The light of Gods countenance: or, The glory of God in the face of Ghrist [sic] Jesus infinitely out-shining all earthly vanities. Set out in a sermon preached at Lantilio Pertholy, in Monmouth-shire, June 5. 1653. By John Cragge, Master of Arts, and dispenser of the gospell there.
the Inscription, that it was penned by David; the matter, and manner in generall, that it was a comfortable sob of a distressed soule in time of affliction.
the Inscription, that it was penned by David; the matter, and manner in general, that it was a comfortable sob of a distressed soul in time of affliction.
The stream of Interpreters, the whole course and current of the Text, his mixt passion of joy and sorrow, distraction and consolation, (as the pings of a woman in travell) compared with the History in Samuel (as shreds of a broken vessell laid one to another) tells us, that it was occasioned by Sauls persecuting of him after he was elected, and chosen King by Samuel.
The stream of Interpreters, the Whole course and current of the Text, his mixed passion of joy and sorrow, distraction and consolation, (as the pings of a woman in travel) compared with the History in Samuel (as shreds of a broken vessel laid one to Another) tells us, that it was occasioned by Saul's persecuting of him After he was elected, and chosen King by Samuel.
The first concernes God, and David, and that's a NONLATINALPHABET or deprecation, wherein he petitions God, that he would shield him from Saul and his complices.
The First concerns God, and David, and that's a or deprecation, wherein he petitions God, that he would shield him from Saul and his accomplices.
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the fourth and fift shew of what spirit he is, like Christ, that came out of his loynes, he spends his breath for their Instruction, that sought his Destruction.
the fourth and fift show of what Spirit he is, like christ, that Come out of his loins, he spends his breath for their Instruction, that sought his Destruction.
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The third part is an earnest prayer unto God againe for us, he was his Alpha, so he must be his Omega, NONLATINALPHABET, beginning and ending (as the Serpent before the Fight drinks,
The third part is an earnest prayer unto God again for us, he was his Alpha, so he must be his Omega,, beginning and ending (as the Serpent before the Fight drinks,
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Height nor Depth, Principalities nor Powers, Life nor Death, can take away, which makes my Prayers break thorow the Clouds towards Heaven, importunes God to bow down the Heavens,
Height nor Depth, Principalities nor Powers, Life nor Death, can take away, which makes my Prayers break thorough the Clouds towards Heaven, importunes God to bow down the Heavens,
The division of the Text we have pre-occupated in the context, which you see is an Antithesis, or opposition betwixt the Worldlings wish, and the Saints wish;
The division of the Text we have preoccupated in the context, which you see is an Antithesis, or opposition betwixt the Worldlings wish, and the Saints wish;
the Worldlings wish in these words, There be many that will say, who will shew us any good? The Saints wish, in these, Lord lift up the light of thy countenance upon us.
the Worldlings wish in these words, There be many that will say, who will show us any good? The Saints wish, in these, Lord lift up the Light of thy countenance upon us.
The Sames wish like unto God, grate, favour, the light of his countenance, an inheritance laid up in heaven, an everlasting good. 4. The modality or manner.
The Sames wish like unto God, grate, favour, the Light of his countenance, an inheritance laid up in heaven, an everlasting good. 4. The modality or manner.
as he would have the chief good, so onely from the hand of God, Lord lift, &c. The Worldlings wish is propounded interogatively, full of Passion, distraction, distrust, despaire;
as he would have the chief good, so only from the hand of God, Lord lift, etc. The Worldlings wish is propounded interogatively, full of Passion, distraction, distrust, despair;
Many is alwayes a note of Universality, and sometimes taken so universally, as it includes all, excludes none, Rom. 5.19. By the disobedience of One many are made sinners, that is, all men:
Many is always a note of Universality, and sometime taken so universally, as it includes all, excludes none, Rom. 5.19. By the disobedience of One many Are made Sinners, that is, all men:
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sometimes for a great number simply considered, yet but a few compared with others, By the obedience of some many shall be made righteous, that is, a great number saved,
sometime for a great number simply considered, yet but a few compared with Others, By the Obedience of Some many shall be made righteous, that is, a great number saved,
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yet but a few in comparison of Reprobates. 3. It signifies the most and greatest part of men: Mat. 7.13. Wide is the gate that leadeth to destruction, and many there be that enter in.
yet but a few in comparison of Reprobates. 3. It signifies the most and greatest part of men: Mathew 7.13. Wide is the gate that leads to destruction, and many there be that enter in.
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All this suits with this place, with all worldlings, their Thoughts are wholly taken up, their Wills wholly bent, their Affections set a whoring after the things of this world,
All this suits with this place, with all worldlings, their Thoughts Are wholly taken up, their Wills wholly bent, their Affections Set a whoring After the things of this world,
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No children but they that want their due conception, or still-borne, but they cry at the birth, no vile thoughts but those that are choaked in the heart, by grace,
No children but they that want their due conception, or stillborn, but they cry At the birth, no vile thoughts but those that Are choked in the heart, by grace,
Who? This note of interrogation sometimes hath the force of negation, and denyes more strongly than a plaine negation would do, as psal. 76.7. Who may stand in thy sight when once thou art angry? That's none.
Who? This note of interrogation sometime hath the force of negation, and Denies more strongly than a plain negation would do, as Psalm. 76.7. Who may stand in thy sighed when once thou art angry? That's none.
And true it is, that such is the wavering distrust, and boundlesse wishes of Worldlings, that they are often times wracked with despaire of ever receiving good;
And true it is, that such is the wavering distrust, and boundless wishes of Worldlings, that they Are often times wracked with despair of ever receiving good;
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and in conclusion, this jumps with the former, for oftentimes, where there are the greatest Wishes, there are the greatest Wants, nay greatest despaire.
and in conclusion, this jumps with the former, for oftentimes, where there Are the greatest Wishes, there Are the greatest Wants, nay greatest despair.
then a Si quis, or Proclamation, if any will; then (as if he were at a losse) interrogatively, Quis? Who will? What Prince? what People? what Man? what Angel? what Saint? what Reprobates? nay,
then a Si quis, or Proclamation, if any will; then (as if he were At a loss) interrogatively, Quis? Who will? What Prince? what People? what Man? what Angel? what Saint? what Reprobates? nay,
before they stick out, what Devill? rather than their hands be empty, with Ahaziah will goe to Beelzebub, the God of Ecron, for Health, with Saul to the Witch for Counsell, with those of Lapland, so they arrive at their Wishedfor port, buy wind of the Devill,
before they stick out, what devil? rather than their hands be empty, with Ahaziah will go to Beelzebub, the God of Ecron, for Health, with Saul to the Witch for Counsel, with those of Lapland, so they arrive At their Wishedfor port, buy wind of the devil,
and must answer to it, as if he should say present to our understandings, consent to our Wills, satisfie our Concupiscences, performe that indeed which we affect with the Heart, and desire with the Tongue.
and must answer to it, as if he should say present to our understandings, consent to our Wills, satisfy our Concupiscences, perform that indeed which we affect with the Heart, and desire with the Tongue.
as for that which is Good, as they either please or profit, of Concupiscence, Beauty, Bravery, disports of Ambition, Honour, Pomp, Glory, of covetousnesse, Riches, Lands, Revenewes;
as for that which is Good, as they either please or profit, of Concupiscence, Beauty, Bravery, disports of Ambition, Honour, Pomp, Glory, of covetousness, Riches, Lands, Revenues;
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the point of Doctrine wee'l raise from this foundation is this, That Many, even the greatest part of the world, are wholy, disorderly, distractedly, exceedingly bewitched,
the point of Doctrine we'll raise from this Foundation is this, That Many, even the greatest part of the world, Are wholly, disorderly, distractedly, exceedingly bewitched,
First, That the greatest part of men are possest with this epidemicall disease, that here they are said to be many, compared with Mat. 7.13. Many there be that enter in at the broad gate: And Mat. 20.16. Many are called, but few chosen, makes it plaine, where many is opposed to few: But how many does David mean? To say nothing that he was now in persecution, in banishment, where none durst be seen in his defence, none durst speak in his behalfe;
First, That the greatest part of men Are possessed with this epidemical disease, that Here they Are said to be many, compared with Mathew 7.13. Many there be that enter in At the broad gate: And Mathew 20.16. Many Are called, but few chosen, makes it plain, where many is opposed to few: But how many does David mean? To say nothing that he was now in persecution, in banishment, where none durst be seen in his defence, none durst speak in his behalf;
True it is, that hypocrites may disguise, speake better, and think worse, but on the other side, we may be sure that in this, conclusio sequitur deteriorem partem, if men speak ill, they think as ill, or worse.
True it is, that Hypocrites may disguise, speak better, and think Worse, but on the other side, we may be sure that in this, Conclusion sequitur deteriorem partem, if men speak ill, they think as ill, or Worse.
Thirdly, That their soules are winded up to a high pitch of Concupiscence, exteramely bewitched with these Vanities, appears by this distracted Interrogation, Quis! Who will? For as sparkling Iron pulled out of the Smiths Forge, shews the Fornace is hot,
Thirdly, That their Souls Are winded up to a high pitch of Concupiscence, exteramely bewitched with these Vanities, appears by this distracted Interrogation, Quis! Who will? For as sparkling Iron pulled out of the Smiths Forge, shows the Furnace is hight,
so these wishes the passionate Rhetorique of a distracted soule; one while breathing out Hope, another while Despaire, (like the transes of a phrensie,
so these wishes the passionate Rhetoric of a distracted soul; one while breathing out Hope, Another while Despair, (like the transes of a frenzy,
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so those that would look up at God, a brightnesse of glory that no mortall eye can see, must not fix their spirituall eyes upon the things of this world,
so those that would look up At God, a brightness of glory that no Mortal eye can see, must not fix their spiritual eyes upon the things of this world,
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as Honour, Profit, Pleasure, for if they doe, they will never pierce the clouds. Thus you see the Text affords the point without strainig, without wresting:
as Honour, Profit, Pleasure, for if they do, they will never pierce the Clouds. Thus you see the Text affords the point without strainig, without wresting:
or worldly-minded men, were as needlesse, as for a man in the world, while he beheld the Heavens that encompassed him, the Starres that gave him light to go about, to prove there were a world,
or worldly-minded men, were as needless, as for a man in the world, while he beheld the Heavens that encompassed him, the Stars that gave him Light to go about, to prove there were a world,
All Scriptures, all ages, men of all conditions, have given incontroulable evidence to this truth, Scriptures, Prophets, Apostles, Evangelists have foretold, reproved, dehorted from this multitude.
All Scriptures, all ages, men of all conditions, have given incontroulable evidence to this truth, Scriptures, prophets, Apostles, Evangelists have foretold, reproved, dehorted from this multitude.
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All ages before the Floud, many thousands first spiritually drowned in Adultery, Fornication, Uuncleanness, Lasciviousness, after bodily in the waters, onely eight that forsook the world, and escaped the floud.
All ages before the Flood, many thousands First spiritually drowned in Adultery, Fornication, Uuncleanness, Lasciviousness, After bodily in the waters, only eight that forsook the world, and escaped the flood.
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Since Christ, in these last dayes, as last so worst and most perilous most men lovers of Pleasure more than lovers of God, 2 Tim. 3.1. Men of all conditions, Jews, Gentiles, Turks, Pagans, Christians, Young, Old, Rich, Poor, so many, that while we cite all to bring in evidence, we shall scarce finde any to be judge or witness, that is not a party not partiall. Thus you see the multitude.
Since christ, in these last days, as last so worst and most perilous most men lovers of Pleasure more than lovers of God, 2 Tim. 3.1. Men of all conditions, jews, Gentiles, Turks, Pagans, Christians, Young, Old, Rich, Poor, so many, that while we Cite all to bring in evidence, we shall scarce find any to be judge or witness, that is not a party not partial. Thus you see the multitude.
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To begin with his understanding, for there all vanities enters aboard, and loses anchor, it's wholly occupied (as Phalaris was in new torments) in inventing new pleasures to delight the Eye, Arbors, Orchards, stately Buildings:
To begin with his understanding, for there all vanities enters aboard, and loses anchor, it's wholly occupied (as Phalaris was in new torments) in inventing new pleasures to delight the Eye, Arbours, Orchards, stately Buildings:
when it presents but the least spark to the will, it's up aloft (as a train of Gun powder) dicto citius, one faculty inflames another, till the whole man be in a combustion,
when it presents but the least spark to the will, it's up aloft (as a train of Gun powder) Dicto Quickly, one faculty inflames Another, till the Whole man be in a combustion,
We will instance now in the Covetous Man, whereof the one thinks the other the greatest fool in the world, the one for sparing, the other for spending;
We will instance now in the Covetous Man, whereof the one thinks the other the greatest fool in the world, the one for sparing, the other for spending;
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Lands, heap up Riches, procure Dgnities, make Marriages, joyn Kindreds, as though there were no Death, no Grave, no Resurrection, no Judgement, no God, no Devill, no Heaven, no Hell hereafter.
Lands, heap up Riches, procure Dgnities, make Marriages, join Kindreds, as though there were no Death, no Grave, no Resurrection, no Judgement, no God, no devil, no Heaven, no Hell hereafter.
if there be some Saints of purer metall, it is but like a veine of Gold mixt with much Dross, none pure and altogether refined, but those triumphant in Haven.
if there be Some Saints of Purer metal, it is but like a vein of Gold mixed with much Dross, none pure and altogether refined, but those triumphant in Haven.
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Thirdly, let him witnesse this, that mnst judge us all, our Saviour, amongst that NONLATINALPHABET, or throng of sutors that press'd upon him while he sojourn'd here,
Thirdly, let him witness this, that mnst judge us all, our Saviour, among that, or throng of Suitors that pressed upon him while he sojourned Here,
how many surd forthis world? how few for the world to come? Indeed some troubled with Issues of Blood, Lepers, Blind, Lame, Dumb, Lunatick, possess'd with Devils came to him;
how many surd forthis world? how few for the world to come? Indeed Some troubled with Issues of Blood, Lepers, Blind, Lame, Dumb, Lunatic, possessed with Devils Come to him;
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but for clensing originall Sin, leprosie of the Soul, blindness of the Heart, lameness of the Affections, spirituall Phrensies, casting out legions of Iniquities;
but for cleansing original since, leprosy of the Soul, blindness of the Heart, lameness of the Affections, spiritual Frenzies, casting out legions of Iniquities;
There came indeed two or three to him, to ask what they should do to attaine Heaven, being told that they must sell their Goods, forsake the World (as that Cardinall that would not forego his part in Paris for that in Paradise ) they forsook Christ and clove to the World.
There Come indeed two or three to him, to ask what they should do to attain Heaven, being told that they must fell their Goods, forsake the World (as that Cardinal that would not forego his part in paris for that in Paradise) they forsook christ and clove to the World.
and what thanks was that to him, now to contemn (and crucify the world) that had already condemned and crucified him? Thus the proof in generall arguments and reasions, farther to confirm it, may be four:
and what thanks was that to him, now to contemn (and crucify the world) that had already condemned and Crucified him? Thus the proof in general Arguments and reasions, farther to confirm it, may be four:
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With his teares over Jeresalem: Luke 19.42. O si nosses! Othat thou hadst known the things that belong to thy peacel By his pangs in his Agony, Si nossent, if they had known, they would not have crucified the Lord of Glory.
With his tears over Jeresalem: Lycia 19.42. Oh si nosses! Othat thou Hadst known the things that belong to thy peacel By his pangs in his Agony, Si nossent, if they had known, they would not have Crucified the Lord of Glory.
Butlwhat then? because we are blind in spirituall, are we therefore quick sighted in temporall things? because we know no God, shall we know and proze the World the more? Yes:
Butlwhat then? Because we Are blind in spiritual, Are we Therefore quick sighted in temporal things? Because we know no God, shall we know and proze the World the more? Yes:
Mans soul is a discouersing creature, that must needes bring conclusions from some premisses, if it know to better than the world, it will conclude the world is best.
men soul is a discouersing creature, that must needs bring conclusions from Some premises, if it know to better than the world, it will conclude the world is best.
so if Gods grace shine in our hearts, all worldly glory is darkned, Beauty seemes a painted snaile, Riches but vanity, Honour but a blast of idle winde:
so if God's grace shine in our hearts, all worldly glory is darkened, Beauty seems a painted snail, Riches but vanity, Honour but a blast of idle wind:
our own vanities will reflect upon our eyes, as Pigmalion with his picture, or Narcissus with his own shadow, we shall dout upon our selves, the world, and the flesh.
our own vanities will reflect upon our eyes, as Pigmalion with his picture, or Narcissus with his own shadow, we shall doubt upon our selves, the world, and the Flesh.
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2. The second reason is drawn from our indistinct knowledge; for though we know heavenly things in part, yet so fully, so plenarily, so distinctly, as these below;
2. The second reason is drawn from our indistinct knowledge; for though we know heavenly things in part, yet so Fully, so plenarily, so distinctly, as these below;
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what man amongst us so ignorant, so bruitish that hath not heard of Heaven? cannot discourse of Heavn? sometimes thinks not of Heaven? meditates not that there will come a day of death, of judgement? that our life will vanish away as a smoak,
what man among us so ignorant, so brutish that hath not herd of Heaven? cannot discourse of Heaven? sometime thinks not of Heaven? meditates not that there will come a day of death, of judgement? that our life will vanish away as a smoke,
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But alas, this Knowledge is but Ignorance, cannot distinguish us from Reprobates, nay, from Devils; they know more of this by contemplation, by observation, than we:
But alas, this Knowledge is but Ignorance, cannot distinguish us from Reprobates, nay, from Devils; they know more of this by contemplation, by observation, than we:
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3. The third reason to prove the wee are passionately carried after the things of this world, is drawn from the cause, which in generall is the corruption,
3. The third reason to prove the we Are passionately carried After the things of this world, is drawn from the cause, which in general is the corruption,
and depravation of our nature, and the improvement of these cursed seeds in particular to every unregenerate man, who can bring Light out of Darkness, gather Grapes of Thornes, and Figgs of Thistles?
and depravation of our nature, and the improvement of these cursed seeds in particular to every unregenerate man, who can bring Light out of Darkness, gather Grapes of Thorns, and Figgs of Thistles?
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Who being earthly, can desire any thing but earthly? it is Christs own saying, Joh. 3.31. Qui ex terrâ, terrena &c. He that is of the earth is earthly, and speaks of the earth;
Who being earthly, can desire any thing but earthly? it is Christ own saying, John 3.31. Qui ex terrâ, Terrena etc. He that is of the earth is earthly, and speaks of the earth;
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Trialls for Lands, Goods, Liberty, Honour pleads answer to this interrogatorie, Who will shew us any good? Men ventures themselves on the angry Seas, diggs into the bowels of the Earth, exposes their bodyes in wars to Wounds, Scarrs, Schirmages, Massakers, Death,
Trials for Lands, Goods, Liberty, Honour pleads answer to this interrogatory, Who will show us any good? Men ventures themselves on the angry Seas, Diggs into the bowels of the Earth, exposes their bodies in wars to Wounds, Scars, Schirmages, Massacres, Death,
the Young man hopes, the Strong man enjoyes, the O d feares to lose them, the Poore sorrowes for them, the Rich rejoyces in them, and yet still craves more;
the Young man hope's, the Strong man enjoys, the O d fears to loose them, the Poor sorrows for them, the Rich rejoices in them, and yet still craves more;
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and are not so many examples by Sea, Land, Young, Old, Rich, Poor, able to draw a world after them? Hitherto the reasons, the uses follow, 1. Of information:
and Are not so many Examples by Sea, Land, Young, Old, Rich, Poor, able to draw a world After them? Hitherto the Reasons, the uses follow, 1. Of information:
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Are all attractive, desirable in their places, in their order? 1. Because they are Gods Creatures which are all good, all for some use: 2. Because God hath implanted in us, by nature, a desire of them;
are all Attractive, desirable in their places, in their order? 1. Because they Are God's Creatures which Are all good, all for Some use: 2. Because God hath implanted in us, by nature, a desire of them;
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omne appetit bonum, every thing desires that which is good, and nothing is desired but that which is good or seemes to be so, in that we call evill good, desire it excessively, disorderly;
omne appetit bonum, every thing Desires that which is good, and nothing is desired but that which is good or seems to be so, in that we call evil good, desire it excessively, disorderly;
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they are scrips, and baggs that we must use in our pilgrimage to the heavenly Canaan, barques that must ferry us over Jordan to the Land of Promise: 4. They are meanes whereby we may serve God with more cheerfulnesse here, in providing helpes, distributing to the necessity of Saints, charitably succouring the poor;
they Are scrips, and bags that we must use in our pilgrimage to the heavenly Canaan, barks that must ferry us over Jordan to the Land of Promise: 4. They Are means whereby we may serve God with more cheerfulness Here, in providing helps, distributing to the necessity of Saints, charitably succouring the poor;
and look not within, or as swine that feed upon the acrons and look not up at the tree, look not up at God (except as Marriners at the pole) that thereby they may better arrive at their earthly shore;
and look not within, or as Swine that feed upon the acrons and look not up At the tree, look not up At God (except as Mariners At the pole) that thereby they may better arrive At their earthly shore;
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when the understanding too highly prizes them, the will too earnestly desires them, the affections (like Souldiers about a prey) are at jatre amongst themselves,
when the understanding too highly prizes them, the will too earnestly Desires them, the affections (like Soldiers about a prey) Are At jatre among themselves,
and at mutiny with God for them, crying passionately with the Israelites in the Wildernesse for Manna, or Rachael, Gen. 30.1. Da liberos, Give mee Children or I die.
and At mutiny with God for them, crying passionately with the Israelites in the Wilderness for Manna, or Rachel, Gen. 30.1. Dam Liberos, Give me Children or I die.
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This is, 1. when we desire them without condition, not submitting our will to Gods will: 2. without bounds, that our whole soule is taken up with them, that faith, zeale, charity are expelled: 3. without end, that if all worldly contentment should flow upon them,
This is, 1. when we desire them without condition, not submitting our will to God's will: 2. without bounds, that our Whole soul is taken up with them, that faith, zeal, charity Are expelled: 3. without end, that if all worldly contentment should flow upon them,
3. In the third place, the things of this world become hurtfull, respectu mediorum, when they care not by what means, swearing, lying, fraud, guile, cousenage, oppression, extortion, dum potiantur modò, so they may get them;
3. In the third place, the things of this world become hurtful, respectu Medium, when they care not by what means, swearing, lying, fraud, guile, cozenage, oppression, extortion, dum potiantur modò, so they may get them;
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such the blood of Orphans, oppress the Widow, grind the face of the Poore, use false Weights and Measures, deceitfull Billances, speak like Angels, practise like Devills, have ravenous clawes under their Harpyes saces, Peacocks feathers, Dragons tayles, care not what point in the compasse that winde blowes, what Religion be professed, so it bring them profit:
such the blood of Orphans, oppress the Widow, grind the face of the Poor, use false Weights and Measures, deceitful Billances, speak like Angels, practise like Devils, have ravenous claws under their Harpies saces, Peacocks Feathers, Dragons tails, care not what point in the compass that wind blows, what Religion be professed, so it bring them profit:
In a word, forgoe Credit, Soule, Conscience, Heaven, and Salvation for them. The second use arising from the premisses, may serve to reprove three sorts of men:
In a word, forgo Credit, Soul, Conscience, Heaven, and Salvation for them. The second use arising from the premises, may serve to reprove three sorts of men:
Whether shall we now first chide, or weep to see that foretold by S. Paul, 2 Tim. 3.2. in these last dayes come to passe, Men Lovers of their own selves, Covetous, Boasters, Proud, Heady, high-minded, more men lovers of Pleasure than lovers of God:
Whither shall we now First chide, or weep to see that foretold by S. Paul, 2 Tim. 3.2. in these last days come to pass, Men Lovers of their own selves, Covetous, Boaster's, Proud, Heady, High-minded, more men lovers of Pleasure than lovers of God:
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for to morrow we shall die; like the fool in the Gospel, sing Requiems to their souls. Luke 12.19. Scule, thou hast goods laid up for many yeares, live at ease, eat, drinke, and be merry;
for to morrow we shall die; like the fool in the Gospel, sing Requiems to their Souls. Lycia 12.19. School, thou hast goods laid up for many Years, live At ease, eat, drink, and be merry;
to see in many, how this care breaks the Leggs, looses the Joynts, consumes the Marrow, burns up the Spirits, dries up the Moysture, wounds their Hearts, deads their Soules, and murders their Consciences.
to see in many, how this care breaks the Legs, looses the Joints, consumes the Marrow, burns up the Spirits, dries up the Moisture, wounds their Hearts, deads their Souls, and murders their Consciences.
so they laugh, quaffe with Belshazar, fare deliciously with the rich Glutron, oppresse with Zacheus, lie to their owne Consciences with Ananias, so they may enjoy their darling pleasure, profitss, delights;
so they laugh, quaff with Belshazzar, fare deliciously with the rich Glutron, oppress with Zacchaeus, lie to their own Consciences with Ananias, so they may enjoy their darling pleasure, profitss, delights;
betray Father, Mother, Brother, Sister, dearest Friend for gaine, Flatter, Seduce, Crouch, looke Bigge, use courteous Equivocations, carry many Faces under one hood, with Judas betray our Saviour for money:
betray Father, Mother, Brother, Sister, dearest Friend for gain, Flatter, Seduce, Crouch, look Big, use courteous Equivocations, carry many Faces under one hood, with Judas betray our Saviour for money:
The third use should serve to examine our soules, whether we be of this number that thus preposterously, excessively, by inordinate meanes stand for the world, or no? But alas!
The third use should serve to examine our Souls, whither we be of this number that thus preposterously, excessively, by inordinate means stand for the world, or no? But alas!
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Let the ambitious mans pride be a looking glasse for this, see how he robs all creatures to adorne his body, from one takes his Wooll, from another his Skin, from another his Furre, from another his Excrements,
Let the ambitious men pride be a looking glass for this, see how he robs all creatures to adorn his body, from one Takes his Wool, from Another his Skin, from Another his Fur, from Another his Excrements,
then Peackock-like, pride themselves in these, which are but liveries of Beasts, skum of the Earth, badges of Sinne, earnests of Death, and recognisants of Hell.
then Peackock-like, pride themselves in these, which Are but liveries of Beasts, skum of the Earth, badges of Sin, earnests of Death, and recognisants of Hell.
golden Apples of Sodom, a deceitfull Laban, a false Merchant, a cunning Fisher, that layes pleasant Baits on dangerous Hooks, a Strumpet of Babilon that gives poysoned Drinks in golden Cups,
golden Apples of Sodom, a deceitful Laban, a false Merchant, a cunning Fisher, that lays pleasant Baits on dangerous Hooks, a Strumpet of Babylon that gives poisoned Drinks in golden Cups,
an alluring Jaeb a flattering Joab, betraying Judas: Goe over the whole world, behold Counties, view Provinces, looke into Cities, hearken at the Doores,
an alluring Jaeb a flattering Joab, betraying Judas: Go over the Whole world, behold Counties, view Provinces, look into Cities, harken At the Doors,
they bring vexation of Thoughts, tribulation of Feares, pricking of Cares, unquietnesse of Soule, Flyes of Egypt, grapes of Sodom, clusters of Gomorrah, gall of Dragons, poyson of Cockatrice;
they bring vexation of Thoughts, tribulation of Fears, pricking of Cares, unquietness of Soul, Flies of Egypt, grapes of Sodom, clusters of Gomorrah, Gall of Dragons, poison of Cockatrice;
that brings a Curse with them that will be a Canker in thy wealth, a Moth in thy richest Garment, a Worme in thy tallest Cedar, a Rust in thy purest Gold, which one day,
that brings a Curse with them that will be a Canker in thy wealth, a Moth in thy Richest Garment, a Worm in thy Tallest Cedar, a Rust in thy Purest Gold, which one day,
These words are an Epiphonema, occasioned by the premisses, partly Declamatory, inveighing against the folly of the Worldlings, partly Acclamatory, petitioning God, partly Consolatory, comforting the Saints in the person of David. By this Asyndeton here, that these words are coupled to the former by no distructive note,
These words Are an Epiphonema, occasioned by the premises, partly Declamatory, inveighing against the folly of the Worldlings, partly Acclamatory, petitioning God, partly Consolatory, comforting the Saints in the person of David. By this Asyndeton Here, that these words Are coupled to the former by no destructive note,
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Hence two points of Doctrine implyed might arise, if you look back at the Antecedent this: though the Worldlings be high in Dignity, glorious in Title, infinite in Number,
Hence two points of Doctrine employed might arise, if you look back At the Antecedent this: though the Worldlings be high in Dignity, glorious in Title, infinite in Number,
we come to that which is expressed, The light of Gods Countenance, a Starre able to set all mortall eyes on Earth immortall in Heaven at a gaze, at a maze:
we come to that which is expressed, The Light of God's Countenance, a Star able to Set all Mortal eyes on Earth immortal in Heaven At a gaze, At a maze:
Hence issues this point of Doctrine, that the Grace of God, and the Light of his Countenance, is a Blessing beyond all prices unvaluable, beyond all contradictions impregnable, beyond all conceptions transcendet, beyond all comparisons superlatively great.
Hence issues this point of Doctrine, that the Grace of God, and the Light of his Countenance, is a Blessing beyond all Princes unvaluable, beyond all contradictions impregnable, beyond all conceptions transcendet, beyond all comparisons superlatively great.
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Lord, the word in the Originall is Jehovah, composed of spirtuall letters, to note the spirituall simplicity of his infinite Being, a NONLATINALPHABET that the Hebrewes durst not speak, onely used in the singular number, to note the Unity of the Daity, appropriated to none but him, excluding all creatures, having Being independent in himselfe, giving subsistence to all other things, faithfully performing his promises,
Lord, the word in the Original is Jehovah, composed of spirtuall letters, to note the spiritual simplicity of his infinite Being, a that the Hebrews durst not speak, only used in the singular number, to note the Unity of the Daity, appropriated to none but him, excluding all creatures, having Being independent in himself, giving subsistence to all other things, faithfully performing his promises,
Before sinne put it out, it was Gods gracious favour in giving Man the comfortable use and interest in all Gods creatures, the Hosts of Heaven, Sun, Moone and Starres, Foules of the Aire, Fishes of the Sea, Beasts of the Barth, Creeping things, Herbs, Fruit, Corn, Wine, Oyle, were lines drawn from the infinite circumference of Gods goodnesse, to the center of Mans felicity:
Before sin put it out, it was God's gracious favour in giving Man the comfortable use and Interest in all God's creatures, the Hosts of Heaven, Sun, Moon and Stars, Fowls of the Air, Fish of the Sea, Beasts of the Barth, Creeping things, Herbs, Fruit, Corn, Wine, Oil, were lines drawn from the infinite circumference of God's Goodness, to the centre of men felicity:
These were but blanks, besides the Communion of Angels in Heaven, that seemes to be a Price, the blessed Vision, eternall Union with God through Christ;
These were but blanks, beside the Communion of Angels in Heaven, that seems to be a Price, the blessed Vision, Eternal union with God through christ;
an invincible Fort, a rock of Salvation, that if Men, Devils, Behemoths, Leviathans, Losses, Diseases, Torments swarme about one like the flyes of Egypt; it will make one sing under the whip at the stake, in the flames, make the patient laugh,
an invincible Fort, a rock of Salvation, that if Men, Devils, Behemoths, Leviathans, Losses, Diseases, Torments swarm about one like the flies of Egypt; it will make one sing under the whip At the stake, in the flames, make the patient laugh,
when the spectator weeps, carry fraile flash singing and rejoycing through a world of bonds, rodds, swords, racks, wheeles, flames, strappadoes, break thorow torments, armies tempests, floods, towards Heaven, shake off bonds, fetters, manacles, and lead captivity captive.
when the spectator weeps, carry frail flash singing and rejoicing through a world of bonds, rods, swords, racks, wheels, flames, strappadoes, break thorough torments, armies tempests, floods, towards Heaven, shake off bonds, fetters, manacles, and led captivity captive.
for Man or Angel to conceive or expresse the secret VVorking, the powerfull Operation, the infinite splendor of Gods Grace, were to span the Heavens with his Fingers, to grasp the waves of the Sea in his Fist, gather the waters of the Ocean into a bottle;
for Man or Angel to conceive or express the secret Working, the powerful Operation, the infinite splendour of God's Grace, were to span the Heavens with his Fingers, to grasp the waves of the Sea in his Fist, gather the waters of the Ocean into a Bottle;
neither hath it entred into the heart of Man, 1 Cor. 2.9. the Saints at the sense of it are wrapt into an extasie, Cherubims vaile their Faces, sanctifying grace in man comes somewhat neare it, which causes Groans of the spirit unutterable, Joy in the heart unspeakable;
neither hath it entered into the heart of Man, 1 Cor. 2.9. the Saints At the sense of it Are wrapped into an ecstasy, Cherubims veil their Faces, sanctifying grace in man comes somewhat near it, which Causes Groans of the Spirit unutterable, Joy in the heart unspeakable;
Fourthly, That it is beyond all comparisons superlatively great, the very devils can tel, and therefore to rob one man of it, will offer the whole world in counterpoise:
Fourthly, That it is beyond all comparisons superlatively great, the very Devils can tell, and Therefore to rob one man of it, will offer the Whole world in counterpoise:
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we are like Sun Dials, unlesse it shine, blaze Torches, Tapers, Candles, all Starres at ones, are of no use, flow Riches, Honour, Strength, Wives, Friends, Childen to our contentment;
we Are like Sun Dials, unless it shine, blaze Torches, Tapers, Candles, all Stars At ones, Are of no use, flow Riches, Honour, Strength, Wives, Friends, Children to our contentment;
but he that hath The Light of Gods Countenance is ravished in Spirit, cannot conceive more, hath contentment in heart, cannot desire more, his cup does overflow.
but he that hath The Light of God's Countenance is ravished in Spirit, cannot conceive more, hath contentment in heart, cannot desire more, his cup does overflow.
by the Effects, it's Light, that wee may see all things, expells Darknesse, that the mist of Ignorance vanishes, enlightens us that we are lights in our selves, that Reason, Will, Affections are improved, inflames our soules with the heat of Zeale, causes Faith, Hope, Charity, Patience, Long-suffering, bud out as herbes in the spirituall garden of the heart,
by the Effects, it's Light, that we may see all things, expels Darkness, that the missed of Ignorance Vanishes, enlightens us that we Are lights in our selves, that Reason, Will, Affections Are improved, inflames our Souls with the heat of Zeal, Causes Faith, Hope, Charity, Patience, Long-suffering, bud out as herbs in the spiritual garden of the heart,
if God lift up this Light over the Zenith of our soules, it causes these earthly shadowes of Honour, Beauty, Ambition, to be the shortest, our dayes of Comfort the longest, it is All things, a Castle to the Besieged, Liberty to the Prisoner, a Father to the Fatherlesse, a Husband to the Widow, Cloathes to the Naked, Bread to the Hungry, Health to the Sick, Oyntment to the Head, Oyle to the Face, Wine to the Heart, Marrow to the Bones, Strength to the Body, Comfort to the Sole, eternall Salvation to both Body and Sole.
if God lift up this Light over the Zenith of our Souls, it Causes these earthly shadows of Honour, Beauty, Ambition, to be the Shortest, our days of Comfort the longest, it is All things, a Castle to the Besieged, Liberty to the Prisoner, a Father to the Fatherless, a Husband to the Widow, Clothes to the Naked, Bred to the Hungry, Health to the Sick, Ointment to the Head, Oil to the Face, Wine to the Heart, Marrow to the Bones, Strength to the Body, Comfort to the Sole, Eternal Salvation to both Body and Sole.
guided Enoch that he walked with God, preserved Noah in the Arke from the Flood, Jasswaged the heat of fire to the three Children in the Fornace, stopped the mouth of the Lions against Daniel in the Denne, made the Apostles sing Psalmes at midnight in the Gaoles, comforted the Martyrs in the Racks, Torments, Executions, made Stephen in the midst of hellish paines to see Heaven open,
guided Enoch that he walked with God, preserved Noah in the Ark from the Flood, Jasswaged the heat of fire to the three Children in the Furnace, stopped the Mouth of the Lions against daniel in the Den, made the Apostles sing Psalms At midnight in the Gaols, comforted the Martyrs in the Racks, Torments, Executions, made Stephen in the midst of hellish pains to see Heaven open,
All the reasons wee will give of this point, is, that it is a Blessing beyond all Reason, a Starre above our Firmament, that our understanding cannot calculate, our Jacobs Staffe cannot reach to;
All the Reasons we will give of this point, is, that it is a Blessing beyond all Reason, a Star above our Firmament, that our understanding cannot calculate, our Jacobs Staff cannot reach to;
in that we cannot conceive it, it arises from the disproportion betwixt our knowledge and it, in that it is our cheifest blisse, it's from the proportion betwivt our soules and it.
in that we cannot conceive it, it arises from the disproportion betwixt our knowledge and it, in that it is our chiefest bliss, it's from the proportion betwivt our Souls and it.
Now Gods Grace is the earnes, the seale in the forehead, the wedding garment, which if we keep here, will assure us of all hereafter, the soule being in continuance eternall, in desire infinite, cannot be contented with a finite:
Now God's Grace is the earns, the seal in the forehead, the wedding garment, which if we keep Here, will assure us of all hereafter, the soul being in Continuance Eternal, in desire infinite, cannot be contented with a finite:
Answ. I answer, though God sometimes cover his face with clouds, yet in these stormes there are signes of his favour, which as the Rainbow shews some small shower will follow,
Answer I answer, though God sometime cover his face with Clouds, yet in these storms there Are Signs of his favour, which as the Rainbow shows Some small shower will follow,
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it's not a morall comfort at sing from the exercise of high and heroicall morall vertues which breeds a kind of solace and contentment in the exercise, and work delight.
it's not a moral Comfort At sing from the exercise of high and heroical moral Virtues which breeds a kind of solace and contentment in the exercise, and work delight.
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for thus far the worlding may goe, but it's a spirituall favor arising from the presence of Gods holy spirit, curing us, healing us, sealing us to the everlasting love of God in Christ Jesus.
for thus Far the Worlding may go, but it's a spiritual favour arising from the presence of God's holy Spirit, curing us, healing us, sealing us to the everlasting love of God in christ jesus.
reconciled unto God in Christ, freed from Satans bondage, made spirituall Kings, and Priests, sanctified by degrees, assured of ou a loption, encouraged to come to the throne of Grace, have peace of conscience, joy in the holy Ghost, enjoys light that guides us in the narrow straights of death, makes Saints shine at the Resurrection,
reconciled unto God in christ, freed from Satan bondage, made spiritual Kings, and Priests, sanctified by Degrees, assured of ou a loption, encouraged to come to the throne of Grace, have peace of conscience, joy in the holy Ghost, enjoys Light that guides us in the narrow straights of death, makes Saints shine At the Resurrection,
The third use may serve for humbling, from whence comes our foylings and faylings, our courage and valour, onely from Gods grace: 1. It makes us able to doe any thing; 2. fuffer any thing;
The third use may serve for humbling, from whence comes our foylings and failings, our courage and valour, only from God's grace: 1. It makes us able to do any thing; 2. fuffer any thing;
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nay, sustains us when Riches, Parents, Husband, Friends, Breath, Life, even Patience, Hope, Faith have left us, in some measure it will not leave us. Secondly, suffer any thing, Rage.
nay, sustains us when Riches, Parents, Husband, Friends, Breath, Life, even Patience, Hope, Faith have left us, in Some measure it will not leave us. Secondly, suffer any thing, Rage.
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when Reprobates call for hills and mountaines to cover them, it makes us look at the brightnesse of Gods face (as the Gymnosophists at the Sun) with undazled eyes.
when Reprobates call for hills and Mountains to cover them, it makes us look At the brightness of God's face (as the Gymnosophists At the Sun) with undazzled eyes.
Thirdly, it saves us from all encounters, suppose Hell be let loose upon us, the D•vils let sl p all their Doggs at once, some barke, some bite, all pursue;
Thirdly, it saves us from all encounters, suppose Hell be let lose upon us, the D•vils let sl p all their Dogs At once, Some bark, Some bite, all pursue;
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like the Sun to Joshua, till we have vanquished our bodily and ghostly enemies, when our joyes seeme to set, it turnes back (as the Sun to Hezekiah ) that neither Plague,
like the Sun to joshua, till we have vanquished our bodily and ghostly enemies, when our Joys seem to Set, it turns back (as the Sun to Hezekiah) that neither Plague,
Now then (Brethren) Is not this Light worth the beholding? you cannot have alwayes comfort in Wealth, comfort in Health, comfort in Friends, Neighbours, Wives, Children, these be not alwayes,
Now then (Brothers) Is not this Light worth the beholding? you cannot have always Comfort in Wealth, Comfort in Health, Comfort in Friends, Neighbours, Wives, Children, these be not always,
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O then, thou that sittest in darknesse of Affliction, darknesse of Poverty, D•bt, in the darknesse of Temptation, of Sin, thou that seest no light, none within thee, none without thee, none in thy Soul, none in thy Mind, none in thine Estate, Friends;
O then, thou that Sittest in darkness of Affliction, darkness of Poverty, D•bt, in the darkness of Temptation, of since, thou that See no Light, none within thee, none without thee, none in thy Soul, none in thy Mind, none in thine Estate, Friends;
