Par nobile two treatises, the one concerning the excellent woman, evincing a person fearing the Lord to be the most excellent person, discoursed more privately upon occasion of the death of the Right Honourable the Lady Frances Hobart late of Norwich, from Pro. 31, 29, 30, 31 : the other discovering a fountain of comfort and satisfaction to persons walking with God, yet living and dying without sensible consolations , discovered from Psal. 17, 15 at the funerals of the Right Honourable the Lady Katherine Courten, preached at Blicklin in the county of Norfolk, March 27, 1652 : with the narratives of the holy lives and deaths of those two noble sisters / by J.C.
OƲT of the abundance of the heart (saith our Saviour) the mouth speaketh, which argues every man in the best capacity, to discourse upon such Subjects, which have had the latest,
OƲT of the abundance of the heart (Says our Saviour) the Mouth speaks, which argues every man in the best capacity, to discourse upon such Subject's, which have had the latest,
An elect Lady, to use the Apostles phrase, A great mother in our Israel. Upon whose separation from us, who is there amongst us, fearing the Lord, that is not crying out; Ah? my mother! my mother!
an elect Lady, to use the Apostles phrase, A great mother in our Israel. Upon whose separation from us, who is there among us, fearing the Lord, that is not crying out; Ah? my mother! my mother!
and comparatively as weighed with others in the ballances of Religion, and Reason: I shall satisfie my self that as to our deceased friend, I shall fulfill the will of God in the close of my text, Giving of her, the fruits of her hands and causing her own works to praise her in the gates.
and comparatively as weighed with Others in the balances of Religion, and Reason: I shall satisfy my self that as to our deceased friend, I shall fulfil the will of God in the close of my text, Giving of her, the fruits of her hands and causing her own works to praise her in the gates.
We reade of Solomon, 1 Kings 4. 32. that he spake three thousand Proverbs. Some of the principal of which are doubtless recorded in this excellent portion of holy writ.
We read of Solomon, 1 Kings 4. 32. that he spoke three thousand Proverbs. some of the principal of which Are doubtless recorded in this excellent portion of holy writ.
but in a further latitude of sense as comprehending all figurative speeches, especially such as have in them ought of a similitude, (of which sort are many of these sentences) some therefore interpret NONLATINALPHABET axioms or remarkable sentences, specially calculated for the regulating of our conversations.
but in a further latitude of sense as comprehending all figurative Speeches, especially such as have in them ought of a similitude, (of which sort Are many of these sentences) Some Therefore interpret axioms or remarkable sentences, specially calculated for the regulating of our conversations.
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Now that he might shew, that that general admonition had an influence upon him, he in a great part of this sacred peice of holy writ, recordeth the instructions of his Father, and in the beginning of this Chapter he also recordeth the Law of his Mother. So this Chapter begins.
Now that he might show, that that general admonition had an influence upon him, he in a great part of this sacred piece of holy writ, recordeth the instructions of his Father, and in the beginning of this Chapter he also recordeth the Law of his Mother. So this Chapter begins.
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Interpreters generally agree, that this Lemuel was Solomon (there was no King of the Jews named Lemuel). Nor need any stumble at the name, who wistly considereth, that at his birth, the Lord named him Gedidiah, which not onely argues him to have had another name beside that of Solomon (whether so many as some talk of I know not) but the import of that name is much the same with that of this in the text.
Interpreters generally agree, that this Lemuel was Solomon (there was no King of the jews nam Lemuel). Nor need any Stumble At the name, who wistly Considereth, that At his birth, the Lord nam him Gedidiah, which not only argues him to have had Another name beside that of Solomon (whither so many as Some talk of I know not) but the import of that name is much the same with that of this in the text.
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as Critical writers have observed, The learned Mercer, rejecteth the first Etymology as jejune, yet it is owned by the Hebrew Doctors, and followed both by Munsterus and Clarius, &c. Mercer rejecteth it as onely significative of the time when Solomon ruled over Israel,
as Critical writers have observed, The learned Mercer, rejecteth the First Etymology as jejune, yet it is owned by the Hebrew Doctors, and followed both by Munster and Clarius, etc. Mercer rejecteth it as only significative of the time when Solomon ruled over Israel,
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I conclude then, and thatwith the generality of Interpreters, that the former part of this Chapter, containeth Solomons repetition of some excellent Maxims instilled into him by his mother Bathsheba, which she fitteth to his future capacity of being King over Israel. Where by the way we may observe, the advantage of good principles instilled into children in their youth.
I conclude then, and thatwith the generality of Interpreters, that the former part of this Chapter, Containeth Solomons repetition of Some excellent Maxims instilled into him by his mother Bathsheba, which she fits to his future capacity of being King over Israel. Where by the Way we may observe, the advantage of good principles instilled into children in their youth.
They may in the heat and vanity of their youth, bury these instructions, but they often have a resurrection, and are afterwards to advantage remembred.
They may in the heat and vanity of their youth, bury these instructions, but they often have a resurrection, and Are afterwards to advantage remembered.
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1. To take heed of two species of Luxury, both of them such as persons under his circumstances are exceeding prone to offend by, in regard of the great affluence of the world upon them,
1. To take heed of two species of Luxury, both of them such as Persons under his Circumstances Are exceeding prove to offend by, in regard of the great affluence of the world upon them,
and which have a very ill influence upon persons of that Eminency, not only with reference to their bodily life and health, but with reference to their publick duty.
and which have a very ill influence upon Persons of that Eminency, not only with Referente to their bodily life and health, but with Referente to their public duty.
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From the tenth verse to the end, is the second general part of the Chapter, where you have the character of a vertuous woman, whether those also were the words of Bathsheba (as some think) instructing Solomon her Son in the choice of a wife,
From the tenth verse to the end, is the second general part of the Chapter, where you have the character of a virtuous woman, whither those also were the words of Bathsheba (as Some think) instructing Solomon her Son in the choice of a wife,
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and by him recorded for our instruction: Or whether they Originally be the words of Solomon from the pattern of his excellent Mother, describing a desirable woman (which is the opinion of others) is as unprofitable to dispute, as difficult to be determined.
and by him recorded for our instruction: Or whither they Originally be the words of Solomon from the pattern of his excellent Mother, describing a desirable woman (which is the opinion of Others) is as unprofitable to dispute, as difficult to be determined.
You have the character of a vertuous woman, from the tenth to the nine and twentieth verse. In these last verses you have both the conclusion of that discourse,
You have the character of a virtuous woman, from the tenth to the nine and twentieth verse. In these last Verses you have both the conclusion of that discourse,
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2. Secondly, An advertisement, or admonition to the world to take notice of her, and to honour her; according to her value. Give her of the work of her hands,
2. Secondly, an advertisement, or admonition to the world to take notice of her, and to honour her; according to her valve. Give her of the work of her hands,
which is per modum comparationis comparing her with other women, and shewing her Superlative excellency, and in the words of the text, you have a double comparison.
which is per modum comparationis comparing her with other women, and showing her Superlative excellency, and in the words of the text, you have a double comparison.
There is none to her, This is she that is the chiefest of ten thousand. 2. Secondly, you have a Comparison of adjuncts from which persons may be commended.
There is none to her, This is she that is the chiefest of ten thousand. 2. Secondly, you have a Comparison of adjuncts from which Persons may be commended.
Vertue, Favour: Beauty and the fear of the Lord. Concerning Vertue, or Strength, or Riches, or Diligence, (for all these things are comprehended under the term NONLATINALPHABET) he speaketh nothing at all diminutively;
Virtue, Favour: Beauty and the Fear of the Lord. Concerning Virtue, or Strength, or Riches, or Diligence, (for all these things Are comprehended under the term) he speaks nothing At all diminutively;
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It is a short elliptical speech, as much as if he had said, but the fear of the Lord hath nothing in it will deceive, but much that is of real and abiding worth,
It is a short elliptical speech, as much as if he had said, but the Fear of the Lord hath nothing in it will deceive, but much that is of real and abiding worth,
There are onely two which my eye is upon, which I think contain much of the will of God revealed in this Text, (other things in it will f•ll in more collaterally) they are these.
There Are only two which my eye is upon, which I think contain much of the will of God revealed in this Text, (other things in it will f•ll in more collaterally) they Are these.
1. I will enquire into the true notion of the person here extolled, A woman fearing the Lord, or A woman the fear of the Lord, according to the Hebrew phrase (which as I shall anon shew you, is not without its Emphasis) Thus I shall open the subject of the Proposition.
1. I will inquire into the true notion of the person Here extolled, A woman fearing the Lord, or A woman the Fear of the Lord, according to the Hebrew phrase (which as I shall anon show you, is not without its Emphasis) Thus I shall open the Subject of the Proposition.
In the Hebrew the Abstract is put for the Concrete, which argueth a great Emphasis. It is in the Hebrew very Emphatical; word for word, A woman, the fear of the Lord.
In the Hebrew the Abstract is put for the Concrete, which argue a great Emphasis. It is in the Hebrew very Emphatical; word for word, A woman, the Fear of the Lord.
But others more probably think there is in this way of expression a special Emphasis, and that it signifieth an eminent degree of that quality or adjunct, which is so exprest, in the subject to which it is applied.
But Others more probably think there is in this Way of expression a special Emphasis, and that it signifies an eminent degree of that quality or adjunct, which is so expressed, in the Subject to which it is applied.
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So here, a woman, the fear of the Lord, that is, a woman eminently fearing the Lord. So that whatsoever qualities we shall find in Scripture expressed under this common head of the fear of the Lord:
So Here, a woman, the Fear of the Lord, that is, a woman eminently fearing the Lord. So that whatsoever qualities we shall find in Scripture expressed under this Common head of the Fear of the Lord:
this form of expression signifieth a person eminent for those qualities; or in those exercises; and the phrase signifieth much more than an ordinary dread of God.
this from of expression signifies a person eminent for those qualities; or in those exercises; and the phrase signifies much more than an ordinary dread of God.
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As the infinite superiority of God over his creatures makes every rational creature presently apprehend it in his power to do it harm, it must necessarily dread him;
As the infinite superiority of God over his creatures makes every rational creature presently apprehend it in his power to do it harm, it must necessarily dread him;
especially considering the natural conscience of guilt, which every such creature hath, exposing it to the stroke of his just, as well as almighty Arm.
especially considering the natural conscience of guilt, which every such creature hath, exposing it to the stroke of his just, as well as almighty Arm.
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This last is the most excellent fear of God. Now of it there are different degrees according to the different manifestations of the Spirit of God to his Saints and Christians different proficiencies in grace.
This last is the most excellent Fear of God. Now of it there Are different Degrees according to the different manifestations of the Spirit of God to his Saints and Christians different Proficiencies in grace.
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yea and of the intellectual part also, there used, must be understood not to denote only the particular acts of that sense or faculty which they properly express,
yea and of the intellectual part also, there used, must be understood not to denote only the particular acts of that sense or faculty which they properly express,
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the meaning is, he foreknew such a day, he believed it, he hoped for it and rejoyced. So Hearing in Scripture often (indeed most ordinarily) signifieth much more than bare hearing, viz. hearkening, attentive hearing, believing, obeying. So for words signifying Passion. Thus the wrath and anger of God in Scripture,
the meaning is, he foreknew such a day, he believed it, he hoped for it and rejoiced. So Hearing in Scripture often (indeed most ordinarily) signifies much more than bore hearing, viz. Harkening, attentive hearing, believing, obeying. So for words signifying Passion. Thus the wrath and anger of God in Scripture,
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The fear of the Lord doth not only signifie an inward awe and dread of God caused by the Spirit of God, in the hearts of creatures, upon the apprehension of Gods Majesty, Greatness, Power, Glory, Goodness, or other Attributes; but it also importeth, all those external acts, all that outward deportment and behaviour which naturally flow,
The Fear of the Lord does not only signify an inward awe and dread of God caused by the Spirit of God, in the hearts of creatures, upon the apprehension of God's Majesty, Greatness, Power, Glory, goodness, or other Attributes; but it also imports, all those external acts, all that outward deportment and behaviour which naturally flow,
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So that the woman fearing Jehovah, is not only she, who in the contemplation of the Majesty, Power, Greatness, Glory, Justice and Goodness of God, reverenceth and dreadeth him, carrying in her heart a continual awe of the great God of Heaven and Earth, which makes her heart and thoughts stoop and bow at the meditation or hearing of him in consideration of that infinite Majesty, Glory, Greatness and Power, which naturally require that homage from every reasonable nature; but also in the whole of her conversation, in all her actions, both before and towards God and men (in obedience to that principle of Religion) [ Fear ] exerciseth her self in all things to keep a good conscience void of offence, not daring to do any thing which may provoke this God to displeasure whom she thus dreadeth,
So that the woman fearing Jehovah, is not only she, who in the contemplation of the Majesty, Power, Greatness, Glory, justice and goodness of God, reverenceth and dreads him, carrying in her heart a continual awe of the great God of Heaven and Earth, which makes her heart and thoughts stoop and bow At the meditation or hearing of him in consideration of that infinite Majesty, Glory, Greatness and Power, which naturally require that homage from every reasonable nature; but also in the Whole of her Conversation, in all her actions, both before and towards God and men (in Obedience to that principle of Religion) [ fear ] Exerciseth her self in all things to keep a good conscience void of offence, not daring to do any thing which may provoke this God to displeasure whom she thus dreads,
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Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of the chains about thy neck, Cant. 4. 9. A man cannot have one,
Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of the chains about thy neck, Cant 4. 9. A man cannot have one,
It is ordinary in Scripture to find a gracious person expressed, Synechdochically; under the notion of one singular special habit of grace (especially some one more principal operative habit.) Now of all habits, there are none more operative than those of Fear and Love: None that take more hold on the souls,
It is ordinary in Scripture to find a gracious person expressed, Synecdochically; under the notion of one singular special habit of grace (especially Some one more principal operative habit.) Now of all habits, there Are none more operative than those of fear and Love: None that take more hold on the Souls,
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Hence in Scripture it is very ordinary to find an holy, gracious, person expressed under the notion of one fearing God [ or ] one that loveth God. Divines have observed, that the former is more common to the Old Testament, which gives account to the Church of God, under its Paedagogical estate, when the dispensation of the Covenant of Grace was more terrible,
Hence in Scripture it is very ordinary to find an holy, gracious, person expressed under the notion of one fearing God [ or ] one that loves God. Divines have observed, that the former is more Common to the Old Testament, which gives account to the Church of God, under its Paedagogical estate, when the Dispensation of the Covenant of Grace was more terrible,
and the latter to the New Testament, where it is more sweet. Thus the grace and godly conversation of Obadiah, 1 King. 18. 5. of Job, Job 1. 8. of the whole body of severer professors, Mal. 3. 16. is expressed,
and the latter to the New Testament, where it is more sweet. Thus the grace and godly Conversation of Obadiah, 1 King. 18. 5. of Job, Job 1. 8. of the Whole body of severer professors, Malachi 3. 16. is expressed,
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and so very frequently, and in the New Testament, where the dispensation is more sweet and gentle, it is more ordinary to express the same things, under the notion of believing and loving, 1 John 4. 21. He that loveth God, John 21. 15. Simon Son of Jonas, lovest thou me? Jam. 1. 12. To them that love him, 2 Tim. 4. 8. Those that love his appearance.
and so very frequently, and in the New Testament, where the Dispensation is more sweet and gentle, it is more ordinary to express the same things, under the notion of believing and loving, 1 John 4. 21. He that loves God, John 21. 15. Simon Son of Jonah, Lovest thou me? Jam. 1. 12. To them that love him, 2 Tim. 4. 8. Those that love his appearance.
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A godly man in Thesi is thus described, One that feareth God, and worketh Righteousness. So also Act. 13. 26. Cornelius in particular is thus described, A man that feareth God:
A godly man in Thessia is thus described, One that fears God, and works Righteousness. So also Act. 13. 26. Cornelius in particular is thus described, A man that fears God:
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and we shall find that the fear of God is so eminently necessary to the constitution of a godly man, that any wickedness (by warrant of Scripture) may be presumed of those that want it.
and we shall find that the Fear of God is so eminently necessary to the constitution of a godly man, that any wickedness (by warrant of Scripture) may be presumed of those that want it.
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and the honour of Sarah. I said, the fear of God was not in this place. And (on the other side) Joseph gives this as a sufficient security to his brethren, that whatever they feared, he would do them no wrong. This do, and live.
and the honour of Sarah. I said, the Fear of God was not in this place. And (on the other side) Joseph gives this as a sufficient security to his brothers, that whatever they feared, he would do them no wrong. This do, and live.
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For I fear God. So that you see it is but a reasonable figurative way to express the whole of inherent grace, under the notion of The fear of the Lord;
For I Fear God. So that you see it is but a reasonable figurative Way to express the Whole of inherent grace, under the notion of The Fear of the Lord;
and taking heed of whatsoever is contrary to the holy will of God, and a diligent and exact performance of all those duties of an holy life and conversation, which those sacred principles command and produce, in obedience to the whole revealed will of God.
and taking heed of whatsoever is contrary to the holy will of God, and a diligent and exact performance of all those duties of an holy life and Conversation, which those sacred principles command and produce, in Obedience to the Whole revealed will of God.
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Quest. 2. Wherein it doth, or may appear, that a woman fearing the Lord (in this sense) is the most excellent woman, that person the most excellent person?
Quest. 2. Wherein it does, or may appear, that a woman fearing the Lord (in this sense) is the most excellent woman, that person the most excellent person?
The commendation in the text being in the superlative degree, the most natural way to demonstrate the truth of the Proposition, is that which Solomon here directeth us to, per modum comparationis, comparing her with other women or persons to whom the world giveth praise or honour;
The commendation in the text being in the superlative degree, the most natural Way to demonstrate the truth of the Proposition, is that which Solomon Here directeth us to, per modum comparationis, comparing her with other women or Persons to whom the world gives praise or honour;
and shewing you the excellency of her, and those perfections of which she is possessed, above all other persons of her order whom the world admireth and doteth upon;
and showing you the excellency of her, and those perfections of which she is possessed, above all other Persons of her order whom the world admireth and dotes upon;
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2. Secondly, I will shew you, what there is in this supereminent quality [ The fear of the Lord ] which maketh it to out-shine all those other excellencies,
2. Secondly, I will show you, what there is in this supereminent quality [ The Fear of the Lord ] which makes it to outshine all those other excellencies,
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even before any abatement of their value, and supposing them not subject to those accidents, which indeed they are subjected to, which will inforce a rebatement (in any reasonable soul) of what they are at first blush and appearance worth.
even before any abatement of their valve, and supposing them not Subject to those accidents, which indeed they Are subjected to, which will enforce a rebatement (in any reasonable soul) of what they Are At First blush and appearance worth.
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and so consider both the one and the other, substracting what either Reason or Religion will shew reasonable to be substracted from the appearing value of those other things:
and so Consider both the one and the other, substracting what either Reason or Religion will show reasonable to be substracted from the appearing valve of those other things:
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1. As to the first, set aside what is here comprehended under the notion of [ The fear of the Lord ] all things which either in reality or in opinion do inhance the value of any person, may be reduced to three heads.
1. As to the First, Set aside what is Here comprehended under the notion of [ The Fear of the Lord ] all things which either in reality or in opinion do inhance the valve of any person, may be reduced to three Heads.
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There are strength and beauty, both mentioned in the text in the terms NONLATINALPHABET & NONLATINALPHABET the word NONLATINALPHABET is a word of very large interpretation.
There Are strength and beauty, both mentioned in the text in the terms & the word is a word of very large Interpretation.
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Primarily, it signifieth natural strength and courage. Thence in Scripture it is ordinarily used, to express an Army, which is ordinarily made up of strong men.
Primarily, it signifies natural strength and courage. Thence in Scripture it is ordinarily used, to express an Army, which is ordinarily made up of strong men.
Where the same word is again used, it is translated Army, Exod. 14. 9. Jer. 37. 7. It is true that amongst us strength doth not ordinarily fall into the commendation of the female sex,
Where the same word is again used, it is translated Army, Exod 14. 9. Jer. 37. 7. It is true that among us strength does not ordinarily fallen into the commendation of the female sex,
2. Moral virtues. Nobleness of spirit, chastity, temperance, sobriety, justice, mercy and pity, bounty and liberality, meekness, humility, affability, courtesie.
2. Moral Virtues. Nobleness of Spirit, chastity, temperance, sobriety, Justice, mercy and pity, bounty and liberality, meekness, humility, affability, courtesy.
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The woman indued with these and such like habits, is far more excellent than her neighbour, that is leud, drunken, intemperate, ill-tongued, morose, immodest, &c. This kind of excellency is expressed in the text under the term NONLATINALPHABET which both in the text and vers. 21. is translated virtue.
The woman endued with these and such like habits, is Far more excellent than her neighbour, that is lewd, drunken, intemperate, ill-tongued, morose, immodest, etc. This kind of excellency is expressed in the text under the term which both in the text and vers. 21. is translated virtue.
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Thus we translate this word, Gen. 47. 6. If there be amongst them, any men of activity. It is used, Exod. 18. 21. to express the fit qualifications of Magistrates;
Thus we translate this word, Gen. 47. 6. If there be among them, any men of activity. It is used, Exod 18. 21. to express the fit qualifications of Magistrates;
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we there translate it able, able men; where certainly it signifies knowledge, prudence, and almost all moral virtue, together with activity of spirit. The woman of an industrious, active, diligent spirit and temper, is far more excellent than her who is of a slothful, crazy, idle temper, and this also is comprehended in the text under the term NONLATINALPHABET as you may see by comparing v. 10. of this chapter with the following verses, the NONLATINALPHABET mentioned v. 20. is expounded by Solomon to be one that seeketh wooll, and flax,
we there translate it able, able men; where Certainly it signifies knowledge, prudence, and almost all moral virtue, together with activity of Spirit. The woman of an Industria, active, diligent Spirit and temper, is Far more excellent than her who is of a slothful, crazy, idle temper, and this also is comprehended in the text under the term as you may see by comparing v. 10. of this chapter with the following Verses, the mentioned v. 20. is expounded by Solomon to be one that seeks wool, and flax,
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4. Riches, a great estate in mony or lands, &c. the word NONLATINALPHABET often signifieth Riches, Jer. 17. 3. I will give thy substance NONLATINALPHABET and all thy treasures to the spoil, Isa. 30. 7. They will carry their riches upon the shoulders of young Asses.
4. Riches, a great estate in money or Lands, etc. the word often signifies Riches, Jer. 17. 3. I will give thy substance and all thy treasures to the spoil, Isaiah 30. 7. They will carry their riches upon the shoulders of young Asses.
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Honours, credit and reputation are expressed under the other term in the text NONLATINALPHABET often used in Scripture to express the favour of others to us.
Honours, credit and reputation Are expressed under the other term in the text often used in Scripture to express the favour of Others to us.
Thus the world accounteth him or her that is rich, honourable, in credit and favour with the world, more excellent than those that are of mean parentage, mean estate, or of no repute in the world.
Thus the world accounteth him or her that is rich, honourable, in credit and favour with the world, more excellent than those that Are of mean parentage, mean estate, or of no repute in the world.
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And thus I have given you a short account of the most of those things which raise the value of any person in the world, to which might have been added, Wit and Fancy, and some noble vertuous actions. The latter is mentioned in the text, Many daughters have done vertuously.
And thus I have given you a short account of the most of those things which raise the valve of any person in the world, to which might have been added, Wit and Fancy, and Some noble virtuous actions. The latter is mentioned in the text, Many daughters have done virtuously.
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and they, (at least some of them) and some of them more than others) do confer something of excellency upon the person whom it pleaseth God to bless with them;
and they, (At least Some of them) and Some of them more than Others) do confer something of excellency upon the person whom it Pleases God to bless with them;
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And that leadeth me to a further consideration, what there is of real value in these things, we shall find (if we wisely consider it) That the true excellency which these things have,
And that leads me to a further consideration, what there is of real valve in these things, we shall find (if we wisely Consider it) That the true excellency which these things have,
It is he that hath given to one a quicker understanding, a more dexterous wit and fancy, a more solid judgement, a more tenacious memory, a more active spirit than another.
It is he that hath given to one a quicker understanding, a more dexterous wit and fancy, a more solid judgement, a more tenacious memory, a more active Spirit than Another.
It is he that hath more disposed the mind of one than another to moral vertue, meekness, ingenuity, courtesie, sobriety, &c. It is he that hath given to one more than to another favour in the eyes of Princes,
It is he that hath more disposed thee mind of one than Another to moral virtue, meekness, ingenuity, courtesy, sobriety, etc. It is he that hath given to one more than to Another favour in the eyes of Princes,
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and setteth up another, saith the Psalmist, Psal. 67. 6, 7. Favour is not to men of skill, Eccles. 9. God gave Joseph favour in the eyes of his Keeper, and the Israelites in the sight of the Egyptians.
and sets up Another, Says the Psalmist, Psalm 67. 6, 7. Favour is not to men of skill, Eccles. 9. God gave Joseph favour in the eyes of his Keeper, and the Israelites in the sighed of the egyptians.
and gifts of Providence (so Christians call them, acknowledging the donor of them) the Heathen called them the gifts of fortune, which they dreamed to be one of the four causes of all things,
and Gifts of Providence (so Christians call them, acknowledging the donor of them) the Heathen called them the Gifts of fortune, which they dreamed to be one of the four Causes of all things,
yet they have this excellency in them, that whoso is possessed of them, is at a better advantage than another man for a comfortable subsistence in the world,
yet they have this excellency in them, that whoso is possessed of them, is At a better advantage than Another man for a comfortable subsistence in the world,
An Active, busie, diligent spirit, is that also which maketh rich (through the blessing of God) and upon this account all these things have a true and real excellency in them,
an Active, busy, diligent Spirit, is that also which makes rich (through the blessing of God) and upon this account all these things have a true and real excellency in them,
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Lastly, There is an excellency in some of them, and which they give to the persons that are possest of them, which lies in their approvableness to the reasonable nature of man.
Lastly, There is an excellency in Some of them, and which they give to the Persons that Are possessed of them, which lies in their approvableness to the reasonable nature of man.
All of them do not so approve themselves to our rational part; reason understands not the excellency of great parentage, or a fair face, nor of riches,
All of them do not so approve themselves to our rational part; reason understands not the excellency of great parentage, or a fair face, nor of riches,
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or honours, &c. But now knowledge, prudence, sobriety, temperance, modesty, with other moral virtues, are things which have in them a certain innate and connatural beauty,
or honours, etc. But now knowledge, prudence, sobriety, temperance, modesty, with other moral Virtues, Are things which have in them a certain innate and connatural beauty,
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even reason being Judge, and make the person possessed of them as much to excite another that is ignorant, immodest, impudent, intemperate, foolish, as light excelleth darkness;
even reason being Judge, and make the person possessed of them as much to excite Another that is ignorant, immodest, impudent, intemperate, foolish, as Light excels darkness;
The summ is this, That there are many things which either really, or at least in common opinion make a man or woman to excel; Bodily perfections, strength, health, beauty;
The sum is this, That there Are many things which either really, or At least in Common opinion make a man or woman to excel; Bodily perfections, strength, health, beauty;
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yet these things, considered as the gifts and favours of God, and as things of singular advantage to us, with reference to the comfortable beeing and subsistence of our outward man in the world;
yet these things, considered as the Gifts and favours of God, and as things of singular advantage to us, with Referente to the comfortable being and subsistence of our outward man in the world;
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But the person that eminently feareth the Lord, hath (as the text speaketh) eminently ascended above them all. Amongst them all, there is none like to that person,
But the person that eminently fears the Lord, hath (as the text speaks) eminently ascended above them all. among them all, there is none like to that person,
Quest. 2. What there is in this supereminent Quality [ The fear of the Lord ] which so raiseth the price of its subject, that the person which hath it, by reason of it, so much out-shineth others?
Quest. 2. What there is in this supereminent Quality [ The Fear of the Lord ] which so Raiseth the price of its Subject, that the person which hath it, by reason of it, so much out-shineth Others?
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In my former discourse I gave you the just value of all valuable things in the world (this only excepted) which make one person in the world considerably to differ from another in any degree of excellency, without making any rebatements,
In my former discourse I gave you the just valve of all valuable things in the world (this only excepted) which make one person in the world considerably to differ from Another in any degree of excellency, without making any rebatements,
Or in the words of Solomon, Happy is the man that findeth wisdom ▪ (Wisdom, and Grace, and The fear of the Lord, are much the same in the dialect of Scripture) and the man that geiteth understanding;
Or in the words of Solomon, Happy is the man that finds Wisdom ▪ (Wisdom, and Grace, and The Fear of the Lord, Are much the same in the dialect of Scripture) and the man that geiteth understanding;
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She is a Tree of Life to all that lay hold upon her, and happy is every one that retaineth her, Prov. 8. 11. All the things that may be desired, are not to be compared with her.
She is a Tree of Life to all that lay hold upon her, and happy is every one that retaineth her, Curae 8. 11. All the things that may be desired, Are not to be compared with her.
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I told you before, that health, strength, beauty, honour, riches, favour with men; and those other things before mentioned, of a less valuable consideration, came from God.
I told you before, that health, strength, beauty, honour, riches, favour with men; and those other things before mentioned, of a less valuable consideration, Come from God.
It is as true, and in a more eminent manner concerning The fear of the Lord, Jer. 32. 40. I will put my fear into their hearts. God is the Author of every good gift and thing, but in a different manner.
It is as true, and in a more eminent manner Concerning The Fear of the Lord, Jer. 32. 40. I will put my Fear into their hearts. God is the Author of every good gift and thing, but in a different manner.
Not to dispute that distinction, it is most certain, that there is a Will in God freely to do good to the Sons and Daughters of men, which we call his Love. It is as certain, that this free and just Will of God, is not to do alike good to all;
Not to dispute that distinction, it is most certain, that there is a Will in God freely to do good to the Sons and Daughters of men, which we call his Love. It is as certain, that this free and just Will of God, is not to do alike good to all;
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to some he willeth to shew some particular grace and mercy which he willeth not to others. Upon the first account, He maketh his Sun to shine, and his Rain to fall upon the just and unjust.
to Some he wills to show Some particular grace and mercy which he wills not to Others. Upon the First account, He makes his Sun to shine, and his Rain to fallen upon the just and unjust.
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yea and there are some NONLATINALPHABET, spiritual gifts, and spiritual means; such as knowledge, and the fruits of restraining grace (our natural endeavours only supposed) such are the habits of moral vertues;
yea and there Are Some, spiritual Gifts, and spiritual means; such as knowledge, and the fruits of restraining grace (our natural endeavours only supposed) such Are the habits of moral Virtues;
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Now this is enough (in the first place) to evince the excellency of the fear of the Lord, and the superlative excellency of the person possessed of it, above the value of such as are possessed of more inferiour gifts.
Now this is enough (in the First place) to evince the excellency of the Fear of the Lord, and the superlative excellency of the person possessed of it, above the valve of such as Are possessed of more inferior Gifts.
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The story is known of the Emperour, who displeased his Courtier by giving him a Ring, when he gave another a kiss: what was he angry for? the Ring for use in the world, was more worth than a kiss.
The story is known of the Emperor, who displeased his Courtier by giving him a Ring, when he gave Another a kiss: what was he angry for? the Ring for use in the world, was more worth than a kiss.
When the Lord giveth unto any strength, beauty, riches, honour, they are but as so many Rings: But where he gives his fear, there he gives the kiss; and this speaketh a greater excellency in the fear of the Lord,
When the Lord gives unto any strength, beauty, riches, honour, they Are but as so many Rings: But where he gives his Fear, there he gives the kiss; and this speaks a greater excellency in the Fear of the Lord,
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And this is no hard thing to be granted by those who judge, that the favour of an earthly Prince, who is but a mortal man, do•h give an excellency to the person blessed with it.
And this is no hard thing to be granted by those who judge, that the favour of an earthly Prince, who is but a Mortal man, do•h give an excellency to the person blessed with it.
which easily followeth if the former be granted. This is the first thing. But secondly, Let us consider the particular subject which the fear of the Lord blesseth.
which Easily follows if the former be granted. This is the First thing. But secondly, Let us Consider the particular Subject which the Fear of the Lord Blesses.
Some distinguish betwixt the body, the mind, and the Spirit. The Apostle seemeth to allow that distinction, 1 Thes. 5. 23. If it be allowable, none of the things aforesaid (the fear of the Lord only excepted) reach further than the mind, that is, the soul of a man considered as a a rational substance. Look upon the soul as a noble immortal beeing, under an ordination to an eternal existence in happiness or misery;
some distinguish betwixt the body, the mind, and the Spirit. The Apostle seems to allow that distinction, 1 Thebes 5. 23. If it be allowable, none of the things aforesaid (the Fear of the Lord only excepted) reach further than the mind, that is, the soul of a man considered as a a rational substance. Look upon the soul as a noble immortal being, under an ordination to an Eternal existence in happiness or misery;
and that not considered only as a rational substance, but in its most excellent capacity, ordained to eternity, is the subject wherein this excellent quality resides. That which it blesseth.
and that not considered only as a rational substance, but in its most excellent capacity, ordained to eternity, is the Subject wherein this excellent quality resides. That which it Blesses.
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The price of the mind is raised by knowledge. wit, judgement, memory, and by moral vertues. But the value of the soul considered as a spiritual beeing, that is immortal,
The price of the mind is raised by knowledge. wit, judgement, memory, and by moral Virtues. But the valve of the soul considered as a spiritual being, that is immortal,
The seat of this noble quality is not the surface of the outward man, (which is the throne of that pitiful thing which the world so much doteth on) which we call (beauty) nor yet the bones, sinews, nerves of a man, which are the seat of strength: nor the head of a man, which is the seat of knowledge and prudence:
The seat of this noble quality is not the surface of the outward man, (which is the throne of that pitiful thing which the world so much dotes on) which we call (beauty) nor yet the bones, sinews, nerves of a man, which Are the seat of strength: nor the head of a man, which is the seat of knowledge and prudence:
nor the NONLATINALPHABET, the rational part of a man, which is the seat of moral vertue, where it sitteth as a Queen, and giveth Laws to brutish passions, and all motious of the sensitive appetite:
nor the, the rational part of a man, which is the seat of moral virtue, where it Sitteth as a Queen, and gives Laws to brutish passion, and all motious of the sensitive appetite:
and whatsoever blesseth, adorneth, and advantageth the soul, considered in this notion, and under this capacity, must needs be more excellent than what only commendeth the body, which is but the outside of a rational creature,
and whatsoever Blesses, adorneth, and advantageth the soul, considered in this notion, and under this capacity, must needs be more excellent than what only commends the body, which is but the outside of a rational creature,
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not that which hath nothing but a lofty gay front. So doubtless in the judgement of reason, that man or woman whose soul is ennobled with the most excellent qualities, is far more valuable than he or she, who have nothing to commend them but a well proportioned body, or an hansom face, Pro. 11. 22. As a Jewel of gold in a Swines snout;
not that which hath nothing but a lofty gay front. So doubtless in the judgement of reason, that man or woman whose soul is ennobled with the most excellent qualities, is Far more valuable than he or she, who have nothing to commend them but a well proportioned body, or an handsome face, Pro 11. 22. As a Jewel of gold in a Swine snout;
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The woman fearing the Lord, is The Kings Daughter, all glorious within: She is excellent in the most excellent part, and in the most excellent capacity.
The woman fearing the Lord, is The Kings Daughter, all glorious within: She is excellent in the most excellent part, and in the most excellent capacity.
she hath a most excellent soul: They have excellent limbs, and features in their faces; she hath the most excellent qualities in her nobler and more inward part:
she hath a most excellent soul: They have excellent limbs, and features in their faces; she hath the most excellent qualities in her Nobler and more inward part:
The force of the demonstration dependeth upon the principle, That the more excellent any object is towards an union, with which any quality is subservient,
The force of the demonstration dependeth upon the principle, That the more excellent any Object is towards an Union, with which any quality is subservient,
Take all other qualities or advantages which the creature can afford, they serve us no further than to the creature, preparing us for an union with that.
Take all other qualities or advantages which the creature can afford, they serve us no further than to the creature, preparing us for an Union with that.
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but in every Nation, he that feareth God and worketh righteousness, is accepted of him (saith the Apostle.) Reason teacheth us to judge those the most excellent persons in the world, who upon a just account are most approvable to the wisest and most excellent persons of the earth,
but in every nation, he that fears God and works righteousness, is accepted of him (Says the Apostle.) Reason Teaches us to judge those the most excellent Persons in the world, who upon a just account Are most approvable to the Wisest and most excellent Persons of the earth,
and those things the most excellent which render any so acceptable upon this account (if there were no other, we should set a great rate upon knowledge, vertue and wisdom, above what we set upon beauty,
and those things the most excellent which render any so acceptable upon this account (if there were no other, we should Set a great rate upon knowledge, virtue and Wisdom, above what we Set upon beauty,
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Mans great end in point of fruition and priviledge, is the enjoyment of God here, in the influences of grace; hereafter in the beatifical vision of his glory.
men great end in point of fruition and privilege, is the enjoyment of God Here, in the influences of grace; hereafter in the beatifical vision of his glory.
such as the obtaining of a comfortable beeing and subsistence in this life, &c. An end (though in it self considerable) yet exceeding little in comparison with the former,
such as the obtaining of a comfortable being and subsistence in this life, etc. an end (though in it self considerable) yet exceeding little in comparison with the former,
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Take now all those other things before mentioned, as things either in reality, or vulgar estimation, raising the price of one mortal above another (this only excepted) the highest end they move towards, which they dispose and prepare the creature for, is no more than a sweet and happy beeing in this life,
Take now all those other things before mentioned, as things either in reality, or Vulgar estimation, raising the price of one Mortal above Another (this only excepted) the highest end they move towards, which they dispose and prepare the creature for, is no more than a sweet and happy being in this life,
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but hath it any further influence upon mans felicity than this, that whose are blessed with it, stand in a nearer capacity to some creatures favour than others, more deformed and uncomely, to whom being united by marriage,
but hath it any further influence upon men felicity than this, that whose Are blessed with it, stand in a nearer capacity to Some creatures favour than Others, more deformed and uncomely, to whom being united by marriage,
knowledge, prudence, a diligent, industrious, or active spirit, &c. and indeed what ever else can be named (this fear of the Lord only excepted) they neither direct the soul to its best and noblest end;
knowledge, prudence, a diligent, Industria, or active Spirit, etc. and indeed what ever Else can be nam (this Fear of the Lord only excepted) they neither Direct the soul to its best and Noblest end;
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and consequently (building upon the rational principle of all Philosophers) we conclude that happiness even on this side of Heaven, must lie in the enjoyment of this God;
and consequently (building upon the rational principle of all Philosophers) we conclude that happiness even on this side of Heaven, must lie in the enjoyment of this God;
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The Heathen Philosophers indeed, having not the light of divine revelation, according to their various humours (not knowing of any possibility of enjoying God) judged pleasures, riches, honours, knowledge, vertue, to be the greatest good, and consequently mans happiness to lie in the fruition of them.
The Heathen Philosophers indeed, having not the Light of divine Revelation, according to their various humours (not knowing of any possibility of enjoying God) judged pleasures, riches, honours, knowledge, virtue, to be the greatest good, and consequently men happiness to lie in the fruition of them.
But we, though our common share in reason with them, enforceth us to agree with them in that main principle, That mans chiefest happiness must necessary lie in his union to,
But we, though our Common share in reason with them, enforceth us to agree with them in that main principle, That men chiefest happiness must necessary lie in his Union to,
for although they had their dark notions of a divine beeing, yet the possibility of a creatures union with God through Christ, Gods in-dwelling in the soul, the having of God for their God, reconciled in Christ, were things which Aristotle and Plate never dreamt of:
for although they had their dark notions of a divine being, yet the possibility of a creatures Union with God through christ, God's indwelling in the soul, the having of God for their God, reconciled in christ, were things which Aristotle and Plate never dreamed of:
But we having, by the light of the divine Spirit, made these discoveries, even their reasonable principle, enforceth us to conclude, That the highest enjoyments and happiness of man even in this life, must needs be his union with, and enjoyment of God.
But we having, by the Light of the divine Spirit, made these discoveries, even their reasonable principle, enforceth us to conclude, That the highest enjoyments and happiness of man even in this life, must needs be his Union with, and enjoyment of God.
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for we all know it is possible that men and women may have strength, beauty, knowledge, prudence, wit, great relations, riches, honours, &c. and yet enjoy nothing of God,
for we all know it is possible that men and women may have strength, beauty, knowledge, prudence, wit, great relations, riches, honours, etc. and yet enjoy nothing of God,
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But further yet, we who are Christians, are taught to look beyond this life, to consider our selves as creatures under an ordination to a certain Eternity, either in happiness or misery. We know that our souls are immortal substances;
But further yet, we who Are Christians, Are taught to look beyond this life, to Consider our selves as creatures under an ordination to a certain Eternity, either in happiness or misery. We know that our Souls Are immortal substances;
and believing the Scriptures, we cannot but believe that even these immortal bodies shall in the Resurrection put upon immortality, these corruptibles incorruption, and so are concerned further to inquire wherein the happiness of the soul and body lies in its state of reunion.
and believing the Scriptures, we cannot but believe that even these immortal bodies shall in the Resurrection put upon immortality, these corruptibles incorruption, and so Are concerned further to inquire wherein the happiness of the soul and body lies in its state of reunion.
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and that this is the noblest and highest end of man as to priviledge, to which it is but reasonable that he who knoweth it, should direct all his actions.
and that this is the Noblest and highest end of man as to privilege, to which it is but reasonable that he who Knoweth it, should Direct all his actions.
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the morally vertuous person may be for ever excluded the Kingdom of God (that righteousness exceedeth not the righteousness of Scribes and Pharisees.) The Apostle, 1 Cor. 1. 26. speaking of those whom God hath chosen, saith, Not many noble; not many wise after the flesh; not many mighty;
the morally virtuous person may be for ever excluded the Kingdom of God (that righteousness exceeds not the righteousness of Scribes and Pharisees.) The Apostle, 1 Cor. 1. 26. speaking of those whom God hath chosen, Says, Not many noble; not many wise After the Flesh; not many mighty;
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The poor of this world hath God chosen, saith St. James. Could you look into the black dungeon of infernal spirits, where miserable souls are reserved in chains,
The poor of this world hath God chosen, Says Saint James. Could you look into the black dungeon of infernal spirits, where miserable Souls Are reserved in chains,
unto the further judgement of the great and terrible day, you would see there many a Goliah, whose strength could not rescue him from the potent arm of divine Justice.
unto the further judgement of the great and terrible day, you would see there many a Goliath, whose strength could not rescue him from the potent arm of divine justice.
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without this, all persons, noble and base, rich and poor, beautiful or deformed, knowing or ignorant, witty or heavy, prudent or foolish, vertuous or vitious, will go to the same place of torments.
without this, all Persons, noble and base, rich and poor, beautiful or deformed, knowing or ignorant, witty or heavy, prudent or foolish, virtuous or vicious, will go to the same place of torments.
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and civil, or political, such are the works of our callings, giving to every one their due, living soberly and temperately, &c. and such as are Religious, which are our actions of homage to God:
and civil, or political, such Are the works of our callings, giving to every one their endue, living soberly and temperately, etc. and such as Are Religious, which Are our actions of homage to God:
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Others do but dispose and fit the body or mind for natural or moral actions, strength, bodily activity do no more, no more do knowledge, prudence, or the habits of moral vertues;
Others do but dispose and fit the body or mind for natural or moral actions, strength, bodily activity do no more, no more do knowledge, prudence, or the habits of moral Virtues;
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It is true, knowledge is an excellent thing, and hath its use, not only in fitting a man for greater perfections in natural and civil actions, but also for religious services;
It is true, knowledge is an excellent thing, and hath its use, not only in fitting a man for greater perfections in natural and civil actions, but also for religious services;
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but now Grace, the fear of the Lord disposeth, and prepareth the soul for the most perfect performance of religious duties; such as are truly religious in all circumstances,
but now Grace, the Fear of the Lord Disposeth, and Prepareth the soul for the most perfect performance of religious duties; such as Are truly religious in all Circumstances,
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yea, the religious actions of formalists devoid of this principle, are no better than splendid sins (as Augustine called the moral of the Heathens) so that by the same reason that we judge, knowledge, prudence, or any other intellectual or moral habits, more excellent than other ornaments of a man,
yea, the religious actions of formalists devoid of this principle, Are no better than splendid Sins (as Augustine called the moral of the heathens) so that by the same reason that we judge, knowledge, prudence, or any other intellectual or moral habits, more excellent than other Ornament of a man,
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We must also judge The fear of the Lord more excellent than them all, because it further ennobleth the soul, preparing and disposing it yet to and for more brave and excellent acts,
We must also judge The Fear of the Lord more excellent than them all, Because it further ennobleth the soul, preparing and disposing it yet to and for more brave and excellent acts,
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6. But let us further consider this noble and excellent quality, in the aspect which it hath upon us, not only in the performance of our duty to God, under which respect we have already considered it;
6. But let us further Consider this noble and excellent quality, in the aspect which it hath upon us, not only in the performance of our duty to God, under which respect we have already considered it;
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Indeed they are so, and that not only as Saints, as persons prepared for God (as the word NONLATINALPHABET from NONLATINALPHABET translated Saints in that place seems to import) but also upon a rational view,
Indeed they Are so, and that not only as Saints, as Persons prepared for God (as the word from translated Saints in that place seems to import) but also upon a rational view,
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1. That the Word of God considered as a systeme of precepts fitted for the maintaining of humane society, is the most excellent body of such political precepts, with all possible advantages of comfort to such as are engaged as c•• relates in such societies.
1. That the Word of God considered as a system of Precepts fitted for the maintaining of humane society, is the most excellent body of such political Precepts, with all possible advantages of Comfort to such as Are engaged as c•• relates in such societies.
2. Secondly, (which I told you in opening the subject of the Proposition) That the person fearing the Lord, is a person who having the dread of God upon his heart, exerciseth himself in a strict observance of the Divine Law, in all things to keep a good conscience both towards God and towards man.
2. Secondly, (which I told you in opening the Subject of the Proposition) That the person fearing the Lord, is a person who having the dread of God upon his heart, Exerciseth himself in a strict observance of the Divine Law, in all things to keep a good conscience both towards God and towards man.
take all the Laws of the wisest Nations and Law-givers that ever were in the world, pick out the best of those of the twelve tables at Rome, amend what is deficient there by those of Solon and Licurgus, refuse Justinians Code. Search all the bodies of Laws in the world,
take all the Laws of the Wisest nations and Lawgivers that ever were in the world, pick out the best of those of the twelve tables At Room, amend what is deficient there by those of Solon and Licurgus, refuse Justinians Code. Search all the bodies of Laws in the world,
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and out of them all make one Systeme, one body of political and domestick precepts; it will not prove so fitted for the comfortable and advantageous living in humane society,
and out of them all make one System, one body of political and domestic Precepts; it will not prove so fitted for the comfortable and advantageous living in humane society,
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Let but any person out of the Book of God, draw out those precepts which it hath given concerning Magistrates and Subjects, Husbands and Wives, Parents and Children, Masters and Servants, or any political NONLATINALPHABET.
Let but any person out of the Book of God, draw out those Precepts which it hath given Concerning Magistrates and Subject's, Husbands and Wives, Parents and Children, Masters and Servants, or any political.
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Then let him but suppose such a City in the world, where within doors, all Parents and Children, all Masters and Servants, all Husbands and Wives lived exactly according to those Rules,
Then let him but suppose such a city in the world, where within doors, all Parents and Children, all Masters and Servants, all Husbands and Wives lived exactly according to those Rules,
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and without doors; the Publick Magistrates, and the people governed by them, the Ministers, and their respective flocks, neighbours and friends, behaved themselves each to other according to those prescriptions,
and without doors; the Public Magistrates, and the people governed by them, the Ministers, and their respective flocks, neighbours and Friends, behaved themselves each to other according to those prescriptions,
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Now I say in the second place, That a person fearing the Lord, is one who doth exercise himself in this, in a strict observance of the Divine Law, to keep a conscience void of offence, both towards God, and towards men.
Now I say in the second place, That a person fearing the Lord, is one who does exercise himself in this, in a strict observance of the Divine Law, to keep a conscience void of offence, both towards God, and towards men.
Is not that man or woman best prepared to, and fitted for humane society, who is under the highest obligations imaginable, To do no kind of wrong to another;
Is not that man or woman best prepared to, and fitted for humane society, who is under the highest obligations imaginable, To do no kind of wrong to Another;
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This will be evident to you, if you will consider, that the Law of the Lord (which he owneth as his only Rule) requireth these things at his hands, that this Law is not only in his eye, but in his heart;
This will be evident to you, if you will Consider, that the Law of the Lord (which he owneth as his only Rule) requires these things At his hands, that this Law is not only in his eye, but in his heart;
that he stands obliged to the performance of it, under the fear of the greatest terrours (such the terrours of the Lord are) and under the incouragement of the largest promises,
that he Stands obliged to the performance of it, under the Fear of the greatest terrors (such the terrors of the Lord Are) and under the encouragement of the Largest promises,
what is the force of these, compared with the terrour of everlasting fire, prepared for the Devil and his Angels? If he be under an obligation to avoid these enormous disorders in humane society, who is only awed from them with the fear of a Gaol or Gallows? what is he, think you, who is afraid of being tormented in Hell by the wrath of God to all eternity? Where the worm never dieth,
what is the force of these, compared with the terror of everlasting fire, prepared for the devil and his Angels? If he be under an obligation to avoid these enormous disorders in humane society, who is only awed from them with the Fear of a Gaol or Gallows? what is he, think you, who is afraid of being tormented in Hell by the wrath of God to all eternity? Where the worm never Dieth,
2. Obligations may lie upon others to just and vertuous actions, from the rational beauty and comeliness of a just and sober conversation, above one which is lewd and debaucht.
2. Obligations may lie upon Others to just and virtuous actions, from the rational beauty and comeliness of a just and Sobrium Conversation, above one which is lewd and debauched.
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But what is the force of this obligation, compared with the Will of God to that man, who hath said, the Lord shall rule over him? Or to the apprehension of a Conformity (by such actions) to Jesus Christ, to him to whom Christ is precious, who hath avowed Christ to be his Master,
But what is the force of this obligation, compared with the Will of God to that man, who hath said, the Lord shall Rule over him? Or to the apprehension of a Conformity (by such actions) to jesus christ, to him to whom christ is precious, who hath avowed christ to be his Master,
and in which he standeth obliged to walk, and that the contrary acts are the fruits of the flesh, which he standeth obliged to mortifie: which if he so much as savours, they will argue him to walk after the flesh, and conclude him liable to condemnation, as having no interest in Jesus Christ.
and in which he Stands obliged to walk, and that the contrary acts Are the fruits of the Flesh, which he Stands obliged to mortify: which if he so much as savours, they will argue him to walk After the Flesh, and conclude him liable to condemnation, as having no Interest in jesus christ.
because Jesus Christ (while in the flesh) so walked, setting him an an example, &c. 3. Thirdly, Others may have obligations upon them, to do some such things from good nature. Some naturally are of more sweet and ingenuous natures than others are;
Because jesus christ (while in the Flesh) so walked, setting him an an Exampl, etc. 3. Thirdly, Others may have obligations upon them, to do Some such things from good nature. some naturally Are of more sweet and ingenuous nature's than Others Are;
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but thus far true, That a man or woman truly fearing God, is not so much constrained by the force of a Divine Law (in which sense it may be the Apostle saith, that the Law is not made for him) as compelled by his new nature, and the generous principles of the new creature; his nature is quite altered;
but thus Far true, That a man or woman truly fearing God, is not so much constrained by the force of a Divine Law (in which sense it may be the Apostle Says, that the Law is not made for him) as compelled by his new nature, and the generous principles of the new creature; his nature is quite altered;
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From Honour, obedience to Governours, Courtesie to some who have done him a kindness; or an ingenuous nature abhorring to do wrong to such as have done him none. But alas!
From Honour, Obedience to Governors, Courtesy to Some who have done him a kindness; or an ingenuous nature abhorring to do wrong to such as have done him none. But alas!
as a Spouse of Christ, which must be presented without spot and wrinckle, who is pressed to these actions from a far higher ingagement upon his ingenuity, as they are the prescripts of that God, who hath loved him with an everlasting love;
as a Spouse of christ, which must be presented without spot and wrinkle, who is pressed to these actions from a Far higher engagement upon his ingenuity, as they Are the prescripts of that God, who hath loved him with an everlasting love;
5. One not fearing God, may be principled to some such actions, from some hopes, either from some particular friends, who (if he behave himself vertuously) will do well by him;
5. One not fearing God, may be principled to Some such actions, from Some hope's, either from Some particular Friends, who (if he behave himself virtuously) will do well by him;
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how infinitely higher than all earthly hopes, of what nature soever? What are all the hopes in the world laid in ballance with them? how much lighter than vanity? I will add but one thing more.
how infinitely higher than all earthly hope's, of what nature soever? What Are all the hope's in the world laid in balance with them? how much lighter than vanity? I will add but one thing more.
To say nothing of the Baptismal Engagements, common to others with them (though better remembred by such as have not received the grace of God in vain) or such as they have renewed in their daily prayers, in sicknesses;
To say nothing of the Baptismal Engagements, Common to Others with them (though better remembered by such as have not received the grace of God in vain) or such as they have renewed in their daily Prayers, in Sicknesses;
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What think you of that great engagement to these things (amongst others) which every one fearing the Lord, taketh upon him in the day when the Lord calleth him out of darkness into marvelous light, and putteth his Spirit into him.
What think you of that great engagement to these things (among Others) which every one fearing the Lord, Takes upon him in the day when the Lord calls him out of darkness into marvelous Light, and putteth his Spirit into him.
God in the day when the soul accepts and layeth hold upon the Covenant of God, saith to the soul, I am thy God, and the God of thy seed; my Christ, i• thy Jesus; my Son, thy Saviour;
God in the day when the soul accepts and Layeth hold upon the Covenant of God, Says to the soul, I am thy God, and the God of thy seed; my christ, i• thy jesus; my Son, thy Saviour;
And many more moral and political precepts, he is certainly under the highest imaginable obligation to do these things which are contained in the Book of the Divine Law,
And many more moral and political Precepts, he is Certainly under the highest imaginable obligation to do these things which Are contained in the Book of the Divine Law,
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so in a great measure he doth them, giving an allowance to humane frailty, (for who liveth and sinneth not against God?) But unless a man in these things aimeth at his duty:
so in a great measure he does them, giving an allowance to humane frailty, (for who lives and Sinneth not against God?) But unless a man in these things aimeth At his duty:
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but of one truly fearing God (which none can do, who hath not a respect to all Gods Commandments.) I say, such a one, take him with all his failings, is a most excellent person;
but of one truly fearing God (which none can do, who hath not a respect to all God's commandments.) I say, such a one, take him with all his failings, is a most excellent person;
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and that not considered only absolutely in himself, and relatively towards God; but considered also as a neighbour, and one truly fitted for politick society.
and that not considered only absolutely in himself, and relatively towards God; but considered also as a neighbour, and one truly fitted for politic society.
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(The great things which disorder humane societies) are inconsistent to such a degree with his principle, that he stands obliged to abstain from the appearances of them,
(The great things which disorder humane societies) Are inconsistent to such a degree with his principle, that he Stands obliged to abstain from the appearances of them,
Or if any who have not the root of the matter in them, have stumbled and fell, and given those who have watched for their halting occasion thus to blaspheme, let them bear their own burthen;
Or if any who have not the root of the matter in them, have stumbled and fell, and given those who have watched for their halting occasion thus to Blaspheme, let them bear their own burden;
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and according to all true principles of reason must be concluded, even as to these things, to be the most excellent person, Do this and live (saith Joseph) for I fear God. I durst not abuse you;
and according to all true principles of reason must be concluded, even as to these things, to be the most excellent person, Do this and live (Says Joseph) for I Fear God. I durst not abuse you;
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and though this were sufficient to have said, yet considering what advantage the peevish world hath alwaies taken from the miscarriages of individual profession, to charge profession at large;
and though this were sufficient to have said, yet considering what advantage the peevish world hath always taken from the miscarriages of Individu profession, to charge profession At large;
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Let any one proportion any number of inhabitants in any place, to the number of those in it whom it may be the world in reproach calleth Puritanes; those I mean who profess to Religion and Godliness; and observe, in which number in a few years, he findeth most blots,
Let any one proportion any number of inhabitants in any place, to the number of those in it whom it may be the world in reproach calls Puritanes; those I mean who profess to Religion and Godliness; and observe, in which number in a few Years, he finds most blots,
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and confessed irregularities of life (political life) from that very Rule, which reason it self dictates to be most comely and honest betwixt political relations; which every one must own to be a fair trial of the matter in issue.
and confessed irregularities of life (political life) from that very Rule, which reason it self dictates to be most comely and honest betwixt political relations; which every one must own to be a fair trial of the matter in issue.
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A particular professor may erre; and in that white society, one blot makes a great shew, especially advantaged by the worlds prejudice, and the eagerness it hath against them to find something whereof to accuse them;
A particular professor may err; and in that white society, one blot makes a great show, especially advantaged by the world's prejudice, and the eagerness it hath against them to find something whereof to accuse them;
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but if you compare their number, and errours, with the like number, and the disorders of others, it will be enough to recover your reason to a just opinion of them.
but if you compare their number, and errors, with the like number, and the disorders of Others, it will be enough to recover your reason to a just opinion of them.
if we consider the train of blessings and good things which the fear of the Lord bringeth along with it to the heart and house of those in whom it dwelleth.
if we Consider the train of blessings and good things which the Fear of the Lord brings along with it to the heart and house of those in whom it dwells.
or that an higher hand of God doth direct them (both which failing) possibly the judgement of excellency from this foundation is but erroneous (though only reversible in f•ro Coeli.) Thus we judge the Duke more excellent than the Earl; the Earl than the Baron; the Baron than the Knight, &c. Their excellency lies in this, that the Prince hath delighted to honour them;
or that an higher hand of God does Direct them (both which failing) possibly the judgement of excellency from this Foundation is but erroneous (though only reversible in f•ro Coeli.) Thus we judge the Duke more excellent than the Earl; the Earl than the Baron; the Baron than the Knight, etc. Their excellency lies in this, that the Prince hath delighted to honour them;
What manner of dignity is this? (saith the blessed Apostle.) Christ is not ashamed to call them Brethren; they are all Kings and Priests to the most high God.
What manner of dignity is this? (Says the blessed Apostle.) christ is not ashamed to call them Brothers; they Are all Kings and Priests to the most high God.
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he hath blessed them again and again, yea and they shall be blessed, Psal. 112. 1. Blessed i• the man that feareth the Lord, v. 2. His seed shall be mighty on the earth, v. 3. Wealth and riches shall be in his house.
he hath blessed them again and again, yea and they shall be blessed, Psalm 112. 1. Blessed i• the man that fears the Lord, v. 2. His seed shall be mighty on the earth, v. 3. Wealth and riches shall be in his house.
In short, this fear of the Lord is the same with what the Apostle calleth Godliness; of which he saith, that it is great gain; having the promise of this life,
In short, this Fear of the Lord is the same with what the Apostle calls Godliness; of which he Says, that it is great gain; having the promise of this life,
It is the same with seeking the Kingdom of Heaven, and the righteousness thereof, Matth. 6. 32. as to which the promise is made — and all other things shall be added unto you.
It is the same with seeking the Kingdom of Heaven, and the righteousness thereof, Matthew 6. 32. as to which the promise is made — and all other things shall be added unto you.
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It is true, such are the mysterious dispensations of infinitely wise providence, that we do not see all these things falling out to be the particular portion of every one truly fearing God in this life;
It is true, such Are the mysterious dispensations of infinitely wise providence, that we do not see all these things falling out to be the particular portion of every one truly fearing God in this life;
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and he who hath promised they shall find both able and faithful; only they must also allow him to be only wise; one who is so indulgent a father, that when his children want bread, will not give them stones, nor Scorpions instead of Fish. And his meer indulgence it is (guided by his infinite wisdom) which is the cause that the things promised in these promises, are often not given to his children in specie, but in the value, They should have these things,
and he who hath promised they shall find both able and faithful; only they must also allow him to be only wise; one who is so indulgent a father, that when his children want bred, will not give them stones, nor Scorpions instead of Fish. And his mere indulgence it is (guided by his infinite Wisdom) which is the cause that the things promised in these promises, Are often not given to his children in specie, but in the valve, They should have these things,
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if they have them not, that he may not seem guilty of breach of promise (for he cannot lye nor repent) they are made up in things infinitely better (and such exchange is no robbery) or else they have a satisfied mind in the want of them (and godliness with contentment i• great gain.) It may be they have them not at their own desire, having prayed (as Agur) that God would give them neither poverty nor riches, but food convenient for them.
if they have them not, that he may not seem guilty of breach of promise (for he cannot lie nor Repent) they Are made up in things infinitely better (and such exchange is no robbery) or Else they have a satisfied mind in the want of them (and godliness with contentment i• great gain.) It may be they have them not At their own desire, having prayed (as Agur) that God would give them neither poverty nor riches, but food convenient for them.
Thus I have largely demonstrated the Proposition, and made it good to you, that upon all rational accounts, which way soever we look to make up a judgement.
Thus I have largely demonstrated the Proposition, and made it good to you, that upon all rational accounts, which Way soever we look to make up a judgement.
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supposing them not at all subject to vanity, nor liable to any rebatements from their true value, by reason of any accidents which may depretiate them.
supposing them not At all Subject to vanity, nor liable to any rebatements from their true valve, by reason of any accidents which may depretiate them.
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I must now take another view of them in their state of vanity, and shew you what both Reason and Religion shew necessary to be rebated from the true value of them;
I must now take Another view of them in their state of vanity, and show you what both Reason and Religion show necessary to be rebated from the true valve of them;
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whether of great men, which is the spring of honour; or of the NONLATINALPHABET, vulgar, which is the spring of same, credit and reputation. This is deceitful, NONLATINALPHABET a lye, a meer falsity.
whither of great men, which is the spring of honour; or of the, Vulgar, which is the spring of same, credit and reputation. This is deceitful, a lie, a mere falsity.
Or the uncertainty and inconstancy of them: Or their perishing nature; or any other accounts: For indeed NONLATINALPHABET & NONLATINALPHABET are words generally used in Scripture, either to express things of nought; or things that are sinful; and so worse than nought.
Or the uncertainty and inconstancy of them: Or their perishing nature; or any other accounts: For indeed & Are words generally used in Scripture, either to express things of nought; or things that Are sinful; and so Worse than nought.
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But I will reduce my discourse to some certain heads, and in some few particulars shew you the emptiness and vanity of all other appearing excellencies, in some few particulars.
But I will reduce my discourse to Some certain Heads, and in Some few particulars show you the emptiness and vanity of all other appearing excellencies, in Some few particulars.
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You have heard that all their excellency lieth either in the approveableness of some of them (such as are the intellectual and moral vertues) to the Reason of a man:
You have herd that all their excellency lies either in the approveableness of Some of them (such as Are the intellectual and moral Virtues) to the Reason of a man:
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4. They are all of them subject to eclipses, mutations and changes, which when they fall under, the former advantages which any person had from them, will not recompence the disadvantages which he or she will have from their disappointments, in the lots or abatement of them.
4. They Are all of them Subject to Eclipses, mutations and changes, which when they fallen under, the former advantages which any person had from them, will not recompense the disadvantages which he or she will have from their disappointments, in the lots or abatement of them.
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I will not instance in all those other things which I mentioned, as raising the price of men and women each above other: (that were too large a work) I will instance but in some few of them.
I will not instance in all those other things which I mentioned, as raising the price of men and women each above other: (that were too large a work) I will instance but in Some few of them.
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and mince it with her feet all the day after? Or if the view of her face doth not in all points please her, she thinketh it worth the while to spend both her money and her precious time to mend it with patchings and paintings, with trickings and trimmings of her self? And doth not the vain gallant think Beauty something, who is so bewitched with it, that forgetting the noble soul of which he is possessed (ordained to higher imployments;) and the reason which he inheriteth (which should guide him to a better purpose) thinks his money and his time well spent,
and mince it with her feet all the day After? Or if the view of her face does not in all points please her, she Thinketh it worth the while to spend both her money and her precious time to mend it with patchings and paintings, with trickings and trimmings of her self? And does not the vain gallant think Beauty something, who is so bewitched with it, that forgetting the noble soul of which he is possessed (ordained to higher employments;) and the reason which he inheriteth (which should guide him to a better purpose) thinks his money and his time well spent,
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while both are miserably expended to evidence his dotage upon this painted Sepulchre, which it may be within is nothing but darkness, filth and rottenness? In the mean time, let us look wistly upon this thing which we call Beauty; is it any more than a perfection of b•dily parts, pl•ced in a due proportion each to other,
while both Are miserably expended to evidence his dotage upon this painted Sepulchre, which it may be within is nothing but darkness, filth and rottenness? In the mean time, let us look wistly upon this thing which we call Beauty; is it any more than a perfection of b•dily parts, pl•ced in a due proportion each to other,
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As to the former, what is there in it more, than is to be found in many an Horse or Dog, it may be an higher degree? As to the latter, what is there more than in a Rose or a Lilly? Nay, what so much,
As to the former, what is there in it more, than is to be found in many an Horse or Dog, it may be an higher degree? As to the latter, what is there more than in a Rose or a Lily? Nay, what so much,
as in many a flower of the field, or in many a picture? As to many of these it may be said (as our Saviour said of Solomon compared with the Lilly) The most beautiful woman is not for colour like one of them.
as in many a flower of the field, or in many a picture? As to many of these it may be said (as our Saviour said of Solomon compared with the Lily) The most beautiful woman is not for colour like one of them.
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that which in outward appearance is such, that a vain woman will sacrifice her soul, life, estate, time, to obtain, preserve or maintain it? that which a vain man will spend all that he is worth in a base service and homage to it? when in reality it is no further perfection,
that which in outward appearance is such, that a vain woman will sacrifice her soul, life, estate, time, to obtain, preserve or maintain it? that which a vain man will spend all that he is worth in a base service and homage to it? when in reality it is no further perfection,
in a pittiful flower or plant, above what can be found in any of the Sons and Daughters of men? For Favour or Honour; it is a thing that carrieth a great shew in the world;
in a pitiful flower or plant, above what can be found in any of the Sons and Daughters of men? For Favour or Honour; it is a thing that Carrieth a great show in the world;
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what high thoughts of themselves doth it raise in them that are ••gnified with it? what a supercilious eye do those that have it but in a superiour degree, cast upon those but a step beneath them? How much doth it make vain man admired, served, complemented in the world? But in reality, what is this gay thing? The world is yet at a loss where to find its residence;
what high thoughts of themselves does it raise in them that Are ••gnified with it? what a supercilious eye do those that have it but in a superior degree, cast upon those but a step beneath them? How much does it make vain man admired, served, Complemented in the world? But in reality, what is this gay thing? The world is yet At a loss where to find its residence;
whether in honorante, or in honorato; in the person that giveth, or that receiveth it. Certain it is, that it is a meer air, and in reality just nothing;
whither in Honorante, or in honorato; in the person that gives, or that receives it. Certain it is, that it is a mere air, and in reality just nothing;
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But what is silver and gold in reality? What is gold more than yellow sand? and silver more than white earth, considered in it self, without the relative value which men put upon it? Indeed more (by far) is to be said for the inward habits of the mind;
But what is silver and gold in reality? What is gold more than yellow sand? and silver more than white earth, considered in it self, without the relative valve which men put upon it? Indeed more (by Far) is to be said for the inward habits of the mind;
2. The second thing which I instanced in, was this, They are such as never fill or satisfie the mind of the person possessed of them, like dreams of feasts, notwithstanding which, we are hungry;
2. The second thing which I instanced in, was this, They Are such as never fill or satisfy the mind of the person possessed of them, like dreams of feasts, notwithstanding which, we Are hungry;
The true wants of the reasonable soul, are, and can be satisfied with nothing but divine influences. It is a noble spirit; and none but the Father of spirits can fill its emptiness.
The true Wants of the reasonable soul, Are, and can be satisfied with nothing but divine influences. It is a noble Spirit; and none but the Father of spirits can fill its emptiness.
or at least good hopes of it through grace should ever satisfie that soul, that is once awakened to consider its self (as in its natural constitution) a spiritual, immortal being, ordained to an Eternity:
or At least good hope's of it through grace should ever satisfy that soul, that is once awakened to Consider its self (as in its natural constitution) a spiritual, immortal being, ordained to an Eternity:
and as it is (in its depraved estate) by nature a child of wrath. I say again, the soul thus reflecting upon it self, can be satisfied with nothing less than the sense,
and as it is (in its depraved estate) by nature a child of wrath. I say again, the soul thus reflecting upon it self, can be satisfied with nothing less than the sense,
Great Friends and Relations are great blessings; but it is Christ alone can stand my friend in the Court of Heaven, to speak for me, that I may not be sent unto eternal burnings.
Great Friends and Relations Are great blessings; but it is christ alone can stand my friend in the Court of Heaven, to speak for me, that I may not be sent unto Eternal burnings.
The eye is not satisfied with seeing, nor the ear with hearing. The soul never cries, enough Lord, till Christ be to it all in all. Every thing (the fear of the Lord only excepted) is like the grass on the house tops, with which the mower filleth not his hand:
The eye is not satisfied with seeing, nor the ear with hearing. The soul never cries, enough Lord, till christ be to it all in all. Every thing (the Fear of the Lord only excepted) is like the grass on the house tops, with which the mower fills not his hand:
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What vain woman was ever satisfied with beauty? or what vainer worldling had his expectation ever satisfied with the returns of gold and silver? who was ever satisfied with honour,
What vain woman was ever satisfied with beauty? or what vainer worldling had his expectation ever satisfied with the returns of gold and silver? who was ever satisfied with honour,
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There is a spiritual thirst which will never be quenched, but by the Rivers of pleasure, that water the coelestial Paradise. But yet grace, as it leadeth to a fulness of satisfaction;
There is a spiritual thirst which will never be quenched, but by the rivers of pleasure, that water the celestial Paradise. But yet grace, as it leads to a fullness of satisfaction;
Nor doth this ever fail the souls expectation. Every gracious soul is so far from finding any frustration in its expectations, from the enjoyments of God, that (as the Queen of Sheba to Solomon) it confesseth, that the half of that sweetness and content in the holy waies of God, which it hath met with since it turned into them, was never told unto it.
Nor does this ever fail the Souls expectation. Every gracious soul is so Far from finding any frustration in its Expectations, from the enjoyments of God, that (as the Queen of Sheba to Solomon) it Confesses, that the half of that sweetness and content in the holy ways of God, which it hath met with since it turned into them, was never told unto it.
Here I might enter into a large discourse, shewing you what snares and temptations to sin lie in Beauty, Wisdom (worldly wisdom I mean) Riches, Honours, &c. In short, in all those other things which I mentioned (the fear of the Lord alone excepted) by which one man is in the way of excellency distinguished from his neighbour.
Here I might enter into a large discourse, showing you what snares and temptations to sin lie in Beauty, Wisdom (worldly Wisdom I mean) Riches, Honours, etc. In short, in all those other things which I mentioned (the Fear of the Lord alone excepted) by which one man is in the Way of excellency distinguished from his neighbour.
1. More generally, They are all of them great occasions to men, to think of themselves above what they ought to think (which is the Apostles Periphrasis of Pride.) There is naturally in us all a propension to Pride. Now that corruption wants an hill for to stand and shew it self upon,
1. More generally, They Are all of them great occasions to men, to think of themselves above what they ought to think (which is the Apostles Periphrasis of Pride.) There is naturally in us all a propension to Pride. Now that corruption Wants an hill for to stand and show it self upon,
which being once discovered, he thinks he hath warrant enough to vaunt himself, and to be a self-admirer, to scorn, slight and undervalue others (how worthy soever) if they be not,
which being once discovered, he thinks he hath warrant enough to vaunt himself, and to be a self-admirer, to scorn, slight and undervalue Others (how worthy soever) if they be not,
Beauty is an occasion to chambering and wantonness. Knowledge (saith the Apostle) puffeth up. Worldly Prudence too too ordinarily exalteth the soul above the wisdom which is from God;
Beauty is an occasion to chambering and wantonness. Knowledge (Says the Apostle) Puffeth up. Worldly Prudence too too ordinarily Exalteth the soul above the Wisdom which is from God;
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Upon which, as well as upon other accounts it is that our Saviour saith, Matth. 9. 23. That it is easier for a Camel to go thorow the eye of a Needle,
Upon which, as well as upon other accounts it is that our Saviour Says, Matthew 9. 23. That it is Easier for a Camel to go thorough the eye of a Needle,
Do not rich men oppress you? (saith the Apostle, James 2. 6.) It would ask me a great deal of time at large to discourse to you the several snares for the soul, which lie hid in all those creature excellencies which I have instanced in.
Do not rich men oppress you? (Says the Apostle, James 2. 6.) It would ask me a great deal of time At large to discourse to you the several snares for the soul, which lie hid in all those creature excellencies which I have instanced in.
The person morally righteous, being very apt to raise up to himself a confidence in the flesh, and to despise the Righteousness of God, which (as the Apostle saith) is revealed from faith to faith. Upon this very account it was, that Saul (when Christ was discovered to him) judged those things loss, which he once accounted gain, Phil. 3. 7. But what things were gain to me, those I counted loss for Christ.
The person morally righteous, being very apt to raise up to himself a confidence in the Flesh, and to despise the Righteousness of God, which (as the Apostle Says) is revealed from faith to faith. Upon this very account it was, that Saul (when christ was discovered to him) judged those things loss, which he once accounted gain, Philip 3. 7. But what things were gain to me, those I counted loss for christ.
] How was this loss to him, but as his pron•ness to rest in that as sufficient, hindered him from accepting of the righteousness of God revealed from faith to faith. This very thing kept the Jews from submitting to the Righteousness of God.
] How was this loss to him, but as his pron•ness to rest in that as sufficient, hindered him from accepting of the righteousness of God revealed from faith to faith. This very thing kept the jews from submitting to the Righteousness of God.
If a man or woman excel their neighbour in riches, favour, knowledge, honour, &c. they presently become the objects of their envy and hatred: this ariseth from the pride of our fellow-creatures, that will not allow them patience to be excelled.
If a man or woman excel their neighbour in riches, favour, knowledge, honour, etc. they presently become the objects of their envy and hatred: this arises from the pride of our fellow-creatures, that will not allow them patience to be excelled.
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It were endless to tell you, what some mens riches, and honours, and favour of men, have cost; and what beauty hath cost others; and what is most sad.
It were endless to tell you, what Some men's riches, and honours, and favour of men, have cost; and what beauty hath cost Others; and what is most sad.
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Their sufferings afford them no satisfaction proportionable to their smart; they under them bear the whole weight of their cross with their own shoulders.
Their sufferings afford them no satisfaction proportionable to their smart; they under them bear the Whole weight of their cross with their own shoulders.
It is true the fear of the Lord too doth not indemnifie the persons possessed with it, from trials of scourgings, and cruel mockings; no not from the fiery trial, which the Apostle would not have believers think strange. Saint Paul had both troubles without, and fears within. And it was said of old, That he who departeth from evil, maketh himself a prey.
It is true the Fear of the Lord too does not indemnify the Persons possessed with it, from trials of scourgings, and cruel mockings; no not from the fiery trial, which the Apostle would not have believers think strange. Saint Paul had both Troubles without, and fears within. And it was said of old, That he who departeth from evil, makes himself a prey.
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Which is a sentence verifieth it self still, and will hold so long as there is a World to hate us, which hated Christ first (And the Disciple is not above his Master,
Which is a sentence verifieth it self still, and will hold so long as there is a World to hate us, which hated christ First (And the Disciple is not above his Master,
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nor the Servant above his Lord) or any of the seed of the Serpent in the world, which will be till our Lord hath trodden all his enemies under his feet.
nor the Servant above his Lord) or any of the seed of the Serpent in the world, which will be till our Lord hath trodden all his enemies under his feet.
For we reasonably judge, that any thing which hath any intrinsecal goodness in it, it is the more excellent, by how much it is more during, and of longer continuance.
For we reasonably judge, that any thing which hath any intrinsical Goodness in it, it is the more excellent, by how much it is more during, and of longer Continuance.
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Now take all those excellencies which I mentioned as contradistinct to this fear of the Lord: They all of them have an uncertainty in them, which must necessarily with considerate persons, abate of their true value.
Now take all those excellencies which I mentioned as contradistinct to this Fear of the Lord: They all of them have an uncertainty in them, which must necessarily with considerate Persons, abate of their true valve.
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if we did not see it a flower which upon every frost, or cold wind; every sickness and disease will fade? how much more valuable were strength than it is,
if we did not see it a flower which upon every frost, or cold wind; every sickness and disease will fade? how much more valuable were strength than it is,
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Riches are subject to the hand of violence, who may plunder them, and to the thief, who may break through and steal the goods which we had thought laid up for many years.
Riches Are Subject to the hand of violence, who may plunder them, and to the thief, who may break through and steal the goods which we had Thought laid up for many Years.
They are also subject to the disposal of divine Providence, who often declares them moveables, and disposeth of the stock of this world this or that way, as it pleaseth him.
They Are also Subject to the disposal of divine Providence, who often declares them movables, and Disposeth of the stock of this world this or that Way, as it Pleases him.
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and keepeth the soul that it cannot sin the sin unto death. It is the wellspring of living water, which when once it springs up in the soul, it springeth up unto eternal life.
and Keepeth the soul that it cannot sin the since unto death. It is the wellspring of living water, which when once it springs up in the soul, it springs up unto Eternal life.
The grass withereth, and the flower fadeth; but the word of the Lord endureth for ever. Beauty withereth, and strength withereth; Riches fade, and Honours fade;
The grass withereth, and the flower fades; but the word of the Lord Endureth for ever. Beauty withereth, and strength withereth; Riches fade, and Honours fade;
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yet much might be spoken for them, would they but serve a soul in an evil day. But if this be found true of them, that (like Swallows) they all leave us in Winter, and are furthest off from giving us that satisfaction which we desire from them,
yet much might be spoken for them, would they but serve a soul in an evil day. But if this be found true of them, that (like Swallows) they all leave us in Winter, and Are furthest off from giving us that satisfaction which we desire from them,
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We have two evil daies; (I mean evil to our sense) the day of Affliction, and the day of death. In the day of affliction, be it bodily or spiritual, external or internal, what do all things in the world signifie? or wherein doth one man differ from another, save only by the fear of the Lord. The beautious face hath lost its lovely colour.
We have two evil days; (I mean evil to our sense) the day of Affliction, and the day of death. In the day of affliction, be it bodily or spiritual, external or internal, what do all things in the world signify? or wherein does one man differ from Another, save only by the Fear of the Lord. The beauteous face hath lost its lovely colour.
leave this life, and what profit hath the poor creature of all those fine things which before differenced him from his neighbour? wherein doth he now differ? he is alike laid in the grave with him.
leave this life, and what profit hath the poor creature of all those fine things which before differenced him from his neighbour? wherein does he now differ? he is alike laid in the grave with him.
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It is true, grace, and the fear of the Lord doth not deliver a man from the common incidents of that mortal condition into which sin hath brought us;
It is true, grace, and the Fear of the Lord does not deliver a man from the Common incidents of that Mortal condition into which since hath brought us;
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But dieth the child of God as a fool dieth? dieth a man fearing the Lord, as the man who hath no fear of God in his heart? surely there is a great difference in their latter end.
But Dieth the child of God as a fool Dieth? Dieth a man fearing the Lord, as the man who hath no Fear of God in his heart? surely there is a great difference in their latter end.
and also to abate those high conceits which men ordinarily have of themselves; who in the little things of the world differ a little from their neighbours.
and also to abate those high conceits which men ordinarily have of themselves; who in the little things of the world differ a little from their neighbours.
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The world (if this Doctrine be true) is greatly mistaken, both in their judgements concerning the most excellent things, and concerning the most excellent persons.
The world (if this Doctrine be true) is greatly mistaken, both in their Judgments Concerning the most excellent things, and Concerning the most excellent Persons.
but where shall we find a person who would say, The fear of the Lord is the most excellent thing? Some rare person possibly might be found, who would say with David; There be many that say, who will shew us any good? Lord, lift thou up the light of thy countenance upon us.
but where shall we find a person who would say, The Fear of the Lord is the most excellent thing? some rare person possibly might be found, who would say with David; There be many that say, who will show us any good? Lord, lift thou up the Light of thy countenance upon us.
Or with Solomon; after he had tasted of all those sweet things which the world affords, Eccles. 12. 13. Hear the conclusion of all, Fear God, and keep his Commandments.
Or with Solomon; After he had tasted of all those sweet things which the world affords, Eccles. 12. 13. Hear the conclusion of all, fear God, and keep his commandments.
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how few are they whose practice would not condemn them in what they speak with their mouths? Man naturally loves, desires, valueth, chuseth, approveth the things which he judgeth most excellent.
how few Are they whose practice would not condemn them in what they speak with their mouths? Man naturally loves, Desires, valueth, chooseth, approveth the things which he Judgeth most excellent.
so it leadeth you also to a true judgement concerning the best persons. What the Prophet complained in his time, is true in our time. We call the proud, happy.
so it leads you also to a true judgement Concerning the best Persons. What the Prophet complained in his time, is true in our time. We call the proud, happy.
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Thus oft-times we call a covetous worldling, a griping Ʋsurer, or Extortioner; a swinish drunkard, a sordid unclean person; a prophane swearer, a blasphemous curser; one that rends the sacred Name of God with unheard of oaths, revilings, blasphemies.
Thus ofttimes we call a covetous worldling, a gripping Ʋsurer, or Extortioner; a swinish drunkard, a sordid unclean person; a profane swearer, a blasphemous curser; one that rends the sacred Name of God with unheard of Oaths, revilings, Blasphemies.
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The best men in our Cities, in our Parishes (and yet we contend our Parishes to be particular Churches, and these the members of them.) Away with such more than Pagan Non-sense. The Heathens would not have judged thus.
The best men in our Cities, in our Parishes (and yet we contend our Parishes to be particular Churches, and these the members of them.) Away with such more than Pagan Nonsense. The heathens would not have judged thus.
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What Roman did not prefer Cato before Clodius or Catiline? In the mean time, what account is made amongst us of men and women fearing the Lord; they are counted as the filth and off scouring of the earth; Fanaticks, Precisians, Puritans;
What Roman did not prefer Cato before Clodius or Catiline? In the mean time, what account is made among us of men and women fearing the Lord; they Are counted as the filth and off scouring of the earth; Fanatics, precisians, Puritans;
The Apostle calls wicked men, and such as have not faith, NONLATINALPHABET, unreasonable men. The Scripture ordinarily calleth them fools. Want of reason and understanding in men and women appears in nothing so much,
The Apostle calls wicked men, and such as have not faith,, unreasonable men. The Scripture ordinarily calls them Fools. Want of reason and understanding in men and women appears in nothing so much,
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because dressed up in gay clothes, before a Prince, or noble man? or before some other person of known intrin•ecal worth and excellency? and are not those persons fools,
Because dressed up in gay clothes, before a Prince, or noble man? or before Some other person of known intrin•ecal worth and excellency? and Are not those Persons Fools,
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so odious and despicable, as he who dares not to sin against God, and is afraid of disobeying his sacred precepts? Is not their judgement an evidence of their folly? Do they not still make it good, that wanting faith, they are unreasonable men?
so odious and despicable, as he who dares not to sin against God, and is afraid of disobeying his sacred Precepts? Is not their judgement an evidence of their folly? Do they not still make it good, that wanting faith, they Are unreasonable men?
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Do you indeed judge the fear of the Lord, Grace, the best and most excellent thing? Do you judge persons fearing the Lord, the most excellent persons? I had rather you should judge your selves,
Do you indeed judge the Fear of the Lord, Grace, the best and most excellent thing? Do you judge Persons fearing the Lord, the most excellent Persons? I had rather you should judge your selves,
1. Whether do you not value your selves more for other things, than for the fear of the Lord, with which you are blessed? It is true, through a demissiori, and humbleness of mind.
1. Whither do you not valve your selves more for other things, than for the Fear of the Lord, with which you Are blessed? It is true, through a demissiori, and humbleness of mind.
I am afraid, that if we ask our own hearts, wherein they chiefly glory? we shall find them sincerely making us some other answer than this, that we glory chiefly in this, that we understand and know the Lord.
I am afraid, that if we ask our own hearts, wherein they chiefly glory? we shall find them sincerely making us Some other answer than this, that we glory chiefly in this, that we understand and know the Lord.
are they not apt to glory in these more than in this, That God is their Father, the Lord Jesus Christ their Saviour? &c. If they have but a little honour, or estate, are not their hearts more apt to glory in this,
Are they not apt to glory in these more than in this, That God is their Father, the Lord jesus christ their Saviour? etc. If they have but a little honour, or estate, Are not their hearts more apt to glory in this,
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than in the riches of grace they have in possession? or the riches of glory which they have in reversion? than in this great honour which the Lord hath dignified them with, that they should be called the Sons of God? It is reported of Theodosius a Christian Emperour, that he gloried more in this, that he was the servant of Christ, than that he was the Emperour of a great part of the world.
than in the riches of grace they have in possession? or the riches of glory which they have in reversion? than in this great honour which the Lord hath dignified them with, that they should be called the Sons of God? It is reported of Theodosius a Christian Emperor, that he gloried more in this, that he was the servant of christ, than that he was the Emperor of a great part of the world.
and look upon this as their great glory? yet if they do not, they do not in practice attend to what they profess to believe concerning the excellency of the fear of the Lord.
and look upon this as their great glory? yet if they do not, they do not in practice attend to what they profess to believe Concerning the excellency of the Fear of the Lord.
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2. Whether do you value others according to the fear of the Lord which you see in them? The Psalmist gives this as the character of one who shall come to Heaven, Psal. 15. 4. He in whose eyes a vile person is contemned;
2. Whither do you valve Others according to the Fear of the Lord which you see in them? The Psalmist gives this as the character of one who shall come to Heaven, Psalm 15. 4. He in whose eyes a vile person is contemned;
thus those are vile who are poor and servile; whose condition in the world is mean and abject, are accounted vile. There is also a vile person in Gods account; so the only vile person is the lewd, debaucht, impenitent sinners;
thus those Are vile who Are poor and servile; whose condition in the world is mean and abject, Are accounted vile. There is also a vile person in God's account; so the only vile person is the lewd, debauched, impenitent Sinners;
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such as God hath in judgement given up to vile affections, Rom. 1. 26. One that speaketh villany, Isa. 32. 6. Thus 1 Sam. 3. 13. The Sons of Samuel that lay with the women, who came to the Tabernacle and were prophane in abusing holy things, are called vile persons. So the prophane swearer, curser, blasphemer;
such as God hath in judgement given up to vile affections, Rom. 1. 26. One that speaks villainy, Isaiah 32. 6. Thus 1 Sam. 3. 13. The Sons of Samuel that lay with the women, who Come to the Tabernacle and were profane in abusing holy things, Are called vile Persons. So the profane swearer, curser, blasphemer;
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the bruitish drunkard, the beastly unclean person; these are all vile persons; God counts them so, the Scripture calls them so (let their circumstances in the world be what they will) God overlooks them,
the brutish drunkard, the beastly unclean person; these Are all vile Persons; God counts them so, the Scripture calls them so (let their Circumstances in the world be what they will) God overlooks them,
as signifying nothing in his eyes; they are all base, vile persons in his eyes. Now this is made the character of one that shall dwell in Gods holy hill;
as signifying nothing in his eyes; they Are all base, vile Persons in his eyes. Now this is made the character of one that shall dwell in God's holy hill;
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A godly child honours his Parent (as his Parent.) A godly woman will honour and obey her husband (as her head.) A godly person will give honour and obedience to such as are in Authority over him,
A godly child honours his Parent (as his Parent.) A godly woman will honour and obey her husband (as her head.) A godly person will give honour and Obedience to such as Are in authority over him,
though possibly they may be vile persons, but not as such; they will in their hearts contemn their vile affections and dispositions, their lewd and prophane courses,
though possibly they may be vile Persons, but not as such; they will in their hearts contemn their vile affections and dispositions, their lewd and profane courses,
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whiles they give that reverence and honour to them, which the Laws of Nature, God and Man require, with respect to the Authority with which they are clothed toward us,
while they give that Reverence and honour to them, which the Laws of Nature, God and Man require, with respect to the authority with which they Are clothed towards us,
but it is not so easie to honour them that fear the Lord; especially if they be such whose lives before have been stained with sin, and they are but in the exercise of Repentance. Or in case they live under wicked Magistrates, and are black through persecutions.
but it is not so easy to honour them that Fear the Lord; especially if they be such whose lives before have been stained with since, and they Are but in the exercise of Repentance. Or in case they live under wicked Magistrates, and Are black through persecutions.
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If one cometh near them with a gold Ring, and goodly Apparel (yea though he or she be a vile person, which yet seemeth not to be the Apostles case) and there come also a poor man having vile rayment;
If one comes near them with a gold Ring, and goodly Apparel (yea though he or she be a vile person, which yet seems not to be the Apostles case) and there come also a poor man having vile raiment;
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have we not respect to them that have the gold Ring, and the goodly Apparel? and do we not despise the poor Christian that hath the vile rayment? Do we not say to the former, Sit thou here in a good place? and to the poor, Sit thou there, or under my footstool? Thus, do we not despise the poor, and in them oft-times those that fear the Lord in an eminent measure and degree,
have we not respect to them that have the gold Ring, and the goodly Apparel? and do we not despise the poor Christian that hath the vile raiment? Do we not say to the former, Fit thou Here in a good place? and to the poor, Fit thou there, or under my footstool? Thus, do we not despise the poor, and in them ofttimes those that Fear the Lord in an eminent measure and degree,
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and (at least) interpretatively (as St. James saith) Blaspheme that holy Name by which we are called? It is our duty to value others according to the fear of the Lord in them;
and (At least) interpretatively (as Saint James Says) Blaspheme that holy Name by which we Are called? It is our duty to valve Others according to the Fear of the Lord in them;
3. Ask your selves, what more excellent thing you do than others? Wherein you live a more noble, excellent life than others live? In reason, those who judge themselves the more noble and excellent persons, stand obliged to live more distinguishing excellent lives ratable to their honour and dignity.
3. Ask your selves, what more excellent thing you do than Others? Wherein you live a more noble, excellent life than Others live? In reason, those who judge themselves the more noble and excellent Persons, stand obliged to live more distinguishing excellent lives ratable to their honour and dignity.
you excel others in spiritual gifts; in what do you live ratably to your order? It was our Saviours question to his Disciples, What do you do more than others? Matth. 5. 47. In what doth your conversation towards God more distinguish you? Are you more in sufferings, in prayers, in reading the Word, in hearing of it, in communion with Gods people, more holy, more patient? &c. Wherein doth your conversation more shine before men? Are you more humble, more meek, more just and exact in your dealings? more free and liberal, more compassionate and merciful? This is to live ratably to your order and profession;
you excel Others in spiritual Gifts; in what do you live ratably to your order? It was our Saviors question to his Disciples, What do you do more than Others? Matthew 5. 47. In what does your Conversation towards God more distinguish you? are you more in sufferings, in Prayers, in reading the Word, in hearing of it, in communion with God's people, more holy, more patient? etc. Wherein does your Conversation more shine before men? are you more humble, more meek, more just and exact in your dealings? more free and liberal, more compassionate and merciful? This is to live ratably to your order and profession;
Hence it is that every one is a pretender to it, and thinks it an high dishonour to him, to be thought or discoursed of as a person not fearing the Lord. Hence you shall observe in our Law, in the ordinary indictments for Felonies, this is put in, Such a one not having the fear of God before his eyes, did this or that, &c. But amongst those who would be thought persons fearing the Lord, we shall find that the number of such as indeed do fear him, is a very small number.
Hence it is that every one is a pretender to it, and thinks it an high dishonour to him, to be Thought or discoursed of as a person not fearing the Lord. Hence you shall observe in our Law, in the ordinary indictments for Felonies, this is put in, Such a one not having the Fear of God before his eyes, did this or that, etc. But among those who would be Thought Persons fearing the Lord, we shall find that the number of such as indeed do Fear him, is a very small number.
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and the lowing of the Oxen? What mean those bold and presumptious actions against the Commandments of the Lord? What means that course of sin which they run;
and the lowing of the Oxen? What mean those bold and presumptuous actions against the commandments of the Lord? What means that course of since which they run;
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that trade which they make of dishonouring God? Yea and as it is not every one that faith, he feareth the Lord; nor is it every one that hath some dread of God upon him, at some times, of whom it can be said, that he is a person fearing Jehovah. There is so much Majesty and Power, so much Greatness and Ability to punish every created Being in the Divine Being; that every creature naturally dreadeth God;
that trade which they make of Dishonoring God? Yea and as it is not every one that faith, he fears the Lord; nor is it every one that hath Some dread of God upon him, At Some times, of whom it can be said, that he is a person fearing Jehovah. There is so much Majesty and Power, so much Greatness and Ability to Punish every created Being in the Divine Being; that every creature naturally dreads God;
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But it is not, I say, every one who hath some awe and terrour of God upon his spirit, who can be called, A person fearing God. For then God said no more of Job than might have been said of Saul, Ahab, or Pharaoh, who were made at last to reverence the Divine Majesty,
But it is not, I say, every one who hath Some awe and terror of God upon his Spirit, who can be called, A person fearing God. For then God said no more of Job than might have been said of Saul, Ahab, or Pharaoh, who were made At last to Reverence the Divine Majesty,
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and to tremble before the Maker of Heaven and Earth, Prov. 8. 13. The fear of the Lord is 〈 ◊ 〉 •vil, Prov. 16. 6. By the fear of the Lord 〈 … 〉 from evil.
and to tremble before the Maker of Heaven and Earth, Curae 8. 13. The Fear of the Lord is 〈 ◊ 〉 •vil, Curae 16. 6. By the Fear of the Lord 〈 … 〉 from evil.
That man feareth the Lord 〈 ◊ 〉 ••th not only a reverence and dread of •od upon his heart, but in whom this dread worketh to make the person that hath it to take heed of every sin,
That man fears the Lord 〈 ◊ 〉 ••th not only a Reverence and dread of •od upon his heart, but in whom this dread works to make the person that hath it to take heed of every since,
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and the Holy Ghost having thought fit to express the whole of Grace and Godliness by this notion, the resolution of it will exceedingly tend to the satisfaction of such souls as thirst after righteousness. To which purpose now I shall lay down some few Conclusions, which will open this thing to you.
and the Holy Ghost having Thought fit to express the Whole of Grace and Godliness by this notion, the resolution of it will exceedingly tend to the satisfaction of such Souls as thirst After righteousness. To which purpose now I shall lay down Some few Conclusions, which will open this thing to you.
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and the seed of God also once cast in the soul, ab•ding at all tim•s in it, it is impossible but this soul should have a fear and dread of God upon his heart in health, as well as in sickness; in prosperity, as well as in adversity; in a time of the greatest liberty, as well as in a time of the greatest straits, when the Providence of God may propose the greatest objects of terrour unto him.
and the seed of God also once cast in the soul, ab•ding At all tim•s in it, it is impossible but this soul should have a Fear and dread of God upon his heart in health, as well as in sickness; in Prosperity, as well as in adversity; in a time of the greatest liberty, as well as in a time of the greatest straits, when the Providence of God may propose the greatest objects of terror unto him.
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Though it is true, the various workings of Divine Providence, may make this fear (as to the servile part of it) higher and greater at some one time than at another.
Though it is true, the various workings of Divine Providence, may make this Fear (as to the servile part of it) higher and greater At Some one time than At Another.
If there were none feared God, but such as were wholly free from sin, there were no such excellent person in the world as I have been discoursing of:
If there were none feared God, but such as were wholly free from since, there were no such excellent person in the world as I have been discoursing of:
No nor with any course of deliberate or presumptuous finning, when a man is free and under no height of temptation, to do this or that thing which he knoweth to be what God hath forbidden him to do,
No nor with any course of deliberate or presumptuous finning, when a man is free and under no height of temptation, to do this or that thing which he Knoweth to be what God hath forbidden him to do,
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whether love, or fear, or anger, &c. Lust prevailed on David; fear on Peter: and truly it is hard to say what sin that is, which upon this account, a soul truly fearing God, may not fall into.
whither love, or Fear, or anger, etc. Lust prevailed on David; Fear on Peter: and truly it is hard to say what since that is, which upon this account, a soul truly fearing God, may not fallen into.
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and what Job did in his passion, will (I say) be at a great loss to fix upon such a sin, concerning which he can say, this is a sin which one fearing God cannot be guilty of. On the other side;
and what Job did in his passion, will (I say) be At a great loss to fix upon such a since, Concerning which he can say, this is a since which one fearing God cannot be guilty of. On the other side;
We know in part (saith the Apostle) and what we do know, we (through forgetfulness of our duty) do not alwaies attend to in the hour when we should do it:
We know in part (Says the Apostle) and what we do know, we (through forgetfulness of our duty) do not always attend to in the hour when we should do it:
and while we are in the world, we are incompassed with a multitude of temptations, we are subject to be flattered from our duty, by the Sirens of the world,
and while we Are in the world, we Are encompassed with a multitude of temptations, we Are Subject to be flattered from our duty, by the Sirens of the world,
yet there may be some things that we lay a greater firess upon, that our children or servants understand our special will to be, that we should be careful in them:
yet there may be Some things that we lay a greater firess upon, that our children or Servants understand our special will to be, that we should be careful in them:
both as to the thing, and as to the manner of the performance, God having in his Word more Emphatically and severely declared his will in these things:
both as to the thing, and as to the manner of the performance, God having in his Word more Emphatically and severely declared his will in these things:
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Thus far I have shewed you, how the fear of the Lord in any soul where it is, works, both 1. In reference to the Word of God; it trembles at that. 2. In reference to sin. 3. In reference to duty. I shall proceed yet a little further in this Argument, giving you some notes of a person NONLATINALPHABET? fearing the Lord.
Thus Far I have showed you, how the Fear of the Lord in any soul where it is, works, both 1. In Referente to the Word of God; it trembles At that. 2. In Referente to since. 3. In Referente to duty. I shall proceed yet a little further in this Argument, giving you Some notes of a person? fearing the Lord.
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as for the beasts of the Forrest to tremble when the Lion roareth. For as their trembling proceedeth from a natural sense of their subjection to the Lion,
as for the beasts of the Forest to tremble when the lion roareth. For as their trembling Proceedeth from a natural sense of their subjection to the lion,
There is no soul truly fearing God, but hath been at some time or other, less or more under the spirit of bondage; or some way or other felt the weight of Gods hand;
There is no soul truly fearing God, but hath been At Some time or other, less or more under the Spirit of bondage; or Some Way or other felt the weight of God's hand;
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and as we say, Ictus Piscator sapit; and it is natural for a child that hath been once smartly whipped, to fear the hand of the Father or the Master a second time:
and as we say, Ictus Piscator sapit; and it is natural for a child that hath been once smartly whipped, to Fear the hand of the Father or the Master a second time:
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How that reverential fear of God in his judicial dispensations, which is, and ought to be found in a child of God, may be distinguished from that slavish and astonishing terrour, which may fall upon the vilest persons in the world.
How that reverential Fear of God in his judicial dispensations, which is, and ought to be found in a child of God, may be distinguished from that slavish and astonishing terror, which may fallen upon the Vilest Persons in the world.
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1. In the first place, take a carnal man, who hath in him no more than a natural dread of God, he is seldom or never affected at the lifting up of the hand of God;
1. In the First place, take a carnal man, who hath in him no more than a natural dread of God, he is seldom or never affected At the lifting up of the hand of God;
Look as men in correcting their children, they lift up their hands, first (in order to their stroke) so the great God is set out to us in Scripture. Take the vilest of men;
Look as men in correcting their children, they lift up their hands, First (in order to their stroke) so the great God is Set out to us in Scripture. Take the Vilest of men;
Now it is Gods usual method (especially as to Nations, and such Nations where the Name of God hath been published) as of old to raise up his Prophets to give people warning;
Now it is God's usual method (especially as to nations, and such nations where the Name of God hath been published) as of old to raise up his prophets to give people warning;
There is that which God chargeth the Jews with, by his Prophet Amos, ch. 4. 6, 8, 9, 10, 11. God sometimes shews his signs in the Heavens, and alters the course of nature,
There is that which God charges the jews with, by his Prophet Amos, changed. 4. 6, 8, 9, 10, 11. God sometime shows his Signs in the Heavens, and alters the course of nature,
yet they make him to tremble and reverence God, as believing he is doing some terrible work, &c. 3. A third way whereby Gods hand may be said to be lifted up against a person or Nation, is, when God makes some other like sinners examples of his vengeance.
yet they make him to tremble and Reverence God, as believing he is doing Some terrible work, etc. 3. A third Way whereby God's hand may be said to be lifted up against a person or nation, is, when God makes Some other like Sinners Examples of his vengeance.
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Our Saviour taught us this, when he made to his Disciples that improvement of the Judgement of God fallen upon the Galileans, and upon those upon whom the Tower of Siloam fell; telling the people, that except they repented, they should all likewise perish.
Our Saviour taught us this, when he made to his Disciples that improvement of the Judgement of God fallen upon the Galileans, and upon those upon whom the Tower of Siloam fell; telling the people, that except they repented, they should all likewise perish.
and where you find natural men thus complexioned, it is not extraordinary to find them affrighted sometimes at the signs or beginnings of Divine Vengeance:
and where you find natural men thus complexioned, it is not extraordinary to find them affrighted sometime At the Signs or beginnings of Divine Vengeance:
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as Julian the Apostate (they say) threw up his Dagger to Heaven, and cried, Vicisti Galilee, Thou hast overcome me O thou Galilean. Others, their fear hath such an influence upon, that (like those rebellious Israelites, Jer. 42.) they will presently resolve to remove from that place which God makes the Theatre of his Judgements.
as Julian the Apostate (they say) threw up his Dagger to Heaven, and cried, Vicisti Galilee, Thou hast overcome me Oh thou Galilean. Others, their Fear hath such an influence upon, that (like those rebellious Israelites, Jer. 42.) they will presently resolve to remove from that place which God makes the Theatre of his Judgments.
his heart upon it (saith the text) grew dead as a stone. Others, it may be their fear hath an influence upon, to bring them to some hypocritical humiliation. So Ahabs fear made him walk softly, and put on sackcloth. But the fear of Judgements never hath such an operation upon a meer carnal man,
his heart upon it (Says the text) grew dead as a stone. Others, it may be their Fear hath an influence upon, to bring them to Some hypocritical humiliation. So Ahabs Fear made him walk softly, and put on Sackcloth. But the Fear of Judgments never hath such an operation upon a mere carnal man,
and all that belonged to him, v. 27. Ahab hears those words, he rends his cloths, puts sackcloth upon his flesh, fasteth, lyeth in sackcloth, and goes softly.
and all that belonged to him, v. 27. Ahab hears those words, he rends his clothes, puts Sackcloth upon his Flesh, fasteth, lies in Sackcloth, and Goes softly.
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It is a frequent precept in holy Writ, Levit. 19. 14. Fear thy God, I am the Lord, ch. 25. v. 17. 43. Eccles. 5. 7. Matth. 10. 28. 1 Pet. 2. 17. Rev. 14. 7. Eccles. 12. 13. God calls to you, Fear God. Solomon calls to you, Fear God. Our Saviour calls to you, Fear him that can cast both body and soul into Hell fire.
It is a frequent precept in holy Writ, Levit. 19. 14. fear thy God, I am the Lord, changed. 25. v. 17. 43. Eccles. 5. 7. Matthew 10. 28. 1 Pet. 2. 17. Rev. 14. 7. Eccles. 12. 13. God calls to you, fear God. Solomon calls to you, fear God. Our Saviour calls to you, fear him that can cast both body and soul into Hell fire.
The Angels in Heaven call to you, Fear God. All the Prophets and Apostles call to you unâvoce, and this is that which they say, Fear God. The meaning of this you have heard.
The Angels in Heaven call to you, fear God. All the prophets and Apostles call to you unâvoce, and this is that which they say, fear God. The meaning of this you have herd.
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There can be no more said of any, than that he or she are persons not fearing God. Nor can there be better said of any, that he or she is a person fearing God.
There can be no more said of any, than that he or she Are Persons not fearing God. Nor can there be better said of any, that he or she is a person fearing God.
Others may call themselves excellent; and the men of the world may call the proud happy; but the truly happy, the truly excellent person is one fearing God. I might add a third.
Others may call themselves excellent; and the men of the world may call the proud happy; but the truly happy, the truly excellent person is one fearing God. I might add a third.
So that person that truly answereth this end, and doth fear God, and keep his Commandments, will upon the best evidence, (which is that of Scripture and reason) appear to be the person that is most worthy of praise and commendation. Now if I could say no more than this, to engage any to this study;
So that person that truly Answers this end, and does Fear God, and keep his commandments, will upon the best evidence, (which is that of Scripture and reason) appear to be the person that is most worthy of praise and commendation. Now if I could say no more than this, to engage any to this study;
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Would you have that which is in it self most excellent? that which will make you above all others excellent? that which most truly deserveth praise, and will make you the truest objects of praise? Oh get this fear of the Lord! Give me leave to add another Argument or two.
Would you have that which is in it self most excellent? that which will make you above all Others excellent? that which most truly deserveth praise, and will make you the Truest objects of praise? O get this Fear of the Lord! Give me leave to add Another Argument or two.
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4. In the fourth place, Consider the many Promises made in Scripture to the fear of the Lord, Prov. 10. 27. The fear of the Lord prolongeth daies, Prov. 14. 26, 27. In the fear of the Lord is strong confidence,
4. In the fourth place, Consider the many Promises made in Scripture to the Fear of the Lord, Curae 10. 27. The Fear of the Lord prolongeth days, Curae 14. 26, 27. In the Fear of the Lord is strong confidence,
The fear of the Lord is a fountain of life, to depart from the snares of death, Prov. 15. 16. Little with the fear of the Lord is great gain, v. 33. The fear of the Lord is the instruction of wisdom, Prov. 19. 23. The fear of the Lord tendeth to life, ch. 22. 4. By the fear of the Lord are riches, Psal. 112. & Psal. 128. are full of Promises to the man that feareth God.
The Fear of the Lord is a fountain of life, to depart from the snares of death, Curae 15. 16. Little with the Fear of the Lord is great gain, v. 33. The Fear of the Lord is the instruction of Wisdom, Curae 19. 23. The Fear of the Lord tendeth to life, changed. 22. 4. By the Fear of the Lord Are riches, Psalm 112. & Psalm 128. Are full of Promises to the man that fears God.
whether the Proposition be dogmatical, or promisory, &c. And indeed if you so believe, you cannot but judge your selves reasonably engaged, to labour for this fear of the Lord which shall most certainly have such a train of blessings waiting upon it.
whither the Proposition be dogmatical, or promissory, etc. And indeed if you so believe, you cannot but judge your selves reasonably engaged, to labour for this Fear of the Lord which shall most Certainly have such a train of blessings waiting upon it.
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Isa. 7. You shall find v. 3. That God sent the Prophet to meet Ahaz: His business was to incourage him, a•d to del•ver him from the fear of the two potent adversaries, Rezin and Pekah, chap. 8• v. 13. (saith he) Sanctifie the Lord of Hosts;
Isaiah 7. You shall find v. 3. That God sent the Prophet to meet Ahaz: His business was to encourage him, a•d to del•ver him from the Fear of the two potent Adversaries, Rezin and Pekah, chap. 8• v. 13. (Says he) Sanctify the Lord of Hosts;
I have spoken so much concerning the excellent habit, that me thinks I cannot but in charity judge there is by this time kindled in your hearts some desires after it, and hear you whispering;
I have spoken so much Concerning the excellent habit, that me thinks I cannot but in charity judge there is by this time kindled in your hearts Some Desires After it, and hear you whispering;
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The holy Scriptures (as to the matter of them) have much in them, which hath a natural tendency to affect the hearts of men and women with this dread of God.
The holy Scriptures (as to the matter of them) have much in them, which hath a natural tendency to affect the hearts of men and women with this dread of God.
throws to Hell, and brings to Heaven whom he pleaseth, from whence every rational soul must necessarily conclude the subjection of his poor feeble nature unto him;
throws to Hell, and brings to Heaven whom he Pleases, from whence every rational soul must necessarily conclude the subjection of his poor feeble nature unto him;
The truth is, the wheel of Providence hath turned so strangely in the world, since the world had an existence, that if men could give themselves leisure to think of its motions, to consider them in their causes, in the manner of their revolution, in the things brought to pass by them;
The truth is, the wheel of Providence hath turned so strangely in the world, since the world had an existence, that if men could give themselves leisure to think of its motions, to Consider them in their Causes, in the manner of their revolution, in the things brought to pass by them;
2. The second thing which I shall commend to you, is, Observation. Observation of the motions of Providence. I remember it is reported of Waldus, the Father of those famous Christians the Waldenses, that he was converted, by seeing the sudden death of one of his companion• in the daies of his vanity.
2. The second thing which I shall commend to you, is, Observation. Observation of the motions of Providence. I Remember it is reported of Waldus, the Father of those famous Christians the Waldenses, that he was converted, by seeing the sudden death of one of his companion• in the days of his vanity.
and therefore we fear not God. Christians, if you would fear God, observe the workings of his Providence much how in his great works he is daily confirming his Promises to his people,
and Therefore we Fear not God. Christians, if you would Fear God, observe the workings of his Providence much how in his great works he is daily confirming his Promises to his people,
1. Take heed first of Atheistical Principles. There is a bundle of Principles (some of which have grown too fast too in these evil times) which are calculated for the very Meridian of Atheism;
1. Take heed First of Atheistical Principles. There is a bundle of Principles (Some of which have grown too fast too in these evil times) which Are calculated for the very Meridian of Atheism;
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These, and such like Principles, are Doctrines devised on purpose, to make men faces of Brass, that they might not blush; and necks of Iron, that they might not bow at any divine rebukes;
These, and such like Principles, Are Doctrines devised on purpose, to make men faces of Brass, that they might not blush; and necks of Iron, that they might not bow At any divine rebukes;
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4. Fourthly, Nothing so contributes to fear as faith. Both faith of assent, and faith of adherence. Faith of assent is that habit by which we give assent to the Proposition of the word.
4. Fourthly, Nothing so contributes to Fear as faith. Both faith of assent, and faith of adherence. Faith of assent is that habit by which we give assent to the Proposition of the word.
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But those texts must be understood, not of a filial, reverential fear; but of a slavish servile fear; our daily experience teacheth us, that the more intirely we love any person, the more we fear to offend and grieve them,
But those texts must be understood, not of a filial, reverential Fear; but of a slavish servile Fear; our daily experience Teaches us, that the more entirely we love any person, the more we Fear to offend and grieve them,
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O beg of God that he would bestow his fear upon you. The fear of God is prima gratia, saith Bernard, torius Religionis exordium — radix est custos omnium bonorum, i. e.
Oh beg of God that he would bestow his Fear upon you. The Fear of God is prima Gratia, Says Bernard, torius Religion exordium — radix est custos omnium Bonorum, i. e.
Let me in the next place speak to you in whom God hath created this fear of his great and glorious Name. Two things this Doctrine calleth to you for. 1. To grow in this excellent habit.
Let me in the next place speak to you in whom God hath created this Fear of his great and glorious Name. Two things this Doctrine calls to you for. 1. To grow in this excellent habit.
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The fear of the Lord is a grace necessary at all times, especially in evil times. Cyril saith, that the soul that is full of the fear of the Lord, velut n•uro obsepta fortis est, is strong as a City guarded with a wall; and in a manner invincible.
The Fear of the Lord is a grace necessary At all times, especially in evil times. Cyril Says, that the soul that is full of the Fear of the Lord, velut n•uro obsepta fortis est, is strong as a city guarded with a wall; and in a manner invincible.
every one should live ratably to his honour and dignity. Persons fearing God are the most excellent persons; they should therefore live like the excellent of the Earth, distinguishing themselves from others by their lives, as God hath distinguished them by his favour. But I have hinted this before;
every one should live ratably to his honour and dignity. Persons fearing God Are the most excellent Persons; they should Therefore live like the excellent of the Earth, distinguishing themselves from Others by their lives, as God hath distinguished them by his favour. But I have hinted this before;
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and admire things that have nothing of worth in them, proportioned to your affection to them, admiration of them, pursuit after them. Knowledge is a fine thing;
and admire things that have nothing of worth in them, proportioned to your affection to them, admiration of them, pursuit After them. Knowledge is a fine thing;
by it a man differs from a beast. Wisdom and Moral Vertues are excellent things; by these things men outshine men, and excel each other, as light excelleth darkness:
by it a man differs from a beast. Wisdom and Moral Virtues Are excellent things; by these things men outshine men, and excel each other, as Light excels darkness:
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let not their hard speeches, and bitter censures, and more bitter dealings, guide your judgement. You will one day find, that the men whom they thus abuse, are no Reprobates.
let not their hard Speeches, and bitter censures, and more bitter dealings, guide your judgement. You will one day find, that the men whom they thus abuse, Are no Reprobates.
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and you shall one day see they shall be blessed. Behold the Lord cometh (saith the Apostle Jude) with ten thousand of his Saints, to execute Judgement upon all;
and you shall one day see they shall be blessed. Behold the Lord comes (Says the Apostle U^de) with ten thousand of his Saints, to execute Judgement upon all;
if it were, give such persons as these the fruit of your hands: it were but according to the manner of men, who use to give Presents to Princes Favourites.
if it were, give such Persons as these the fruit of your hands: it were but according to the manner of men, who use to give Presents to Princes Favourites.
The Saint triumphant beholdeth the face of God in glory: The Saint militant beholdeth his face in duty: The one in Happiness; the other in Righteousness: The former sees him face to face, clearly:
The Saint triumphant beholdeth the face of God in glory: The Saint militant beholdeth his face in duty: The one in Happiness; the other in Righteousness: The former sees him face to face, clearly:
The former see him as he is; the latter, as he will please to reveal himself, and as they are able to comprehend him; yet both of them behold his face; the one by faith, the other by sight: And the way to behold the Lords face in glory, is first (with the Psalmist) to behold his face in Righteousness.
The former see him as he is; the latter, as he will please to reveal himself, and as they Are able to comprehend him; yet both of them behold his face; the one by faith, the other by sighed: And the Way to behold the lords face in glory, is First (with the Psalmist) to behold his face in Righteousness.
both are satisfied; the one from Faith, the other from Sight: the one from the evidence of things not seen; the other from the glory and fulness of things which are seen: Those in Heaven, with waiting upon God;
both Are satisfied; the one from Faith, the other from Sighed: the one from the evidence of things not seen; the other from the glory and fullness of things which Are seen: Those in Heaven, with waiting upon God;
yet he shall awake; and when he awakes, he shall be satisfied with the divine likeness. So saith the Psalmist, When I awake, I shall be satisfied with thy likeness.
yet he shall awake; and when he awakes, he shall be satisfied with the divine likeness. So Says the Psalmist, When I awake, I shall be satisfied with thy likeness.
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A critical Expositor notes, that some Greek Copies seem to favour another opinion, reading the title of it, A Psalm to, or for David. The Hebrew affix,
A critical Expositor notes, that Some Greek Copies seem to favour Another opinion, reading the title of it, A Psalm to, or for David. The Hebrew affix,
Some of the Hebrew Writers affirm it composed at that time when Rabbah of the Ammonites was besieged by Joab as Captain General of Davids Army (the story of which you read, 2 Sam. 12.) But as I see no foundation for that conjecture;
some of the Hebrew Writers affirm it composed At that time when Rabbah of the Ammonites was besieged by Joab as Captain General of Davids Army (the story of which you read, 2 Sam. 12.) But as I see no Foundation for that conjecture;
the man according to Gods own heart, under a very great ecclipse as to the light of his countenance; and that not only with respect to more external Providences; but also as to more internal influences. He had enemies from without, v. 9. The wicked oppressed him; deadly enemies compassed him about.
the man according to God's own heart, under a very great eclipse as to the Light of his countenance; and that not only with respect to more external Providences; but also as to more internal influences. He had enemies from without, v. 9. The wicked oppressed him; deadly enemies compassed him about.
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give ear unto my prayer, &c. He was under a great temptation, being poor and empty, when his enemies were both rich and full, v. 14. The text speaks him under some dissatisfaction. This makes it probable, that this Psalm was composed during his persecution by Saul, or disturbances from the rebellion of Absolom; and most likely it was during the latter period of time, he being then more under the ecclipse of divine light, by reason of his sin, which had occasioned him those great disturbances of his life, according to what Nathan told him from God. This was his state;
give ear unto my prayer, etc. He was under a great temptation, being poor and empty, when his enemies were both rich and full, v. 14. The text speaks him under Some dissatisfaction. This makes it probable, that this Psalm was composed during his persecution by Saul, or disturbances from the rebellion of Absalom; and most likely it was during the latter Period of time, he being then more under the eclipse of divine Light, by reason of his since, which had occasioned him those great disturbances of his life, according to what Nathan told him from God. This was his state;
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what now doth he in this perplexity? 1. He prayes. 2. He believes. Athanasius noteth right, that this Psalm is full of faith. In the text you have the holy mans resolution in this great stress of Providence;
what now does he in this perplexity? 1. He prays. 2. He believes. Athanasius notes right, that this Psalm is full of faith. In the text you have the holy men resolution in this great stress of Providence;
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or some others of like impor•, must be supplied, to make up the sense according to our English Idiome; for it is evident, that there is a latent Antithesis in these words;
or Some Others of like impor•, must be supplied, to make up the sense according to our English Idiom; for it is evident, that there is a latent Antithesis in these words;
David declaring his resolution and satisfaction, in opposition to that of his wicked enemies, mentioned, v. 14. Their bellies were filled with hid treasure;
David declaring his resolution and satisfaction, in opposition to that of his wicked enemies, mentioned, v. 14. Their bellies were filled with hid treasure;
he also was the first fruits of them that sleep, and awaking in the Resurrection, he was satisfied with his Fathers likeness. It is eminently true of him;
he also was the First fruits of them that sleep, and awaking in the Resurrection, he was satisfied with his Father's likeness. It is eminently true of him;
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Thus was the name of Christ prophesied of, The Lord our Righteousness. And the Apostle saith, He was made of God for us, Wisdom, Righteousness, Sanctification and Redemption. And St. Paul desireth to be found in Christ, not having his own righteousness,
Thus was the name of christ prophesied of, The Lord our Righteousness. And the Apostle Says, He was made of God for us, Wisdom, Righteousness, Sanctification and Redemption. And Saint Paul Desires to be found in christ, not having his own righteousness,
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This was that White Robe with which John in the Revelations saw the Elders clothed; the meaning was no more than that they had washed their garments in the blood of the Lamb.
This was that White Robe with which John in the Revelations saw the Elders clothed; the meaning was no more than that they had washed their garments in the blood of the Lamb.
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2. But (secondly) there is also a Righteousness of Sanctification; and so Righteousness is in Scripture taken either in a more Legal, or in a more Evangelical notion.
2. But (secondly) there is also a Righteousness of Sanctification; and so Righteousness is in Scripture taken either in a more Legal, or in a more Evangelical notion.
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and to endeavour to do the whole will of God: (though it may be in many things he doth offend) and this is that Righteousness which the most solid Interpreters judge here to be chiefly intended;
and to endeavour to do the Whole will of God: (though it may be in many things he does offend) and this is that Righteousness which the most solid Interpreters judge Here to be chiefly intended;
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but I will keep on the course of an holy life and conversation, and then I shall behold thy face either here, or hereafter; either before I fall asleep in death;
but I will keep on the course of an holy life and Conversation, and then I shall behold thy face either Here, or hereafter; either before I fallen asleep in death;
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And indeed none can (without presumption) hope to see God, but he who looks to behold his face in the righteousness of Jesus Christ imputed to him. 2. In the righteousness of an holy life and conversation: Without holiness (saith the Apostle) none shall see God.
And indeed none can (without presumption) hope to see God, but he who looks to behold his face in the righteousness of jesus christ imputed to him. 2. In the righteousness of an holy life and Conversation: Without holiness (Says the Apostle) none shall see God.
I will come to thee O God, who art a God of Justice, and a Protector of innocent persons. Holy David at this time, was afflicted, either by the persecution of Saul (as some think) or the rebellion of Absolom (as others judge) both of them rose up against him without a cause on their part;
I will come to thee Oh God, who art a God of justice, and a Protector of innocent Persons. Holy David At this time, was afflicted, either by the persecution of Saul (as Some think) or the rebellion of Absalom (as Others judge) both of them rose up against him without a cause on their part;
Thy face. ] The word used here signifies any outward superficies, or exterior countenance of a thing, being applied to God, it signifies the manifestations of divine love,
Thy face. ] The word used Here signifies any outward superficies, or exterior countenance of a thing, being applied to God, it signifies the manifestations of divine love,
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under this notion, Psal. 80. 3. Cause thy face to shine upon us, and we shall be saved, Psal. 31. 16. Make thy face to shine upon us, Psal. 27. 8. &c. In this sense Cain spake, Gen. 4. 14. From thy face I shall be hid, (id est) from thy favour.
under this notion, Psalm 80. 3. Cause thy face to shine upon us, and we shall be saved, Psalm 31. 16. Make thy face to shine upon us, Psalm 27. 8. etc. In this sense Cain spoke, Gen. 4. 14. From thy face I shall be hid, (id est) from thy favour.
shew us some token for good: this is sometimes called the light of Gods countenance. 2. The fear of God sometimes signifies Gods glorious manifestation to his Saints in Heaven;
show us Some token for good: this is sometime called the Light of God's countenance. 2. The Fear of God sometime signifies God's glorious manifestation to his Saints in Heaven;
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where (as the Apostle speaketh) his people shall see him with open face; face to face; as he is, &c. I am inclined to understand the phrase in the utmost latitude;
where (as the Apostle speaks) his people shall see him with open face; face to face; as he is, etc. I am inclined to understand the phrase in the utmost latitude;
and accordingly it will not be different to interpret Davids beholding. 1. In this life they behold the favour of God, with the eyes of their mind, apprehending the love of God in Jesus Christ to their souls,
and accordingly it will not be different to interpret Davids beholding. 1. In this life they behold the favour of God, with the eyes of their mind, apprehending the love of God in jesus christ to their Souls,
Then we shall see him face to face, 1 Cor. 13. 12. and as he is, 1 Joh. 3. 13. I have now opened the former part of the text, which I called Davids resolution; I will behold thy face in righteousness, &c. And you see it comes to thus much.
Then we shall see him face to face, 1 Cor. 13. 12. and as he is, 1 John 3. 13. I have now opened the former part of the text, which I called Davids resolution; I will behold thy face in righteousness, etc. And you see it comes to thus much.
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I will labour for the righteousness of Jesus Christ, and endeavour to live an holy life and conversation, having respect to all the Commandments, and walking closely with thee:
I will labour for the righteousness of jesus christ, and endeavour to live an holy life and Conversation, having respect to all the commandments, and walking closely with thee:
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[ I shall be satisfied ] The Septuagint reads it, I shall be feasted. 1. The word signifies a plentifull filling. The word by which the Greek Interpreters translate it, signifieth such a filling, as the beasts are filled with:
[ I shall be satisfied ] The septuagint reads it, I shall be feasted. 1. The word signifies a plentiful filling. The word by which the Greek Interpreters translate it, signifies such a filling, as the beasts Are filled with:
Yet even then the glory of the Sun of Righteousness, will be above the glory of the brightest Star: They shall be glorified with the same glory, as Christ and his Father are glorified, as to the kind;
Yet even then the glory of the Sun of Righteousness, will be above the glory of the Brightest Star: They shall be glorified with the same glory, as christ and his Father Are glorified, as to the kind;
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The word signifieth perfect fulness; and therefore Criticks derive it from a word that signifies seven, which in the dialect of Scripture, is the number of perfection: Seven times a day will I praise thee; that is, many times. Vengeance shall be taken on Cain seven-fold.
The word signifies perfect fullness; and Therefore Critics derive it from a word that signifies seven, which in the dialect of Scripture, is the number of perfection: Seven times a day will I praise thee; that is, many times. Vengeance shall be taken on Cain sevenfold.
But further yet, the word signifies a filing as with dainties, as a man is filled at a feast, a man may be filled with bread, but at a feast we are usually filled with pleasant bread (as Daniel calleth it) So then,
But further yet, the word signifies a filing as with dainties, as a man is filled At a feast, a man may be filled with bred, but At a feast we Are usually filled with pleasant bred (as daniel calls it) So then,
When I awake (saith the text) or in awaking, or in watching, or in being made to awake, or to watch. For the form of the words, it admits this variety of interpretation. The LXX. read it, When thou shalt appear unto me.
When I awake (Says the text) or in awaking, or in watching, or in being made to awake, or to watch. For the from of the words, it admits this variety of Interpretation. The LXX. read it, When thou shalt appear unto me.
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The Hebrew properly is in watching, or in awaking. We translate it, when I shall awake (there's no material difference.) I will begin with the first, which is something different from our English;
The Hebrew properly is in watching, or in awaking. We translate it, when I shall awake (there's no material difference.) I will begin with the First, which is something different from our English;
2. But the word is otherwise translated and properly enough [ in waking, or when I shall awake ] or be made to awake. ] Thus the word is often translated in Scripture, Psal. 3. 6. and in many other texts.
2. But the word is otherwise translated and properly enough [ in waking, or when I shall awake ] or be made to awake. ] Thus the word is often translated in Scripture, Psalm 3. 6. and in many other texts.
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1. Some apply this to God, as if it should be when thou awakest. Indeed the Hebrew is no more than in awaking, or in being made to awake. When thy faithfulness shall awake (say they) I shall be satisfied with thy likeness.
1. some apply this to God, as if it should be when thou awakest. Indeed the Hebrew is no more than in awaking, or in being made to awake. When thy faithfulness shall awake (say they) I shall be satisfied with thy likeness.
Indeed, when God seemeth to us not to take care and regard his people, he is said to sleep (by a figure) for he neither slumbereth nor sleepeth) and the holy Psalmist calleth to him as to one asleep. Awake, why sleepest thou O Lord! God is said to sleep,
Indeed, when God seems to us not to take care and regard his people, he is said to sleep (by a figure) for he neither Slumbereth nor Sleepeth) and the holy Psalmist calls to him as to one asleep. Awake, why Sleepest thou O Lord! God is said to sleep,
2. Others (as I noted before) making the words to be the words of Christ, understand them of his Resurrection. Our Saviour knew that when he by death had satisfied Divine Justice, by the accursed death,
2. Others (as I noted before) making the words to be the words of christ, understand them of his Resurrection. Our Saviour knew that when he by death had satisfied Divine justice, by the accursed death,
3. I agree therefore with those, who make these words the words of holy David, promising himself satisfaction with the image or likeness of God when he should awake.
3. I agree Therefore with those, who make these words the words of holy David, promising himself satisfaction with the image or likeness of God when he should awake.
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Indeed the time of affliction, is a time of night, and often in Scripture is expressed under the notion of darkness, which gives advantage to this interpretation, which both Calvin and Mollerus favour, thinking it by others applied to the Resurrection, argutè magis quàm propriè, more subtilly than properly.
Indeed the time of affliction, is a time of night, and often in Scripture is expressed under the notion of darkness, which gives advantage to this Interpretation, which both calvin and Mollerus favour, thinking it by Others applied to the Resurrection, argutè magis quàm propriè, more subtly than properly.
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but I know that this shall not be to me a dead sleep. Though I am fallen, yet I shall rise again; though I be asleep, I shall awake again; and when Gods time cometh, I shall be satisfied with the manifestations of his love,
but I know that this shall not be to me a dead sleep. Though I am fallen, yet I shall rise again; though I be asleep, I shall awake again; and when God's time comes, I shall be satisfied with the manifestations of his love,
But (with all due respect to those Interpreters whom this sense pleaseth,) I rather incline to those, who interpret this awaking of the Resurrection. To make it clear.
But (with all due respect to those Interpreters whom this sense Pleases,) I rather incline to those, who interpret this awaking of the Resurrection. To make it clear.
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2. Or else it is taken figuratively; so it is very often used to express death. Our friend Lazarus sleepeth, Joh. 11. 11. The Maid (saith our Saviour) is not dead,
2. Or Else it is taken figuratively; so it is very often used to express death. Our friend Lazarus Sleepeth, John 11. 11. The Maid (Says our Saviour) is not dead,
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but sleepeth. And when Stephen died, it is said, he fell asleep. I find this very word used, to express an awaking from the sleep of death, 2 King. 4. 31. The child is not awaked, meaning that it was dead, Isa. 26. 19. Awake and sing you that dwell in the dust.
but Sleepeth. And when Stephen died, it is said, he fell asleep. I find this very word used, to express an awaking from the sleep of death, 2 King. 4. 31. The child is not awaked, meaning that it was dead, Isaiah 26. 19. Awake and sing you that dwell in the dust.
But further yet, the awaking here spoken of, relates to David. Now hearken what the Scripture saith of Davids sleeping, Acts 13. 36. After that he had (according to the will of God) served, he fell asleep. What's the meaning of that? is it not that he died? Now what is the awaking related to this sleep, but the Resurrection? and in this sense I find many eminent Expositors agreed.
But further yet, the awaking Here spoken of, relates to David. Now harken what the Scripture Says of Davids sleeping, Acts 13. 36. After that he had (according to the will of God) served, he fell asleep. What's the meaning of that? is it not that he died? Now what is the awaking related to this sleep, but the Resurrection? and in this sense I find many eminent Expositors agreed.
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To justifie this his notion, he quoteth Jer. 51. 30. where the souls of the wicked are said to sleep a perpetual sleep: In opposition to this, he saith, the souls of the Saints when they die, are said to awake. Indeed if we con••der sleep as it is the binding up of the exteriour senses, and an hinderance to them in their operations, and then reflect upon the soul, while tied to the body, how much it is hindered, in the freedom of its communion with God:
To justify this his notion, he quoteth Jer. 51. 30. where the Souls of the wicked Are said to sleep a perpetual sleep: In opposition to this, he Says, the Souls of the Saints when they die, Are said to awake. Indeed if we con••der sleep as it is the binding up of the exterior Senses, and an hindrance to them in their operations, and then reflect upon the soul, while tied to the body, how much it is hindered, in the freedom of its communion with God:
There is some analogy betwixt the case of a soul in a state of conjunction with the body and sleep: And it is true, that in death the soul is restored to a greater freedom for communion with God:
There is Some analogy betwixt the case of a soul in a state of conjunction with the body and sleep: And it is true, that in death the soul is restored to a greater freedom for communion with God:
But I do not think this the sense, nor is this the usage of the metaphor (I think) to be justified by parallel Scriptures. One thing I must further observe,
But I do not think this the sense, nor is this the usage of the metaphor (I think) to be justified by parallel Scriptures. One thing I must further observe,
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Grammarians observe, that the conjugation Hiphil (in which the word is found, adds facio to the original signisication of a verb, which (if it hath place here) it properly sigfies, in being made to watch, or being made to awake, denoting to us the necessity of a divine influence, both to uphold our souls, in watching and waiting for God,
Grammarians observe, that the conjugation Hiphil (in which the word is found, adds facio to the original signisication of a verb, which (if it hath place Here) it properly sigfies, in being made to watch, or being made to awake, denoting to us the necessity of a divine influence, both to uphold our Souls, in watching and waiting for God,
though lately he neither had seen God, nor heard from him, only had seen and felt the srowns and thunderings of his providence against him, yet he would be satisfied.
though lately he neither had seen God, nor herd from him, only had seen and felt the frowns and thunderings of his providence against him, yet he would be satisfied.
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Sometimes the real form of a thing presented to the bodily eye, Deut. 4. 16. You saw no manner of similitude, on the day that the Lord spake unto you in Horeb, out of the midst of the fire;
Sometime the real from of a thing presented to the bodily eye, Deuteronomy 4. 16. You saw no manner of similitude, on the day that the Lord spoke unto you in Horeb, out of the midst of the fire;
that is, God did not appear to you in any real, sensible shape. Sometimes it signifieth some real fignature of a thing presented not to the eye of the body, but to the eye of the mind; to the understanding.
that is, God did not appear to you in any real, sensible shape. Sometime it signifies Some real fignature of a thing presented not to the eye of the body, but to the eye of the mind; to the understanding.
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That is, I will make an impression of my divine Nature and Majesty upon him, by which he shall be able in some measure, to conceive of, and to comprehend me.
That is, I will make an impression of my divine Nature and Majesty upon him, by which he shall be able in Some measure, to conceive of, and to comprehend me.
we are not able to fix our eyes upon the Sun riding in the Firmament in its full triumph of light, much less upon his Essence, whose brightness is such, that even the Sun in its fullest glory, is darkness to him.
we Are not able to fix our eyes upon the Sun riding in the Firmament in its full triumph of Light, much less upon his Essence, whose brightness is such, that even the Sun in its Fullest glory, is darkness to him.
but his similitude he should behold: he would make upon his spirit an impression of his Majesty and Goodness. But let us now inquire more strictly what this likeness of God in the text is: The Septuagint interpret it;
but his similitude he should behold: he would make upon his Spirit an impression of his Majesty and goodness. But let us now inquire more strictly what this likeness of God in the text is: The septuagint interpret it;
Some think the Ark of God is meant, which the wife of Phinehas, called the glory of Israel. And that David in this his afflicted state, comforted himself with this consideration, that he one day should again see the Ark of God; the power and the glory of God in his Sanctuary. We read also, that when he fled from Absolom, and Abiathar brought the Ark after him, he bid him carry it back again,
some think the Ark of God is meant, which the wife of Phinehas, called the glory of Israel. And that David in this his afflicted state, comforted himself with this consideration, that he one day should again see the Ark of God; the power and the glory of God in his Sanctuary. We read also, that when he fled from Absalom, and Abiathar brought the Ark After him, he bid him carry it back again,
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by Gods likeness here understand the glory of God, wherewith Christ was glorified after his resurrection from the dead, and ascension. But I take all these senses to be too much forced upon the text.
by God's likeness Here understand the glory of God, wherewith christ was glorified After his resurrection from the dead, and Ascension. But I take all these Senses to be too much forced upon the text.
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Adam was at first created in Gods image or likeness, Gen. 1. 26. And in our Regeneration the image of God is said to be renewed in us, Col. 3. 10. And we are said to be created after the image of God, in righteousness and holiness.
Adam was At First created in God's image or likeness, Gen. 1. 26. And in our Regeneration the image of God is said to be renewed in us, Col. 3. 10. And we Are said to be created After the image of God, in righteousness and holiness.
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the impression of the spirit of Grace upon our hearts, by which we are made partakers of the Divine Nature. I take this to be much the sense of the place;
the impression of the Spirit of Grace upon our hearts, by which we Are made partakers of the Divine Nature. I take this to be much the sense of the place;
but he sometimes makes gracious manifestations of his love unto his people in the sensible consolations of his Spirit, reflecting divine Love upon the souls of the Saints, and sealing them up to the day of Redemption.
but he sometime makes gracious manifestations of his love unto his people in the sensible consolations of his Spirit, reflecting divine Love upon the Souls of the Saints, and sealing them up to the day of Redemption.
yet this I know, that in the resurrection I shall awake, and then I shall be made amends for all which my soul hath suffered in its dark and sad hours, under the ecclipses of divine light:
yet this I know, that in the resurrection I shall awake, and then I shall be made amends for all which my soul hath suffered in its dark and sad hours, under the Eclipses of divine Light:
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That which he resolveth to do, is to labour for the Righteousness of Christ, in which to behold the face of God, to live an holy life and conversation,
That which he resolves to do, is to labour for the Righteousness of christ, in which to behold the face of God, to live an holy life and Conversation,
If I had all that my proud and potent enemies have, all their treasure, all their substance, all the good things of this life, all their sweet morsels, I could not be satisfied with all those husks,
If I had all that my proud and potent enemies have, all their treasure, all their substance, all the good things of this life, all their sweet morsels, I could not be satisfied with all those husks,
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and for this cause, which I am (through thy providence) managing against those who have risen up against me, I will manage it righteously, with all integrity and innocency toward them who are so fierce and cru•l against me:
and for this cause, which I am (through thy providence) managing against those who have risen up against me, I will manage it righteously, with all integrity and innocency towards them who Are so fierce and cru•l against me:
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if I can but find thee thus appearing to my soul, I shall at present endeavour to be satisfied, knowing that it will not be long before I shall fall asleep in death,
if I can but find thee thus appearing to my soul, I shall At present endeavour to be satisfied, knowing that it will not be long before I shall fallen asleep in death,
and from that sleep I shall awake in the morning of the resurrection, and then I shall be abundantly satisfied with thy likeness, seeing thee face to face,
and from that sleep I shall awake in the morning of the resurrection, and then I shall be abundantly satisfied with thy likeness, seeing thee face to face,
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they were not at all concerned for the promise of which Isaac was heir. Wicked men are like Esau, they will sell their birth-right for a morsel of bread.
they were not At all concerned for the promise of which Isaac was heir. Wicked men Are like Esau, they will fell their birthright for a morsel of bred.
The child of God cannot be thus satisfied, as Abraham replyed upon God, asking him, What he should give him? What canst thou give me so long as I go childless? So do they say, Lord, what canst thou give me while I want thy presence? Luther protested God should not put him off with worldly affluences:
The child of God cannot be thus satisfied, as Abraham replied upon God, asking him, What he should give him? What Canst thou give me so long as I go childless? So do they say, Lord, what Canst thou give me while I want thy presence? Luther protested God should not put him off with worldly affluences:
the convictions and different apprehensions, which the holy Spirit hath wrought in his soul, which make it morally impossible to him to rest satisfied with less than an infinite God, and a portion in him.
the convictions and different apprehensions, which the holy Spirit hath wrought in his soul, which make it morally impossible to him to rest satisfied with less than an infinite God, and a portion in him.
Oh! how thin is this number in the world how small is this generation of those who in truth seek the Lords face? where almost is the person to be found, to whom God might not give a portion in this life only,
Oh! how thin is this number in the world how small is this generation of those who in truth seek the lords face? where almost is the person to be found, to whom God might not give a portion in this life only,
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Christ is the only glass in which we can behold our Fathers face, and therefore we are bid to rejoyce in the Lord, and joy and peace is annexed to beliving, an act, of which Christ is the object.
christ is the only glass in which we can behold our Father's face, and Therefore we Are bid to rejoice in the Lord, and joy and peace is annexed to believing, an act, of which christ is the Object.
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when they have seen nothing but the reflectiors of their own g•fts, or presumptions? how many dream of beholding the face of God in the sensible consolations of his Spirit, who alas have seen nothing but the spirit of delusions, cheating their souls with false confidences and delusions? what do Papists talk of beholding Gods face in their own,
when they have seen nothing but the reflectiors of their own g•fts, or presumptions? how many dream of beholding the face of God in the sensible consolations of his Spirit, who alas have seen nothing but the Spirit of delusions, cheating their Souls with false confidences and delusions? what do Papists talk of beholding God's face in their own,
2. That if they die in this dissatisfaction, yet it ought to stay their hearts, that in the resurrection they shall be abundantly satisfied with the likeness of God.
2. That if they die in this dissatisfaction, yet it ought to stay their hearts, that in the resurrection they shall be abundantly satisfied with the likeness of God.
1. In darkness, as to their outward man, Joseph, Job, David, almost all the servants of God whom the Scripture hath canonized, had their dark hours of affliction;
1. In darkness, as to their outward man, Joseph, Job, David, almost all the Servants of God whom the Scripture hath canonized, had their dark hours of affliction;
2. In darkness, as to their inward man, there is a state of sin and ignorance, which in Scripture is compared to darkness: This they cannot walk in; they are translated out of darkness into marvelous light; they wer• indeed (as others) darkened in their minds,
2. In darkness, as to their inward man, there is a state of since and ignorance, which in Scripture is compared to darkness: This they cannot walk in; they Are translated out of darkness into marvelous Light; they wer• indeed (as Others) darkened in their minds,
this they may walk in, Isa. 50. 10. They may walk in the dark and see no light, though they be such as fear the Lord, and obey the voice of his servant. The Spouse in the Canticles, sought him whom her soul loved;
this they may walk in, Isaiah 50. 10. They may walk in the dark and see no Light, though they be such as Fear the Lord, and obey the voice of his servant. The Spouse in the Canticles, sought him whom her soul loved;
1. God upon the Covenant of Grace hath reserved to himself a liberty, (notwithstanding Christs satisfaction) so to chastise his people, that they might not go altogether unpunished.
1. God upon the Covenant of Grace hath reserved to himself a liberty, (notwithstanding Christ satisfaction) so to chastise his people, that they might not go altogether unpunished.
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Some will not understand how God should punish any of his Saints for sin, and think that the asserting of it derogateth from Christs plenary satisfaction, which indeed would have something of truth in it, had not God in that Covenant reserved himself this liberty.
some will not understand how God should Punish any of his Saints for since, and think that the asserting of it derogateth from Christ plenary satisfaction, which indeed would have something of truth in it, had not God in that Covenant reserved himself this liberty.
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but he hath reserved to himself the liberty of a Father, in love and kindness to chastise his people with rods. The people of God therefore should not think it strange,
but he hath reserved to himself the liberty of a Father, in love and kindness to chastise his people with rods. The people of God Therefore should not think it strange,
if they meet with these dark issues of divine providence; nor should any entring into the waies of God promise himself a freedom from afflictions, and trials of this nature.
if they meet with these dark issues of divine providence; nor should any entering into the ways of God promise himself a freedom from afflictions, and trials of this nature.
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this lies in the perfection of holiness, and is so far true, that it is hard to find a child of God, whoever as to this died satisfied, what Christian on his death-bed ever said, he had faith enough, or love enough, or holiness enough? David cryes out, Although my house be not so with God.
this lies in the perfection of holiness, and is so Far true, that it is hard to find a child of God, whoever as to this died satisfied, what Christian on his deathbed ever said, he had faith enough, or love enough, or holiness enough? David cries out, Although my house be not so with God.
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What shall we say to the great example of our Lord and Saviour? It is true, he knew he was the eternal Son of God, that after his resurrection he should be glorified, with that glory which he had with his Father from all eternity;
What shall we say to the great Exampl of our Lord and Saviour? It is true, he knew he was the Eternal Son of God, that After his resurrection he should be glorified, with that glory which he had with his Father from all eternity;
why hast thou forsaken me? Nor can we well understand how he should for us die under the curse, and sensible feelings of divine wrath, unless we grant, that he died under the withdrawings of the sensible manifestations of divine love:
why hast thou forsaken me? Nor can we well understand how he should for us die under the curse, and sensible feelings of divine wrath, unless we grant, that he died under the withdrawings of the sensible manifestations of divine love:
we saw them walking closely with God, fearing every sin, making conscience of every duty, serving the Lord (so far as we could judge) in spirit and truth; and this not in a fit, but constantly;
we saw them walking closely with God, fearing every since, making conscience of every duty, serving the Lord (so Far as we could judge) in Spirit and truth; and this not in a fit, but constantly;
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And on the contrary, when any of his children, have in the time of their life, been full of fear and dejections, &c. God hath not usually in their sick and dying hours, shined upon them with visions of peace.
And on the contrary, when any of his children, have in the time of their life, been full of Fear and dejections, etc. God hath not usually in their sick and dying hours, shined upon them with visions of peace.
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Gods people oft-times know not how to live without sensible manifestations of his love; but they are much more at loss, how to satisfie themselves to die without it.
God's people ofttimes know not how to live without sensible manifestations of his love; but they Are much more At loss, how to satisfy themselves to die without it.
And of the Hypocrite it is said, Where is the hope of an Hypocrite, when God takes away his soul? Job saith, that his hope shall be like the giving up of the Ghost.
And of the Hypocrite it is said, Where is the hope of an Hypocrite, when God Takes away his soul? Job Says, that his hope shall be like the giving up of the Ghost.
the Promises would not be so dear to us. (Though I consess it is a very suspicious comfort, which the Word brings not into our souls) but yet consolatory dispensations are the more special and extraordinary manifestations of the Spirit, in a more than ordinary improvement of the Word.
the Promises would not be so dear to us. (Though I confess it is a very suspicious Comfort, which the Word brings not into our Souls) but yet consolatory dispensations Are the more special and extraordinary manifestations of the Spirit, in a more than ordinary improvement of the Word.
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Gods Word appeareth, and is made very precious to the soul, when it hangs its whole weight upon it, being not at all advantaged from sensible reflexions.
God's Word appears, and is made very precious to the soul, when it hangs its Whole weight upon it, being not At all advantaged from sensible reflexions.
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What an honour there did holy David put upon the Word of God, acknowledging, that the whole weight of his perishing soul hung upon it, and it sustained him.
What an honour there did holy David put upon the Word of God, acknowledging, that the Whole weight of his perishing soul hung upon it, and it sustained him.
But in faith of adhere••e, though the Spirit be the great Author and Finisher of it, teaching and inabling the soul to lay hold upon, and to apply the Promise;
But in faith of adhere••e, though the Spirit be the great Author and Finisher of it, teaching and enabling the soul to lay hold upon, and to apply the Promise;
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In the reflex act of Faith, which giveth the soul a plerophorous evidence, or a full perswasion of its evidence in God, the work of the Spirit appeareth more extraordinary and glorious;
In the reflex act of Faith, which gives the soul a plerophorous evidence, or a full persuasion of its evidence in God, the work of the Spirit appears more extraordinary and glorious;
Some there are who will acknowledge no other notion of faith, but a full perswasion of the love of God, and so indeed confound faith and sight, which the Apostle seemed so warily to distinguish,
some there Are who will acknowledge no other notion of faith, but a full persuasion of the love of God, and so indeed confound faith and sighed, which the Apostle seemed so warily to distinguish,
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when he told us, We live by faith, and not by fight. And again, that hope which is seen, is no hope; and indeed, cut the throat of many a poor Christians comfort, who, it may be, all his life, cannot come to such a sensible evidence.
when he told us, We live by faith, and not by fight. And again, that hope which is seen, is no hope; and indeed, Cut the throat of many a poor Christians Comfort, who, it may be, all his life, cannot come to such a sensible evidence.
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Now this is a great error which the Lord may aim at the correction of in his people by such dispensations, letting the soul see there is vertue enough in his Word to bear it up through the deepest waters of affliction, without the bladders of sensible manifestations.
Now this is a great error which the Lord may aim At the correction of in his people by such dispensations, letting the soul see there is virtue enough in his Word to bear it up through the Deepest waters of affliction, without the bladders of sensible manifestations.
so God will sometimes single out a child of his unto death, that shall go to Heaven without this seal, that living Christians may not run away with an erroneous apprehension, that these influences are necessary to salvation;
so God will sometime single out a child of his unto death, that shall go to Heaven without this seal, that living Christians may not run away with an erroneous apprehension, that these influences Are necessary to salvation;
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5. Lastly, I do not know but God may sometimes do it in Justice: when one who hath been made partaker of Gods distinguishing love, hath apostatized in his profession,
5. Lastly, I do not know but God may sometime do it in justice: when one who hath been made partaker of God's distinguishing love, hath apostatized in his profession,
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Divines question whether holy David (though stiled the man after Gods own heart) ever after his fall into those two great sins of murther and adultery, recovered the fulness of his comfort again.
Divines question whither holy David (though styled the man After God's own heart) ever After his fallen into those two great Sins of murder and adultery, recovered the fullness of his Comfort again.
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It is plain, by all his penitential Psalms, that he lost them, and especially by that petition, Psal. 51. 12. Restore unto me the joy of thy salvation.
It is plain, by all his penitential Psalms, that he lost them, and especially by that petition, Psalm 51. 12. Restore unto me the joy of thy salvation.
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Though the Scripture plainly evidenceth that he died strong in the faith; yet it speaketh nothing of sensible consolations. You have his last words, 2 Sam. 23. 1. These be the last words of David.
Though the Scripture plainly Evidenceth that he died strong in the faith; yet it speaks nothing of sensible consolations. You have his last words, 2 Sam. 23. 1. These be the last words of David.
Peter denyed his Master, cursed and sware; yet afterward Christ shewed him special favour. After Christs resurrection the Angel bid, Go tell his Disciples, and Peter, that he went before them into Galilee, Mark 16. 7. Divines think those words [ and Peter ] are put in to assure Peter under some dejection by reason of his fall, of the Lords favour to him, notwithstanding his backshding.
Peter denied his Master, cursed and sware; yet afterwards christ showed him special favour. After Christ resurrection the Angel bid, Go tell his Disciples, and Peter, that he went before them into Galilee, Mark 16. 7. Divines think those words [ and Peter ] Are put in to assure Peter under Some dejection by reason of his fallen, of the lords favour to him, notwithstanding his backshding.
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Peter was designed for a great service of his Master in the work of the Gospel, to which a sad and dejected spirit would not a little have discomposed him.
Peter was designed for a great service of his Master in the work of the Gospel, to which a sad and dejected Spirit would not a little have discomposed him.
Now by this vision of faith it is impossible that one should be a b•liever and not see God. Indeed the fight of this eye may possibly at sometimes be clearer and quicker than at other times;
Now by this vision of faith it is impossible that one should be a b•liever and not see God. Indeed the fight of this eye may possibly At sometime be clearer and quicker than At other times;
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By the Likeness of God; I understand (as before) either his likeness in us, (which the Apostle calleth the Image of God, in knowledge, righteousness and holiness) or Gods sensible manifestations of himself; when a believer wants these;
By the Likeness of God; I understand (as before) either his likeness in us, (which the Apostle calls the Image of God, in knowledge, righteousness and holiness) or God's sensible manifestations of himself; when a believer Wants these;
when he cannot bebold the face of God, in such sweet apprehensions, it is even then his duty to watch for Gods likeness; for Gods likeness in either sense,
when he cannot Behold the face of God, in such sweet apprehensions, it is even then his duty to watch for God's likeness; for God's likeness in either sense,
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I say, to watch for it; it is a metaphorical expression, and signifies 1. Negation of sleep. 2. Industrious dil•gence to keep our selves in a capacity fit to receive what we desire. 3. Patient expectation.
I say, to watch for it; it is a metaphorical expression, and signifies 1. Negation of sleep. 2. Industria dil•gence to keep our selves in a capacity fit to receive what we desire. 3. Patient expectation.
another sets himself against sin, yet through that heaviness which is in him from original corruption, the remainder of the body of death, he often falleth asleep; and sometimes through the methods, devices and depths of Satan,
Another sets himself against since, yet through that heaviness which is in him from original corruption, the remainder of the body of death, he often falls asleep; and sometime through the methods, devices and depths of Satan,
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2. There is a difference between watching, and bare waking: Watching is a voluntary industrious action, whereby a man striveth to keep himself awake at such a time when he is inclined to sleep, for the heeding of something in a more special manner. To watch therefore in a spiritual sense, implieth, to labour, strive, and use all means and diligence, to obtain the likeness of God;
2. There is a difference between watching, and bore waking: Watching is a voluntary Industria actium, whereby a man striveth to keep himself awake At such a time when he is inclined to sleep, for the heeding of something in a more special manner. To watch Therefore in a spiritual sense, Implies, to labour, strive, and use all means and diligence, to obtain the likeness of God;
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not only to eschew evil, but to do good. Thus watching for Gods likeness, includeth praying hearing, performance of all holy duties, lead• g•an holy life and conversation; that which the Psalmist calleth, ordering our conversation aright, that we may see the salvation of God:
not only to eschew evil, but to do good. Thus watching for God's likeness, includeth praying hearing, performance of all holy duties, lead• g•an holy life and Conversation; that which the Psalmist calls, ordering our Conversation aright, that we may see the salvation of God:
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I will rise now, and go about the City, in the streets, and in the broad waies, I will seek him whom my soul loveth, &c. v. 3. The watchmen that goe about the City found me, to whom I said, Saw ye him whom my soul loveth? This is a second thing.
I will rise now, and go about the city, in the streets, and in the broad ways, I will seek him whom my soul loves, etc. v. 3. The watchmen that go about the city found me, to whom I said, Saw you him whom my soul loves? This is a second thing.
This is also the duty of him that walketh in spiritual darkness (I mean, the want of sensible consolations) My soul waiteth for the Lord, more than they that watch for the morning;
This is also the duty of him that walks in spiritual darkness (I mean, the want of sensible consolations) My soul waits for the Lord, more than they that watch for the morning;
Thus now I have opened this duty to you, and shewn you what this is to watch for God; to watch for his likeness. Now that this is a Christians duty in his hours of darkness, appears,
Thus now I have opened this duty to you, and shown you what this is to watch for God; to watch for his likeness. Now that this is a Christians duty in his hours of darkness, appears,
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1. From the Precept of God, obliging you to it, The will of God revealed, is that which makes a Christians duty: God hath bidden us watch and wait, and order our conversation aright.
1. From the Precept of God, obliging you to it, The will of God revealed, is that which makes a Christians duty: God hath bidden us watch and wait, and order our Conversation aright.
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Look upon Job, David, the Church of God; all those of whom you have record in holy Writ, see them in their dark hours, observe their practice, you shall find them all fearful of sinning, resolved against it, full of prayer, and other religious duties,
Look upon Job, David, the Church of God; all those of whom you have record in holy Writ, see them in their dark hours, observe their practice, you shall find them all fearful of sinning, resolved against it, full of prayer, and other religious duties,
The promise of seeing God is made to such as order their conversation aright, Psal. 50. Psal. 27. 14. Wait upon the Lord, and he shall strengthen your heart.
The promise of seeing God is made to such as order their Conversation aright, Psalm 50. Psalm 27. 14. Wait upon the Lord, and he shall strengthen your heart.
They that wait upon the Lord shall renew their strength, like the Eagle, Isa. 40. 31. It is made to such as ask, and seek, and knock. Ask, and you shall have; seek, and you shall find;
They that wait upon the Lord shall renew their strength, like the Eagl, Isaiah 40. 31. It is made to such as ask, and seek, and knock. Ask, and you shall have; seek, and you shall find;
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or whoso considereth his own distance from, and subjection unto God; and how little he deserveth of any such dispensation from him, will confess that it is not equal, that we should forsake God, or abate in our zeal for,
or whoso Considereth his own distance from, and subjection unto God; and how little he deserveth of any such Dispensation from him, will confess that it is not equal, that we should forsake God, or abate in our zeal for,
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and as it is free in all its motions and influences, so it is most free as to consolatory manifestations, being not of the necessaries to our eternal salvation, but such influences as God, without breach of Covenant, may in whole,
and as it is free in all its motions and influences, so it is most free as to consolatory manifestations, being not of the necessaries to our Eternal salvation, but such influences as God, without breach of Covenant, may in Whole,
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he is infinitely wise, and whatsoever he doth is for wise and righteous ends; and he is infinitely good, and would not do it, were it not for his peoples good.
he is infinitely wise, and whatsoever he does is for wise and righteous ends; and he is infinitely good, and would not do it, were it not for his peoples good.
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Besides this, this watching against sin, unto prayer, and to other duties of an holy life, are the moral and perpetual duties of Christians, from which nothing of Gods dealing with us can exempt us:
Beside this, this watching against since, unto prayer, and to other duties of an holy life, Are the moral and perpetual duties of Christians, from which nothing of God's dealing with us can exempt us:
The fourth follows, which is founded upon the phrase, according to our translation of it [ When I awake ] that is (as I formerly opened it) when I shall awake in the resurrection,
The fourth follows, which is founded upon the phrase, according to our Translation of it [ When I awake ] that is (as I formerly opened it) when I shall awake in the resurrection,
Your Fathers, where are they? And do the Prophets live for ever? Zech. 1. 5. Who is he that lives, and shall not see death? For (saith the wise man) in Eccles. 7. 2. Death is the end of all, and the living shall lay it to heart.
Your Father's, where Are they? And do the prophets live for ever? Zechariah 1. 5. Who is he that lives, and shall not see death? For (Says the wise man) in Eccles. 7. 2. Death is the end of all, and the living shall lay it to heart.
The wise man dieth as the fool, Eccles. 2. 16. This ceasing of godly men, and failing of the faithful, put David to his Help Lord, Psal. 12. 1. and made the Prophet of old complain, that no man would consid•r it.
The wise man Dieth as the fool, Eccles. 2. 16. This ceasing of godly men, and failing of the faithful, put David to his Help Lord, Psalm 12. 1. and made the Prophet of old complain, that no man would consid•r it.
But although the great curse so far falls upon the best of men, who are made alive by the second Adam, although the decree of Heaven touching them as well as others,
But although the great curse so Far falls upon the best of men, who Are made alive by the second Adam, although the Decree of Heaven touching them as well as Others,
and they must undergo the common fate of flesh and blood, and having been wearied with the labours of this life, it is but reasonable they should a while rest in their beds in the grave;
and they must undergo the Common fate of Flesh and blood, and having been wearied with the labours of this life, it is but reasonable they should a while rest in their Beds in the grave;
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yet they shall not be like those mentioned by the Prophet, who shall sleep a perpetual sleep. Though they sleep, they shall awake; though they fall, they shall arise, therefore their enemy death hath no cause to triumph over them.
yet they shall not be like those mentioned by the Prophet, who shall sleep a perpetual sleep. Though they sleep, they shall awake; though they fallen, they shall arise, Therefore their enemy death hath no cause to triumph over them.
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so the resurrection from the dead, is called an awaking out of sleep. Thus in Daniel, Many that sleep in the dust shall awake, Dan. 12. 2. Awake and sing you that dwell in the dust (saith the Apostle.) That there shall be a resurrection, is an article of our faith,
so the resurrection from the dead, is called an awaking out of sleep. Thus in daniel, Many that sleep in the dust shall awake, Dan. 12. 2. Awake and sing you that dwell in the dust (Says the Apostle.) That there shall be a resurrection, is an article of our faith,
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and the Apostles are found false witnesses for God, because they have testified of God that he hath raised up Christ, whom he raised not up if the dead rise not.
and the Apostles Are found false Witnesses for God, Because they have testified of God that he hath raised up christ, whom he raised not up if the dead rise not.
By this, and a far greater plenty of arguments, the Apostle confirms a necessity of a Resurrection. It is true, the Resurrection belongs to wicked men,
By this, and a Far greater plenty of Arguments, the Apostle confirms a necessity of a Resurrection. It is true, the Resurrection belongs to wicked men,
they are called the children of the resurrection, Luke 20. 36. But I shall forbear any further discourse upon this Proposition, remembring that I am in a Congregation of Christians, of whose Religion this is one of the fundamental Doctrines, Heb. 6. 2. I come to the last of these Propositions I told you were implied, viz
they Are called the children of the resurrection, Lycia 20. 36. But I shall forbear any further discourse upon this Proposition, remembering that I am in a Congregation of Christians, of whose Religion this is one of the fundamental Doctrines, Hebrew 6. 2. I come to the last of these Propositions I told you were implied, videlicet
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and accordingly as our wise Father seeth best for us, as the Israelites were fed with Manna; when we shall come in the heavenly Canaan• we shall be fed with milk and hony, and with a flow of it.
and accordingly as our wise Father sees best for us, as the Israelites were fed with Manna; when we shall come in the heavenly Canaan• we shall be fed with milk and honey, and with a flow of it.
2. Secondly, He shall be perfectly filled. When our corruptible shall have put on incorruption, and our mortal shall have put on immortality, we shall yet be but finite Beings,
2. Secondly, He shall be perfectly filled. When our corruptible shall have put on incorruption, and our Mortal shall have put on immortality, we shall yet be but finite Beings,
yet will not allow it to be perfectly blessed before the Resurrection, because they say, there will remain in the soul in its state of separation, a desire to a second union;
yet will not allow it to be perfectly blessed before the Resurrection, Because they say, there will remain in the soul in its state of separation, a desire to a second Union;
Here the soul sometimes beholdeth God by spiritual contemplation, by the vision of faith, by spiritual reflection, (when God is pleased so far to indulge his child) but here the eye of the body sees nothing of him, in the resurrection we shall see him with these eyes in our flesh, saith Job. After the dissolution of our bodies, the soul indeed shall with open face behold the glory of God,
Here the soul sometime beholdeth God by spiritual contemplation, by the vision of faith, by spiritual reflection, (when God is pleased so Far to indulge his child) but Here the eye of the body sees nothing of him, in the resurrection we shall see him with these eyes in our Flesh, Says Job. After the dissolution of our bodies, the soul indeed shall with open face behold the glory of God,
The children of God shall, like Joseph, ride in the second Chariot; but Christ (who is the express Image of his Fathers person) shall be greater in this Throne of Glory, than any of Gods people can be;
The children of God shall, like Joseph, ride in the second Chariot; but christ (who is the express Image of his Father's person) shall be greater in this Throne of Glory, than any of God's people can be;
he is of his Fathers Essence; the brightness of his Glory; the Word; his Fathers express Image, who so asserts an equality of the Saint, either in grace or glory, to the only begotten Son of God, cannot avoid a double blasphemy.
he is of his Father's Essence; the brightness of his Glory; the Word; his Father's express Image, who so asserts an equality of the Saint, either in grace or glory, to the only begotten Son of God, cannot avoid a double blasphemy.
The exalting a finite Being to the dignity of an infinite Subsistence; or the degrading the Creatour, and equalizing him with a creature. But this is a digression.
The exalting a finite Being to the dignity of an infinite Subsistence; or the degrading the Creator, and equalizing him with a creature. But this is a digression.
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Here are two grounds of some satisfaction, from Davids example, (according to the various sense of the word (NONLATINALPHABET) for a child of God living under such a dark dispensation;
Here Are two grounds of Some satisfaction, from Davids Exampl, (according to the various sense of the word () for a child of God living under such a dark Dispensation;
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or in short, to watch for him, when he or she doth not see him: Yea if God should call him to die without those sensible comforts which others have, and he possibly thirsteth after.
or in short, to watch for him, when he or she does not see him: Yea if God should call him to die without those sensible comforts which Others have, and he possibly Thirsteth After.
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Methinks I hear a child of God thus replying upon me, Ah Sir, is this possible, that a Christian should be satisfied without the sense of Gods love? a child that tenderly loves his Parent, satisfied under his frown? a wife under jealousies of her husbands love? Are these things possible? Can a soul be satisfied so long as it is crying out, where is my God become? Can a soul awakened to a sense of eternity be satisfied, to leave the earth,
Methinks I hear a child of God thus replying upon me, Ah Sir, is this possible, that a Christian should be satisfied without the sense of God's love? a child that tenderly loves his Parent, satisfied under his frown? a wife under jealousies of her Husbands love? are these things possible? Can a soul be satisfied so long as it is crying out, where is my God become? Can a soul awakened to a sense of eternity be satisfied, to leave the earth,
1. I answer, when I say a Christian should be satisfied, my meaning is, not that he should be so contented with such a dispensation, as not to desire an alteration of it.
1. I answer, when I say a Christian should be satisfied, my meaning is, not that he should be so contented with such a Dispensation, as not to desire an alteration of it.
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This is indeed plainly impossible, that a Christian awakened to consider what the love of God to the soul is worth, should live without desires of the manifestations of it to him;
This is indeed plainly impossible, that a Christian awakened to Consider what the love of God to the soul is worth, should live without Desires of the manifestations of it to him;
so there is a Satisfaction of content, in opposition to murmuring, repining, distrust and unbelief; and in this sense he ought to be satisfied, that is,
so there is a Satisfaction of content, in opposition to murmuring, repining, distrust and unbelief; and in this sense he ought to be satisfied, that is,
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2. Not to distrust God; not to give over waiting upon him, crying to him, doing his duty, not to despond and cast away his hope in God as to his eternal salvation, for want of these sensible manifestations, he ought to be so far satisfied, as to be thankful for such influences of grace as he hath,
2. Not to distrust God; not to give over waiting upon him, crying to him, doing his duty, not to despond and cast away his hope in God as to his Eternal salvation, for want of these sensible manifestations, he ought to be so Far satisfied, as to be thankful for such influences of grace as he hath,
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to continue waiting upon God, and praying, and ordering his conversation so aright, that he may see the Lords solvation. Thus far satisfied a Christian under these circumstances ought to be.
to continue waiting upon God, and praying, and ordering his Conversation so aright, that he may see the lords solvation. Thus Far satisfied a Christian under these Circumstances ought to be.
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a word which shall not pass away, though Heaven and Earth pass away. Gods word of promise is security enough for our salvation, without the broad-seal of assurance:
a word which shall not pass away, though Heaven and Earth pass away. God's word of promise is security enough for our salvation, without the broadseal of assurance:
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The certainty of hope depends upon the infallibility of the Word. Now the promise is not made to them that see by the vision of sense, but to them that believe; to them who behold God by the stedfast eye of faith.
The certainty of hope depends upon the infallibility of the Word. Now the promise is not made to them that see by the vision of sense, but to them that believe; to them who behold God by the steadfast eye of faith.
And often, to him that waiteth for God. What are we, that the bare word of the Lord should not satisfie us? It is a quaint notion I have somewhere met with, that God the Father had nothing but Christs word in security for all the souls, whom he took up into Heaven from Adam, until Christ had died.
And often, to him that waits for God. What Are we, that the bore word of the Lord should not satisfy us? It is a quaint notion I have somewhere met with, that God the Father had nothing but Christ word in security for all the Souls, whom he took up into Heaven from Adam, until christ had died.
Hath the word of Christ been taken for the salvation of so many thousand souls (Christian!) and dost thou think it hard to take it for the salvation of thy single soul? Ah! will a Christian say, God forbid I should not take his word;
Hath the word of christ been taken for the salvation of so many thousand Souls (Christian!) and dost thou think it hard to take it for the salvation of thy single soul? Ah! will a Christian say, God forbid I should not take his word;
but I do not know that word was made to me? nor that I have any share in it? I answer, thou knowest it is made to them that believe; to them that order their conversation aright;
but I do not know that word was made to me? nor that I have any share in it? I answer, thou Knowest it is made to them that believe; to them that order their Conversation aright;
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to them that love God; to them that wait on him; that thirst after him. Canst not thou say thou believest? or if that be not so clear to thee, canst thou not say, thou lovest God, that that thou thirstest after him, that thou art afraid to sin against him? I must confess,
to them that love God; to them that wait on him; that thirst After him. Canst not thou say thou Believest? or if that be not so clear to thee, Canst thou not say, thou Lovest God, that that thou thirstest After him, that thou art afraid to sin against him? I must confess,
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yet thou hast a sure word of promise, which can never fall thee; and therefore, though thou mayest breath, and thirst after the sensible consolations of God;
yet thou hast a sure word of promise, which can never fallen thee; and Therefore, though thou Mayest breath, and thirst After the sensible consolations of God;
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but trust in the Name of the Lord, and stay themselves upon their God, Isa. 50. 10. that they should wait upon him that hideth his face from the house of Jacob, and look for him, Isa. 8. 17. Such is the wisdom, justice and goodness of God in all his dispensations, (of which we ought to be assured) that it should stop every mouth,
but trust in the Name of the Lord, and stay themselves upon their God, Isaiah 50. 10. that they should wait upon him that Hideth his face from the house of Jacob, and look for him, Isaiah 8. 17. Such is the Wisdom, Justice and Goodness of God in all his dispensations, (of which we ought to be assured) that it should stop every Mouth,
and make all flesh silent before him. The consideration of the will of God, hath continually satisfied the people of God, under all his severer dispensations towards them.
and make all Flesh silent before him. The consideration of the will of God, hath continually satisfied the people of God, under all his severer dispensations towards them.
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This silenced Hezekiah, when he heard that his posterity should be rooted out, and carried captives into Babylon. This satisfied the Disciples, when they heard they should see their beloved Pauls face no more, they said, The will of the Lord be done.
This silenced Hezekiah, when he herd that his posterity should be rooted out, and carried captives into Babylon. This satisfied the Disciples, when they herd they should see their Beloved Paul's face no more, they said, The will of the Lord be done.
3. Thirdly, If we consider it wistly, we shall find all imaginable reason concurring to quiet the soul under such dispensations. This may be reduced to two heads.
3. Thirdly, If we Consider it wistly, we shall find all imaginable reason concurring to quiet the soul under such dispensations. This may be reduced to two Heads.
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Why (saith the Church in the Lamentations) should a living man complain, a man for the punishment of his sin? A man, a living man, a man punished for his sin, hath no reason to complain.
Why (Says the Church in the Lamentations) should a living man complain, a man for the punishment of his since? A man, a living man, a man punished for his since, hath no reason to complain.
and only inable thee by faith to devolve thy soul upon him, and patiently to wait for him? is this all he will please to grant thee? I say first, God in these dispensations doth thee no wrong;
and only inable thee by faith to devolve thy soul upon him, and patiently to wait for him? is this all he will please to grant thee? I say First, God in these dispensations does thee no wrong;
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what hast thou earned? Canst thou challenge these sensible manifestations at Gods hand as due to thee in point of justice? if whatsoever influences thou receivest from God, must be acknowledged influences of grace, not debts, much more these;
what hast thou earned? Canst thou challenge these sensible manifestations At God's hand as due to thee in point of Justice? if whatsoever influences thou receivest from God, must be acknowledged influences of grace, not debts, much more these;
and is God less free? are not these sensible manifestations, the gales of his Spirit? and shall not that like the wind, blow where it pleaseth? are they not his sealings? and shall not he set his seal where he ple•seth? especially when in one sense he hath sealed thee to the day of redemption;
and is God less free? Are not these sensible manifestations, the gales of his Spirit? and shall not that like the wind, blow where it Pleases? Are they not his sealings? and shall not he Set his seal where he ple•seth? especially when in one sense he hath sealed thee to the day of redemption;
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Further yet, when thou acceptedst of the Covenant of Grace offered to thee, did not God agree with thee for a penny? Is not this the Lords Covenant, Believe and be saved? This indeed the Lord hath said, That whosoever cometh unto him, he will in no wise cast away. But hath he any where said, That whosoever by faith cometh unto him, shall walk in the uninterrupted light of his countenance? If thou couldest not challenge these comfortable manifestations as thy earnings;
Further yet, when thou acceptedst of the Covenant of Grace offered to thee, did not God agree with thee for a penny? Is not this the lords Covenant, Believe and be saved? This indeed the Lord hath said, That whosoever comes unto him, he will in no wise cast away. But hath he any where said, That whosoever by faith comes unto him, shall walk in the uninterrupted Light of his countenance? If thou Couldst not challenge these comfortable manifestations as thy earnings;
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Christ in you the hope of glory (saith the Apostle) It was a portion of Scripture, which often refreshed the soul of this excellent Lady (whose funerals we are celebrating) if I remember right, I have heard her say, it was the first piece of Scripture which God sealed to her soul:
christ in you the hope of glory (Says the Apostle) It was a portion of Scripture, which often refreshed the soul of this excellent Lady (whose funerals we Are celebrating) if I Remember right, I have herd her say, it was the First piece of Scripture which God sealed to her soul:
4. Fourthly, Observe what the Apostle saith of this hope, Heb. 6. 18, 19, 20. That by two immutable things, in which it was impossible for God to lye, we might have a strong consolation, who have fled for refuge to lay hold upon the hope before us;
4. Fourthly, Observe what the Apostle Says of this hope, Hebrew 6. 18, 19, 20. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope before us;
which hope we have as an anchor of the soul, sure and stedfast; and which entreth into that within the vail, whither the forerunner is for us entred,
which hope we have as an anchor of the soul, sure and steadfast; and which entereth into that within the Vail, whither the forerunner is for us entered,
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Heaven and Earth shall pass away, before a tittle shall pass from it. His Oath, in that God hath condescended to our infirmity, that we might hope stedfastly.
Heaven and Earth shall pass away, before a tittle shall pass from it. His Oath, in that God hath condescended to our infirmity, that we might hope steadfastly.
but to raise a strong consolation to those who fly to it for refuge, and why? because it is entred within the vail; it is fastened in Heaven: it is not like an anchor fallen in a sandy soil, it is entred within the vail;
but to raise a strong consolation to those who fly to it for refuge, and why? Because it is entered within the Vail; it is fastened in Heaven: it is not like an anchor fallen in a sandy soil, it is entered within the Vail;
and if you would know how Heaven comes to be so sure a soil for a poor Christians hope, the Apostle tells you, that our forerunner Christ Jesus is entred there, and that in the quality of a Priest,
and if you would know how Heaven comes to be so sure a soil for a poor Christians hope, the Apostle tells you, that our forerunner christ jesus is entered there, and that in the quality of a Priest,
and this hope is sufficient to give unto the soul a strong consolation, having fled to Christ for refuge; however, to be an anchor to the soul, and that both sure and stedfast, which therefore should stay it.
and this hope is sufficient to give unto the soul a strong consolation, having fled to christ for refuge; however, to be an anchor to the soul, and that both sure and steadfast, which Therefore should stay it.
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and yet want sensible consolation. I say, a Christian may have faith; I do not mean only a faith of assent, which the Devils may have: (Saint James saith) they believe and tremble (they doubtless do agree to the Propositions of truth in the Scripture) but I mean that faith which the Apostle calls, The faith of Gods Elect; Justifying faith.
and yet want sensible consolation. I say, a Christian may have faith; I do not mean only a faith of assent, which the Devils may have: (Saint James Says) they believe and tremble (they doubtless do agree to the Propositions of truth in the Scripture) but I mean that faith which the Apostle calls, The faith of God's Elect; Justifying faith.
and it may be much occasioned by the heat of their opposition to the jejune faith of Papists, who would make justifying faith to be assent to the Proposition of the Word;
and it may be much occasioned by the heat of their opposition to the jejune faith of Papists, who would make justifying faith to be assent to the Proposition of the Word;
it is likely their so describing justifying faith, gave too much advantage to the Antinomian notion, who to this day, will understand nothing of faith under plerophory, or full perswasion;
it is likely their so describing justifying faith, gave too much advantage to the Antinomian notion, who to this day, will understand nothing of faith under plerophory, or full persuasion;
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but undoubtedly the act of justifying faith lyes lower, in receiving Christ, believing in him, relying upon him, committing our selves unto him, &c. Nor can the other be the act of faith that justifieth, being not to be found,
but undoubtedly the act of justifying faith lies lower, in receiving christ, believing in him, relying upon him, committing our selves unto him, etc. Nor can the other be the act of faith that Justifieth, being not to be found,
That soul who hath opened his Will (through divine grace) to receive and embrace Christ as tendered in the Gospel, that is perswaded to rest, hang, trust, rely, commit its self to him,
That soul who hath opened his Will (through divine grace) to receive and embrace christ as tendered in the Gospel, that is persuaded to rest, hang, trust, rely, commit its self to him,
Nay, this faith is strong faith. It is the note of a late eminent servant of God, that faith is so much the stronger, by how much the fewer externals it needs to support it.
Nay, this faith is strong faith. It is the note of a late eminent servant of God, that faith is so much the Stronger, by how much the fewer externals it needs to support it.
he was so far from having any help to his faith, from sense that he had all the discouragement and hinderance imaginable, the matter to be believed was, that God would give him a Son;
he was so Far from having any help to his faith, from sense that he had all the discouragement and hindrance imaginable, the matter to be believed was, that God would give him a Son;
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her womb was dead, insomuch that she laughed, when she heard the promise, and said, Shall I of a surety bear a child, who am old? Abraham himself was beyond the age in which (ordinarily) children are begot;
her womb was dead, insomuch that she laughed, when she herd the promise, and said, Shall I of a surety bear a child, who am old? Abraham himself was beyond the age in which (ordinarily) children Are begotten;
Thus he was strong in faith; and thus he gave glory to God, saith the Apostle, giving him the honour of his power, of his truth and faithfulness, &c. and this faith was imputed to him for righteousness, v. 21, 22. Now if the weakest faith (being true) be sufficient to carry the soul to Heaven, much more shall a strong faith: such a faith as that of Abraham, the Father of the faithful do it.
Thus he was strong in faith; and thus he gave glory to God, Says the Apostle, giving him the honour of his power, of his truth and faithfulness, etc. and this faith was imputed to him for righteousness, v. 21, 22. Now if the Weakest faith (being true) be sufficient to carry the soul to Heaven, much more shall a strong faith: such a faith as that of Abraham, the Father of the faithful do it.
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6. Lastly, Will it not satisfie thee (Christian!) to tell thee thou art blessed? I have a good warrant to do that, Joh. 20. 19. (They are the words of our Saviour) to Thomas, Thou hast seen (saith our Lord) therefore thou hast believed: blessed are they that have not seen, and yet believed.
6. Lastly, Will it not satisfy thee (Christian!) to tell thee thou art blessed? I have a good warrant to do that, John 20. 19. (They Are the words of our Saviour) to Thomas, Thou hast seen (Says our Lord) Therefore thou hast believed: blessed Are they that have not seen, and yet believed.
than those are who see, and therefore believe. But I shall enlarge no more upon this first ground of satisfaction for Christians walking in the dark, and seeing no light.
than those Are who see, and Therefore believe. But I shall enlarge no more upon this First ground of satisfaction for Christians walking in the dark, and seeing no Light.
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2. It ought to satisfie Christians walking in the dark, as to sensible consolations, to consider that when in the resurrection they shall awake, they shall be satisfied with the likeness of God.
2. It ought to satisfy Christians walking in the dark, as to sensible consolations, to Consider that when in the resurrection they shall awake, they shall be satisfied with the likeness of God.
In short, the substance of what I intend, is this, that if it so pleaseth God, that any child of his should not only spend a great part of his life, without any sensible comforts, any witnessings of the Spirit to his spirit:
In short, the substance of what I intend, is this, that if it so Pleases God, that any child of his should not only spend a great part of his life, without any sensible comforts, any witnessings of the Spirit to his Spirit:
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but to be silent before him, and trust in him, chearfully considering, that though he dieth, he shall rise again from the dead, and in the resurrection he shall be fully,
but to be silent before him, and trust in him, cheerfully considering, that though he Dieth, he shall rise again from the dead, and in the resurrection he shall be Fully,
and abundantly satisfied with Gods full and glorious manifestations of himself unto him, when he shall be blessed in the full and glorious enjoyment of God to all eternity.
and abundantly satisfied with God's full and glorious manifestations of himself unto him, when he shall be blessed in the full and glorious enjoyment of God to all eternity.
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3. Lastly, The satisfaction which the soul shall meet with when it comes in Heaven, will be infinitely more than will make us amends for all the dissatisfactions all the hours of sadness and darkness we have met with in this life:
3. Lastly, The satisfaction which the soul shall meet with when it comes in Heaven, will be infinitely more than will make us amends for all the dissatisfactions all the hours of sadness and darkness we have met with in this life:
For our duties, we value them above the Scripture rate, if we count them better than menstrous cloths, and filthy raggs, or reckon that they deserve any thing at the hand of God other than wrath,
For our duties, we valve them above the Scripture rate, if we count them better than menstruous clothes, and filthy rags, or reckon that they deserve any thing At the hand of God other than wrath,
And (saith the Apostle, Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
And (Says the Apostle, Rom. 8. 18. I reckon that the sufferings of this present time Are not worthy to be compared with the glory which shall be revealed in us.
To open to you what it is to be ever with the Lord, to see him face to face, to see him as be is, to be like the Angels in Heaven, to have our bodies made like unto his glorious body, and our corruptible to put on incorruption.
To open to you what it is to be ever with the Lord, to see him face to face, to see him as be is, to be like the Angels in Heaven, to have our bodies made like unto his glorious body, and our corruptible to put on incorruption.
I say, were I able to open these, and other expressions, by which it hath pleased the Holy Ghost in Scripture to express the state of the children of God in glory, you would easily agree this with me, that the joyes and satisfaction in the likeness of God, which shall in Heaven be manifested to the souls of Gods people, shall abundantly recompence them,
I say, were I able to open these, and other expressions, by which it hath pleased the Holy Ghost in Scripture to express the state of the children of God in glory, you would Easily agree this with me, that the Joys and satisfaction in the likeness of God, which shall in Heaven be manifested to the Souls of God's people, shall abundantly recompense them,
1. They may (in this life) be tempted, persecuted by men, deserted by God, very much unsatisfied as to the Lords likeness, both in respect of holiness and comfort:
1. They may (in this life) be tempted, persecuted by men, deserted by God, very much unsatisfied as to the lords likeness, both in respect of holiness and Comfort:
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2. Secondly, You have heard that it is not repugnant to the justice and goodness of God, to suffer his child to fall asleep in death, without a satisfaction with Gods likeness, without such sensible comforts as others may have.
2. Secondly, You have herd that it is not repugnant to the Justice and Goodness of God, to suffer his child to fallen asleep in death, without a satisfaction with God's likeness, without such sensible comforts as Others may have.
sometimes not till they come in Heaven, sometimes soon after conversion; sometimes they walk all their life time much in the light of the Lords countenance;
sometime not till they come in Heaven, sometime soon After conversion; sometime they walk all their life time much in the Light of the lords countenance;
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sometimes they have an April day, with vicissitudes of light and darkness, gleams and showers: sometimes God appears to their souls in the very hour of death;
sometime they have an April day, with vicissitudes of Light and darkness, gleams and showers: sometime God appears to their Souls in the very hour of death;
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and to direct our charity, that we may not entertain uncharitable thoughts, nor pass uncharitable censures upon those whom we have seen in this life strictly walking with God,
and to Direct our charity, that we may not entertain uncharitable thoughts, nor pass uncharitable censures upon those whom we have seen in this life strictly walking with God,
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But in order to their priviledge, you have also been informed of their duty. 1 Branch. At all times to keep on beholding the Lords face in righteousness;
But in order to their privilege, you have also been informed of their duty. 1 Branch. At all times to keep on beholding the lords face in righteousness;
but to be thankful, rejoycing themselves in this confidence, that when they shall awake in the resurrection, they shall have what their heart could wish;
but to be thankful, rejoicing themselves in this confidence, that when they shall awake in the resurrection, they shall have what their heart could wish;
How many do we meet with in the course of our Ministry, who, though Christ be in them, the hopes of glory; though they cannot deny what God hath done for their souls; their souls tell them;
How many do we meet with in the course of our Ministry, who, though christ be in them, the hope's of glory; though they cannot deny what God hath done for their Souls; their Souls tell them;
1. What God said to Jonah, Do you well to be angry? do you well to repine and murmure? David Psal. 25. 3. prayes they might be ashamed who are transgressours without a cause:
1. What God said to Jonah, Do you well to be angry? do you well to repine and murmur? David Psalm 25. 3. prays they might be ashamed who Are transgressors without a cause:
Are you not transgressours without a cause? hath not God given you more than you have earned? hath he not given you the penny you contracted with him for? why are you angry then? why discontented? why lift you up your voice against Heaven?
are you not transgressors without a cause? hath not God given you more than you have earned? hath he not given you the penny you contracted with him for? why Are you angry then? why discontented? why lift you up your voice against Heaven?
3. Though in one sense you be not sealed; yet in another sense you are sealed. You read in Scripture of the sealing of the Spirit, Ephes. 1. 13. chap. 4. 30. 2 Cor. 1. 22. We usually interpret those texts of Assurance, because seals are used for confirmation:
3. Though in one sense you be not sealed; yet in Another sense you Are sealed. You read in Scripture of the sealing of the Spirit, Ephesians 1. 13. chap. 4. 30. 2 Cor. 1. 22. We usually interpret those texts of Assurance, Because Seals Are used for confirmation:
There is a seal of Regeneration and Sanctification, as well as a seal of Assurance; and though the latter sealing be infinitely sweet, and pleasant to the soul;
There is a seal of Regeneration and Sanctification, as well as a seal of Assurance; and though the latter sealing be infinitely sweet, and pleasant to the soul;
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and the strengthening and quickening of the soul, in the performance of duty, or in the resistance of corruption, is as much the fruit of the Spirit in the soul,
and the strengthening and quickening of the soul, in the performance of duty, or in the resistance of corruption, is as much the fruit of the Spirit in the soul,
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and to watch for his likeness, he hath given you the necessaries of salvation, the things which accompany salvation. What you want, is only what a soul may want, and yet get to Heaven.
and to watch for his likeness, he hath given you the necessaries of salvation, the things which accompany salvation. What you want, is only what a soul may want, and yet get to Heaven.
When God hath given you the bread of life, have you not reason to be satisfied? Though you want that banquet with which he sometimes is pleased to entertain the souls of his people?
When God hath given you the bred of life, have you not reason to be satisfied? Though you want that banquet with which he sometime is pleased to entertain the Souls of his people?
The Example of this rare and eminent servant of God, might have at once (as to this thing) have instructed and reproved many unthankful, discontented, and repining Christians.
The Exampl of this rare and eminent servant of God, might have At once (as to this thing) have instructed and reproved many unthankful, discontented, and repining Christians.
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That word, Col. 1. 27. Christ in you the hope of Glory, often refreshed her; but her adversary was busie, her comforts inconstant, her assurance little;
That word, Col. 1. 27. christ in you the hope of Glory, often refreshed her; but her adversary was busy, her comforts inconstant, her assurance little;
if therefore that be our lot, yet this is no ground of discouragement to us; no ground for any sad conclusion against our souls, as to their best interests.
if Therefore that be our lot, yet this is no ground of discouragement to us; no ground for any sad conclusion against our Souls, as to their best interests.
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The Scripture calleth death, The King of terrours. And the Apostle saith, that even Gods people (through the fear of it) are all their life time subject to bondage. It is the common portion of all the Sons of men.
The Scripture calls death, The King of terrors. And the Apostle Says, that even God's people (through the Fear of it) Are all their life time Subject to bondage. It is the Common portion of all the Sons of men.
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In this notion unbelievers have reason to consider it, what is it then? It is but a sleep. This gentle notion of death, should take the terrour of it off our spirits:
In this notion unbelievers have reason to Consider it, what is it then? It is but a sleep. This gentle notion of death, should take the terror of it off our spirits:
and whose Candle possibly hath at last gone out in obscurity, as to visions of peace? They have indeed died, breathing and thirsting after God, hoping and trusting in God,
and whose Candle possibly hath At last gone out in obscurity, as to visions of peace? They have indeed died, breathing and thirsting After God, hoping and trusting in God,
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what though they have fallen asleep, they shall awake; what though they fell asleep not satisfied, they shall be satisfied with the Lords likeness, when they awake, they shall be satisfied. There are thousands that die without any such troubled thoughts.
what though they have fallen asleep, they shall awake; what though they fell asleep not satisfied, they shall be satisfied with the lords likeness, when they awake, they shall be satisfied. There Are thousands that die without any such troubled thoughts.
and prophecied in thy name, and in thy name cast out Devils? to whom the Lord shall say, Depart from me, I know you not, you workers of iniquity. But there is no soul who hath truly believed in the Lord Jesus Christ, who hath walked strictly and closely with God,
and prophesied in thy name, and in thy name cast out Devils? to whom the Lord shall say, Depart from me, I know you not, you workers of iniquity. But there is no soul who hath truly believed in the Lord jesus christ, who hath walked strictly and closely with God,
though it may be they have had their fears while they lived, and a dark hour when they died hath clouded them, yet doubt not of them; mourn not for them;
though it may be they have had their fears while they lived, and a dark hour when they died hath clouded them, yet doubt not of them; mourn not for them;
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their salvation is certain, whether it hath been ascertained to them, or no, hoping in God, committing their souls unto God, trusting in him, walking with him, they shall not be ashamed:
their salvation is certain, whither it hath been ascertained to them, or no, hoping in God, committing their Souls unto God, trusting in him, walking with him, they shall not be ashamed:
they are of the number of those whom the Apostle speaks of, who are dead in trespasses and sins, who still have their conversation in the world, according to the power of the Prince of the Air, who lives and works in the children of disobedience,
they Are of the number of those whom the Apostle speaks of, who Are dead in Trespasses and Sins, who still have their Conversation in the world, according to the power of the Prince of the Air, who lives and works in the children of disobedience,
and his righteousness, strangers to the Covenant of Promise, having no true ground of hope, living without a God in the world, in all neglect of duty towards God and man;
and his righteousness, Strangers to the Covenant of Promise, having no true ground of hope, living without a God in the world, in all neglect of duty towards God and man;
I shall but offer one text of Scripture to such bold presumptuous sinners; it is that in Deut. 29. 18, 19, 20. Lest there should be amongst you man,
I shall but offer one text of Scripture to such bold presumptuous Sinners; it is that in Deuteronomy 29. 18, 19, 20. Lest there should be among you man,
and the Lord shall separate him to evil, out of all the tribes of Israel, according to all the curses of the Covenant, that are written in this Book of the Law, &c. None can hope for the savour of God here or hereafter,
and the Lord shall separate him to evil, out of all the tribes of Israel, according to all the curses of the Covenant, that Are written in this Book of the Law, etc. None can hope for the savour of God Here or hereafter,
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but those only who are clothed with the righteousness of Christ, and who live an holy and righteous conversation before God, declining all manner of sin and wickedness,
but those only who Are clothed with the righteousness of christ, and who live an holy and righteous Conversation before God, declining all manner of since and wickedness,
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but indeed, could you look into the secrets of their souls, you would find them without any true hope, not attending to the eternal concerns of their souls,
but indeed, could you look into the secrets of their Souls, you would find them without any true hope, not attending to the Eternal concerns of their Souls,
when God alarums them with a conviction, a terrour of conscience, or a sickness, that looks as if it would determine their daies, then they begin to consider;
when God alarms them with a conviction, a terror of conscience, or a sickness, that looks as if it would determine their days, then they begin to Consider;
but (saith Job) Where is the hope of the Hypocrite, when the Lord takes away his soul? And again, Job 8. 11, 12, 13, 14, 15. Can the Rush grow up without mire? or the Flag without water? while it is yet in its greenness,
but (Says Job) Where is the hope of the Hypocrite, when the Lord Takes away his soul? And again, Job 8. 11, 12, 13, 14, 15. Can the Rush grow up without mire? or the Flag without water? while it is yet in its greenness,
1. Ʋpon unrighteous creatures. Such as are in a state of sin, without the imputed righteousness of Christ, without any care of themselves, as to a righteous conversation.
1. Ʋpon unrighteous creatures. Such as Are in a state of since, without the imputed righteousness of christ, without any care of themselves, as to a righteous Conversation.
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That they would return from the vanity of their courses unto God, and labour for a state of Righteousness. There are many Arguments in Scripture to inforce this.
That they would return from the vanity of their courses unto God, and labour for a state of Righteousness. There Are many Arguments in Scripture to enforce this.
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The unrighteous shall not inherit the Kingdom of God, 1 Cor. 6. 9. The righteous Lord loveth righteousness, Psal. 11. But I shall only insist upon what I find in the text.
The unrighteous shall not inherit the Kingdom of God, 1 Cor. 6. 9. The righteous Lord loves righteousness, Psalm 11. But I shall only insist upon what I find in the text.
You have heard what I mean by righteousness, and may easily apply what I have already said, to inform you what it is to be in a state of righteousness, viz.
You have herd what I mean by righteousness, and may Easily apply what I have already said, to inform you what it is to be in a state of righteousness, viz.
both those of an holy communion with God, and those of an holy conversation before God. Two great Arguments to inforce this Exhortation may be drawn from my discourse.
both those of an holy communion with God, and those of an holy Conversation before God. Two great Arguments to enforce this Exhortation may be drawn from my discourse.
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it may be he hath not at all times his overflowings of joy, his spiritual superfluities (as I may call them) but he hath the perpetual feast of a good conscience.
it may be he hath not At all times his overflowings of joy, his spiritual superfluities (as I may call them) but he hath the perpetual feast of a good conscience.
Are not these two things enough to perswade some soul into a study, and l•bour after righteousness? is it nothing to have communion with God, to behold his face? it is the happiness of the blessed Angels to be ever beholding the face of God;
are not these two things enough to persuade Some soul into a study, and l•bour After righteousness? is it nothing to have communion with God, to behold his face? it is the happiness of the blessed Angels to be ever beholding the face of God;
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to tell you, that if you get into a state of righteousness, you shall be some of them who shall see the face of God another day in glory, who shall be heirs of glory,
to tell you, that if you get into a state of righteousness, you shall be Some of them who shall see the face of God Another day in glory, who shall be Heirs of glory,
1. Appear often before him in the righteousness of Christ, and plead that with him. 2. Walk close with God, perfecting holiness in the fear of the Lord.
1. Appear often before him in the righteousness of christ, and plead that with him. 2. Walk close with God, perfecting holiness in the Fear of the Lord.
Do this, and satisfie your self with holy David, That when you awake in the Resurrection of the Just, you shall be abundantly satisfied with the Lords likeness; and
Do this, and satisfy your self with holy David, That when you awake in the Resurrection of the Just, you shall be abundantly satisfied with the lords likeness; and
