with God is the Way to Peace and all Good. The Inclination unto Peace and Good, is as universal as our Nature.
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And, so is the Capacity of it;
And, so is the Capacity of it;
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for, unto All that will accept it on his Terms, it is offered by God's Grace. His Offer is unquestionably sincere;
for, unto All that will accept it on his Terms, it is offered by God's Grace. His Offer is unquestionably sincere;
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and no Man is Miserable, but by the Fault of his own Will. Never perished any Adult Reprobate, but by being Obstinate.
and no Man is Miserable, but by the Fault of his own Will. Never perished any Adult Reprobate, but by being Obstinate.
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And, as to Man's Desire, it is most apparently Eager; witness, its Pursuits of all imaginary Good;
And, as to Man's Desire, it is most apparently Eager; witness, its Pursuits of all imaginary Good;
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and its Flights from all apprehended Opposites. It is not, as the Sand of Africa, Cold and Barren;
and its Flights from all apprehended Opposites. It is not, as the Sand of Africa, Cold and Barren;
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but, as it's said of Scythia, tho all things, beside, be frozen to Death; yet the Barbarity therein, is hot as Fire.
but, as it's said of Scythia, though all things, beside, be frozen to Death; yet the Barbarity therein, is hight as Fire.
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So must we say of Lapsed and unrenewed Man: his Lust after Happiness is still most Flagrant, though all right Ʋnderstanding of its Nature,
So must we say of Lapsed and unrenewed Man: his Lust After Happiness is still most Flagrant, though all right Ʋnderstanding of its Nature,
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and of the way to attain it, and of the Necessity of attending to the Divine Oracles to learn both, be utterly Extinct.
and of the Way to attain it, and of the Necessity of attending to the Divine Oracles to Learn both, be utterly Extinct.
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By means hereof, the many (and, next to All ) do seek Peace where it is not to be found.
By means hereof, the many (and, next to All) do seek Peace where it is not to be found.
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Grope for it in the furrows of the Field, hunt for it in Parks, trade for it in Ships, flatter for it in Courts, fight for it in Battels. Not averted from the Folly of their Toils, by the Frustration of their Hopes;
Grope for it in the furrows of the Field, hunt for it in Parks, trade for it in Ships, flatter for it in Courts, fight for it in Battles. Not averted from the Folly of their Toils, by the Frustration of their Hope's;
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while the Earth saith of Happiness, It is not in me; the Sea saith, It is not in me;
while the Earth Says of Happiness, It is not in me; the Sea Says, It is not in me;
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and imperial Crowns do say as demonstratively, We have not the Gem you look for!
and imperial Crowns do say as demonstratively, We have not the Gem you look for!
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But, as more silly Birds than the Historians, they continue to flock unto the Painted Grapes. And,
But, as more silly Birds than the Historians, they continue to flock unto the Painted Grapes. And,
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as under Inchantment, keep flying at Impossibilities, without shame of Disappointment. The Truth I have proposed, is Divine Eye-salve.
as under Enchantment, keep flying At Impossibilities, without shame of Disappointment. The Truth I have proposed, is Divine Eyesalve.
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Which, if the good Spirit do set in with it, will enlighten our Minds; and give us to see better things.
Which, if the good Spirit do Set in with it, will enlighten our Minds; and give us to see better things.
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Even with a Sight which shall ravish our Hearts, into a full, free, and firm Choice, and Pursuit of them.
Even with a Sighed which shall ravish our Hearts, into a full, free, and firm Choice, and Pursuit of them.
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In order to this, be it attentively considered what is the Acquaintance of God, and what the Peace and Good which infallibly follows it.
In order to this, be it attentively considered what is the Acquaintance of God, and what the Peace and Good which infallibly follows it.
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§. 1. Of Acquaintance with God. A comprehensive Duty, the whole Continent of Religion! A short Map whereof, followeth in these Positions.
§. 1. Of Acquaintance with God. A comprehensive Duty, the Whole Continent of Religion! A short Map whereof, follows in these Positions.
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Acquaintance with God consisteth in these Particulars, viz. (1.) Knowledg of Him; of Him and of his Will, as revealed in his Word.Acquaintance with God Consisteth in these Particulars, viz. (1.) Knowledge of Him; of Him and of his Will, as revealed in his Word.
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As many as are acquainted with Him, must know him from the least to the greatest, Jer. 31.33. Ignorance, perfectly alienates;
As many as Are acquainted with Him, must know him from the least to the greatest, Jer. 31.33. Ignorance, perfectly alienates;
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for, both in Nature and Grace, the Mind goes before the Will; neither can this Chuse, more than that Knows. Qi non Sentit, non Consentit, Jeti.
for, both in Nature and Grace, the Mind Goes before the Will; neither can this Choose, more than that Knows. Qi non Sentit, non Consentit, Jeti.
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Hence is, the Inchoation of this Acquaintance said to be made, by the opening of our Eyes or Understandings, Acts 26.18. The Increase of it, to be made by Knowledg, 2 Pet. 3.18.
Hence is, the Inchoation of this Acquaintance said to be made, by the opening of our Eyes or Understandings, Acts 26.18. The Increase of it, to be made by Knowledge, 2 Pet. 3.18.
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And the Perfection of it in Heaven, to be made by seeing God as He is, 1 Joh. 3.2. Such an ingredient of Acquaintance, is Knowledg.
And the Perfection of it in Heaven, to be made by seeing God as He is, 1 John 3.2. Such an ingredient of Acquaintance, is Knowledge.
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I mean, Natural Knowledg, corrected and enlarged by Scriptural; and both refined and raised by Spiritual. Bats, are not Saints;
I mean, Natural Knowledge, corrected and enlarged by Scriptural; and both refined and raised by Spiritual. Bats, Are not Saints;
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and Moles, are none of God's Friends.
and Moles, Are none of God's Friends.
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But, without the Spirit of Wisdom and Revelation giving clearness and sweetness unto their Knowledg, the greatest Doctors and Sophi's are no more;
But, without the Spirit of Wisdom and Revelation giving clearness and sweetness unto their Knowledge, the greatest Doctors and Sophi's Are no more;
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Knowing nothing as they ought to know. (2.) Reverence of Him, is also in this Acquaintance.Knowing nothing as they ought to know. (2.) reverence of Him, is also in this Acquaintance.
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By this Reverence, I understand not that Fear, which is the Bastard of Error; and springs from a conceit that the supream King is a Tyrant.
By this reverence, I understand not that fear, which is the Bastard of Error; and springs from a conceit that the supreme King is a Tyrant.
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Void of Goodness, tho full of Power; Almighty, but not most Merciful. A Fear, which blasphemes God, and tormenteth Man; draws God in the frightful Picture, and puts Man into the distracting Terror, of the Devil.
Void of goodness, though full of Power; Almighty, but not most Merciful. A fear, which blasphemes God, and torments Man; draws God in the frightful Picture, and puts Man into the distracting Terror, of the devil.
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Reverence, is the mixt Affection of Love and Fear; rising from perswasion of Goodness and Power.
reverence, is the mixed Affection of Love and fear; rising from persuasion of goodness and Power.
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Maintained by this Tenet, that its Object is as gracious as great. One which together magnifies the Lord, and regulates his Servants.
Maintained by this Tenet, that its Object is as gracious as great. One which together Magnifies the Lord, and regulates his Servants.
vvd p-acp d n1, cst po31 n1 vbz p-acp j c-acp j. crd r-crq av vvz dt n1, cc vvz po31 n2.
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Sheweth his Majesty to be Serene, as well as Dread; and maketh his Subjects both Confident and Humble: That is,
Shows his Majesty to be Serene, as well as Dread; and makes his Subject's both Confident and Humble: That is,
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as Holy Angels be, most governable, and not at all servile. For, their Fulness of Joy is not abated, by the Reverence which composes them for Adoration.
as Holy Angels be, most governable, and not At all servile. For, their Fullness of Joy is not abated, by the reverence which composes them for Adoration.
c-acp j n2 vbi, ds j, cc xx p-acp d j. p-acp, po32 n1 pp-f n1 vbz xx vvn, p-acp dt n1 r-crq vvz pno32 p-acp n1.
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The Covering of their Faces, doth not in the least prejudice their Beatific Vision. Now so essential is this Reverence unto Acquaintance with God, that Pagan Moralists could not but see it in their Darkness.
The Covering of their Faces, does not in the least prejudice their Beatific Vision. Now so essential is this reverence unto Acquaintance with God, that Pagan Moralists could not but see it in their Darkness.
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With them, all Religion was stiled Reverence; and all who followed it, were named Men of Reverence. The divinely inspired Writers are in nothing more express.
With them, all Religion was styled reverence; and all who followed it, were nam Men of reverence. The divinely inspired Writers Are in nothing more express.
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The God of Israel, is called the Fear or Reverence of Israel, Gen. 31.42. And, He that ought to be feared, Psal. 75.11. His Fear and Reverence, is also said to be our Wisdom, Job 28.28. The Beginning, or (as that Text rather speaks) the Principal Part of it, Psal. 111.10. Insomuch that it is beyond all peradventure;
The God of Israel, is called the fear or reverence of Israel, Gen. 31.42. And, He that ought to be feared, Psalm 75.11. His fear and reverence, is also said to be our Wisdom, Job 28.28. The Beginning, or (as that Text rather speaks) the Principal Part of it, Psalm 111.10. Insomuch that it is beyond all Peradventure;
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they who know not the Divine Goodness, so as to fear its Forfeiture; and know not his Greatness, so as to fear the Frowns of his Displeasure;
they who know not the Divine goodness, so as to Fear its Forfeiture; and know not his Greatness, so as to Fear the Frowns of his Displeasure;
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they are alienated, and Enemies in their Minds!
they Are alienated, and Enemies in their Minds!
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(3.) Love of Him. Love that consists of Estimation and Choice. Our Valuation of his Excellencies, and our Option of him for them.
(3.) Love of Him. Love that consists of Estimation and Choice. Our Valuation of his Excellencies, and our Option of him for them.
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Then we love God, when our Judgments determine Him to be the proper Object of our Happiness;
Then we love God, when our Judgments determine Him to be the proper Object of our Happiness;
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and our Hearts, renouncing all Competitors, do embrace Him as such. Constancy is to be ununderstood in both; and so is Transcendency.
and our Hearts, renouncing all Competitors, do embrace Him as such. Constancy is to be ununderstood in both; and so is Transcendency.
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Constancy; because, a transient Passion of Love, without the firm and fixed Vertue of it, is unworthy of the Name of Love.Constancy; Because, a Transient Passion of Love, without the firm and fixed Virtue of it, is unworthy of the Name of Love.
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Should a Man, for a Fit, equal the most passionate Love of the Holy Martyrs;
Should a Man, for a Fit, equal the most passionate Love of the Holy Martyrs;
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if, by and by, his Esteem and Choice of God do expire, he is to be numbred among those who have not the true Love of God in them.
if, by and by, his Esteem and Choice of God do expire, he is to be numbered among those who have not the true Love of God in them.
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Again, Transcendency; because (there being no compare between Finite and Infinite;) if the constant Torrent of our Love toward God sho'd rise no higher than it doth toward Creatures;
Again, Transcendency; Because (there being no compare between Finite and Infinite;) if the constant Torrent of our Love towards God shoed rise no higher than it does towards Creatures;
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it might be truly said, that our Love were Hatred: and no Honour, but high Contempt of Him.
it might be truly said, that our Love were Hatred: and no Honour, but high Contempt of Him.
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For, among the Worms of this Earth, he is held to hate his Father, who loves him but as much as he loves his Hawk, or his Hound. And, extremely to despise his King, who makes him but equal to his Footman. In short;
For, among the Worms of this Earth, he is held to hate his Father, who loves him but as much as he loves his Hawk, or his Hound. And, extremely to despise his King, who makes him but equal to his Footman. In short;
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there is no Medium betwixt so loving God, and hating of Him.
there is no Medium betwixt so loving God, and hating of Him.
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He that is not thus transcendently and constantly for God, he is against Him, Luke 11.23.He that is not thus transcendently and constantly for God, he is against Him, Lycia 11.23.
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And, he that is against Him, is surely unacquainted with Him.
And, he that is against Him, is surely unacquainted with Him.
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Because, it's a Natural Principle, as well as a Moral Duty, to love God when we know Him.
Because, it's a Natural Principle, as well as a Moral Duty, to love God when we know Him.
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Nor can we do otherwise, if we take him for the true and sole Object of our Rational Appetite! No;
Nor can we do otherwise, if we take him for the true and sole Object of our Rational Appetite! No;
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but we must as necessarily reject Idols, and love God, as a sensible hungry Man casts away Stones, and eateth Bread. The beloved Disciple saith as much as this;
but we must as necessarily reject Idols, and love God, as a sensible hungry Man Cast away Stones, and Eateth Bred. The Beloved Disciple Says as much as this;
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He that loveth not, knoweth not God! hath not seen Him, neither known Him. (4.) Converse with Him, is likewise included in this Acquaintance.He that loves not, Knoweth not God! hath not seen Him, neither known Him. (4.) Converse with Him, is likewise included in this Acquaintance.
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Can two walk together, except they be agreed? or will they be agreed, and not walk together? Who did ever conceive of Acquaintance, without Fellowship and Communion? Indeed, profane Wits laugh to scorn the Phrase of Communion with God; concluding, that, all who profess to enjoy it, do embrace but a Shadow,Can two walk together, except they be agreed? or will they be agreed, and not walk together? Who did ever conceive of Acquaintance, without Fellowship and Communion? Indeed, profane Wits laugh to scorn the Phrase of Communion with God; concluding, that, all who profess to enjoy it, do embrace but a Shadow,
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and hug no more than an empty Cloud.
and hug no more than an empty Cloud.
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And more than a few, who are blest with the Fruition of it, are not well able to express or form distinct Conceptions of it.
And more than a few, who Are blessed with the Fruition of it, Are not well able to express or from distinct Conceptions of it.
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But it must be said, that to question whether there be such a thing or no, is to question whether there be any such thing as Acquaintance with God, or any Religion? Yet it may not be denied,
But it must be said, that to question whither there be such a thing or no, is to question whither there be any such thing as Acquaintance with God, or any Religion? Yet it may not be denied,
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but that there have been Brainsick Creatures, who by their swelling Words of Vanity and of Blasphemy, have rendred this Phrase obnoxious to Scorn and Calumny.
but that there have been Brainsick Creatures, who by their swelling Words of Vanity and of Blasphemy, have rendered this Phrase obnoxious to Scorn and Calumny.
cc-acp cst pc-acp vhi vbn j n2, r-crq p-acp po32 j-vvg n2 pp-f n1 cc pp-f n1, vhb vvn d n1 j p-acp n1 cc n1.
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I shall here endeavour to give such a Notion of it, as shall not fear Obloquy, or give Occasion for it.
I shall Here endeavour to give such a Notion of it, as shall not Fear Obloquy, or give Occasion for it.
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By Converse with God, and Communion, I understand Sacred Discourse. Holy Dialogues, between God and the Enochs, who humbly walk with Him.
By Converse with God, and Communion, I understand Sacred Discourse. Holy Dialogues, between God and the Enochs, who humbly walk with Him.
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God speaking to them, by Excitations of Grace and Injections of Heavenly Thoughts; they speaking unto God, by gracious Desires and solemn Addresses.
God speaking to them, by Excitations of Grace and Injections of Heavenly Thoughts; they speaking unto God, by gracious Desires and solemn Addresses.
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God speaking unto them, Words of Instruction directing them unto Duty; Words of Reproof, breaking them off from Sin;
God speaking unto them, Words of Instruction directing them unto Duty; Words of Reproof, breaking them off from since;
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Words of Comfort, raising them up from under Sorrow. They speaking unto God Words of Confession, bewailing Sin;Words of Comfort, raising them up from under Sorrow. They speaking unto God Words of Confessi, bewailing since;
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Words of Petition, deprecating Vengeance, and imploring pardoning and healing Grace; Words of Praise and Thanksgiving, celebrative of his Greatness and his Goodness.Words of Petition, deprecating Vengeance, and imploring pardoning and healing Grace; Words of Praise and Thanksgiving, celebrative of his Greatness and his goodness.
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Not to quote the Psalms, the Canticles, and other Portions of Holy Scripture for Instances;
Not to quote the Psalms, the Canticles, and other Portions of Holy Scripture for Instances;
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I ask, what Christian, of any Sense, knows not this by his Experience? Experience, which maketh all things more manifest than Speech the most Excellent can do;
I ask, what Christian, of any Sense, knows not this by his Experience? Experience, which makes all things more manifest than Speech the most Excellent can do;
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as the least Beam of the Sun better shews its Glory, than the richest Painting of it can do. Briefly then;
as the least Beam of the Sun better shows its Glory, than the Richest Painting of it can do. Briefly then;
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the Deaf and the Dumb, be Demoniacks. the Deaf and the Dumb, be Demoniacs.
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They are Strangers to God, who hear not oft from Him, and speak not oft to Him.
They Are Strangers to God, who hear not oft from Him, and speak not oft to Him.
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Who hear him not saying, Seek ye my Face! And whom he hears not answering, Thy Face, Lord, we will seek!
Who hear him not saying, Seek you my Face! And whom he hears not answering, Thy Face, Lord, we will seek!
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(5.) Ambition to please Him, is imported in Acquaintance with him. His Service is perfect Freedom, and his Friend's highest Ambition.
(5.) Ambition to please Him, is imported in Acquaintance with him. His Service is perfect Freedom, and his Friend's highest Ambition.
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Let me not love thee, if I love thee not, saith our English Psalmist. Let me not serve thee, if I serve thee not, saith every true Israelite.Let me not love thee, if I love thee not, Says our English Psalmist. Let me not serve thee, if I serve thee not, Says every true Israelite.
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Pleasing God, is by doing his Will, and bearing it promptly and patiently. Doing his Will of Precept, after sound Knowledg of it, and full Consent unto it.
Pleasing God, is by doing his Will, and bearing it promptly and patiently. Doing his Will of Precept, After found Knowledge of it, and full Consent unto it.
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Both, Ʋniversally, as to Times, and as to the Precepts themselves; and regularly, making it our greatest Employment to keep the first and greatest Commandments.
Both, Ʋniversally, as to Times, and as to the Precepts themselves; and regularly, making it our greatest Employment to keep the First and greatest commandments.
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Preferring Mercy and Obedience, before Sacrifice; the weighty Things of the Law, before Mint and Cummin; Righteousness and Peace, before disputed Meat and Drink. Submitting to his Will of Providence, is no less necessary.
Preferring Mercy and obedience, before Sacrifice; the weighty Things of the Law, before Mint and Cummin; Righteousness and Peace, before disputed Meat and Drink. Submitting to his Will of Providence, is no less necessary.
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Submitting, without contemning of its Chastisements, or fainting under them. Stupidity and Despondency, are both Sins and Judgments.
Submitting, without contemning of its Chastisements, or fainting under them. Stupidity and Despondency, Are both Sins and Judgments.
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Sense of our Sufferings, and a proportionate Sorrow is the Grace of God both in us, and unto us.
Sense of our Sufferings, and a proportionate Sorrow is the Grace of God both in us, and unto us.
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Our Duty towards him, and his Mercy to us.
Our Duty towards him, and his Mercy to us.
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Grief, and its Expressions, are no Offences, but when they are unqualified with their due Circumstances.
Grief, and its Expressions, Are no Offences, but when they Are unqualified with their due circumstances.
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When they are Disproportionate to an inflicted stroke;
When they Are Disproportionate to an inflicted stroke;
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and our Complaint is great, for a Cross that is little, like Jonah 's anger to the Death,
and our Complaint is great, for a Cross that is little, like Jonah is anger to the Death,
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for no heavier loss than that of a Gourd. When they are Indecent, and invective against second Causes; expressing Fury, and not Humility.
for no Heavier loss than that of a Gourd. When they Are Indecent, and invective against second Causes; expressing Fury, and not Humility.
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Like those of Job, and of Jeremy, who, in their Calentures, cursed their Birth-days, and the Messengers of them.
Like those of Job, and of Jeremiah, who, in their Calentures, cursed their Birthdays, and the Messengers of them.
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When they are Immoderate, and such as argue us to be Men without Hope;
When they Are Immoderate, and such as argue us to be Men without Hope;
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as David in his ejulation for his lost Absalom. And, when they are Profane; taxing the Divine Justice, and reviling Providence. In short;
as David in his ejulation for his lost Absalom. And, when they Are Profane; taxing the Divine justice, and reviling Providence. In short;
c-acp np1 p-acp po31 n1 p-acp po31 j-vvn np1. cc, c-crq pns32 vbr j; vvg dt j-jn n1, cc vvg n1. p-acp j;
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this Passive Obedience, as truly as Active, is in all true Acquaintance with God. And, as Difficult as they seem, and repugnant to human Nature;
this Passive obedience, as truly as Active, is in all true Acquaintance with God. And, as Difficult as they seem, and repugnant to human Nature;
d j n1, c-acp av-j c-acp j, vbz p-acp d j n1 p-acp np1. np1, c-acp j c-acp pns32 vvb, cc j p-acp j n1;
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they are more than Facilitated, both of them;
they Are more than Facilitated, both of them;
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they are even Necessitated, by a good understanding of God's Power and Dominion, his Knowledg and Wisdom, his Goodness and Truth. Yea, they are Commended unto us as our Principality,
they Are even Necessitated, by a good understanding of God's Power and Dominion, his Knowledge and Wisdom, his goodness and Truth. Yea, they Are Commended unto us as our Principality,
pns32 vbr j vvn, p-acp dt j n1 pp-f npg1 n1 cc n1, po31 n1 cc n1, po31 n1 cc n1. uh, pns32 vbr vvn p-acp pno12 p-acp po12 n1,
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and the Crown of our Glory. Accordingly, we find this to be the Language of Men Acquainted with God;
and the Crown of our Glory. Accordingly, we find this to be the Language of Men Acquainted with God;
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I will Walk at Liberty, for I seek thy Precepts! It is Good for me that I have bin Afflicted. I will Walk At Liberty, for I seek thy Precepts! It is Good for me that I have been Afflicted.
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Here I am, Let the Lord do to me as seemeth him good. (6.) Dependence on Him, is also essential unto Acquaintance with God.Here I am, Let the Lord do to me as seems him good. (6.) Dependence on Him, is also essential unto Acquaintance with God.
av pns11 vbm, vvb dt n1 vdb p-acp pno11 p-acp vvz pno31 j. (crd) n1 p-acp pno31, vbz av j p-acp n1 p-acp np1.
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The three known branches of Dependance, are so; to wit, Trust, Faith, and Hope. Trust in his Goodness, when we sit in greatest Darkness;
The three known branches of Dependence, Are so; to wit, Trust, Faith, and Hope. Trust in his goodness, when we fit in greatest Darkness;
dt crd j-vvn n2 pp-f n1, vbr av; p-acp n1, vvb, n1, cc n1. vvb p-acp po31 n1, c-crq pns12 vvb p-acp js n1;
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Faith, and Assent unto whatsoever He says; and Hope, or sweet Expectation of all He Promises.Faith, and Assent unto whatsoever He Says; and Hope, or sweet Expectation of all He Promises.
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For, there is a real Foundation in Him, for all the Affections which He requireth from Us. It were not beseeming his Majesty to demand them,
For, there is a real Foundation in Him, for all the Affections which He requires from Us. It were not beseeming his Majesty to demand them,
p-acp, pc-acp vbz dt j n1 p-acp pno31, c-acp d dt n2 r-crq pns31 vvz p-acp np1 pn31 vbdr xx vvg po31 n1 pc-acp vvi pno32,
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if there were not that in his Nature, and that in his Works that did deserve them.
if there were not that in his Nature, and that in his Works that did deserve them.
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Consequently, their state in this World requiring that they should have somewhat to lean on; and to keep them from being overwhelmed with outward Troubles and inward Passions;
Consequently, their state in this World requiring that they should have somewhat to lean on; and to keep them from being overwhelmed with outward Troubles and inward Passion;
np1, po32 n1 p-acp d n1 vvg cst pns32 vmd vhi av pc-acp vvi a-acp; cc pc-acp vvi pno32 p-acp vbg vvn p-acp j vvz cc j n2;
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they must necessarily Lean on the Lord, and stay themselves on the God of their Salvation.
they must necessarily Lean on the Lord, and stay themselves on the God of their Salvation.
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As promptly therefore, as Seamen use their Anchor, or Souldiers their Breastplate and Shield and Helmet; Saints do exercise these Vertues, which the Scripture representeth by those Names; Heb. 6.19. 1 Thess. 5.8. Eph. 6.17. Their Life is spent in Contemplation of the Divine Perfections, which make a proper Object of Confidence;
As promptly Therefore, as Seamen use their Anchor, or Soldiers their Breastplate and Shield and Helmet; Saints do exercise these Virtues, which the Scripture Representeth by those Names; Hebrew 6.19. 1 Thess 5.8. Ephesians 6.17. Their Life is spent in Contemplation of the Divine Perfections, which make a proper Object of Confidence;
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and in practical Exaltation of them:
and in practical Exaltation of them:
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Namely, of the unerring Wisdom, which infallibly knows all our Wants, and understandeth what are the best Supplies.
Namely, of the unerring Wisdom, which infallibly knows all our Wants, and understands what Are the best Supplies.
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Of the unspotted Goodness, which is surely concerned for us;
Of the unspotted goodness, which is surely concerned for us;
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and taketh care for Creatures less than our selves, for Ravens, for Sparrows, for the Grass of the Field.
and Takes care for Creatures less than our selves, for Ravens, for Sparrows, for the Grass of the Field.
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Of the unquestionable Power, to which all things are possible; and nothing is difficult, tho by us much is unintelligible.
Of the unquestionable Power, to which all things Are possible; and nothing is difficult, though by us much is unintelligible.
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Power, that can do more than we can know; and is worthy to be trusted further than we can see.
Power, that can do more than we can know; and is worthy to be trusted further than we can see.
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The Holy Prophet saith all in a Word, They that know thy Name, will put their Trust in thee!
The Holy Prophet Says all in a Word, They that know thy Name, will put their Trust in thee!
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(7.) Humility before Him, is in all Acquaintance with God. His Acquaintance is a Holy Familiarity, that doth not breed Contempt, nor brook it.
(7.) Humility before Him, is in all Acquaintance with God. His Acquaintance is a Holy Familiarity, that does not breed Contempt, nor brook it.
(crd) n1 p-acp pno31, vbz p-acp d n1 p-acp np1. po31 n1 vbz dt j n1, cst vdz xx vvi n1, ccx vvb pn31.
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Tho the Majesty of Heaven condescends to acquaint it self with Worms, it maketh them to know their Distance.
Tho the Majesty of Heaven condescends to acquaint it self with Worms, it makes them to know their Distance.
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The Proud, whose Souls are lifted up, are opposed to Believers who walk with God, Hab. 2.11.
The Proud, whose Souls Are lifted up, Are opposed to Believers who walk with God, Hab. 2.11.
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And, it is certain, that exiled Devils are the proudest, and glorious Angels the most humble Creatures.
And, it is certain, that exiled Devils Are the proudest, and glorious Angels the most humble Creatures.
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These latter would be Nothing, that God may be All; these Fiends would be All, and have God to be Nothing.
These latter would be Nothing, that God may be All; these Fiends would be All, and have God to be Nothing.
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Whomsoever he adopts into his Favour, God always qualifieth with a sutable Nature. And, we know, that great Honours do melt down ingenuous Spirits.
Whomsoever he adopts into his Favour, God always Qualifieth with a suitable Nature. And, we know, that great Honours do melt down ingenuous Spirits.
ro-crq pns31 vvz p-acp po31 n1, np1 av vvz p-acp dt j n1. np1, pns12 vvb, cst j ng1 vdb vvi a-acp j n2.
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The Grace which setteth Crowns upon their Heads, doth make them fall on their Knees. And the more they are magnified, the farther they be from magnifying of themselves.
The Grace which sets Crowns upon their Heads, does make them fallen on their Knees. And the more they Are magnified, the farther they be from magnifying of themselves.
dt n1 r-crq vvz n2 p-acp po32 n2, vdz vvi pno32 vvi p-acp po32 n2. cc dt av-dc pns32 vbr vvn, dt jc pns32 vbb p-acp vvg pp-f px32.
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Mephibosheth, being invited to eat the King's Bread, debasingly stiles himself a dead Dog. Abigail, when honoured with a Call to be the King's Wife, professeth it too high a Preferment for her, to be his Servant;Mephibosheth, being invited to eat the King's Bred, debasingly stile himself a dead Dog. Abigail, when honoured with a Call to be the King's Wife, Professes it too high a Preferment for her, to be his Servant;
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Let thy Handmaid be a Servant, to wash the Feet of the Servants of my Lord! In a Word;Let thy Handmaid be a Servant, to wash the Feet of the Servants of my Lord! In a Word;
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David is told, that God would build him an House, and establish his Sons on the Throne after him; David is told, that God would built him an House, and establish his Sons on the Throne After him;
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and doth it not swell him up? No, we find not that ever his Lips dropped more self-denying Words;
and does it not swell him up? No, we find not that ever his Lips dropped more self-denying Words;
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Who am I, O Lord God, and what is my House? So, unto Job, God appears in excelling Glory and Majesty;Who am I, Oh Lord God, and what is my House? So, unto Job, God appears in excelling Glory and Majesty;
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and what is the Effect? I abhor my self, saith that excellent Saint. Lord, I am Hell, said the Martyr Hooper, as he was ascending to Heaven!
and what is the Effect? I abhor my self, Says that excellent Saint. Lord, I am Hell, said the Martyr Hooper, as he was ascending to Heaven!
cc q-crq vbz dt vvb? pns11 vvb po11 n1, vvz d j n1. n1, pns11 vbm n1, vvd dt n1 np1, c-acp pns31 vbds vvg p-acp n1!
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Pride, is the Sin which is least of all consistent with God's Friendship. It is as much against his Laws as any;
Pride, is the since which is least of all consistent with God's Friendship. It is as much against his Laws as any;
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and more against his Being and Sovereignty. It's also the grossest Defiance of his Providence; receiving its Crosses with no less than Rage,
and more against his Being and Sovereignty. It's also the Grossest Defiance of his Providence; receiving its Crosses with no less than Rage,
cc av-dc p-acp po31 vbg cc n1. pn31|vbz av dt js n1 pp-f po31 n1; vvg po31 n2 p-acp dx dc cs n1,
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and its Blessings with no better than Disdain!
and its Blessings with no better than Disdain!
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It's the Sin that God is not content to ruin, but delighteth also to shame. Not sending Lions,
It's the since that God is not content to ruin, but delights also to shame. Not sending Lions,
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but Lice, to eat up an Herod; not Wolves and Bears, but Goats and Flies, to assault a Pharaoh; not an Anakim, but a very Stripling, to fell a Goliah. I shall suggest no more to prove so plain a Truth, that,
but Lice, to eat up an Herod; not Wolves and Bears, but Goats and Flies, to assault a Pharaoh; not an Anakim, but a very Stripling, to fell a Goliath. I shall suggest no more to prove so plain a Truth, that,
cc-acp n1, pc-acp vvi a-acp dt np1; xx n2 cc n2, cc-acp n2 cc n2, pc-acp vvi dt np1; xx dt np1, p-acp dt j n1, pc-acp vvd dt np1. pns11 vmb vvi av-dx av-dc pc-acp vvi av j dt n1, cst,
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an unhumbled Man is unacquainted with God, as surely as with himself. The God that casts down his choicest Favorites, when they lift up themselves.
an unhumbled Man is unacquainted with God, as surely as with himself. The God that Cast down his Choicest Favorites, when they lift up themselves.
dt j-vvn n1 vbz j p-acp np1, c-acp av-j c-acp p-acp px31. dt n1 cst vvz a-acp po31 js n2, c-crq pns32 vvd a-acp px32.
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Smites an Ʋzzias, with a Plague of Leprosy. Makes the Tumor of a David cost seventy thousand Lives.
Smites an Ʋzzias, with a Plague of Leprosy. Makes the Tumor of a David cost seventy thousand Lives.
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And lets loose the Devil, to prevent the swelling of an Apostle. The God who judgeth all, who do not judg themselves;
And lets lose the devil, to prevent the swelling of an Apostle. The God who Judgeth all, who do not judge themselves;
cc vvb|pno12 vvi dt n1, pc-acp vvi dt n-vvg pp-f dt n1. dt np1 r-crq vvz d, r-crq vdb xx vvb px32;
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and humbleth all, who do not humble themselves, both as Creatures, and as Guilty Ones. Who, where he finds not an humble Heart of ours, faileth not to show a mighty Hand of his own!
and Humbleth all, who do not humble themselves, both as Creatures, and as Guilty Ones. Who, where he finds not an humble Heart of ours, Faileth not to show a mighty Hand of his own!
cc vvz d, r-crq vdb xx vvi px32, av-d p-acp n2, cc c-acp j pi2. r-crq, c-crq pns31 vvz xx dt j n1 pp-f png12, vvz xx pc-acp vvi dt j n1 pp-f po31 d!
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One, that never fails to break the Heart, or the Bones.
One, that never fails to break the Heart, or the Bones.
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Whose Oracles do proclaim nothing more loudly, than that before Honour is Humility! And do thus answer to such as ask for his Livery; Be ye clothed with Humility!
Whose Oracles do proclaim nothing more loudly, than that before Honour is Humility! And do thus answer to such as ask for his Livery; Be you clothed with Humility!
rg-crq n2 vdb vvi pix av-dc av-j, cs d p-acp n1 vbz n1! cc vdb av vvi p-acp d c-acp vvi p-acp po31 n1; vbb pn22 vvn p-acp n1!
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But with fear and trembling, it must be nextly said,
But with Fear and trembling, it must be nextly said,
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Acquaintance with God was lost in Adam the first Man. We were created in God's Likeness;Acquaintance with God was lost in Adam the First Man. We were created in God's Likeness;
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and, being qualified, were then possessed of his Friendship.
and, being qualified, were then possessed of his Friendship.
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But, that State being Natural, was Mutable. With a Power of standing in it, there was a Possibility of falling from it.
But, that State being Natural, was Mutable. With a Power of standing in it, there was a Possibility of falling from it.
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For, invincible Perseverance, is the Privilege of supernatural Grace. Wherefore, being seduced, Adam soon rebelled; as, without any Temptation offered, Satan the Tempter revolted.
For, invincible Perseverance, is the Privilege of supernatural Grace. Wherefore, being seduced, Adam soon rebelled; as, without any Temptation offered, Satan the Tempter revolted.
p-acp, j n1, vbz dt n1 pp-f j n1. q-crq, vbg vvn, np1 av vvd; c-acp, p-acp d n1 vvd, np1 dt n1 vvn.
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Tempted Man, tho placed so near unto God;
Tempted Man, though placed so near unto God;
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tho he was a bright Representative both of his Purity, and of his Felicity, was corrupted by a simple Suasion; was vanquished by a single Temptation, and the very first.
though he was a bright Representative both of his Purity, and of his Felicity, was corrupted by a simple Suasion; was vanquished by a single Temptation, and the very First.
cs pns31 vbds dt j n1 av-d pp-f po31 n1, cc pp-f po31 np1, vbds vvn p-acp dt j n1; vbds vvn p-acp dt j n1, cc dt av ord.
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Notwithstanding that he was furnished with sufficient Strength to have repelled a thousand, he fell by one. He sinned;
Notwithstanding that he was furnished with sufficient Strength to have repelled a thousand, he fell by one. He sinned;
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and, by violating God's Law, deprived himself of God's Image; in the Place whereof succeeded the Pourtraiture of Satan. By his Infidelity, he became an Accuser of God;
and, by violating God's Law, deprived himself of God's Image; in the Place whereof succeeded the Portraiture of Satan. By his Infidelity, he became an Accuser of God;
cc, p-acp vvg npg1 n1, vvn px31 pp-f npg1 n1; p-acp dt n1 c-crq vvd dt n1 pp-f np1. p-acp po31 n1, pns31 vvd dt n1 pp-f np1;
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and that, both of Unkindness and Untruth. By his Pride, he turns an Usurper of Divine Prerogatives;
and that, both of Unkindness and Untruth. By his Pride, he turns an Usurper of Divine Prerogatives;
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and incurs the Arrogance that made Devils of the Angels. By his Ingratitude, he made himself as disingenuous as they;
and incurs the Arrogance that made Devils of the Angels. By his Ingratitude, he made himself as disingenuous as they;
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who had not greater Bands of Love to break than himself.
who had not greater Bans of Love to break than himself.
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By his Contempt of the Divine Majesty and Justice, he no less insolently and audaciously defied his Creator.
By his Contempt of the Divine Majesty and justice, he no less insolently and audaciously defied his Creator.
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By his unaccountable Folly, in parting with God's Favour and Image for so despicable a Thing as that which was his Lure, he as much reproached his Understanding. And, to name no more;
By his unaccountable Folly, in parting with God's Favour and Image for so despicable a Thing as that which was his Lure, he as much reproached his Understanding. And, to name no more;
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by his Cruelty to himself, and to his vast Progeny, he became a Murderer full like to his Tempter.
by his Cruelty to himself, and to his vast Progeny, he became a Murderer full like to his Tempter.
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For, he being the Natural and Moral Principle of all Men; his Rebellion was of Universal Guilt and Stain to all his Generation.
For, he being the Natural and Moral Principle of all Men; his Rebellion was of Universal Gilded and Stain to all his Generation.
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Nor was it hard, that, being in the Covenant with him, and having a Title to the Benefits promised to his Obedience, we should also be liable to the Curse threatned upon his Disobedience. In short;
Nor was it hard, that, being in the Covenant with him, and having a Title to the Benefits promised to his obedience, we should also be liable to the Curse threatened upon his Disobedience. In short;
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thus were the Fountain and Streams, the Root and the Off-spring corrupted.
thus were the Fountain and Streams, the Root and the Offspring corrupted.
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With a Corruption so Ʋniversal, that, of all (descending by ordinary Generation) it misseth no Individual;
With a Corruption so Ʋniversal, that, of all (descending by ordinary Generation) it misses no Individu;
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so Subtile, that it pierces into all the Powers of the Soul; so Contagious, that it infects all the Actions;
so Subtle, that it pierces into all the Powers of the Soul; so Contagious, that it infects all the Actions;
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and so Obstinate, that only Omnipotence can heal it!
and so Obstinate, that only Omnipotence can heal it!
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And till such time as it doth heal it, what Acquaintance hath Man with God? What Communion hath our Darkness with his Light? By Nature we are Children of Wrath, actively and passively; Hating, and hated of God.
And till such time as it does heal it, what Acquaintance hath Man with God? What Communion hath our Darkness with his Light? By Nature we Are Children of Wrath, actively and passively; Hating, and hated of God.
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God's Wrath abideth on us, Joh. 3.33. and our Carnal Mind is Enmity against God, Rom. 8.7.God's Wrath Abideth on us, John 3.33. and our Carnal Mind is Enmity against God, Rom. 8.7.
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So far is unrenewed Man from Acquaintance with God, that the Scripture declares him to be without God in the World;
So Far is unrenewed Man from Acquaintance with God, that the Scripture declares him to be without God in the World;
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and a very hater of God! Nevertheless, it must be added, with Joy and Gladness of Heart,
and a very hater of God! Nevertheless, it must be added, with Joy and Gladness of Heart,
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Acquaintance with God is purchased for us again, by Christ the second Adam. The impossibility of our recovering it by ought of our own, needs little Demonstration.Acquaintance with God is purchased for us again, by christ the second Adam. The impossibility of our recovering it by ought of our own, needs little Demonstration.
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Fall'n Angels, could not regain theirs; and Dead Men had not more Wisdom or Strength to raise themselves.Fallen Angels, could not regain theirs; and Dead Men had not more Wisdom or Strength to raise themselves.
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Our Minds being depraved with Ignorance and Error; and our Wills with Contrariety to God;
Our Minds being depraved with Ignorance and Error; and our Wills with Contrariety to God;
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those Principles of our Action being corrupted, what could we do towards a second Rectitude? Besides, the Acquaintance of God is the Happiness of Man. The Happiness that he forfeited by Sin;
those Principles of our Actium being corrupted, what could we do towards a second Rectitude? Beside, the Acquaintance of God is the Happiness of Man. The Happiness that he forfeited by since;
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and, whose Forfeiture the Law exacted.
and, whose Forfeiture the Law exacted.
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Not admitting the Sinner to enjoy God's Favour, but requiring that his Crime should be punished according to its Quality;
Not admitting the Sinner to enjoy God's Favour, but requiring that his Crime should be punished according to its Quality;
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that is, to Extremity and to Eternity. Insomuch, that the Divine Goodness was a sealed Spring; and all its kind Effects were restrained by our Guilt, till our Sin was expiated by a valuable, or rather, invaluable Sacrifice.
that is, to Extremity and to Eternity. Insomuch, that the Divine goodness was a sealed Spring; and all its kind Effects were restrained by our Gilded, till our since was expiated by a valuable, or rather, invaluable Sacrifice.
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By that blessed Obedience of his Son, which more pleased God, than the Rebellion of Men and Devils provoked Him!
By that blessed obedience of his Son, which more pleased God, than the Rebellion of Men and Devils provoked Him!
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Herewith, as an Offering and Sacrifice of sweet smelling Savour, the incensed Wrath of God was appeased, the Hand-writing of the Law which was against us was blotted out,
Herewith, as an Offering and Sacrifice of sweet smelling Savour, the incensed Wrath of God was appeased, the Handwriting of the Law which was against us was blotted out,
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and Peace was made. Herewith, as a Price most precious and honourable to God, all that by Sin we had forfeited, was redeemed;
and Peace was made. Herewith, as a Price most precious and honourable to God, all that by since we had forfeited, was redeemed;
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a New Testament, which is all our Salvation and all our Desire, is sealed and made sure;
a New Testament, which is all our Salvation and all our Desire, is sealed and made sure;
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a new and living Way of return into God's Acquaintance is opened. This is God's Gift, but thro Jesus Christ our Lord.a new and living Way of return into God's Acquaintance is opened. This is God's Gift, but through jesus christ our Lord.
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Blessing and Honour, and Glory and Power, be unto him that sitteth upon the Throne, and unto the Lamb, for ever and ever. Amen.Blessing and Honour, and Glory and Power, be unto him that Sitteth upon the Throne, and unto the Lamb, for ever and ever. Amen.
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Acquaintance with God is now offered to Men. Acquaintance with God is now offered to Men.
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To Men, both, without Strength, and unable to help themselves, (any more than a disordered Clock to mend it self:) and Ʋngodly, and unworthy that God should help them, (any more than the lost Angels.) Moses, and the Prophets, Angels, John Baptist, Christ himself, and his Apostles, all proclaim this Good will to Men. The Heavens are not so thick set with Stars,
To Men, both, without Strength, and unable to help themselves, (any more than a disordered Clock to mend it self:) and Ʋngodly, and unworthy that God should help them, (any more than the lost Angels.) Moses, and the prophets, Angels, John Baptist, christ himself, and his Apostles, all proclaim this Good will to Men. The Heavens Are not so thick Set with Stars,
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as the Holy Scriptures with Invitations, to return unto Acquaintance with God.
as the Holy Scriptures with Invitations, to return unto Acquaintance with God.
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With Counsels, with Commands, with Directions, with very Obsecrations and Intreaties to us, to hasten into it.
With Counsels, with Commands, with Directions, with very Prayer and Entreaties to us, to hasten into it.
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All of them manifesting, that we are not, as Devils, in a State remediless.
All of them manifesting, that we Are not, as Devils, in a State remediless.
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That every one of us is called to Repentance, tho not one of them is so!
That every one of us is called to Repentance, though not one of them is so!
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And that, altho God giveth not unto all Men, that Grace which eventually saveth them, yet, he giveth them what leads to that which is saving;
And that, although God gives not unto all Men, that Grace which eventually Saveth them, yet, he gives them what leads to that which is Saving;
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and, all who go without his special Gifts, do meritoriously procure the loss of 'em, by their not improving his common Ones, which they do receive.
and, all who go without his special Gifts, do meritoriously procure the loss of they, by their not improving his Common Ones, which they do receive.
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God mocks not any Man, till he be finally rejected by him; God mocks not any Man, till he be finally rejected by him;
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and he finally rejects not any, till, unto his natural hardness of Heart, he addeth what is voluntary. and he finally rejects not any, till, unto his natural hardness of Heart, he adds what is voluntary.
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Insomuch, that Mens Cannot, is their Will-not; tho they are under perfect Impotence, •he true Reason that they acquaint not themselves with God, is their malignant Wilfulness. And, every Sinner's Damna•ion is verily his Option. O Israel, thou hast destroyed thy self!
Insomuch, that Men's Cannot, is their Willnot; though they Are under perfect Impotence, •he true Reason that they acquaint not themselves with God, is their malignant Wilfulness. And, every Sinner's Damna•ion is verily his Option. O Israel, thou hast destroyed thy self!
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Be it awfully and di•tinctly considered in the next place;
Be it awfully and di•tinctly considered in the next place;
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Acquaintance with God is farther broken by every presumptuous Actual Sin. Original Sin first brake it,Acquaintance with God is farther broken by every presumptuous Actual Sin. Original since First brake it,
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and Actual Sin encreaseth the Breach.
and Actual since increases the Breach.
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This it doth, Judicially; for as it deserves, God makes it to be, its own Punishment.
This it does, Judicially; for as it deserves, God makes it to be, its own Punishment.
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He Forsakes such as Forsake him; and punisheth Strangeness with Estrangement. Withholding those his Communications, without which Acquaintance dies.
He Forsakes such as Forsake him; and Punisheth Strangeness with Estrangement. Withholding those his Communications, without which Acquaintance die.
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Saying of them who Perversely will not, that Penally they shall not, be Acquainted with him! Likewise, Naturally it doth it;
Saying of them who Perversely will not, that Penally they shall not, be Acquainted with him! Likewise, Naturally it does it;
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for, what is Sinning but a kind of going out from the Presence of the Lord? A turning away of the Simple;
for, what is Sinning but a kind of going out from the Presence of the Lord? A turning away of the Simple;
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a Departing from the Living God;
a Departing from the Living God;
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a saying to God, Depart from us! As oft as we Sin, we act the part of corrupt Nature;
a saying to God, Depart from us! As oft as we since, we act the part of corrupt Nature;
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and thereby, an Ʋnregenerate Man makes himself more a Child of Wrath, than he was by Nature.
and thereby, an Ʋnregenerate Man makes himself more a Child of Wrath, than he was by Nature.
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And, a Regenerate one brings himself back, in some Degree, to what he was by Nature;
And, a Regenerate one brings himself back, in Some Degree, to what he was by Nature;
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even a stranger unto God. Indeed there are Degrees of Sinning; the lowest, is that of Infirmity; the highest is sinning Wilfully and with pure Delight:
even a stranger unto God. Indeed there Are Degrees of Sinning; the lowest, is that of Infirmity; the highest is sinning Wilfully and with pure Delight:
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From this latter, every Regenerate Man is freed; but from the former, no one is.
From this latter, every Regenerate Man is freed; but from the former, no one is.
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Now, in the Language of the Gospel, he liveth without Sin, who liveth without wilful Sin, and doth not Fall into Gross Sin. Who so-acts-up to his Light and Grace received, that though he hath his daily Infirmities, yet he is bright and clean from scandalous Sins. Which be they, that do principally create a distance,
Now, in the Language of the Gospel, he lives without since, who lives without wilful since, and does not Fallen into Gross Sin. Who so-acts-up to his Light and Grace received, that though he hath his daily Infirmities, yet he is bright and clean from scandalous Sins. Which be they, that do principally create a distance,
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and separate between God and his Servants. In short; One Sin destroys much good. And the exclamation is as just in this case as in any;
and separate between God and his Servants. In short; One since Destroys much good. And the exclamation is as just in this case as in any;
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Behold how great a Matter a little fire kindleth? Acquaintance with God is Entred by Repentance and Faith. Behold how great a Matter a little fire kindleth? Acquaintance with God is Entered by Repentance and Faith.
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These, though they are not the Causes of God's exalting us unto his Acquaintance, they are necessary Qualifications in all whom He will exalt unto it.
These, though they Are not the Causes of God's exalting us unto his Acquaintance, they Are necessary Qualifications in all whom He will exalt unto it.
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Repentance includes Heart-breaking Sorrow for Sin, and sincere Resolution to forsake it.Repentance includes Heartbreaking Sorrow for since, and sincere Resolution to forsake it.
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Necessary this is, by virtue of the Divine Command, and by the Condecency and fitness which it is of, both unto God, and unto our selves.
Necessary this is, by virtue of the Divine Command, and by the Condecency and fitness which it is of, both unto God, and unto our selves.
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Ʋnto God; for, neither would it become his Wisdom, to make us a second time his Friends, without our Grief and Shame for having made our selves his Enemies:Ʋnto God; for, neither would it become his Wisdom, to make us a second time his Friends, without our Grief and Shame for having made our selves his Enemies:
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nor could it consist with his Holiness, to Forgive and Advance us, while so Sinful and Senseless. Ʋnto our selves also;
nor could it consist with his Holiness, to Forgive and Advance us, while so Sinful and Senseless. Ʋnto our selves also;
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for if Unrelenting and Unreformed, what so much as Inclination is in us to Acquaintance with God? Prodigals never list to return to their Father, till their Hearts are broken for Running away from him.
for if Unrelenting and Unreformed, what so much as Inclination is in us to Acquaintance with God? Prodigals never list to return to their Father, till their Hearts Are broken for Running away from him.
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Again, Faith in our Redeemer is no less Commanded, or less Congruous. A Faith seated in Mind and Heart;
Again, Faith in our Redeemer is no less Commanded, or less Congruous. A Faith seated in Mind and Heart;
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and receiving Christ in all parts of his Office, which are inseparably connexed. Unto this Grace, Justification is specially attributed;
and receiving christ in all parts of his Office, which Are inseparably connexed. Unto this Grace, Justification is specially attributed;
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and it's certain, that none but the Justified are Acquainted with God. Eminently this Grace contains the Seed of Evangelical Obedience.
and it's certain, that none but the Justified Are Acquainted with God. Eminently this Grace contains the Seed of Evangelical obedience.
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And is that which Crucifies our Lusts, Overcomes the World, Quenches the Darts of the Devil,
And is that which Crucifies our Lustiest, Overcomes the World, Quenches the Darts of the devil,
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and Works by the Love of God. and Works by the Love of God.
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Without which, what Acquaintance with God? The God who is of purer Eyes than to behold Evil:
Without which, what Acquaintance with God? The God who is of Purer Eyes than to behold Evil:
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and consequently, Without this Faith is not to be pleased. To be pleased with us, or to be pleased and served by us.
and consequently, Without this Faith is not to be pleased. To be pleased with us, or to be pleased and served by us.
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Briefly then, the Impenitent and the Unbelieving are Swine, to whom the Pearl of God's Acquaintance neither is, or can be vouchsafed.
Briefly then, the Impenitent and the Unbelieving Are Swine, to whom the Pearl of God's Acquaintance neither is, or can be vouchsafed.
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He that Repents not, must Perish! He that Believeth not, the Wrath of God abideth on him! He that Repents not, must Perish! He that Believeth not, the Wrath of God Abideth on him!
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Acquaintance with God, is preserved by the Ʋse of his Ordinances and the Exercise of our Graces. Acquaintance with God, is preserved by the Ʋse of his Ordinances and the Exercise of our Graces.
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Ordinances, or God's ordained Means, must be used. Without these, we are not Brought into his Acquaintance, nor Kept in it.
Ordinances, or God's ordained Means, must be used. Without these, we Are not Brought into his Acquaintance, nor Kept in it.
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It is an Acquaintance, which in this Life is but Imperfect; and, not as in Heaven, Immediate. The holy Word, is the Seed of which it is Begot;
It is an Acquaintance, which in this Life is but Imperfect; and, not as in Heaven, Immediate. The holy Word, is the Seed of which it is Begotten;
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and the Food by which it is Maintained.
and the Food by which it is Maintained.
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Wherefore, as all the Ordinances are propounded by God, with a Promise and a Threat; so, they are followed by the Friends of God with Hope and with Fear. Experience of Benefit by them, edgeth their Appetites unto them.
Wherefore, as all the Ordinances Are propounded by God, with a Promise and a Threat; so, they Are followed by the Friends of God with Hope and with fear. Experience of Benefit by them, edgeth their Appetites unto them.
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O God, early will I seek thee, my Soul thirsteth, my Flesh longeth, to see thy Power and thy Glory, Oh God, early will I seek thee, my Soul Thirsteth, my Flesh Longeth, to see thy Power and thy Glory,
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so as I have seen thee in the Sanctuary, Psal. 61.1, 2. Necessity also compels them;so as I have seen thee in the Sanctuary, Psalm 61.1, 2. Necessity also compels them;
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the Hunger of their Souls, like that of Bodies, maketh them to break thro Stone Walls, to get unto Ordinances. For they feel Decays;
the Hunger of their Souls, like that of Bodies, makes them to break through Stone Walls, to get unto Ordinances. For they feel Decays;
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and much lacking unto all their Graces; and much ground lost in many of their Combates, between Flesh and Spirit.
and much lacking unto all their Graces; and much ground lost in many of their Combats, between Flesh and Spirit.
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And they know, that there is no Help without Watching at God's Gates, waiting at the Posts of his Doors;
And they know, that there is no Help without Watching At God's Gates, waiting At the Posts of his Doors;
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and it's there they must find Life and Favour of the Lord, Prov. 8.34, 35. Besides, there is in them a Nature and an Instinct, which, without such Argument, carries them unto Ordinances.
and it's there they must find Life and Favour of the Lord, Curae 8.34, 35. Beside, there is in them a Nature and an Instinct, which, without such Argument, carries them unto Ordinances.
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As it carrieth new-born Children to the Dugs;
As it Carrieth newborn Children to the Dugs;
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and Chickens, as soon as they are out of the Shell, to the shrowd of the Hen's Wing.
and Chickens, as soon as they Are out of the Shell, to the shroud of the Hen's Wing.
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A Native inbred Desire, carries the one and the other. 1 Pet. 2.2. As New-born Babes, desire the sincere Milk of the Word that ye may Grow: i. e. Let internal Appetite draw you!
A Native inbred Desire, carries the one and the other. 1 Pet. 2.2. As Newborn Babes, desire the sincere Milk of the Word that you may Grow: i. e. Let internal Appetite draw you!
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Babes, are not urged to the Breast with Syllogisms. In short;
Babes, Are not urged to the Breast with Syllogisms. In short;
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the same thing that maketh Fishes to keep in the Waters that breed them, maketh the Friends of God to keep to the Ordinances which convert them.
the same thing that makes Fish to keep in the Waters that breed them, makes the Friends of God to keep to the Ordinances which convert them.
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And to prefer a Threshold in them, before a Throne without them. It deserves our best Consideration, as plain a Truth as it is;
And to prefer a Threshold in them, before a Throne without them. It deserves our best Consideration, as plain a Truth as it is;
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that, in the Ordinances we speak of, [ in Reading, Hearing the Word, Celebrating the Lords Supper, Meditation, Prayer, and holy Conference;
that, in the Ordinances we speak of, [ in Reading, Hearing the Word, Celebrating the lords Supper, Meditation, Prayer, and holy Conference;
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] God draweth near unto Us, and We draw near unto God. God draweth near unto us;
] God draws near unto Us, and We draw near unto God. God draws near unto us;
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the Ordinances are called the very Face of God, Gen. 4.16. Cain went out from the presence of the Lord;
the Ordinances Are called the very Face of God, Gen. 4.16. Cain went out from the presence of the Lord;
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that is, he forsook the Ordinances of his Worship. The Ordinances, wherein his Promise is to COME unto us, Ex. 20.24. to MEET with us, and COMMƲNE with us, Ex. 25.22.
that is, he forsook the Ordinances of his Worship. The Ordinances, wherein his Promise is to COME unto us, Ex. 20.24. to MEET with us, and COMMƲNE with us, Ex. 25.22.
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Though God be every where Present, and fills Heaven and Earth with his Presence, it is said of old, that his Glory filled the Temple, the Place of his Worship;
Though God be every where Present, and fills Heaven and Earth with his Presence, it is said of old, that his Glory filled the Temple, the Place of his Worship;
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signifying his particular special Presence of Love, and Grace, and Influence upon Souls, to be in his Ordinances.
signifying his particular special Presence of Love, and Grace, and Influence upon Souls, to be in his Ordinances.
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These therefore are the great King's Presence-Chambers! Again, We draw near unto God in Ordinances, also.
These Therefore Are the great King's Presence-Chambers! Again, We draw near unto God in Ordinances, also.
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Our Worshipping in them, is named our Coming and Appearing before God, Psal. 42.2. Worshippers, are stiled a People NEAR unto Him;
Our Worshipping in them, is nam our Coming and Appearing before God, Psalm 42.2. Worshippers, Are styled a People NEAR unto Him;
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and Men Idolatrous or Profane, are said to be FAR from Him. It's true, the Worst of Men are at no Local distance from God;
and Men Idolatrous or Profane, Are said to be FAR from Him. It's true, the Worst of Men Are At no Local distance from God;
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nor is it a Local nearness that we affirm God's Servants to enjoy in Ordinances, but a Spiritual one.
nor is it a Local nearness that we affirm God's Servants to enjoy in Ordinances, but a Spiritual one.
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He is not Far from any one of us; in Him we Live, Move, and have our Being. He is not far from any one of us; in Him we Live, Move, and have our Being.
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He is Over all by his Power, Through all the World by his Providence, In all his Saints by his Spirit.
He is Over all by his Power, Through all the World by his Providence, In all his Saints by his Spirit.
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The Spirit, by whom they are Brought and Kept nigh Him, and are excited with frequence to Draw most near to Him in his Ordinances.
The Spirit, by whom they Are Brought and Kept High Him, and Are excited with frequence to Draw most near to Him in his Ordinances.
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Which, as Jacob 's Ladder, have their Top in Heaven, though their Foot on Earth. And whereon, as God descends to us, we do Ascend to God.
Which, as Jacob is Ladder, have their Top in Heaven, though their Foot on Earth. And whereon, as God descends to us, we do Ascend to God.
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The Lord is nigh to all that Call upon Him. Howbeit, without the Exercise of Graces, vain is the Use of Ordinances. Such Use, is very Profaness;The Lord is High to all that Call upon Him. Howbeit, without the Exercise of Graces, vain is the Use of Ordinances. Such Use, is very Profaneness;
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and no Mean, but the Bane of Acquaintance with God.
and no Mean, but the Bane of Acquaintance with God.
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For, what is such Worship, but Lies and Deceit? Hos. 11. ult. Think we, that we can Come to God, a Spirit, upon Bodily Feet? Or, that there is any beneficial Approach to Him,
For, what is such Worship, but Lies and Deceit? Hos. 11. ult. Think we, that we can Come to God, a Spirit, upon Bodily Feet? Or, that there is any beneficial Approach to Him,
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but with the Heart? Or, with any thing of the Heart, but the Holy Vertues of it? Briefly, thus;
but with the Heart? Or, with any thing of the Heart, but the Holy Virtues of it? Briefly, thus;
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in every Ordinance, we must set forward Repentance; It is unto his Mourners, that in Ordinances God cometh down with Comforts; Isa. 57.15. We must act Faith; what we Feel our selves to Want, we must Believe God able and willing to Give.
in every Ordinance, we must Set forward Repentance; It is unto his Mourners, that in Ordinances God comes down with Comforts; Isaiah 57.15. We must act Faith; what we Feel our selves to Want, we must Believe God able and willing to Give.
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To wit, for the sake of Christ, who hath paid for it on Earth, and pleads for it in Heaven.
To wit, for the sake of christ, who hath paid for it on Earth, and pleads for it in Heaven.
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The Scripture bids him not think to Receive any thing, who in Ordinances asketh without Faith and Wavering;
The Scripture bids him not think to Receive any thing, who in Ordinances asks without Faith and Wavering;
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Jam. 1.6, 7. We must act Hope; this is the Waiting Grace. It is an Expectation, that is Certain, because built on the Rock of Divine Promises;
Jam. 1.6, 7. We must act Hope; this is the Waiting Grace. It is an Expectation, that is Certain, Because built on the Rock of Divine Promises;
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and Quickning both Desire and Action, because of its Objects attractive excellency; and Quieting also, till God's time of bestowing it doth come;
and Quickening both Desire and Actium, Because of its Objects Attractive excellency; and Quieting also, till God's time of bestowing it does come;
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because Hope is it self a very Foretaste of its Object's sweetness! And there is a Rejoicing in Hope, as well as in Possession.
Because Hope is it self a very Foretaste of its Object's sweetness! And there is a Rejoicing in Hope, as well as in Possession.
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No wonder therefore, that there is a Patience of Hope, without the Exercise whereof in an Ordinance, our Hearts be either Frozen and Negligent, or Furious and Impatient.
No wonder Therefore, that there is a Patience of Hope, without the Exercise whereof in an Ordinance, our Hearts be either Frozen and Negligent, or Furious and Impatient.
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When we Hope for God's Salvation, then we do his Commandments, Psal. 119.166. We must also put forth Love; for, this is the Uniting Grace.When we Hope for God's Salvation, then we do his commandments, Psalm 119.166. We must also put forth Love; for, this is the Uniting Grace.
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By its Desire we run to an Object, by its Delight we rest in it. Desire, the first act of Love, is as Thirst;
By its Desire we run to an Object, by its Delight we rest in it. Desire, the First act of Love, is as Thirst;
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Delight, which is its other Act, is Satisfaction. An Ordinance without these is as a Feast where there's no Appetite, or Eating.
Delight, which is its other Act, is Satisfaction. an Ordinance without these is as a Feast where there's no Appetite, or Eating.
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But, what saith our Saviour? If a Man Love me he shall be Beloved of my Father,
But, what Says our Saviour? If a Man Love me he shall be beloved of my Father,
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and I will Love him, and will Manifest my self unto him.
and I will Love him, and will Manifest my self unto him.
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We will Come unto him and make our Abode with him, Joh. 14.21, 23. We must likewise express Humility; because of our Natural distance from God, which is never to be reduced,We will Come unto him and make our Abided with him, John 14.21, 23. We must likewise express Humility; Because of our Natural distance from God, which is never to be reduced,
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and our Moral distance, which is but in part removed.
and our Moral distance, which is but in part removed.
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Who can measure the Distance between Infinite and Finite? Between a God, and a Creature? Or, the Distance that is between Perfect Holiness, and little beside Guilt and Filth? Between Him in whose sight Angels are not clean,
Who can measure the Distance between Infinite and Finite? Between a God, and a Creature? Or, the Distance that is between Perfect Holiness, and little beside Gilded and Filth? Between Him in whose sighed Angels Are not clean,
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and Creatures that proclaim themselves to be Sinks of Sin; and to need no less than a Fountain of Grace!
and Creatures that proclaim themselves to be Sinks of since; and to need no less than a Fountain of Grace!
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The Man unto whom God will look in any Ordinance, is the Poor and Contrite in Spirit that trembleth at his Word, Isa. 66.2.
The Man unto whom God will look in any Ordinance, is the Poor and Contrite in Spirit that Trembleth At his Word, Isaiah 66.2.
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Then only we Worship, when our Souls bow down, and our Spirits Kneel, before God our Maker.
Then only we Worship, when our Souls bow down, and our Spirits Kneel, before God our Maker.
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Thus, is Acquaintance with God maintained. By his Communications unto us, and our Exercising Graces and Performing Duties toward Him.
Thus, is Acquaintance with God maintained. By his Communications unto us, and our Exercising Graces and Performing Duties towards Him.
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A blessed Reciprocation, wherein He descending to us in a way of Bounty, we ascend up unto him in a way of Duty! Happy is the People that is in such a Case!
A blessed Reciprocation, wherein He descending to us in a Way of Bounty, we ascend up unto him in a Way of Duty! Happy is the People that is in such a Case!
dt j-vvn n1, c-crq pns31 vvg p-acp pno12 p-acp dt n1 pp-f n1, pns12 vvb a-acp p-acp pno31 p-acp dt n1 pp-f n1! j vbz dt n1 cst vbz p-acp d dt n1!
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Happy is the People whose God is the Lord! Wherefore, lastly, Acquaintance with God is Interrupted, and broken by these particulars. Happy is the People whose God is the Lord! Wherefore, lastly, Acquaintance with God is Interrupted, and broken by these particulars.
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These, into which we easily Fall; and under which we must deeply Suffer as oft as we do so. Namely,
These, into which we Easily Fallen; and under which we must deeply Suffer as oft as we do so. Namely,
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1. Presumptuous Sins. Sins commited, not by the Error of the Ʋnderstanding, and named Sins of Ignorance or Incogitancy; nor by the rashness and precipitance of the Affections, and named Sins of Infirmity; but, committed by the rebellious Will; which notwithstanding the Dictate of the Mind offered to it, is swayed by the Lust of brutish Affection,
1. Presumptuous Sins. Sins committed, not by the Error of the Ʋnderstanding, and nam Sins of Ignorance or Incogitancy; nor by the rashness and precipitance of the Affections, and nam Sins of Infirmity; but, committed by the rebellious Will; which notwithstanding the Dictate of the Mind offered to it, is swayed by the Lust of brutish Affection,
crd j n2. n2 vvn, xx p-acp dt n1 pp-f dt vvg, cc j-vvn n2 pp-f n1 cc n1; ccx p-acp dt n1 cc n1 pp-f dt n2, cc j-vvn n2 pp-f n1; p-acp, vvn p-acp dt j n1; r-crq p-acp dt vvi pp-f dt n1 vvd p-acp pn31, vbz vvn p-acp dt n1 pp-f j n1,
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and rushes into the abominable thing that God hates!
and Rushes into the abominable thing that God hates!
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These, bear the name of Presumptuous Sins. And, such is their Malignity, that they alienate God from the Soul, and the Soul from God.
These, bear the name of Presumptuous Sins. And, such is their Malignity, that they alienate God from the Soul, and the Soul from God.
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They are said to Separate, Isa. 59.2.
They Are said to Separate, Isaiah 59.2.
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And, know we not their Effect, upon the Man of God's own Heart? His own words do argue, that, they made him fear himself to be a Cast-a-way.
And, know we not their Effect, upon the Man of God's own Heart? His own words do argue, that, they made him Fear himself to be a Castaway.
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Cast me not away from thy Presence, and take not thy Holy Spirit from me, Psal. 51.11. In short;Cast me not away from thy Presence, and take not thy Holy Spirit from me, Psalm 51.11. In short;
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where wilful Sins do not die, no Acquaintance with God can Live. It must lay us in a Swoon, till their Mortification.
where wilful Sins do not die, no Acquaintance with God can Live. It must lay us in a Swoon, till their Mortification.
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2. Rejected Duties. Known Duties, declined, as to Frequence, or as to Fervence in them.
2. Rejected Duties. Known Duties, declined, as to Frequence, or as to Fervence in them.
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As slow as the Lord is unto Wrath, he will bear no such Slights of his Love.
As slow as the Lord is unto Wrath, he will bear no such Slights of his Love.
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For, what a Contempt is weariness of the Supream King's Service, and Benefactor's Acquaintance? What a Blasphemy is it, in practice to say, We are Lords, and will come no more unto thee! Jer. 2.31.
For, what a Contempt is weariness of the Supreme King's Service, and Benefactor's Acquaintance? What a Blasphemy is it, in practice to say, We Are lords, and will come no more unto thee! Jer. 2.31.
p-acp, r-crq dt n1 vbz n1 pp-f dt j ng1 n1, cc n1|vbz n1? q-crq dt n1 vbz pn31, p-acp n1 pc-acp vvi, pns12 vbr n2, cc vmb vvi av-dx dc p-acp pno21! np1 crd.
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What a sensless Iniquity is it, as well as a Contumelious? For never could any answer to God's Query, VVhat have I done unto thee,
What a senseless Iniquity is it, as well as a Contumelious? For never could any answer to God's Query, What have I done unto thee,
q-crq dt j n1 vbz pn31, c-acp av c-acp dt j? p-acp av-x vmd d vvi p-acp npg1 np1, q-crq vhb pns11 vdn p-acp pno21,
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and wherein have I wearied thee? Mic. 6.3.and wherein have I wearied thee? Mic. 6.3.
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If we have full Stomachs, and loath God's Honeycombs, we shall not go long without feeling his Rods and Scorpions.
If we have full Stomachs, and loath God's Honeycombs, we shall not go long without feeling his Rods and Scorpions.
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The Vials of his Anger shall be poured out, and the wonted Aids and Comforts of his grieved Spirit be suspended.
The Vials of his Anger shall be poured out, and the wonted Aids and Comforts of his grieved Spirit be suspended.
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It's more than probable, that till we stir up our selves, and fill our Life with Duties,
It's more than probable, that till we stir up our selves, and fill our Life with Duties,
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and our Duties with Graces, we shall find our selves emptied of our Hopes of Heaven,
and our Duties with Graces, we shall find our selves emptied of our Hope's of Heaven,
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and filled with the Fears of Hell. My seldom-praying hath made me so often-despairing, saith one;
and filled with the Fears of Hell. My seldom-praying hath made me so often-despairing, Says one;
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My long Fasts from Duty, have taken away all my Appetite unto it. My long Fasts from Duty, have taken away all my Appetite unto it.
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And, what saith another? For my sake, let all Christians beware of Coldness in Ordinances;
And, what Says Another? For my sake, let all Christians beware of Coldness in Ordinances;
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it hath been the Death of my Hopes, and giveth me a Life of nothing but Fears. it hath been the Death of my Hope's, and gives me a Life of nothing but Fears.
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It is said of some Sovereign Potions, that if taken cold, their Virtue is Malignant;
It is said of Some Sovereign Potions, that if taken cold, their Virtue is Malignant;
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they rather kill than heal. I am much more certain, that the Ordinances, which, being attended with Zeal, lift up toward Heaven; when Lukewarmness obtains, they do throw us clean contrary. As many as desire a flourishing Acquaintance with him, let them seek the Lord continually, and with all their Heart and their Soul. Knowing, that all drawing back tends to its Perdition! Lastly,
they rather kill than heal. I am much more certain, that the Ordinances, which, being attended with Zeal, lift up towards Heaven; when Lukewarmness obtains, they do throw us clean contrary. As many as desire a flourishing Acquaintance with him, let them seek the Lord continually, and with all their Heart and their Soul. Knowing, that all drawing back tends to its Perdition! Lastly,
pns32 av vvb cs vvi. pns11 vbm av-d av-dc j, cst dt n2, r-crq, vbg vvn p-acp n1, vvb a-acp p-acp n1; c-crq n1 vvz, pns32 vdb vvb pno12 vvi j-jn. p-acp d c-acp vvb dt j-vvg n1 p-acp pno31, vvb pno32 vvi dt n1 av-j, cc p-acp d po32 n1 cc po32 n1 vvg, cst d vvg av vvz p-acp po31 n1! ord,
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3. Pursued Vanities. By Vanities, I intend this World's Idols. Sensual Pleasures, which are but Swines Delights.
3. Pursued Vanities. By Vanities, I intend this World's Idols. Sensual Pleasures, which Are but Swine Delights.
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Riches, of Gold, that is but Dust; and of Pearl, which is no more than the Sea's Froth.Riches, of Gold, that is but Dust; and of Pearl, which is no more than the Sea's Froth.
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Honour and Praise of Men, which is but their unseen Conceit, and their favourable Breath.Honour and Praise of Men, which is but their unseen Conceit, and their favourable Breath.
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Of these, the condemned Pursuit is such as is Absolute and Ʋltimate, neither Submissive nor Moderate. When we prosecute them,
Of these, the condemned Pursuit is such as is Absolute and Ʋltimate, neither Submissive nor Moderate. When we prosecute them,
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as resolved any manner of way to gain them. Making them our highest Ambition. Impatient of their being withheld from us, by the undoubted Proprietor.
as resolved any manner of Way to gain them. Making them our highest Ambition. Impatient of their being withheld from us, by the undoubted Proprietor.
c-acp vvn d n1 pp-f n1 pc-acp vvi pno32. vvg pno32 po12 js n1. j pp-f po32 vbg vvn p-acp pno12, p-acp dt j n1.
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And flagrant in the desire of them; so panting after them, as the Hart after the Waterbrooks.
And flagrant in the desire of them; so panting After them, as the Heart After the Waterbrooks.
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The Apostle's Assertion is thus to be taken;
The Apostle's Assertion is thus to be taken;
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If any Man (thus) love the World, the Love of the Father is not in him, 1 Joh. 2.15. The Throne, and the Bed admit but one.If any Man (thus) love the World, the Love of the Father is not in him, 1 John 2.15. The Throne, and the Bed admit but one.
cs d n1 (av) vvb dt n1, dt n1 pp-f dt n1 vbz xx p-acp pno31, vvn np1 crd. dt n1, cc dt n1 vvb p-acp pi.
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To subject us to the World, is to depose God. To take the World into our Hearts, is to put him far from them.
To Subject us to the World, is to depose God. To take the World into our Hearts, is to put him Far from them.
p-acp vvi pno12 p-acp dt n1, vbz pc-acp vvi np1. p-acp vvi dt n1 p-acp po12 n2, vbz pc-acp vvi pno31 av-j p-acp pno32.
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How much less, saith another Apostle? The Friendship of the World, is Enmity with God;
How much less, Says Another Apostle? The Friendship of the World, is Enmity with God;
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whosoever will be a Friend of the World, is an Enemy of God! Jam. 4.4. When the Earth is interposed between the Sun and us, it must needs be Night;whosoever will be a Friend of the World, is an Enemy of God! Jam. 4.4. When the Earth is interposed between the Sun and us, it must needs be Night;
r-crq vmb vbi dt n1 pp-f dt n1, vbz dt n1 pp-f np1 np1 crd. c-crq dt n1 vbz vvn p-acp dt n1 cc pno12, pn31 vmb av vbi n1;
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and when earthly things get between God and our Hearts, there as necessarily follows an Estrangement and Darkness.
and when earthly things get between God and our Hearts, there as necessarily follows an Estrangement and Darkness.
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The Psalmist's Word speaks it in short; The Covetous the Lord abhorreth, Psal. 10.3. Be it added, lastly;
The Psalmist's Word speaks it in short; The Covetous the Lord abhorreth, Psalm 10.3. Be it added, lastly;
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They err, not knowing the Scriptures and the Grace of God; who, imagine Sins of unavoidable Infirmity, inconsistent with his Acquaintance and Amity.
They err, not knowing the Scriptures and the Grace of God; who, imagine Sins of unavoidable Infirmity, inconsistent with his Acquaintance and Amity.
pns32 vvb, xx vvg dt n2 cc dt n1 pp-f np1; r-crq, vvb n2 pp-f j n1, j p-acp po31 n1 cc n1.
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The Penitent, who resists them, is not alienated by them.
The Penitent, who resists them, is not alienated by them.
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And, as the innumerable Moats in the Air, hinder not the descent of the Sun's bright and benign Beams upon us;
And, as the innumerable Moats in the Air, hinder not the descent of the Sun's bright and benign Beams upon us;
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neither do the numberless Failings of good Men, deprive them of the rich Consolations of God.
neither doe the numberless Failings of good Men, deprive them of the rich Consolations of God.
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Sins of meer VVeakness, do rather excite Pity, than kindle VVrath; so far they be from interrupting Acquaintance!Sins of mere VVeakness, do rather excite Pity, than kindle Wrath; so Far they be from interrupting Acquaintance!
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Which is not broken, neither, by the moderate Employments, or Comforts of this Life. The Shop,
Which is not broken, neither, by the moderate Employments, or Comforts of this Life. The Shop,
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and the Plow, are not only lawful, but necessary. Let there be just Care, that the lean Kine eat not up the Fat;
and the Blow, Are not only lawful, but necessary. Let there be just Care, that the lean Kine eat not up the Fat;
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that, the Kingdom of Heaven be sought, and first sought; then, do civil Callings subserve and not prejudice our higher Sacred One.
that, the Kingdom of Heaven be sought, and First sought; then, do civil Callings subserve and not prejudice our higher Sacred One.
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So, for the Comforts foresaid, they are more than Innocent, when Temperate.
So, for the Comforts foresaid, they Are more than Innocent, when Temperate.
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If we take them by the Rules of God's Word, we shall find them both harmless, and useful to his Frindship.
If we take them by the Rules of God's Word, we shall find them both harmless, and useful to his Friendship.
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We do so take them, when we chuse none but what are of good Report; (for, he that breaks the Hedg thereof, a Serpent shall bite him;
We do so take them, when we choose none but what Are of good Report; (for, he that breaks the Hedge thereof, a Serpent shall bite him;
pns12 vdb av vvi pno32, c-crq pns12 vvb pix cc-acp r-crq vbr pp-f j n1; (c-acp, pns31 cst vvz dt n1 av, dt n1 vmb vvi pno31;
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) and when we use not any, to the wounding of Piety, Charity, and Chastity; (for, by marrying of a Wife,
) and when we use not any, to the wounding of Piety, Charity, and Chastity; (for, by marrying of a Wife,
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as well as by dallying with a Harlot, a Man breaks the Peace of God; if his Use of Liberty degenerates into Licentiousness;
as well as by dallying with a Harlot, a Man breaks the Peace of God; if his Use of Liberty Degenerates into Licentiousness;
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and if he suffers it to make him break the Precepts of God.) Pleasure regularly chosen and used, is Health to the Navel, and Marrow to the Bones;
and if he suffers it to make him break the Precepts of God.) Pleasure regularly chosen and used, is Health to the Navel, and Marrow to the Bones;
cc cs pns31 vvz pn31 pc-acp vvi pno31 vvi dt n2 pp-f np1.) n1 av-j vvn cc vvn, vbz n1 p-acp dt n1, cc n1 p-acp dt n2;
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a Servant to Life and Godliness. The Heart of the Wise, is, therefore, in the House of such Mirth.
a Servant to Life and Godliness. The Heart of the Wise, is, Therefore, in the House of such Mirth.
dt n1 p-acp n1 cc n1. dt n1 pp-f dt j, vbz, av, p-acp dt n1 pp-f d n1.
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And, may I not say it? Look as God first created Man, in a Garden of Delight;
And, may I not say it? Look as God First created Man, in a Garden of Delight;
cc, vmb pns11 xx vvi pn31? n1 p-acp np1 ord vvd n1, p-acp dt n1 pp-f n1;
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He mostly new creates him also, where the Voice of Joy and Gladness, Sensual as well as Spiritual, is heard.
He mostly new creates him also, where the Voice of Joy and Gladness, Sensual as well as Spiritual, is herd.
pns31 j av-j vvz pno31 av, c-crq dt n1 pp-f n1 cc n1, j c-acp av c-acp j, vbz vvn.
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The innocent Mirth of a Christian, casteth a Lustre on his Religion, and maketh it attractive.
The innocent Mirth of a Christian, Cast a Lustre on his Religion, and makes it Attractive.
dt j-jn n1 pp-f dt njp, vvz dt n1 p-acp po31 n1, cc vv2 pn31 j.
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Removeth from it the Reproach of Sowrness and Asperity. Forth-shews its Sweetness and Alacrity; whereof, Men that try it not, think it to be destitute.
Removeth from it the Reproach of Sourness and Asperity. Forth-shews its Sweetness and Alacrity; whereof, Men that try it not, think it to be destitute.
vvz p-acp pn31 dt n1 pp-f n1 cc n1. j po31 n1 cc n1; c-crq, n2 cst vvb pn31 xx, vvb pn31 pc-acp vbi j.
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Yea, and as Cyprian and Justin of old, because they think it to be destitute, they are unpersuadable to try it.
Yea, and as Cyprian and Justin of old, Because they think it to be destitute, they Are unpersuadable to try it.
uh, cc c-acp jp cc np1 pp-f j, c-acp pns32 vvb pn31 pc-acp vbi j, pns32 vbr j pc-acp vvi pn31.
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Insomuch, that Stoical and Monkish Austerity, gives Occasion of Reproach, and makes the Way of God to be blasphemed.
Insomuch, that Stoical and Monkish Austerity, gives Occasion of Reproach, and makes the Way of God to be blasphemed.
av, cst j cc j n1, vvz n1 pp-f n1, cc vvz dt n1 pp-f np1 pc-acp vbi vvn.
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So far it is from adorning the Gospel, from making it appear Amiable, and from winning Men to the Love of it.
So Far it is from adorning the Gospel, from making it appear Amiable, and from winning Men to the Love of it.
av av-j pn31 vbz p-acp vvg dt n1, p-acp vvg pn31 vvi j, cc p-acp j-vvg n2 p-acp dt n1 pp-f pn31.
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It was then when they that believed did eat their Meat with Gladness, that the Lord added daily to the Church such as should be saved!
It was then when they that believed did eat their Meat with Gladness, that the Lord added daily to the Church such as should be saved!
pn31 vbds av c-crq pns32 cst vvd vdd vvi po32 n1 p-acp n1, cst dt n1 vvd av-j p-acp dt n1 d c-acp vmd vbi vvn!
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Morosity was never other than a back Friend to Christianity! The Scruples of some others, do require that this be added;
Morosity was never other than a back Friend to Christianity! The Scruples of Some Others, do require that this be added;
n1 vbds av-x j-jn cs dt n1 n1 p-acp np1! dt n2 pp-f d n2-jn, vdb vvi cst d vbb vvn;
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sc. that, Acquaintance with God is not inconsistent with Darkness and Doubts of his Love. The Life of it, consists not in Raptures and Extacies of Joy;sc. that, Acquaintance with God is not inconsistent with Darkness and Doubts of his Love. The Life of it, consists not in Raptures and Ecstasies of Joy;
n1. cst, n1 p-acp np1 vbz xx j p-acp n1 cc n2 pp-f po31 n1. dt n1 pp-f pn31, vvz xx p-acp n2 cc n2 pp-f n1;
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which God gives, as, in absolute Soveraignty and infinite Wisdom, he sees fit and pleases.
which God gives, as, in absolute Sovereignty and infinite Wisdom, he sees fit and Pleases.
r-crq np1 vvz, c-acp, p-acp j n1 cc j n1, pns31 vvz j cc vvz.
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How often do Children of Light sit in Darkness and see no Light? Clouds of Witnesses, are every where to be found;
How often do Children of Light fit in Darkness and see no Light? Clouds of Witnesses, Are every where to be found;
uh-crq av vdb n2 pp-f n1 vvb p-acp n1 cc vvb dx n1? n2 pp-f n2, vbr d c-crq pc-acp vbi vvn;
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yea, the whole Sky of the Church, is full of them. Wherefore, in a word; the natural Sun maketh Gold and Silver, where it doth not shine with any Lustre.
yea, the Whole Sky of the Church, is full of them. Wherefore, in a word; the natural Sun makes Gold and Silver, where it does not shine with any Lustre.
uh, dt j-jn n1 pp-f dt n1, vbz j pp-f pno32. q-crq, p-acp dt n1; dt j n1 vvz n1 cc n1, c-crq pn31 vdz xx vvi p-acp d n1.
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And the Sun of Righteousness riseth on many with Healing in his Wings, to whom he doth not, of a long time, give rapturous Sensations of the same.
And the Sun of Righteousness Riseth on many with Healing in his Wings, to whom he does not, of a long time, give rapturous Sensations of the same.
cc dt n1 pp-f n1 vvz p-acp d p-acp vvg p-acp po31 n2, p-acp ro-crq pns31 vdz xx, pp-f dt j n1, vvb j n2 pp-f dt d.
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Neither know they well what Spirit they are of, who think the holy One to be no Sanctifier, where He is not (at the same time) a Comforter!
Neither know they well what Spirit they Are of, who think the holy One to be no Sanctifier, where He is not (At the same time) a Comforter!
av-d vvb pns32 av r-crq n1 pns32 vbr pp-f, r-crq vvb dt j pi pc-acp vbi dx n1, c-crq pns31 vbz xx (p-acp dt d n1) dt n1!
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§. 2. Of the Peace and Good, following Acquaintance with God. The Hebrew Dialect takes Peace, for the whole Element of Goodness.
§. 2. Of the Peace and Good, following Acquaintance with God. The Hebrew Dialect Takes Peace, for the Whole Element of goodness.
§. crd pp-f dt n1 cc j, vvg n1 p-acp np1. dt njp n1 vvz n1, p-acp dt j-jn n1 pp-f n1.
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For no less than all that is desirable. Nor can the Gain of God's Acquaintance be supposed to be less.
For no less than all that is desirable. Nor can the Gain of God's Acquaintance be supposed to be less.
p-acp dx dc cs d cst vbz j. ccx vmb dt n1 pp-f npg1 n1 vbb vvn pc-acp vbi av-dc.
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Omnia habet qi habet habentem omnia. Omnia habet qi habet habentem omnia.
fw-la fw-la fw-la fw-la fw-la fw-la.
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To enjoy Him who is all Good, is to enjoy no less than all of it.
To enjoy Him who is all Good, is to enjoy no less than all of it.
pc-acp vvi pno31 r-crq vbz d j, vbz pc-acp vvi av-dx dc cs d pp-f pn31.
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Uncreated Goodness giving us its Acquaintance, how shall it not with the same freely give us all things? All that is necessary of created Goodness.
Uncreated goodness giving us its Acquaintance, how shall it not with the same freely give us all things? All that is necessary of created goodness.
j n1 vvg pno12 po31 n1, q-crq vmb pn31 xx p-acp dt d av-j vvb pno12 d n2? d cst vbz j pp-f j-vvn n1.
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God is Faithful, and his Acquaintance is thus Gainful.
God is Faithful, and his Acquaintance is thus Gainful.
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His Friends are Kings, as well as Priests; and richer than the Persian Kings, who went a begging to Projectors to invent them more Pleasures.
His Friends Are Kings, as well as Priests; and Richer than the Persian Kings, who went a begging to Projectors to invent them more Pleasures.
po31 n2 vbr n2, c-acp av c-acp n2; cc jc cs dt jp n2, r-crq vvd dt vvg p-acp n2 pc-acp vvi pno32 av-dc n2.
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These are blest, with more than they can ask or think.
These Are blessed, with more than they can ask or think.
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But (because Particulars are most affective) that we may be provoked, in the Faith and Love hereof, to pursue it with becoming Zeal and Vigour, attend we but these two Positions.
But (Because Particulars Are most affective) that we may be provoked, in the Faith and Love hereof, to pursue it with becoming Zeal and Vigour, attend we but these two Positions.
cc-acp (c-acp n2-j vbr av-ds j) cst pns12 vmb vbi vvn, p-acp dt n1 cc vvb av, pc-acp vvi pn31 p-acp j-vvg n1 cc n1, vvb pns12 p-acp d crd n2.
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Yet sufficient, one would think, to reform the most Obstinate in evil VVays, and to encourage the least Resolute in good Ones. The Lord clothe them with a Power which none may be able to resist!
Yet sufficient, one would think, to reform the most Obstinate in evil VVays, and to encourage the least Resolute in good Ones. The Lord cloth them with a Power which none may be able to resist!
av j, pi vmd vvi, pc-acp vvi dt ds j p-acp j-jn n2, cc pc-acp vvi dt ds j p-acp j pi2. dt n1 vvb pno32 p-acp dt n1 r-crq pix vmb vbi j pc-acp vvi!
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The Properties which commend this Peace are many. e. gr. 1. It is Ʋniversal; One, which contains all;The Properties which commend this Peace Are many. e. Great. 1. It is Ʋniversal; One, which contains all;
dt n2 r-crq vvb d n1 vbr d. sy. zz. crd pn31 vbz j; crd, r-crq vvz d;
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sc. Peace with God, with Conscience, with Creatures, and with Death. Peace with God; with God, whose Wrath is Hell, and whose Peace is Heaven.sc. Peace with God, with Conscience, with Creatures, and with Death. Peace with God; with God, whose Wrath is Hell, and whose Peace is Heaven.
n1. n1 p-acp np1, p-acp n1, p-acp n2, cc p-acp n1. n1 p-acp np1; p-acp np1, rg-crq n1 vbz n1, cc rg-crq n1 vbz n1.
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A Peace, which the Apostle saith, passes all Ʋnderstanding, Phil. 4.7. This follows Acquaintance with God.
A Peace, which the Apostle Says, passes all Ʋnderstanding, Philip 4.7. This follows Acquaintance with God.
dt n1, r-crq dt n1 vvz, vvz d n1, np1 crd. np1 vvz n1 p-acp np1.
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When Adam sinned, Enmity was made; Enmity, that is a Reciprocation of Hatred. Christ Jesus maketh Friendship, which is a Reciprocation of Love!
When Adam sinned, Enmity was made; Enmity, that is a Reciprocation of Hatred. christ jesus makes Friendship, which is a Reciprocation of Love!
c-crq np1 vvn, n1 vbds vvn; n1, cst vbz dt n1 pp-f n1. np1 np1 vvz n1, r-crq vbz dt n1 pp-f n1!
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And, how? Partly, by his Blood, satisfying God's Justice, and meriting his Mercy for us.
And, how? Partly, by his Blood, satisfying God's justice, and meriting his Mercy for us.
np1, q-crq? av, p-acp po31 n1, vvg npg1 n1, cc vvg po31 n1 p-acp pno12.
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Partly by his Spirit, mortifying our Malice, and reviving all Grace in us. Propitiating God to us, and qualifying us for God's Love and Acquaintance!
Partly by his Spirit, mortifying our Malice, and reviving all Grace in us. Propitiating God to us, and qualifying us for God's Love and Acquaintance!
av p-acp po31 n1, vvg po12 n1, cc vvg d n1 p-acp pno12. vvg np1 p-acp pno12, cc j-vvg pno12 p-acp npg1 n1 cc n1!
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Without the first, God would be a consuming Fire to us;
Without the First, God would be a consuming Fire to us;
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and without the other, we should never conquer our Fear, or quench our Malice against him.
and without the other, we should never conquer our fear, or quench our Malice against him.
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But, by means of both, there's mutual Peace. The Peace whence do spring the sweet Ones following;
But, by means of both, there's mutual Peace. The Peace whence do spring the sweet Ones following;
p-acp, p-acp n2 pp-f d, pc-acp|vbz j n1. dt n1 c-crq vdb vvi dt j pi2 vvg;
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Peace with Conscience; one less known by the most accurate Description, than by the least Fruition. It can be but darkly shadowed forth, by the liveliest Colours of Language; but faintly represented by Metaphors.Peace with Conscience; one less known by the most accurate Description, than by the least Fruition. It can be but darkly shadowed forth, by the Liveliest Colours of Language; but faintly represented by Metaphors.
n1 p-acp n1; crd dc vvn p-acp dt av-ds j n1, cs p-acp dt ds n1. pn31 vmb vbi cc-acp av-j vvn av, p-acp dt js n2 pp-f n1; cc-acp av-j vvn p-acp n2.
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What Calmness is to the Sea, what Serenity is to a Day, what Health is to a Body, that Peace of Conscience is unto a Man! That, and much more.
What Calmness is to the Sea, what Serenity is to a Day, what Health is to a Body, that Peace of Conscience is unto a Man! That, and much more.
q-crq n1 vbz p-acp dt n1, r-crq n1 vbz p-acp dt n1, r-crq n1 vbz p-acp dt n1, cst n1 pp-f n1 vbz p-acp dt n1! cst, cc av-d dc.
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But, to such as have felt the Terrors of Conscience, this Peace will little need Letters of Recommendation.
But, to such as have felt the Terrors of Conscience, this Peace will little need Letters of Recommendation.
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For, as those do make a real Tophet, and give us Fire and Brimstone to drink;
For, as those do make a real Tophet, and give us Fire and Brimstone to drink;
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this Peace maketh a very Paradise, and gives us of the Wine which is drank in the Kingdom of God.
this Peace makes a very Paradise, and gives us of the Wine which is drank in the Kingdom of God.
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Wine, that maketh merry indeed, and in nothing terrified. Because, as no Winds, save those in its own Bowels, can ever move the Earth;Wine, that makes merry indeed, and in nothing terrified. Because, as no Winds, save those in its own Bowels, can ever move the Earth;
n1, cst vvz j av, cc p-acp pix vvn. p-acp, c-acp dx n2, p-acp d p-acp po31 d n2, vmb av vvi dt n1;
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no Troubles, but those within a Man's own Heart, can ever break it. Now, it's the Royalty of God as King, to make War and Peace;
not Troubles, but those within a Man's own Heart, can ever break it. Now, it's the Royalty of God as King, to make War and Peace;
xx vvz, cc-acp d p-acp dt n1|vbz d n1, vmb av vvi pn31. av, pn31|vbz dt n1 pp-f np1 p-acp n1, pc-acp vvi n1 cc n1;
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and of God as Judg, to speak either Trouble or Comfort. Wherefore, Conscience as a Subject, and as an Officer, must hear what God saith;
and of God as Judge, to speak either Trouble or Comfort. Wherefore, Conscience as a Subject, and as an Officer, must hear what God Says;
cc pp-f np1 p-acp vvb, pc-acp vvi d n1 cc n1. q-crq, n1 p-acp dt j-jn, cc p-acp dt n1, vmb vvi r-crq np1 vvz;
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and speak Peace, when he doth. And, Blessed are they who hear its joyful sound! Unto them is given also,
and speak Peace, when he does. And, Blessed Are they who hear its joyful found! Unto them is given also,
cc vvb n1, c-crq pns31 vdz. np1, vvn vbr pns32 r-crq vvb po31 j n1! p-acp pno32 vbz vvn av,
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Peace with Creatures. When Man rebelliously took up Arms against God, the Creatures loyally turn'd to fight against Man. It became them as Subjects, to espouse the Quarrel of their Soveraign.Peace with Creatures. When Man rebelliously took up Arms against God, the Creatures loyally turned to fight against Man. It became them as Subject's, to espouse the Quarrel of their Sovereign.
n1 p-acp n2. c-crq n1 av-j vvd a-acp n2 p-acp np1, dt n2 av-j vvn pc-acp vvi p-acp n1 pn31 vvd pno32 p-acp n2-jn, pc-acp vvi dt vvb pp-f po32 n-jn.
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And, as his Host or Army to fight his Battels; all of them in their Courses.
And, as his Host or Army to fight his Battles; all of them in their Courses.
np1, c-acp po31 n1 cc n1 pc-acp vvi po31 n2; d pp-f pno32 p-acp po32 vvz.
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This they did accordingly, from the first; and this they still do.
This they did accordingly, from the First; and this they still do.
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From the highest Cherubin to the poorest Worm, and very inanimate Particle of the Creation, all stand in Battel-array against us, till we lay down our Arms against their Lord and ours.
From the highest Cherubin to the Poorest Worm, and very inanimate Particle of the Creation, all stand in Battle array against us, till we lay down our Arms against their Lord and ours.
p-acp dt js n1 p-acp dt js n1, cc av j n1 pp-f dt n1, d vvb p-acp n1 p-acp pno12, c-acp pns12 vvd a-acp po12 n2 p-acp po32 n1 cc png12.
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But upon our Reconciliation to God, their War is ended; Angels Love us, all the rest do some way serve us, none do Hurt us.
But upon our Reconciliation to God, their War is ended; Angels Love us, all the rest do Some Way serve us, none do Hurt us.
p-acp p-acp po12 n1 p-acp np1, po32 n1 vbz vvn; n2 vvb pno12, d dt n1 vdb d n1 vvb pno12, pi pc-acp vvi pno12.
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The Stones of the Field, and the Beasts, are Friends again with us; and that confirmed by a League, Job 5.23. The Sucking Child may play on the Hole of the Asp; The Stones of the Field, and the Beasts, Are Friends again with us; and that confirmed by a League, Job 5.23. The Sucking Child may play on the Hold of the Asp;
dt n2 pp-f dt n1, cc dt n2, vbr n2 av p-acp pno12; cc cst vvd p-acp dt n1, np1 crd. dt j-vvg n1 vmb vvi p-acp dt vvb pp-f dt n1;
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and the Weaned Child put his Hand on the Cockatrice Den; Isa. 11.8. True; the Tamest of them may Wound us, by accident;and the Weaned Child put his Hand on the Cockatrice Den; Isaiah 11.8. True; the Tamest of them may Wound us, by accident;
cc dt j-vvn n1 vvd po31 n1 p-acp dt n1 n1; np1 crd. j; dt js pp-f pno32 vmb vvb pno12, p-acp n1;
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and the Wildest be our Death, by their natural Fierceness; but, neither of them shall ever break their League, and Hurt us.
and the Wildest be our Death, by their natural Fierceness; but, neither of them shall ever break their League, and Hurt us.
cc dt js vbb po12 n1, p-acp po32 j n1; cc-acp, av-dx pp-f pno32 vmb av vvi po32 n1, cc vvb pno12.
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The King who commissioneth them, engageth, that they shall do nothing but what shall turn to our Good, Rom. 8.28. Insomuch, that a Man Acquainted with God, dwells safe from fear of Evil, while he lives in the Place of Dragons, Prov. 1. ult. Nor is this all; there remains,
The King who commissioneth them, engageth, that they shall do nothing but what shall turn to our Good, Rom. 8.28. Insomuch, that a Man Acquainted with God, dwells safe from Fear of Evil, while he lives in the Place of Dragons, Curae 1. ult. Nor is this all; there remains,
dt n1 r-crq vvz pno32, vvz, cst pns32 vmb vdi pix cc-acp q-crq vmb vvi p-acp po12 j, np1 crd. av, cst dt n1 vvn p-acp np1, vvz j p-acp n1 pp-f n-jn, cs pns31 vvz p-acp dt n1 pp-f n2, np1 crd n1. ccx vbz d d; pc-acp vvz,
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Peace with Death; which, considered in a natural Respect, is a Rending asunder Soul and Body; Peace with Death; which, considered in a natural Respect, is a Rending asunder Soul and Body;
n1 p-acp n1; r-crq, vvn p-acp dt j n1, vbz dt vvg av n1 cc n1;
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the things whose Union, is the nearest and dearest in all the Creation.
the things whose union, is the nearest and dearest in all the Creation.
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And considered in a Penal respect, is Casting into the Fire prepared for the Devil and his Angels;
And considered in a Penal respect, is Casting into the Fire prepared for the devil and his Angels;
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for, what less is Sin's Wages, which is Death's common Name? In both respects, it will be acknowledged to be a King of Terrors. A Dread Soveraign, to all over whom it doth Reign.
for, what less is Since Wages, which is Death's Common Name? In both respects, it will be acknowledged to be a King of Terrors. A Dread Sovereign, to all over whom it does Reign.
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But, the King-on-Zion-Hill is He who alone doth great Wonders;
But, the King-on-Zion-Hill is He who alone does great Wonders;
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and, for his Favourites, Bindeth this King of Terrors in Chains, this cruel Prince in Fetters of Iron.
and, for his Favourites, Binds this King of Terrors in Chains, this cruel Prince in Fetters of Iron.
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Saying, Touch not mine anonited, and do my People no harm!
Saying, Touch not mine anonited, and do my People no harm!
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Yea, not content to foil this Apolluon, and destroyer, as an Enemy; He changeth its Nature,
Yea, not content to foil this Apollyon, and destroyer, as an Enemy; He changes its Nature,
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and makes it a very Friend unto his Friends. Death is Yours, saith the Apostle to such;
and makes it a very Friend unto his Friends. Death is Yours, Says the Apostle to such;
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that is, your Friend and Servant. Thus Catholick, is the blessed Peace that we speak of;
that is, your Friend and Servant. Thus Catholic, is the blessed Peace that we speak of;
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with God above, with Conscience within, with all the Creatures in this World, and with Death our Exodus, or going out of the World.
with God above, with Conscience within, with all the Creatures in this World, and with Death our Exodus, or going out of the World.
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Another Property of it is this; 2. It is a Fruitful Peace. All manner of Fruit it bears.
another Property of it is this; 2. It is a Fruitful Peace. All manner of Fruit it bears.
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Fruit of Praise unto God, and of Profit unto Men, and of Pleasure unto God, Men, and Angels.
Fruit of Praise unto God, and of Profit unto Men, and of Pleasure unto God, Men, and Angels.
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Hence, is that Joy in Heaven made, over one Creature who, acquainting his Soul with God, Enters into this Peace, Luke 15. Yea,
Hence, is that Joy in Heaven made, over one Creature who, acquainting his Soul with God, Enters into this Peace, Lycia 15. Yea,
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hence it was, that, Jesus Christ grudged not the Blood of his Cross, to purchase this Peace.
hence it was, that, jesus christ grudged not the Blood of his Cross, to purchase this Peace.
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Blood which he would not have shed, but for one of such Benefit as passeth all Ʋnderstanding; so the Apostle speaks of this Peace,
Blood which he would not have shed, but for one of such Benefit as passes all Ʋnderstanding; so the Apostle speaks of this Peace,
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and, so by the foregoing Property this appears to be. Wherefore, I proceed; 3. It is a Durable Peace.
and, so by the foregoing Property this appears to be. Wherefore, I proceed; 3. It is a Durable Peace.
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If any thing, Immortality must enhanse Value; Everlastingness must make things of Value to be Invaluable.
If any thing, Immortality must enhance Valve; Everlastingness must make things of Valve to be Invaluable.
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And as for this Peace, it is Eternal, if Divine Truth be Inviolable. Hear it speaking in Isa. 54.10.
And as for this Peace, it is Eternal, if Divine Truth be Inviolable. Hear it speaking in Isaiah 54.10.
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The Mountains shall depart and the Hills be removed, but my Kindness shall not depart from thee, The Mountains shall depart and the Hills be removed, but my Kindness shall not depart from thee,
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neither shall the Covenant of my Peace be removed, saith the Lord that hath Mercy on thee. And in Jer. 32.40. I will make an Everlasting Covenant with them, that I will not turn away from them to do them good;
neither shall the Covenant of my Peace be removed, Says the Lord that hath Mercy on thee. And in Jer. 32.40. I will make an Everlasting Covenant with them, that I will not turn away from them to do them good;
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and I will put my Fear in their Hearts, that they shall not depart from me. Astonishing Grace! I willnot, and They shall-not! and I will put my fear in their Hearts, that they shall not depart from me. Astonishing Grace! I willnot, and They shall-not!
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This Peace is as much stronger than Adam 's, as God with us in our Nature is stronger than that earthly Father. 4. It's an Incomparable Peace. Rarity, addeth Sweetness to Honey;
This Peace is as much Stronger than Adam is, as God with us in our Nature is Stronger than that earthly Father. 4. It's an Incomparable Peace. Rarity, adds Sweetness to Honey;
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and the good things which are not to be Matched, are hard to be Rated.
and the good things which Are not to be Matched, Are hard to be Rated.
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But, is this Peace to be parallel'd? What, did God spare one of the Angels that sinned? Did He excuse one from the Chains of Darkness, and restore him to Peace? Was ever our God, the God of a Second Peace, before? The Angels Peace did not Cost the Price wherewith ours was Bought.
But, is this Peace to be paralleled? What, did God spare one of the Angels that sinned? Did He excuse one from the Chains of Darkness, and restore him to Peace? Was ever our God, the God of a Second Peace, before? The Angels Peace did not Cost the Price wherewith ours was Bought.
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It was not by the Blood of Jesus, that they were made nigh to God. It was their Happiness not to want a Peace-maker, it is our Happiness to have one,
It was not by the Blood of jesus, that they were made High to God. It was their Happiness not to want a Peacemaker, it is our Happiness to have one,
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and one no less than Immanuel. Wherefore, consequently, 5. It is an Admirable Peace. Our Saviour himself, doth express his great Wonder; Joh. 3.16. God So Loved the World.
and one not less than Immanuel. Wherefore, consequently, 5. It is an Admirable Peace. Our Saviour himself, does express his great Wonder; John 3.16. God So Loved the World.
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The holy Angels pry into it, with very Astonishment, 1 Pet. 1.12. Astonished at the Peace, which God's blessed Son died to make for rebellions Servants. The Supream Judg died to make for Malefactors.
The holy Angels pry into it, with very Astonishment, 1 Pet. 1.12. Astonished At the Peace, which God's blessed Son died to make for rebellions Servants. The Supreme Judge died to make for Malefactors.
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Never was Love like this Love;
Never was Love like this Love;
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it passeth all Ʋnderstanding. And never was Peace like to this Peace, the Knowledg whereof is high, we cannot attain it. it passes all Ʋnderstanding. And never was Peace like to this Peace, the Knowledge whereof is high, we cannot attain it.
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In the Day of Judgment, wherein it shall be fully Manifested, God will be admired in his Saints. i. e.In the Day of Judgement, wherein it shall be Fully Manifested, God will be admired in his Saints. i. e.
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Admired by Joying-Angels, by Envying-Devils and Reprobates, and by Praising-Saints themselves, for the Glory of the Peace to which He advanceth them.
Admired by Joying-Angels, by Envying-Devils and Reprobates, and by Praising-Saints themselves, for the Glory of the Peace to which He Advanceth them.
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Nevertheless, mistake not this, as though, before that Day, we were to have little Peace; but know that, in Truth,
Nevertheless, mistake not this, as though, before that Day, we were to have little Peace; but know that, in Truth,
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6. It is a Present Peace also. You are no sooner Acquainted with God, but it is Yours.
6. It is a Present Peace also. You Are no sooner Acquainted with God, but it is Yours.
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You have the sure Grant of it, tho you have not so soon the sweet Sense of it.
You have the sure Grant of it, though you have not so soon the sweet Sense of it.
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There is no Condemnation to them that are in Christ, though their Fear be that there is nothing else to them!There is no Condemnation to them that Are in christ, though their fear be that there is nothing Else to them!
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Nor is it unworthy of notice; that, this is never questioned by them in their Extremities;
Nor is it unworthy of notice; that, this is never questioned by them in their Extremities;
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but, that, if they do Believe in Jesus Christ, they are Justified by the Faith of Christ.
but, that, if they do Believe in jesus christ, they Are Justified by the Faith of christ.
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And, if their suspected Faith be sound, their Joy ought to be Ʋnspeakable and Full of Glory.
And, if their suspected Faith be found, their Joy ought to be Ʋnspeakable and Full of Glory.
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Moreover, as paradoxal as it may seem, I add concerning it, as it is in this Life;
Moreover, as paradoxal as it may seem, I add Concerning it, as it is in this Life;
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7. It is a Joyful Peace, and a Glorious. So the Possessors (than whom the Earth hath not more credible Witnesses) do proclaim. We have Peace with God;
7. It is a Joyful Peace, and a Glorious. So the Possessors' (than whom the Earth hath not more credible Witnesses) do proclaim. We have Peace with God;
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And what then? We Rejoice, and not only so, but we Glory, Rom. 6.1, 2, 3. We Rejoice with Joy unspeakable,
And what then? We Rejoice, and not only so, but we Glory, Rom. 6.1, 2, 3. We Rejoice with Joy unspeakable,
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and full of Glory, 1 Pet. 1.8. They know that they Ought, and they Chide themselves for the Delinquency, when they do not;and full of Glory, 1 Pet. 1.8. They know that they Ought, and they Chide themselves for the Delinquency, when they do not;
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Why art thou Cast down O my Soul? why art thou Disquieted? Psal. 42. ult. q. d.Why art thou Cast down Oh my Soul? why art thou Disquieted? Psalm 42. ult. q. worser.
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Why doth not the Wine of God's Peace, Chear thy Heart? Why doth not its Oil, make thy Face to shine? Are Guilts thy Trouble? God pardons the Penitent.
Why does not the Wine of God's Peace, Cheer thy Heart? Why does not its Oil, make thy Face to shine? are Guilts thy Trouble? God Pardons the Penitent.
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Are Lusts thy Plagues? God subdues them in those that seek to Him. Infirmities remain; but God is Healing them. Enemies remain; but God is Conquering them. Temptations remain; but God is Rebuking them. Sufferings remain; but, God is Sweetning them.
are Lustiest thy Plagues? God subdues them in those that seek to Him. Infirmities remain; but God is Healing them. Enemies remain; but God is Conquering them. Temptations remain; but God is Rebuking them. Sufferings remain; but, God is Sweetening them.
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Not suffering them to be useless; or to be unto other than very good Purpose; as, of Instructing my Mind, Humbling my Heart; Checking my Sin; Exciting my Grace;
Not suffering them to be useless; or to be unto other than very good Purpose; as, of Instructing my Mind, Humbling my Heart; Checking my since; Exciting my Grace;
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Making me more ready for Glory. Let them be miserable that can be Miserable, saith Luther;Making me more ready for Glory. Let them be miserable that can be Miserable, Says Luther;
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my Peace is made with God, and I cannot be Miserable. In short; Joy, is a Tree of Life; and God's Peace, is Joy;my Peace is made with God, and I cannot be Miserable. In short; Joy, is a Tree of Life; and God's Peace, is Joy;
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his Peace on Earth is so. If any Temporal Good be Denied us, this takes off the Desire of it.
his Peace on Earth is so. If any Temporal Good be Denied us, this Takes off the Desire of it.
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If any be Delayed, this makes to wait the Time of it. And whatever is Granted, this Sweetens the Use of it.
If any be Delayed, this makes to wait the Time of it. And whatever is Granted, this Sweetens the Use of it.
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No such Anodyne is to be found, no such Medicine as the Peace of God.
No such Anodyne is to be found, no such Medicine as the Peace of God.
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This Peace He giveth to such as Acquaint themselves with Him, in the House of their Pilgrimage.
This Peace He gives to such as Acquaint themselves with Him, in the House of their Pilgrimage.
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As to what more He giveth of his Royal Bounty, when He takes them up into his own House above, this only shall be said for their Consolation;
As to what more He gives of his Royal Bounty, when He Takes them up into his own House above, this only shall be said for their Consolation;
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It vastly transcends our Comprehension, and, the one half cannot be told. The Gift of this Peace to all that are Acquainted with God, is unquestionable. Even self-evident; and needing no Proof.
It vastly transcends our Comprehension, and, the one half cannot be told. The Gift of this Peace to all that Are Acquainted with God, is unquestionable. Even self-evident; and needing no Proof.
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Heathens knew, and taught the most certain Welfare of Men acquainted with God. Plutarch and Seneca do blazon it. heathens knew, and taught the most certain Welfare of Men acquainted with God. Plutarch and Senecca do blazon it.
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Account God the supream Rewarder, and Reverence him accordingly; then shalt thou have all Good, and fear no Evil, says the first.Account God the supreme Rewarder, and reverence him accordingly; then shalt thou have all Good, and Fear no Evil, Says the First.
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He is sure to be a Free-man, that kindly submits himself to God his Soveraign, saith the other.He is sure to be a Freeman, that kindly submits himself to God his Sovereign, Says the other.
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Deo parere est Libertas. Senec. de Yit. Beat. Yea, the Devil, of old, did acknowledg it; Job 1.9.God parere est Libertas. Seneca de Yet. Beat. Yea, the devil, of old, did acknowledge it; Job 1.9.
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Doth Job Fear God for nought? Hast thou not made an Hedg about him? The Father of Lies spake this truth, though for his own Ends;Does Job fear God for nought? Hast thou not made an Hedge about him? The Father of Lies spoke this truth, though for his own Ends;
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q. d. All the Powers of Hell cannot break his Peace, that is a Friend of the God of Peace. As many as do know God, they proclaim Him to be thus Good; q. worser. All the Powers of Hell cannot break his Peace, that is a Friend of the God of Peace. As many as do know God, they proclaim Him to be thus Good;
vvd. sy. d dt n2 pp-f n1 vmbx vvi po31 n1, cst vbz dt n1 pp-f dt n1 pp-f n1. p-acp d c-acp vdb vvi np1, pns32 vvb pno31 pc-acp vbi av j;
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and no small part of the Scriptures consisteth of their Proclamations!
and no small part of the Scriptures Consisteth of their Proclamations!
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Besides, how doth the Nature of God certify it? God is Love, and Goodness is his Delight. And is it possible, that infinite Bounty should less richly feast it self with its Redeemed? How sure doth the Divine Word make it? How fast doth the Oath of God bind it? Heb. 6.17.
Beside, how does the Nature of God certify it? God is Love, and goodness is his Delight. And is it possible, that infinite Bounty should less richly feast it self with its Redeemed? How sure does the Divine Word make it? How fast does the Oath of God bind it? Hebrew 6.17.
p-acp, q-crq vdz dt n1 pp-f np1 vvi pn31? np1 vbz n1, cc n1 vbz po31 n1. cc vbz pn31 j, cst j n1 vmd av-dc av-j vvi pn31 n1 p-acp po31 j-vvn? c-crq av-j vdz dt j-jn n1 vvi pn31? c-crq av-j vdz dt n1 pp-f np1 vvb pn31? np1 crd.
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How solemnly does He in Baptism, and the Lord's Sapper confirm it? Unbelief would be almost as impossible, as it is unrighteous, if all this were duly weighed by us!
How solemnly does He in Baptism, and the Lord's Sapper confirm it? Unbelief would be almost as impossible, as it is unrighteous, if all this were duly weighed by us!
c-crq av-j vdz pns31 p-acp n1, cc dt n2 np1 vvi pn31? n1 vmd vbi av p-acp j, c-acp pn31 vbz j-u, cs d d vbdr av-jn vvn p-acp pno12!
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I therefore hasten to my principal Business; which is,
I Therefore hasten to my principal Business; which is,
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Exhortation.
Exhortation.
n1.
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But, after all that hath been said, needs any Man to be pressed, to acquaint himself with God? What, is there any Man that believes not this Report? Or, believing it, will dare to deny or delay seeking his Peace with God? Jacob hears that Esau is coming against him,
But, After all that hath been said, needs any Man to be pressed, to acquaint himself with God? What, is there any Man that believes not this Report? Or, believing it, will Dare to deny or Delay seeking his Peace with God? Jacob hears that Esau is coming against him,
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and he straitway sendeth Presents, and maketh humble submission.
and he straightway sends Presents, and makes humble submission.
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Adonijah fears the Effects of King Solomon 's Wrath, and flies to the Horns of the Altar.Adonijah fears the Effects of King Solomon is Wrath, and flies to the Horns of the Altar.
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The King of Assyria no sooner falls under King Ahab 's Power, but Messengers are sent with Ropes about their Necks, to beg his Peace. In our Saviour's Parable, a King that has ten thousand Men, heareth of one who hath twenty thousand, coming forth against him;
The King of Assyria no sooner falls under King Ahab is Power, but Messengers Are sent with Ropes about their Necks, to beg his Peace. In our Saviour's Parable, a King that has ten thousand Men, hears of one who hath twenty thousand, coming forth against him;
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and was so wise, that while he was yet far off, he sent and treated for Peace.
and was so wise, that while he was yet Far off, he sent and treated for Peace.
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The Men of Tyre and Sidon displease Herod; and they delay not to find an Advocate,
The Men of Tyre and Sidon displease Herod; and they Delay not to find an Advocate,
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and make a Suit for Reconciliation.
and make a Suit for Reconciliation.
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What! shall the Peace of breathing Dust be so hastily sought, and may any Man be supposed to be yet averse, or so much as unresolved to seek God's Peace? Yes, surely;
What! shall the Peace of breathing Dust be so hastily sought, and may any Man be supposed to be yet averse, or so much as unresolved to seek God's Peace? Yes, surely;
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and (of Faithfulness unto God and your selves) I must say thus much:
and (of Faithfulness unto God and your selves) I must say thus much:
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The Visible Church, as well as the World, exercet Histrioniam, does disguise and act Parts. Two sorts of Men comprehend all the Living;
The Visible Church, as well as the World, Exercet Histrioniam, does disguise and act Parts. Two sorts of Men comprehend all the Living;
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such as are wholly averse from God's Acquaintance, and such as are culpably defective in their Affections and Actions for it.
such as Are wholly averse from God's Acquaintance, and such as Are culpably defective in their Affections and Actions for it.
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I except not such as sit under Ordinances of greatest Light and Power; wherein they have most of Sunshine and of Thunder.
I except not such as fit under Ordinances of greatest Light and Power; wherein they have most of Sunshine and of Thunder.
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He who looks down from Heaven on us, to see if we understand and do seek God:
He who looks down from Heaven on us, to see if we understand and do seek God:
pns31 r-crq vvz a-acp p-acp n1 p-acp pno12, pc-acp vvi cs pns12 vvb cc vdb vvi np1:
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He seeth that all are gone aside, and gone off from him, either totally, or in such part as I have said.
He sees that all Are gone aside, and gone off from him, either totally, or in such part as I have said.
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And, with both he hath a just Quarrel, and a Fearful.
And, with both he hath a just Quarrel, and a Fearful.
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With both therefore, is the Business of every Ambassador; and to each of them I direct my Exhortation.
With both Therefore, is the Business of every Ambassador; and to each of them I Direct my Exhortation.
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The Lord convince both, of the Matter of Fact, that it is thus with them; and of the penal Evil of it;
The Lord convince both, of the Matter of Fact, that it is thus with them; and of the penal Evil of it;
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that it is their horrid Sin, and deepest Misery to have it so. The Lord so prepare, and incline the Hearts of both, to take his Counsels;
that it is their horrid since, and Deepest Misery to have it so. The Lord so prepare, and incline the Hearts of both, to take his Counsels;
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which are not more truly, or more evidently, to our Duty than to our Interest, Temporal and Eternal. In short;
which Are not more truly, or more evidently, to our Duty than to our Interest, Temporal and Eternal. In short;
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The Lord's Voice thus crieth unto both, and the Man of Wisdom shall hear and do; and thereby hear and live! The Lord's Voice thus cries unto both, and the Man of Wisdom shall hear and do; and thereby hear and live!
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Awake; get out of the Bed of your Sloth; pull aside the Curtains you have drawn about you, to keep out the inviting Light. Awake; get out of the Bed of your Sloth; pull aside the Curtains you have drawn about you, to keep out the inviting Light.
vvb; vvb av pp-f dt n1 pp-f po22 n1; vvb av dt n2 pn22 vhb vvn p-acp pn22, pc-acp vvi av dt j-vvg n1.
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The foolish Virgins sleep, and the Wise do slumber. Both, in different Degrees, do bind up their spiritual Senses.
The foolish Virgins sleep, and the Wise do slumber. Both, in different Degrees, do bind up their spiritual Senses.
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So that, by the former, nothing of God is Heard, Seen, or Felt, from Morning to Night;
So that, by the former, nothing of God is Herd, Seen, or Felt, from Morning to Night;
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and, by the latter, very little! Dream, they do both of them; but Reason and Argue, in this Temper they cannot.
and, by the latter, very little! Dream, they do both of them; but Reason and Argue, in this Temper they cannot.
cc, p-acp dt d, av j! n1, pns32 vdb d pp-f pno32; cc-acp vvb cc vvb, p-acp d vvi pns32 vmbx.
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And, as from sleeping Sampson, the holy Spirit departs from them! But, Sirs, Sleep not you, as do others!
And, as from sleeping Sampson, the holy Spirit departs from them! But, Sirs, Sleep not you, as do Others!
np1, c-acp p-acp j-vvg np1, dt j n1 vvz p-acp pno32! p-acp, n2, vvb xx pn22, c-acp vdb ng2-jn!
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Be not of them, of whom God doth complain, that they do not stir up themselves; but,
Be not of them, of whom God does complain, that they do not stir up themselves; but,
vbb xx pp-f pno32, pp-f ro-crq np1 vdz vvi, cst pns32 vdb xx vvi a-acp px32; p-acp,
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even as a Mad-man in a Storm, do sleep on the top of a Mast!
even as a Madman in a Storm, do sleep on the top of a Mast!
av c-acp dt n1 p-acp dt n1, vdb vvi p-acp dt n1 pp-f dt n1!
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Live not thoughtless and careless of God, as one with whom you have not to do!
Live not thoughtless and careless of God, as one with whom you have not to do!
vvb xx j cc j pp-f np1, c-acp crd p-acp ro-crq pn22 vhb xx pc-acp vdi!
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nor desire to have to do.
nor desire to have to do.
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Say not to Him in practice, Depart from us! Be gone out of our Minds and Hearts!
Say not to Him in practice, Depart from us! Be gone out of our Minds and Hearts!
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But, as the Spouse, Now will I arise!
But, as the Spouse, Now will I arise!
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As the Prodigal, when come to himself, I will arise. As the poor perishing Lepers, Why sit we here till we die? The Ease of spiritual Sleep, is short; the Midnight-Cry soon breaks it.
As the Prodigal, when come to himself, I will arise. As the poor perishing Lepers, Why fit we Here till we die? The Ease of spiritual Sleep, is short; the Midnight-cry soon breaks it.
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The Venom of it is mortal; nothing more deadly than Sleep in a Lethargy. In a word;
The Venom of it is Mortal; nothing more deadly than Sleep in a Lethargy. In a word;
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Nothing slayeth Sinners, or woundeth Saints, more than Sloth.
Nothing slays Sinners, or wounds Saints, more than Sloth.
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In sacred Things, he who is not doing, is undoing; whoever is not busy, is not holy.
In sacred Things, he who is not doing, is undoing; whoever is not busy, is not holy.
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And of them who are so, every slothful Servant is more a Thief than a Servant. The slothful in Business, is Brother to the slothful out of it.
And of them who Are so, every slothful Servant is more a Thief than a Servant. The slothful in Business, is Brother to the slothful out of it.
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God's Acquaintance is both entred and exercised by Diligence. Memorable is the Royal Psalmist's word, Thou hast commanded us to keep thy Precepts diligently.
God's Acquaintance is both entered and exercised by Diligence. Memorable is the Royal Psalmist's word, Thou hast commanded us to keep thy Precepts diligently.
npg1 n1 vbz av-d vvn cc vvn p-acp n1. j vbz dt j npg1 n1, pns21 vh2 vvn pno12 pc-acp vvi po21 n2 av-j.
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Think; strain your Minds in the Thoughts; Commune with your Hearts frequently and seriously, concerning the Excellency and Necessity of God's Acquaintance. Think; strain your Minds in the Thoughts; Commune with your Hearts frequently and seriously, Concerning the Excellency and Necessity of God's Acquaintance.
vvb; vvb po22 n2 p-acp dt n2; j p-acp po22 n2 av-j cc av-j, vvg dt n1 cc n1 pp-f npg1 n1.
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Being come to Thinking, beware of mispending your Thoughts; by whose waste, not a few Souls are lost.
Being come to Thinking, beware of misspending your Thoughts; by whose waste, not a few Souls Are lost.
vbg vvn p-acp vvg, vvb pp-f vvg po22 n2; p-acp rg-crq n1, xx dt d n2 vbr vvn.
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The Number being great, who mind little of Religion more than the Husks. The Formalities, which swallow up many Mens Care, are, in Reality, no more.
The Number being great, who mind little of Religion more than the Husks. The Formalities, which swallow up many Men's Care, Are, in Reality, no more.
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And in fiery Contentions about them, the most do seem rather to disgorge their Malice, than to discharge their Conscience. For, what Conscience can dream, either, that any Way of Religion can please God, without Acquaintance with Him? Or, that Difference in those Notions and Practices, which consist with his Acquaintance, is not very tolerable without Strife and Variance? Wherefore, shake this Viper off from your Hands;
And in fiery Contentions about them, the most do seem rather to disgorge their Malice, than to discharge their Conscience. For, what Conscience can dream, either, that any Way of Religion can please God, without Acquaintance with Him? Or, that Difference in those Notions and Practices, which consist with his Acquaintance, is not very tolerable without Strife and Variance? Wherefore, shake this Viper off from your Hands;
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away with the Serpent and take Fish, away with the Stone and take Bread. Look to the End of the Commandment, which is Charity out of a pure Heart,
away with the Serpent and take Fish, away with the Stone and take Bred. Look to the End of the Commandment, which is Charity out of a pure Heart,
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and a good Conscience, and Faith unfeigned. Mind you the Soul and Body of Religion;and a good Conscience, and Faith unfeigned. Mind you the Soul and Body of Religion;
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be less intent upon the Garb and Dress. Be a thousand times more careful to excel in Acquaintance with God, which all do agree to be Saving-Religion;
be less intent upon the Garb and Dress. Be a thousand times more careful to excel in Acquaintance with God, which all do agree to be Saving-Religion;
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than to promote this or that Opinion, about which Men of unquestionable Integrity cannot agree, whether it be from Heaven, or of Men!
than to promote this or that Opinion, about which Men of unquestionable Integrity cannot agree, whither it be from Heaven, or of Men!
cs pc-acp vvi d cc d n1, p-acp r-crq n2 pp-f j n1 vmbx vvi, cs pn31 vbb p-acp n1, cc pp-f n2!
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Of these Things put your selves in remembrance; You were created to be acquainted with your Creator!
Of these Things put your selves in remembrance; You were created to be acquainted with your Creator!
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Your Conscience, his Envoy in your Hearts, tells you this. Your Minds were given you to know Him;
Your Conscience, his Envoy in your Hearts, tells you this. Your Minds were given you to know Him;
po22 n1, po31 fw-fr p-acp po22 n2, vvz pn22 d. po22 n2 vbdr vvn pn22 pc-acp vvi pno31;
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and your Wills and Affections, to Chuse and Love Him.
and your Wills and Affections, to Choose and Love Him.
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The Son of God was sent to die for you, and his Spirit is sent down from Heaven to live in you, that ye might be acquainted with God! And,The Son of God was sent to die for you, and his Spirit is sent down from Heaven to live in you, that you might be acquainted with God! And,
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if you refuse to be so, you vex God the Holy Ghost, and put God the Son to open shame.
if you refuse to be so, you vex God the Holy Ghost, and put God the Son to open shame.
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The Helps vouchsafed in the Gospel for God's Acquaintance, are incomparably greater than those afforded under the Law. The Helps vouchsafed in the Gospel for God's Acquaintance, Are incomparably greater than those afforded under the Law.
dt n2 vvn p-acp dt n1 p-acp npg1 n1, vbr av-j jc cs d vvd p-acp dt n1.
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So that if you improve not your Advantages, you receive greater Damnation than Old-Testament Sinners. Your Sin is aggravated, and your Sentence will be so. God's Acquaintance, is great Gain;
So that if you improve not your Advantages, you receive greater Damnation than Old-Testament Sinners. Your since is aggravated, and your Sentence will be so. God's Acquaintance, is great Gain;
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and all the World without it, is Vanity and Vexation. If you enjoy not God, the most despicable Insect enjoys as much as you;and all the World without it, is Vanity and Vexation. If you enjoy not God, the most despicable Insect enjoys as much as you;
cc d dt n1 p-acp pn31, vbz n1 cc n1. cs pn22 vvb xx np1, dt av-ds j n1 vvz p-acp d c-acp pn22;
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and if you do enjoy Him, the highest Cherub enjoys no more than you.
and if you do enjoy Him, the highest Cherub enjoys no more than you.
cc cs pn22 vdb vvi pno31, dt js n1 vvz av-dx dc cs pn22.
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In God's Acquaintance there is great Reward, even upon Earth, where there is least of it. In God's Acquaintance there is great Reward, even upon Earth, where there is least of it.
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If acquainted with Him, you can have no Wants, but he will supply them; no Losses, but he will repair them;
If acquainted with Him, you can have no Wants, but he will supply them; no Losses, but he will repair them;
cs vvn p-acp pno31, pn22 vmb vhi dx vvz, p-acp pns31 vmb vvi pno32; uh-x n2, p-acp pns31 vmb vvi pno32;
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no Combats, but he will be Second, yea Principal in them; and make the Victory as sure as the Fight. In short;
no Combats, but he will be Second, yea Principal in them; and make the Victory as sure as the Fight. In short;
uh-x n2, p-acp pns31 vmb vbi ord, uh np1 p-acp pno32; cc vvb dt n1 c-acp j c-acp dt n1. p-acp j;
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Without God's Acquaintance, no Sin will die in you, and no Divine Grace will live. Without God's Acquaintance, no since will die in you, and no Divine Grace will live.
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Without this Acquaintance, Enmity to God will be bewrayed; or, if buried, buried alive. Heavenly Vertue,
Without this Acquaintance, Enmity to God will be bewrayed; or, if buried, buried alive. Heavenly Virtue,
p-acp d n1, n1 p-acp np1 vmb vbi vvn; cc, cs vvn, vvd j. j n1,
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and Love of God, will not be seen in you;
and Love of God, will not be seen in you;
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or, if it be, it will be seen to be but painted, not engraved. He must be a Man of such Thought, that is ever acquainted with God.
or, if it be, it will be seen to be but painted, not engraved. He must be a Man of such Thought, that is ever acquainted with God.
cc, cs pn31 vbb, pn31 vmb vbi vvn pc-acp vbi p-acp vvn, xx vvn. pns31 vmb vbi dt n1 pp-f d n1, cst vbz av vvn p-acp np1.
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With such Thought, his Heart must stir him up, and his Spirit must make him willing! Exod. 35.21. Resolve; purpose; let a Vote pass in your Souls;
With such Thought, his Heart must stir him up, and his Spirit must make him willing! Exod 35.21. Resolve; purpose; let a Vote pass in your Souls;
p-acp d n1, po31 n1 vmb vvi pno31 a-acp, cc po31 n1 vmb vvi pno31 j! np1 crd. vvb; n1; vvb dt n1 vvi p-acp po22 n2;
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and deliberately Design, to get and encrease Acquaintance with God. Resolution is the only generous Issue of Thought.and deliberately Design, to get and increase Acquaintance with God. Resolution is the only generous Issue of Thought.
cc av-j n1, pc-acp vvi cc vvi n1 p-acp np1. n1 vbz dt j j n1 pp-f n1.
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Which, hath never been rightly fixed upon our Objects, or into our Hearts, when it is barren, and bears it not. Determine now, therefore;
Which, hath never been rightly fixed upon our Objects, or into our Hearts, when it is barren, and bears it not. Determine now, Therefore;
r-crq, vhz av-x vbn av-jn vvn p-acp po12 n2, cc p-acp po12 n2, c-crq pn31 vbz j, cc vvz pn31 xx. vvb av, av;
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and fully engage to pursue Acquaintance with God. Always to consult, is as bad as never to consult at all.
and Fully engage to pursue Acquaintance with God. Always to consult, is as bad as never to consult At all.
cc av-j vvi pc-acp vvi n1 p-acp np1. av pc-acp vvi, vbz a-acp j c-acp av-x pc-acp vvi p-acp d.
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For, what is Consultation without Action? And what can be either acted before it's attempted, or be attempted before it be resolved? In vain I speak,
For, what is Consultation without Actium? And what can be either acted before it's attempted, or be attempted before it be resolved? In vain I speak,
p-acp, r-crq vbz n1 p-acp n1? cc q-crq vmb vbi d vvn c-acp pn31|vbz vvn, cc vbb vvn p-acp pn31 vbb vvn? p-acp j pns11 vvb,
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and in vain you hear any further, if this Resolution be not first settled! If your Wills remain still in suspence, and you halt between two; between God's Friendship, and the World's;
and in vain you hear any further, if this Resolution be not First settled! If your Wills remain still in suspense, and you halt between two; between God's Friendship, and the World's;
cc p-acp j pn22 vvb d av-jc, cs d n1 vbb xx ord vvn! cs po22 n2 vvb av p-acp n1, cc pn22 vvi p-acp crd; p-acp npg1 n1, cc dt n1|vbz;
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it were more expedient that I should sit down and weep over you, than preach on,
it were more expedient that I should fit down and weep over you, than preach on,
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and direct you to what you intend not.
and Direct you to what you intend not.
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The Ark of God, and the Idol of Philisthia, could not stand upon the same Altar.
The Ark of God, and the Idol of Philistia, could not stand upon the same Altar.
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Neither can a Choice of God 's Acquaintance and the World 's, consist in the same Heart.
Neither can a Choice of God is Acquaintance and the World is, consist in the same Heart.
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Heaven and Earth be not such Equals, as that they should compound, and agree to take equal Shares in our Affections.
Heaven and Earth be not such Equals, as that they should compound, and agree to take equal Shares in our Affections.
n1 cc n1 vbb xx d vvz, c-acp cst pns32 vmd vvi, cc vvb pc-acp vvi j-jn n2 p-acp po12 n2.
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So that if any thing be done to purpose, to this Effect must be your Language:
So that if any thing be done to purpose, to this Effect must be your Language:
av cst cs d n1 vbi vdn p-acp n1, p-acp d vvb vmb vbi po22 n1:
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What have I to do any more with Idols? I do renounce them; with full purpose applying my self to seek God's Acquaintance. What have I to do any more with Idols? I do renounce them; with full purpose applying my self to seek God's Acquaintance.
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I am on and off no longer now, but fixed. I see the Necessity, and cease from the Impertinence of pleading Difficulty.
I am on and off no longer now, but fixed. I see the Necessity, and cease from the Impertinence of pleading Difficulty.
pns11 vbm a-acp cc a-acp dx jc av, cc-acp vvn. pns11 vvb dt n1, cc vvi p-acp dt n1 pp-f vvg n1.
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Let it cost me right Hand, and right Eye; they shall go, if need be! I will not give over seeking this Acquaintance, though I die. Let it cost me right Hand, and right Eye; they shall go, if need be! I will not give over seeking this Acquaintance, though I die.
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No Man comes into God's Acquaintance and Favour, till he is made thus willing in the Day of his Power!
No Man comes into God's Acquaintance and Favour, till he is made thus willing in the Day of his Power!
dx n1 vvz p-acp npg1 n1 cc n1, c-acp pns31 vbz vvn av vvg p-acp dt n1 pp-f po31 n1!
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Hope the best; if your spiritual Hands hang down, and Knees be feeble, yet lift them up; Hope the best; if your spiritual Hands hang down, and Knees be feeble, yet lift them up;
vvb dt js; cs po22 j n2 vvb a-acp, cc n2 vbb j, av vvb pno32 a-acp;
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Hope even against Hope, that, as much as you have provoked Him to Vengeance, God will,
Hope even against Hope, that, as much as you have provoked Him to Vengeance, God will,
vvb av p-acp n1, cst, c-acp d c-acp pn22 vhb vvn pno31 p-acp n1, np1 vmb,
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now, bring you to his Acquaintance. now, bring you to his Acquaintance.
av, vvb pn22 p-acp po31 n1.
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That, now he has given you to Will, he will also strengthen you to Do, all that is necessary.
That, now he has given you to Will, he will also strengthen you to Do, all that is necessary.
cst, av pns31 vhz vvn pn22 p-acp n1, pns31 vmb av vvb pn22 pc-acp vdi, d d vbz j.
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Humble you much, with the afflictive Thoughts of your long Enmity unto Him. But, join not with the Tempter, against your self and your so gracious Father.
Humble you much, with the afflictive Thoughts of your long Enmity unto Him. But, join not with the Tempter, against your self and your so gracious Father.
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Do not tell your selves, that you shall never see any Good come of your good Purposes. That, they are in vain;
Do not tell your selves, that you shall never see any Good come of your good Purposes. That, they Are in vain;
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and 'tis not likely, that the Majesty so Holy, should ever be propitiated to you, or you be made sutable or acceptable to Him.
and it's not likely, that the Majesty so Holy, should ever be propitiated to you, or you be made suitable or acceptable to Him.
cc pn31|vbz xx j, cst dt n1 av j, vmd av vbi vvn p-acp pn22, cc pn22 vbb vvn j cc j p-acp pno31.
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But, that, as when He was willing, you would not be reconciled; so, now that you are willing, he will not incline to Friendship.
But, that, as when He was willing, you would not be reconciled; so, now that you Are willing, he will not incline to Friendship.
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Give him not so insolently the Lie, with your Mouth or Hearts;
Give him not so insolently the Lie, with your Mouth or Hearts;
vvb pno31 xx av av-j dt n1, p-acp po22 n1 cc n2;
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and abhor the thought of his being unreconcilably angred, or, your being unalterably wicked. Tell your selves the truth;
and abhor the Thought of his being unreconcilably angered, or, your being unalterably wicked. Tell your selves the truth;
cc vvb dt n1 pp-f po31 vbg av-j vvd, cc, po22 vbg av-j j. vvb po22 n2 dt n1;
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He is not implacable by the Oblation of his Son, nor are you unreformable by the Power of his Spirit.
He is not implacable by the Oblation of his Son, nor Are you unreformable by the Power of his Spirit.
pns31 vbz xx j p-acp dt n1 pp-f po31 n1, ccx vbr pn22 j p-acp dt n1 pp-f po31 n1.
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A Spirit, which he hath promised to give unto them that ask; as you are now resolved to do, and that without ceasing.
A Spirit, which he hath promised to give unto them that ask; as you Are now resolved to do, and that without ceasing.
dt n1, r-crq pns31 vhz vvn pc-acp vvi p-acp pno32 cst vvb; p-acp pn22 vbr av vvn pc-acp vdi, cc cst p-acp vvg.
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No Man came ever into God's Acquaintance, without this Hope and Confidence; that, There is Forgiveness with him!
No Man Come ever into God's Acquaintance, without this Hope and Confidence; that, There is Forgiveness with him!
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Seek as for Silver; search as for hid Treasure, for the sound Knowledg of your Righteousness, your Strength, and your Steps. Seek as for Silver; search as for hid Treasure, for the found Knowledge of your Righteousness, your Strength, and your Steps.
vvb a-acp p-acp n1; vvb a-acp p-acp j-vvn n1, p-acp dt j n1 pp-f po22 n1, po22 n1, cc po22 vvz.
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Hope, is a Spring of Motion; and unto nothing more concerning than this, can it move you. Your Righteousness, is Jesus Christ.
Hope, is a Spring of Motion; and unto nothing more Concerning than this, can it move you. Your Righteousness, is jesus christ.
vvb, vbz dt n1 pp-f n1; cc p-acp pix av-dc vvg cs d, vmb pn31 vvi pn22. po22 n1, vbz np1 np1.
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His Righteousness, is the true and only, that satisfieth for Iniquity, and meriteth Mercy. The great Apostle protests, against Trust in any beside.
His Righteousness, is the true and only, that Satisfieth for Iniquity, and merits Mercy. The great Apostle protests, against Trust in any beside.
po31 n1, vbz dt j cc av-j, cst vvz p-acp n1, cc vvz n1. dt j n1 vvz, p-acp n1 p-acp d a-acp.
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Though, after his Conversion, he was a sort of incarnate Angel, he dared to plead no other Righteousness at God's Tribunal.
Though, After his Conversion, he was a sort of incarnate Angel, he dared to plead no other Righteousness At God's Tribunal.
cs, p-acp po31 n1, pns31 vbds dt n1 pp-f j n1, pns31 vvd pc-acp vvi dx j-jn n1 p-acp npg1 n1.
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Knowing all other Garments to have both Defects and Defilement, he declareth the Righteousness of God's Son, to be the Robe of his Salvation, Phil. 3.7, 8, 9. Natural Conscience,
Knowing all other Garments to have both Defects and Defilement, he Declareth the Righteousness of God's Son, to be the Robe of his Salvation, Philip 3.7, 8, 9. Natural Conscience,
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as soon as it's awake, cries out, What shall I do to be saved? But,
as soon as it's awake, cries out, What shall I do to be saved? But,
c-acp av c-acp pn31|vbz j, vvz av, q-crq vmb pns11 vdi pc-acp vbi vvn? p-acp,
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as soon as its Eyes are touched with the Eye-salve of the Gospel, it sees, that, It can never be saved by what it will ever be able to do!
as soon as its Eyes Are touched with the Eyesalve of the Gospel, it sees, that, It can never be saved by what it will ever be able to do!
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When we have done all, we are unprofitable Servants. Your Strength is the Holy Ghost. We have no more Justifying Righteousness than we receive from Christ;When we have done all, we Are unprofitable Servants. Your Strength is the Holy Ghost. We have no more Justifying Righteousness than we receive from christ;
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nor any more sanctifying Righteousness than we receive from the Holy Ghost. The Spirit helpeth our Infirmities.
nor any more sanctifying Righteousness than we receive from the Holy Ghost. The Spirit Helpeth our Infirmities.
ccx d dc j-vvg n1 cs pns12 vvb p-acp dt j n1. dt n1 vvz po12 n1.
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Look over the Gospel, you will find him entituled to all. To all Grates, as the Worker of them;
Look over the Gospel, you will find him entitled to all. To all Grates, as the Worker of them;
vvb p-acp dt n1, pn22 vmb vvi pno31 vvn p-acp d. p-acp d vvz, p-acp dt n1 pp-f pno32;
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to all Duties, as the Assister in them. He it is, that works all Good in us;
to all Duties, as the Assister in them. He it is, that works all Good in us;
p-acp d n2, p-acp dt n1 p-acp pno32. pns31 pn31 vbz, cst vvz d j p-acp pno12;
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and by whom we are acted when we do what is Good.
and by whom we Are acted when we do what is Good.
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The Body is not more dead and unactive without the Soul, than the best Soul is without the Holy Spirit.
The Body is not more dead and unactive without the Soul, than the best Soul is without the Holy Spirit.
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Without him we can do nothing. No Man can call Jesus Lord but by the Spirit. Without him we can do nothing. No Man can call jesus Lord but by the Spirit.
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Your Steps (thro Christ, and by the Holy Ghost) to God's Acquaintance, are these.Your Steps (through christ, and by the Holy Ghost) to God's Acquaintance, Are these.
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e. gr. Painful Sense of your want of it; for, Blessed are they that mourn. Longing desire after it; for, Blessed are they that hunger and thirst.e. Great. Painful Sense of your want of it; for, Blessed Are they that mourn. Longing desire After it; for, Blessed Are they that hunger and thirst.
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Humble Acknowledgment of your Weakness, and disability to raise your selves to it; for, Blessed are the poor in Spirit.Humble Acknowledgment of your Weakness, and disability to raise your selves to it; for, Blessed Are the poor in Spirit.
j n1 pp-f po22 n1, cc n1 pc-acp vvi po22 n2 p-acp pn31; p-acp, vvn vbr dt j p-acp n1.
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Like acknowledgment of your being unworthy that God should raise you up; Like acknowledgment of your being unworthy that God should raise you up;
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for, we are Ungodly, as well as without Strength, and less than the least of God's Mercies.
for, we Are Ungodly, as well as without Strength, and less than the least of God's mercies.
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Faith of God's Power and Readiness, in his Gospel-way, to raise you up to it; Faith of God's Power and Readiness, in his Gospel way, to raise you up to it;
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for, He that cometh to God, must believe that he is, and is a Rewarder of them that seek him.
for, He that comes to God, must believe that he is, and is a Rewarder of them that seek him.
p-acp, pns31 cst vvz p-acp np1, vmb vvi cst pns31 vbz, cc vbz dt n1 pp-f pno32 cst vvb pno31.
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Faith of his Willingness, with his Acquaintance, freely to give you all things; for, so is his Promise, No good Thing will he withhold from the Upright.Faith of his Willingness, with his Acquaintance, freely to give you all things; for, so is his Promise, No good Thing will he withhold from the Upright.
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Lastly, Humble Boldness in the Faith aforesaid, to trust and serve Him; for, so is the Divine Prescription, Let us come boldly to the Throne of Grace.
Lastly, Humble Boldness in the Faith aforesaid, to trust and serve Him; for, so is the Divine Prescription, Let us come boldly to the Throne of Grace.
ord, j n1 p-acp dt n1 j, pc-acp vvi cc vvi pno31; p-acp, av vbz dt j-jn n1, vvb pno12 vvi av-j p-acp dt n1 pp-f n1.
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When you are come boldly thither, you must lay down the Body before you can get higher:
When you Are come boldly thither, you must lay down the Body before you can get higher:
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For, it is so high, that the next Step is Glory, saith one of Note in the Church.
For, it is so high, that the next Step is Glory, Says one of Note in the Church.
c-acp, pn31 vbz av j, cst dt ord n1 vbz n1, vvz crd pp-f n1 p-acp dt n1.
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These things, Bind on your Fingers, write on the Table of your Hearts! Praying incessantly, that by the Holy Spirit's strengthning Power, you may ever take these Steps;
These things, Bind on your Fingers, write on the Table of your Hearts! Praying incessantly, that by the Holy Spirit's strengthening Power, you may ever take these Steps;
np1 n2, vvb p-acp po22 n2, vvb p-acp dt n1 pp-f po22 n2! vvg av-j, cst p-acp dt j n1|vbz vvg n1, pn22 vmb av vvi d vvz;
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and through Christ's meritory Righteousness, be accepted in them. For this, keep you praying with all Prayer.
and through Christ's meritory Righteousness, be accepted in them. For this, keep you praying with all Prayer.
cc p-acp npg1 n1 n1, vbb vvn p-acp pno32. p-acp d, vvb pn22 vvg p-acp d n1.
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Sanctify a Fast; some Time set apart, and go Vow unto the Lord to be his; Sanctify a Fast; Some Time Set apart, and go Voelli unto the Lord to be his;
vvb dt j; d n1 vvd av, cc vvb vvb p-acp dt n1 pc-acp vbi png31;
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solemnly give your selves unto him; present your selves living Sacrifices. solemnly give your selves unto him; present your selves living Sacrifices.
av-j vvb po22 n2 p-acp pno31; vvb po22 n2 vvg n2.
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With what solemnity is the Nuptial Bond entred, every where in the World? With what Solemnity is a Coronation-Oath taken? Yet, what is the Pleasure of the one,
With what solemnity is the Nuptial Bound entered, every where in the World? With what Solemnity is a Coronation-Oath taken? Yet, what is the Pleasure of the one,
p-acp r-crq n1 vbz dt j-jn n1 vvn, d c-crq p-acp dt n1? p-acp r-crq n1 vbz dt n1 vvn? av, q-crq vbz dt n1 pp-f dt crd,
(6) exhortation (DIV2)
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or the Honour of the other, to that of the Covenant of Grace? The Covenant, by which our Maker becomes our Husband? And, we are made Princes! How congruous is it, that the Day of our entring it, should be kept with greatest Solemnity,
or the Honour of the other, to that of the Covenant of Grace? The Covenant, by which our Maker becomes our Husband? And, we Are made Princes! How congruous is it, that the Day of our entering it, should be kept with greatest Solemnity,
cc dt vvb pp-f dt n-jn, p-acp d pp-f dt n1 pp-f n1? dt n1, p-acp r-crq po12 n1 vvz po12 n1? cc, pns12 vbr vvn n2! c-crq j vbz pn31, cst dt n1 pp-f po12 vvg pn31, vmd vbi vvn p-acp js n1,
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and signalized as a Day never to be forgotten!
and signalized as a Day never to be forgotten!
cc vvn p-acp dt n1 av-x pc-acp vbi vvn!
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That, every one joined to God therein, should all Days of his Life most joyfully commemorate it;
That, every one joined to God therein, should all Days of his Life most joyfully commemorate it;
cst, d pi vvd p-acp np1 av, vmd d n2 pp-f po31 n1 av-ds av-j j pn31;
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saying, This is the Day whereon I renewed my Baptismal Covenant!
saying, This is the Day whereon I renewed my Baptismal Covenant!
vvg, d vbz dt n1 c-crq pns11 vvd po11 j n1!
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Was married to my God, was crowned with the Honour of his near Acquaintance, and enriched with all Peace and Good!
Was married to my God, was crowned with the Honour of his near Acquaintance, and enriched with all Peace and Good!
vbds vvn p-acp po11 np1, vbds vvn p-acp dt n1 pp-f po31 j n1, cc vvn p-acp d n1 cc j!
(6) exhortation (DIV2)
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Thanks be to God on every Remembrance! That this Renewal of our Baptismal Vow is needful;Thanks be to God on every Remembrance! That this Renewal of our Baptismal Voelli is needful;
n2 vbb p-acp np1 p-acp d n1! cst d np1 pp-f po12 j vvb vbz j;
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and the Repetition of it, upon all proper Occasions, none can question. The Examples that commend it, and the Reasons that enforce it, are well known. I say but this;
and the Repetition of it, upon all proper Occasions, none can question. The Examples that commend it, and the Reasons that enforce it, Are well known. I say but this;
cc dt n1 pp-f pn31, p-acp d j n2, pix vmb vvi. dt n2 cst vvb pn31, cc dt n2 cst vvb pn31, vbr av vvn. pns11 vvb p-acp d;
(6) exhortation (DIV2)
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God, though no Debtor at all to us, pleaseth by Promises of Free Grace, in effect, to become one.
God, though no Debtor At all to us, Pleases by Promises of Free Grace, in Effect, to become one.
np1, cs dx n1 p-acp d p-acp pno12, vvz p-acp vvz pp-f j n1, p-acp n1, pc-acp vvi pi.
(6) exhortation (DIV2)
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Men love to have their Favours free;
Men love to have their Favours free;
np1 vvb pc-acp vhi po32 n2 j;
(6) exhortation (DIV2)
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are impatient of being fettered by Promises unto their Alms-fokls; and do reserve to themselves a Power of revoking their Charity at Pleasure.
Are impatient of being fettered by Promises unto their Alms-fokls; and do reserve to themselves a Power of revoking their Charity At Pleasure.
vbr j pp-f vbg vvn p-acp vvz p-acp po32 j; cc vdb vvi p-acp px32 dt n1 pp-f vvg po32 n1 p-acp n1.
(6) exhortation (DIV2)
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But, God is Love; and such, that, tho all his Blessings be Gifts, he condescends to be engaged for the conferring of them;
But, God is Love; and such, that, though all his Blessings be Gifts, he condescends to be engaged for the conferring of them;
p-acp, np1 vbz n1; cc d, cst, cs d po31 n2 vbb n2, pns31 vvz pc-acp vbi vvn p-acp dt vvg pp-f pno32;
(6) exhortation (DIV2)
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and allows them in a Sense to have the Quality of Debts. In short; tho his Word is established in Heaven;
and allows them in a Sense to have the Quality of Debts. In short; though his Word is established in Heaven;
cc vvz pno32 p-acp dt n1 pc-acp vhi dt n1 pp-f n2. p-acp j; cs po31 n1 vbz vvn p-acp n1;
(6) exhortation (DIV2)
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598
and with Him is no shadow of turning;
and with Him is no shadow of turning;
cc p-acp pno31 vbz dx n1 pp-f vvg;
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yet his Mercy is secured by Covenant, and his Covenant secured by Oath. Even, the highest Oath, by his Life, and by his Holiness. What then? Shall we, who are Debtors, the deepest;
yet his Mercy is secured by Covenant, and his Covenant secured by Oath. Even, the highest Oath, by his Life, and by his Holiness. What then? Shall we, who Are Debtors, the Deepest;
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(6) exhortation (DIV2)
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we, whose Gifts unto Him, all are Debts, and ten thousand times less than our Debts; We, whose Hearts are false, and need be fix'd and fastned;
we, whose Gifts unto Him, all Are Debts, and ten thousand times less than our Debts; We, whose Hearts Are false, and need be fixed and fastened;
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sluggish also, and need to be quickned;sluggish also, and need to be quickened;
j av, cc vvb pc-acp vbi vvn;
(6) exhortation (DIV2)
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shall we think much to be bound in Vows? Or, shall we dare to trust our Treacherous Spirits without them? What Bands and Cords can be too many for us!
shall we think much to be bound in Vows? Or, shall we Dare to trust our Treacherous Spirits without them? What Bans and Cords can be too many for us!
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Surely it stands us upon, by these Vows, as so many Girdles of Truth, to bind on us the whole Armour of God;
Surely it Stands us upon, by these Vows, as so many Girdles of Truth, to bind on us the Whole Armour of God;
np1 pn31 vvz pno12 p-acp, p-acp d n2, c-acp av d n2 pp-f n1, pc-acp vvi p-acp pno12 dt j-jn n1 pp-f np1;
(6) exhortation (DIV2)
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if, breaking off our old Agreement with Hell, we would enter and maintain Acquaintance with God! And thus doth every Penitent, who attends the Overture made by his Redeemer;
if, breaking off our old Agreement with Hell, we would enter and maintain Acquaintance with God! And thus does every Penitent, who attends the Overture made by his Redeemer;
cs, vvg p-acp po12 j n1 p-acp n1, pns12 vmd vvi cc vvi n1 p-acp np1 cc av vdz d n-jn, r-crq vvz dt n1 vvd p-acp po31 n1;
(6) exhortation (DIV2)
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Let him take hold of my Strength; Let him take hold of my Strength;
vvb pno31 vvi n1 pp-f po11 n1;
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that he may make Peace with me, and he shall make Peace with me, Isa. 27.5. Pay your Vows; prove what is the good, and acceptable, and perfect Will of God;
that he may make Peace with me, and he shall make Peace with me, Isaiah 27.5. Pay your Vows; prove what is the good, and acceptable, and perfect Will of God;
cst pns31 vmb vvi n1 p-acp pno11, cc pns31 vmb vvi n1 p-acp pno11, np1 crd. vvb po22 n2; vvb r-crq vbz dt j, cc j, cc j n1 pp-f np1;
(6) exhortation (DIV2)
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be not content to keep you from presumptuous Sins, unless the Words of your Mouth,
be not content to keep you from presumptuous Sins, unless the Words of your Mouth,
vbb xx j pc-acp vvi pn22 p-acp j n2, cs dt n2 pp-f po22 n1,
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and the Meditations of your Heart be acceptable in the sight of God! Vows turn to a sad Account,and the Meditations of your Heart be acceptable in the sighed of God! Vows turn to a sad Account,
cc dt n2 pp-f po22 n1 vbb j p-acp dt n1 pp-f np1 n2 vvb p-acp dt j vvb,
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unless, being bound, you do thus Obey.
unless, being bound, you do thus Obey.
cs, vbg vvn, pn22 vdb av vvi.
(6) exhortation (DIV2)
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Taking heed of Gnats, as well as of Camels; of Moats, as well as of Beams. Ambitious to please, to well-please, yea and to best-please God.
Taking heed of Gnats, as well as of Camels; of Moats, as well as of Beams. Ambitious to please, to well-please, yea and to best-please God.
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(6) exhortation (DIV2)
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Your Minds proving what doth do so, by studying it out; your Wills, by embracing it;
Your Minds proving what does doe so, by studying it out; your Wills, by embracing it;
po22 n2 vvg r-crq vdz n1 av, p-acp vvg pn31 av; po22 n2, p-acp vvg pn31;
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and your active Powers, by practising it.
and your active Powers, by practising it.
cc po22 j n2, p-acp vvg pn31.
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Practising it to the best of your Light, and to the utmost of your Strength; with all your Mind, and with all your Soul. For,
Practising it to the best of your Light, and to the utmost of your Strength; with all your Mind, and with all your Soul. For,
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(6) exhortation (DIV2)
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as fair as the Tree of Knowledg is to look on, the Tree of Life is the best to feed on.
as fair as the Tree of Knowledge is to look on, the Tree of Life is the best to feed on.
c-acp j c-acp dt n1 pp-f n1 vbz pc-acp vvi a-acp, dt n1 pp-f n1 vbz dt js pc-acp vvi a-acp.
(6) exhortation (DIV2)
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And if practical Holiness be not the Life of our Religion, our Judg will abominate our Heads of Gold upon Feet of Clay.
And if practical Holiness be not the Life of our Religion, our Judge will abominate our Heads of Gold upon Feet of Clay.
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Follow you therefore the Apostle's Rule, (too hot for Hypocrites to hold;) Whatsoever things are True, are Honest, are Just, are Pure, are Lovely, are of good Report;
Follow you Therefore the Apostle's Rule, (too hight for Hypocrites to hold;) Whatsoever things Are True, Are Honest, Are Just, Are Pure, Are Lovely, Are of good Report;
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if there be any Vertue, (i. e. any more vertuous than others) if there be any Praise, (i. e. if there be any Virtue, (i. e. any more virtuous than Others) if there be any Praise, (i. e.
cs pc-acp vbb d n1, (uh. sy. d av-dc j cs n2-jn) cs pc-acp vbb d n1, (uh. sy.
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more praise-worthy than others) Think on these things, these things do! It is true, and a most comforting Truth;
more praiseworthy than Others) Think on these things, these things do! It is true, and a most comforting Truth;
av-dc j cs n2-jn) vvb p-acp d n2, d n2 vdb! pn31 vbz j, cc dt av-ds j-vvg n1;
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that, in our weak and tempted State. God will not reckon every Sin a Revolt! That which we disallow and deplore, He will not vindictively remember.
that, in our weak and tempted State. God will not reckon every since a Revolt! That which we disallow and deplore, He will not vindictively Remember.
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As Amity between Princes is not broken by what is done by Pirats, if they are not countenanced by supream Commanders; so, our Acquaintance with God is not broke, by every inordinacy of the inferiour Appetite, if it be not indulged by the superior Faculties. If the Will doth the mean time consent that the Law is Holy, Just,
As Amity between Princes is not broken by what is done by Pirates, if they Are not countenanced by supreme Commanders; so, our Acquaintance with God is not broke, by every inordinacy of the inferior Appetite, if it be not indulged by the superior Faculties. If the Will does the mean time consent that the Law is Holy, Just,
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and Good, and calls to the Ʋnderstanding for Arguments against the breach of it;and Good, and calls to the Ʋnderstanding for Arguments against the breach of it;
cc j, cc vvz p-acp dt vvg p-acp n2 p-acp dt n1 pp-f pn31;
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if the Mind and the Heart do defy the Sin, the Sin doth not then break our Acquaintance. But otherwise;
if the Mind and the Heart doe defy the since, the since does not then break our Acquaintance. But otherwise;
cs dt n1 cc dt n1 n1 vvb dt n1, dt n1 vdz xx av vvi po12 n1. p-acp av;
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it worketh in our Souls a Dread and a Dislike of God. It maketh that we neither dare, nor desire to approach him.
it works in our Souls a Dread and a Dislike of God. It makes that we neither Dare, nor desire to approach him.
pn31 vvz p-acp po12 n2 dt j cc dt n1 pp-f np1. pn31 vvz cst pns12 d vvb, ccx n1 pc-acp vvi pno31.
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And, causeth, on God's Part, a sad Restraint, and suspension of Grace and Peace, as to the usual degree of Communication.
And, Causes, on God's Part, a sad Restraint, and suspension of Grace and Peace, as to the usual degree of Communication.
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Who knows not what David's Bones felt, for his Sin of this sort? And, who is he, that hath not himself dearly smarted for it? Or, who, that knows God, wonders at it? He will be Just as well as Merciful in his dealing with his own Children.
Who knows not what David's Bones felt, for his since of this sort? And, who is he, that hath not himself dearly smarted for it? Or, who, that knows God, wonders At it? He will be Just as well as Merciful in his dealing with his own Children.
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And will make them to know, that he can endure no Sin in them, that they are able to endure in themselves!
And will make them to know, that he can endure no since in them, that they Are able to endure in themselves!
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(6) exhortation (DIV2)
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Sin against Knowledg, being Death to Acquaintance!
since against Knowledge, being Death to Acquaintance!
n1 p-acp n1, vbg n1 p-acp n1!
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Which, if we would maintain effectually to our Peace, we must walk as we are taught by Divine Grace; denying Ʋngodliness and worldly Lusts; i. e.
Which, if we would maintain effectually to our Peace, we must walk as we Are taught by Divine Grace; denying Ʋngodliness and worldly Lustiest; i. e.
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refusing assent to their lying Suggestions of Pleasure and Profit;
refusing assent to their lying Suggestions of Pleasure and Profit;
vvg vvi p-acp po32 j-vvg n2 pp-f n1 cc n1;
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and refusing Consent unto their importunate Solicitations. Behaving our selves soberly, in the Duties of our personal Capacity;
and refusing Consent unto their importunate Solicitations. Behaving our selves soberly, in the Duties of our personal Capacity;
cc vvg vvb p-acp po32 j n2. vvg po12 n2 av-j, p-acp dt n2 pp-f po12 j n1;
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Righteously, in relative Duties to Men; and Godly, in the Duties of immediate Intercourse with God.Righteously, in relative Duties to Men; and Godly, in the Duties of immediate Intercourse with God.
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Then may we, in Peace, Look for the blessed Hope, and the glorious appearing of the great God and our Saviour, Jesus Christ!
Then may we, in Peace, Look for the blessed Hope, and the glorious appearing of the great God and our Saviour, jesus christ!
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Thus Lived, and for this looked the rare Christian, whose Decease hath occasioned this Discourse. A Christian much more in Truth than in Appearance.
Thus Lived, and for this looked the rare Christian, whose Decease hath occasioned this Discourse. A Christian much more in Truth than in Appearance.
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One of an acquaintance with God, that bare few Leaves with much Fruit. Soveraign Grace most richly adorned her Person;
One of an acquaintance with God, that bore few Leaves with much Fruit. Sovereign Grace most richly adorned her Person;
crd pp-f dt n1 p-acp np1, cst j d n2 p-acp d np1 j-jn n1 av-ds av-j vvn po31 n1;
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but my Skill shall not be strained to garnish her Tomb. Only, as in the Place of a last Exhortation, I add thus much, not as Panegyrick, but as Sermon. Of the Honour of her Parentage, of the Beauty of her Person, and other common Gifts, which do not make known God's Love or Hatred; I say not any thing. Ecclesia, haec, tanquam supervacanea, dimittit; saith an Antient Bishop.
but my Skill shall not be strained to garnish her Tomb. Only, as in the Place of a last Exhortation, I add thus much, not as Panegyric, but as Sermon. Of the Honour of her Parentage, of the Beauty of her Person, and other Common Gifts, which do not make known God's Love or Hatred; I say not any thing. Ecclesia, haec, tanquam supervacanea, Dimittit; Says an Ancient Bishop.
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Though, in the World these do make great Figures, the Church takes them for no more than Cyphers. This only I exhort;
Though, in the World these do make great Figures, the Church Takes them for no more than Ciphers. This only I exhort;
cs, p-acp dt n1 d vdb vvi j n2, dt n1 vvz pno32 p-acp dx dc cs n2. np1 av-j pns11 vvb;
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The things which some of you have seen in her, more of you have Heard, The things which Some of you have seen in her, more of you have Herd,
dt n2 r-crq d pp-f pn22 vhb vvn p-acp pno31, dc pp-f pn22 vhb vvn,
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and all of you shall Now-Hear, these things Seek, and these Do, and the God of Peace shall be with you. and all of you shall Now-Hear, these things Seek, and these Do, and the God of Peace shall be with you.
cc d pp-f pn22 vmb j, d n2 vvb, cc d vdb, cc dt n1 pp-f n1 vmb vbi p-acp pn22.
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A summary of them, as for some Years I have both Heard and Seen them, I give in few words;
A summary of them, as for Some years I have both Herd and Seen them, I give in few words;
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and in no more than these particulars. Spiritual Ʋnderstanding. Extensive Knowledg of Revealed as well as of Natural Religion;
and in no more than these particulars. Spiritual Ʋnderstanding. Extensive Knowledge of Revealed as well as of Natural Religion;
cc p-acp dx dc cs d n2-j. j n1. j n1 pp-f vvn a-acp av c-acp pp-f j n1;
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Intensive, of Clear as well as of true Light;Intensive, of Clear as well as of true Light;
j, pp-f j c-acp av c-acp pp-f j n1;
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and Applicative, taking all that God saith as spoken to ones self, as well as to others.
and Applicative, taking all that God Says as spoken to ones self, as well as to Others.
cc j, vvg d cst np1 vvz a-acp vvn p-acp pi2 n1, c-acp av c-acp p-acp n2-jn.
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This is what is wrought by the Ʋnction, which God's Children have from the Holy One. This is the Wisdom that is unto Salvation.
This is what is wrought by the Ʋnction, which God's Children have from the Holy One. This is the Wisdom that is unto Salvation.
d vbz q-crq vbz vvn p-acp dt n1, r-crq npg1 n2 vhb p-acp dt j pi. d vbz dt n1 cst vbz p-acp n1.
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This was eminently in Her of whom we speak, a Guide unto Duty, and a Keeper therein;
This was eminently in Her of whom we speak, a Guide unto Duty, and a Keeper therein;
d vbds av-j p-acp po31 pp-f ro-crq pns12 vvb, dt vvb p-acp n1, cc dt n1 av;
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a Judg condemning for Neglect of Duty, and a Lictor, punishing for all done amiss. Other Light, is but Ignis fatuus; other Knowledg, but Learned Ignorance. Holy Affections.
a Judge condemning for Neglect of Duty, and a Lictor, punishing for all done amiss. Other Light, is but Ignis fatuus; other Knowledge, but Learned Ignorance. Holy Affections.
dt vvb vvg p-acp vvb pp-f n1, cc dt n1, vvg p-acp d vdn av. av-jn n1, vbz p-acp fw-la fw-la; j-jn n1, cc-acp j n1. j n2.
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Holily Directed, by the Dictates of an informed Judgment; holily Set upon deserving Objects; and holily Proportionated, according to their various Degrees of Goodness, and Deserts.
Holily Directed, by the Dictates of an informed Judgement; holily Set upon deserving Objects; and holily Proportionated, according to their various Degrees of goodness, and Deserts.
av-j vvn, p-acp dt vvz pp-f dt vvn n1; av-j vvb p-acp j-vvg n2; cc av-j j-vvn, vvg p-acp po32 j n2 pp-f n1, cc n2.
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These Affections, are our Souls Feet, and Wings; in Actions Natural, Civil, and Religious, these are the things that move us.
These Affections, Are our Souls Feet, and Wings; in Actions Natural, Civil, and Religious, these Are the things that move us.
np1 n2, vbr po12 n2 n2, cc n2; p-acp n2 j, j, cc j, d vbr dt n2 cst vvb pno12.
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Insomuch, that while these are Naught, we cannot do the least Good.
Insomuch, that while these Are Nought, we cannot do the least Good.
av, cst cs d vbr pix, pns12 vmbx vdi dt av-ds j.
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But, when these are Rectified, in the Gospel Sense we are Perfect, and throughly Furnished unto every good Work.
But, when these Are Rectified, in the Gospel Sense we Are Perfect, and thoroughly Furnished unto every good Work.
p-acp, c-crq d vbr vvn, p-acp dt n1 n1 pns12 vbr j, cc av-j vvn p-acp d j n1.
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The Father and the Fashioner of Spirits, so regulated the Affections of this his Servant's Spirit;
The Father and the Fashioner of Spirits, so regulated the Affections of this his Servant's Spirit;
dt n1 cc dt n1 pp-f n2, av vvn dt n2 pp-f d po31 ng1 n1;
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that, Enemies, if she had any, would confess them to have bin set upon the One thing necessary! and so set, as hath been said! True Diligence.
that, Enemies, if she had any, would confess them to have been Set upon the One thing necessary! and so Set, as hath been said! True Diligence.
cst, n2, cs pns31 vhd d, vmd vvi pno32 pc-acp vhi vbn vvn p-acp dt crd n1 j! cc av vvn, c-acp vhz vbn vvn! j n1.
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Such as stirs Promptly, as Flames do Ascend; Earnestly, as for Life, with all Violence and with both Hands;
Such as stirs Promptly, as Flames do Ascend; Earnestly, as for Life, with all Violence and with both Hands;
d c-acp vvz av-j, p-acp n2 vdb vvb; av-j, a-acp p-acp n1, p-acp d n1 cc p-acp d n2;
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and Incessantly, as Waters flow from Fountains. Such was her Industry in Sacred Affairs. Unto them, her Inclination prevented Human Perswasion;
and Incessantly, as Waters flow from Fountains. Such was her Industry in Sacred Affairs. Unto them, her Inclination prevented Human Persuasion;
cc av-j, p-acp n2 vvb p-acp n2. d vbds po31 n1 p-acp j n2. p-acp pno32, po31 n1 vvn j n1;
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and in them she appeared to be none of that sad Multitude who so Pray as though they cared not whether they sped;
and in them she appeared to be none of that sad Multitude who so Pray as though they cared not whither they sped;
cc p-acp pno32 pns31 vvd pc-acp vbi pix pp-f d j n1 r-crq av vvb c-acp cs pns32 vvd xx cs pns32 vvd;
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and so Hear God's Word, as though they desired nothing less than to Profit.
and so Hear God's Word, as though they desired nothing less than to Profit.
cc av vvb npg1 n1, c-acp cs pns32 vvd pix av-dc cs pc-acp vvi.
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Who ever saw her in Prayer, but most Fervent? in Hearing, but most fixedly Intent? A most useful Pattern to the Congregation wherein she Worshipped.
Who ever saw her in Prayer, but most Fervent? in Hearing, but most fixedly Intent? A most useful Pattern to the Congregation wherein she Worshipped.
r-crq av vvd pno31 p-acp n1, p-acp ds j? p-acp vvg, p-acp av-ds av-vvn n1? dt av-ds j n1 p-acp dt n1 c-crq pns31 vvd.
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Her Perseverance in this, was unfainting to the last; her Spirit was Willing, when her Flesh was Weak.
Her Perseverance in this, was unfainting to the last; her Spirit was Willing, when her Flesh was Weak.
po31 n1 p-acp d, vbds j p-acp dt ord; po31 n1 vbds j, c-crq po31 n1 vbds j.
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The very Day before her Ascension, how eagerly did she Point, when she could not speak; and make Signs when she could utter no Words, to have Holy Prayer put up? There was no extinction of the Fire upon her Altar; it Ascended with Her. Exemplary Patience.
The very Day before her Ascension, how eagerly did she Point, when she could not speak; and make Signs when she could utter no Words, to have Holy Prayer put up? There was no extinction of the Fire upon her Altar; it Ascended with Her. Exemplary Patience.
dt j n1 p-acp po31 n1, c-crq av-j vdd pns31 n1, c-crq pns31 vmd xx vvi; cc vvi n2 c-crq pns31 vmd vvi dx n2, pc-acp vhi j n1 vvd a-acp? pc-acp vbds dx n1 pp-f dt n1 p-acp po31 n1; pn31 vvd p-acp pno31 j n1.
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A Silently-submitting one, as that of David, who was Dumb, because it was God who smote him;
A Silently-submitting one, as that of David, who was Dumb, Because it was God who smote him;
dt j pi, p-acp d pp-f np1, r-crq vbds j, c-acp pn31 vbds np1 r-crq vvd pno31;
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a Thankfully-Accepting one, as that of Job, who Blessed God Taking away good things, as well as Giving of them;
a Thankfully-Accepting one, as that of Job, who Blessed God Taking away good things, as well as Giving of them;
dt j pi, p-acp d pp-f np1, r-crq vvd np1 vvg av j n2, c-acp av c-acp vvg pp-f pno32;
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and a Chearfully-Receiving one, as that of the Apostle 's, who Gloried, or Rejoiced in Tribulations! In all her Moanings, throughout her long Sickness, I heard no Murmuring! But a perpetual Acknowledgment of the Divine Goodness, in Mitigating her Pains, and Moderating her Sorrows! Profound Thankfulness.
and a Chearfully-Receiving one, as that of the Apostle is, who Gloried, or Rejoiced in Tribulations! In all her Moanings, throughout her long Sickness, I herd no Murmuring! But a perpetual Acknowledgment of the Divine goodness, in Mitigating her Pains, and Moderating her Sorrows! Profound Thankfulness.
cc dt j pi, p-acp d pp-f dt n1 vbz, r-crq vvd, cc vvd p-acp n2! p-acp d po31 n2-vvg, p-acp po31 j n1, pns11 vvd dx j-vvg! p-acp dt j n1 pp-f dt j-jn n1, p-acp j-vvg po31 n2, cc vvg po31 n2! j n1.
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Cordial, when the Heart is by Gifts made an Oblation to the Giver; Oral, when the Mouth is made a Trumpet of his Goodness;Cordial, when the Heart is by Gifts made an Oblation to the Giver; Oral, when the Mouth is made a Trumpet of his goodness;
j, c-crq dt n1 vbz p-acp n2 vvd dt n1 p-acp dt n1; j, c-crq dt n1 vbz vvn dt n1 pp-f po31 n1;
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Practical, when it's made the Business of our whole Life, to give him the Glory of his Bounty.Practical, when it's made the Business of our Whole Life, to give him the Glory of his Bounty.
j, c-crq pn31|vbz vvn dt n1 pp-f po12 j-jn n1, pc-acp vvi pno31 dt n1 pp-f po31 n1.
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This, which is the Soul of all Religion, was conspicuosly the Exercise and Delight of her Religious Soul. Ʋniversal Godliness.
This, which is the Soul of all Religion, was conspicuosly the Exercise and Delight of her Religious Soul. Ʋniversal Godliness.
np1, r-crq vbz dt n1 pp-f d n1, vbds av-j dt n1 cc n1 pp-f po31 j n1 j n1.
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The highest and most solemn Respects toward God, as the First Cause, ascribing all Good unto Him, and Trusting Him for all;
The highest and most solemn Respects towards God, as the First Cause, ascribing all Good unto Him, and Trusting Him for all;
dt js cc av-ds j n2 p-acp np1, c-acp dt ord n1, vvg d j p-acp pno31, cc vvg pno31 p-acp d;
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as the Chiefest Good, Reverencing of Him and Delighting in Him; as the Supream Power, subjecting us to his Authority, and yielding Obedience to his Laws;
as the Chiefest Good, Reverencing of Him and Delighting in Him; as the Supreme Power, subjecting us to his authority, and yielding obedience to his Laws;
c-acp dt js-jn j, vvg pp-f pno31 cc vvg p-acp pno31; c-acp dt j n1, vvg pno12 p-acp po31 n1, cc j-vvg n1 p-acp po31 n2;
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as the Last End, Glorifying Him in all Things, and above all Things!
as the Last End, Glorifying Him in all Things, and above all Things!
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O happy Days, when there shall be found many such manner of Persons, for all holy Conversation and Godliness! Christian Charity. Of Pity, towards God's Enemies;
O happy Days, when there shall be found many such manner of Persons, for all holy Conversation and Godliness! Christian Charity. Of Pity, towards God's Enemies;
sy j n2, c-crq a-acp vmb vbi vvn d d n1 pp-f n2, p-acp d j n1 cc n1! np1 n1. pp-f vvb, p-acp npg1 n2;
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of Pardon, towards our own Enemies; of Complacence in good Men; of Benevolence to all Men.
of Pardon, towards our own Enemies; of Complacence in good Men; of Benevolence to all Men.
pp-f vvb, p-acp po12 d n2; pp-f n1 p-acp j n2; pp-f n1 p-acp d n2.
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This was her Sweet and Gentle Temper, her Kind and Meek Spirit!
This was her Sweet and Gentle Temper, her Kind and Meek Spirit!
d vbds po31 j cc j vvi, po31 j cc j n1!
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A Temper most Delightful to her self, most Beneficial to all about her, most Like unto God, and most Acceptable to Him! Excellent and regular Moderation.
A Temper most Delightful to her self, most Beneficial to all about her, most Like unto God, and most Acceptable to Him! Excellent and regular Moderation.
dt vvi ds j p-acp po31 n1, ds j p-acp d p-acp pno31, av-ds j p-acp np1, cc ds j p-acp pno31! j cc j n1.
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Such Government of the Affections, as keepeth from being brought under the Power of any; either in the Pursuit or Ʋse of things Temporal.
Such Government of the Affections, as Keepeth from being brought under the Power of any; either in the Pursuit or Ʋse of things Temporal.
d n1 pp-f dt n2, c-acp vvz p-acp vbg vvn p-acp dt n1 pp-f d; av-d p-acp dt n1 cc j pp-f n2 j.
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That, wherein the desiring Appetite, is, with Sobriety and Temperance, restrain'd from inordinate Pleasure;
That, wherein the desiring Appetite, is, with Sobriety and Temperance, restrained from inordinate Pleasure;
cst, c-crq dt vvg n1, vbz, p-acp n1 cc n1, vvn p-acp j n1;
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and the angry Appetite, is, with Fortitude and Patience bridled from unrighteous Wrath. That, whereby we are enfranchised from Captivity unto Sense,
and the angry Appetite, is, with Fortitude and Patience bridled from unrighteous Wrath. That, whereby we Are enfranchised from Captivity unto Sense,
cc dt j n1, vbz, p-acp n1 cc n1 vvn p-acp j np1 cst, c-crq pns12 vbr vvn p-acp n1 p-acp n1,
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and have Spiritual Dominion established over our Brutish part.
and have Spiritual Dominion established over our Brutish part.
cc vhb j n1 vvn p-acp po12 j n1.
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That, whereby we are Crucified to the World, and the World is Crucified to us, as the Sacred Writer speaks;
That, whereby we Are crucified to the World, and the World is crucified to us, as the Sacred Writer speaks;
cst, c-crq pns12 vbr vvn p-acp dt n1, cc dt n1 vbz vvn p-acp pno12, p-acp dt j n1 vvz;
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q. d. the Love and Fear of the World is regulated in us; so that it can no more seduce or Terrify us.q. worser. the Love and fear of the World is regulated in us; so that it can no more seduce or Terrify us.
vvd. sy. dt n1 cc n1 pp-f dt n1 vbz vvn p-acp pno12; av cst pn31 vmb av-dx av-dc vvi cc vvi pno12.
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That, through which Christian Souldiers, get the Mastery over the bloody Conspirators;
That, through which Christian Soldiers, get the Mastery over the bloody Conspirators;
cst, p-acp r-crq np1 n2, vvb dt n1 p-acp dt j n2;
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this World (their Tempter) and the Body (their Traitor.) Surrounded with Riches and Honours,
this World (their Tempter) and the Body (their Traitor.) Surrounded with Riches and Honours,
d n1 (po32 n1) cc dt n1 (po32 n1.) vvn p-acp n2 cc ng1,
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and in a Prosperity, full of Temptations, as Nilus of Crocodiles, this Moderation of her's, was well known!
and in a Prosperity, full of Temptations, as Nilus of Crocodiles, this Moderation of hers, was well known!
cc p-acp dt n1, j pp-f n2, c-acp npg1 pp-f n2, d n1 pp-f png31, vbds av vvn!
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In our lower stations, of fewer Blandishments and Provocations, may our like Moderation be known unto all Men!
In our lower stations, of fewer Blandishments and Provocations, may our like Moderation be known unto all Men!
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Hope to the End. Assent to the Truth of the Gospel of Christ; Reliance upon the Goodness of God reconciled by Him;
Hope to the End. Assent to the Truth of the Gospel of christ; Reliance upon the goodness of God reconciled by Him;
n1 p-acp dt n1 vvi p-acp dt n1 pp-f dt n1 pp-f np1; n1 p-acp dt n1 pp-f np1 vvn p-acp pno31;
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Expectation of the promised incorruptible Inheritance; and all three maintained unto Death.
Expectation of the promised incorruptible Inheritance; and all three maintained unto Death.
n1 pp-f dt j-vvn j n1; cc d crd vvn p-acp n1.
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Of the many Months, whereof I was not absent from her Chamber many Days, never could I discern her Hope to be departed. Nor ever heard her complain, that it was Departed. Indeed, the best Hope sometime lieth Prostrate;
Of the many Months, whereof I was not absent from her Chamber many Days, never could I discern her Hope to be departed. Nor ever herd her complain, that it was Departed. Indeed, the best Hope sometime lies Prostrate;
pp-f dt d n2, c-crq pns11 vbds xx j p-acp po31 n1 d n2, av-x vmd pns11 vvi po31 vvb pc-acp vbi vvn. ccx av vvd pno31 vvi, cst pn31 vbds vvn. av, dt js n1 av vvz j;
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Abraham, was not always Abraham. When it was worst with her, it was no worse than with Job, in whose words she express'd it;Abraham, was not always Abraham. When it was worst with her, it was no Worse than with Job, in whose words she expressed it;
np1, vbds xx av np1. c-crq pn31 vbds js p-acp pno31, pn31 vbds dx jc cs p-acp n1, p-acp rg-crq n2 pns31 vvd pn31;
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Tho He Slay me, I will Trust in Him! He knows the Way that I have Chosen! Though He Slay me, I will Trust in Him! He knows the Way that I have Chosen!
cs pns31 vvb pno11, pns11 vmb vvi p-acp pno31! pns31 vvz dt n1 cst pns11 vhb vvn!
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It's not every dark-Cloud, that maketh Night; nor every sad-Doubt and Fear, that is to be named Despair. This therefore I testify;
It's not every dark-Cloud, that makes Night; nor every sad-Doubt and fear, that is to be nam Despair. This Therefore I testify;
pn31|vbz xx d n1, cst vv2 n1; ccx d n1 cc n1, cst vbz pc-acp vbi vvn vvb. d av pns11 vvb;
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I have oft seen her Troubled, but not once Distressed; often Perplexed, but not once in Despair! May all that hear this, have so wellbuilt Hope in their Death!
I have oft seen her Troubled, but not once Distressed; often Perplexed, but not once in Despair! May all that hear this, have so wellbuilt Hope in their Death!
pns11 vhb av vvn po31 vvn, p-acp xx c-acp j-vvn; av vvn, cc-acp xx c-acp p-acp n1! vmb d cst vvb d, vhb av j n1 p-acp po32 n1!
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Then, how terribly soever the old Serpent may Hiss, mortally it shall not Sting! Whereof, I am much the more confident,
Then, how terribly soever the old Serpent may Hiss, mortally it shall not Sting! Whereof, I am much the more confident,
av, c-crq av-j av dt j n1 vmb vvi, j-jn pn31 vmb xx vvb! c-crq, pns11 vbm av-d dt av-dc j,
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because of that wherein she peculiarly excelled, Conspicuous Humility. A Mind, of low thoughts of her Self;
Because of that wherein she peculiarly excelled, Conspicuous Humility. A Mind, of low thoughts of her Self;
c-acp pp-f d c-crq pns31 av-j vvd, j n1. dt n1, pp-f j n2 pp-f po31 n1;
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a Will, of no desire to be thought more highly of than is meet; a Language and Behaviour convincingly showing both.
a Will, of no desire to be Thought more highly of than is meet; a Language and Behaviour convincingly showing both.
dt vmb, pp-f dx n1 pc-acp vbi vvn av-dc av-j pp-f av vbz j; dt n1 cc n1 av-vvg vvg av-d.
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No, Observation, or Reading of mine, hath given me to know the Saint, wherein Humility had its more perfect Work.
No, Observation, or Reading of mine, hath given me to know the Saint, wherein Humility had its more perfect Work.
uh-dx, n1, cc vvg pp-f png11, vhz vvn pno11 pc-acp vvi dt n1, c-crq n1 vhd po31 av-dc j n1.
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But, hereof so much is known, that no more shall be told. This only is suggested;
But, hereof so much is known, that no more shall be told. This only is suggested;
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it's nothing but Acquaintance with God, that can truly Humble or Comfort Men and Augels. This it is that maketh Seraphims to cover their Wings, Feet, and Faces;
it's nothing but Acquaintance with God, that can truly Humble or Comfort Men and Angels. This it is that makes Seraphims to cover their Wings, Feet, and Faces;
pn31|vbz pix cc-acp n1 p-acp np1, cst vmb av-j j cc vvb n2 cc n2. d pn31 vbz cst vv2 np2 p-acp vvb po32 n2, n2, cc n2;
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and to feel a fulness of Joy and Pleasures for evermore in so doing. Which, it is most reasonable to believe, she is now enjoying with them.
and to feel a fullness of Joy and Pleasures for evermore in so doing. Which, it is most reasonable to believe, she is now enjoying with them.
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Insomuch, that I am bold thus to conclude;
Insomuch, that I am bold thus to conclude;
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I would to God that not only I, but also all that hear me this Day, were both almost and altogether such, I would to God that not only I, but also all that hear me this Day, were both almost and altogether such,
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as it is meet to believe this great Lover of her God was;
as it is meet to believe this great Lover of her God was;
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except but her Infirmities, which she ever bewailed, and Tribulations, through which she Passed into the Heavenly Kingdom! Amen. FINIS.except but her Infirmities, which she ever bewailed, and Tribulations, through which she Passed into the Heavenly Kingdom! Amen. FINIS.
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