The balm of the covenant applied to the bleeding wounds of afflicted saints First composed for the relief of a pious and worthy family, mourning over the deaths of their hopeful children; and now made publick for the support of all Christians, sorrowing on the same or any other account. To which is added, A sermon preached for the funeral of that excellent and religious gentleman John Upton of Lupton esq; by John Flavell, preacher of the gospel at Dartmouth in Devon.
They are called his last words, not simply, and absolutely, as though he breathed them forth with his last breath; (for he spake many things afterwards) but either they are the last he spake as a Prophet, by divine inspiration,
They Are called his last words, not simply, and absolutely, as though he breathed them forth with his last breath; (for he spoke many things afterwards) but either they Are the last he spoke as a Prophet, by divine inspiration,
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The whole Chapter is designed for a Coronis or honourable Close of the Life of David, and gives us an account both of the worthy Expressions that dropt from him,
The Whole Chapter is designed for a Coronis or honourable Close of the Life of David, and gives us an account both of the worthy Expressions that dropped from him,
but all the heroick Atchievements recorded to the honour of their Memories, in the following part of the Chapter, are trivial and inglorious things, compared with this one divine Sentence recorded in my Text;
but all the heroic Achievements recorded to the honour of their Memories, in the following part of the Chapter, Are trivial and inglorious things, compared with this one divine Sentence recorded in my Text;
1. In the Preface, we have both the instrumental and principal efficient Cause of this divine Sentence, distinctly set down, ver. 1. and the Efficient,
1. In the Preface, we have both the instrumental and principal efficient Cause of this divine Sentence, distinctly Set down, ver. 1. and the Efficient,
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by his eminent Station, the man that was raised up on high, even to the top and culminating point of Civil and Spiritual Dignity and Honour, both as a King, and as a Prophet ;
by his eminent Station, the man that was raised up on high, even to the top and culminating point of Civil and Spiritual Dignity and Honour, both as a King, and as a Prophet;
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and lastly, by the flowing sweetness of his Spirit, and stile in the divine Psalms that were penned by him, whence he here gets the Title of The sweet Psalmist of Israel, the pleasant one in the Psalms of Israel, as some read it.
and lastly, by the flowing sweetness of his Spirit, and style in the divine Psalms that were penned by him, whence he Here gets the Title of The sweet Psalmist of Israel, the pleasant one in the Psalms of Israel, as Some read it.
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The principal efficient Cause of this excellent passage, is here likewise noted, and all to commend it the more to our special observation and acceptance:
The principal efficient Cause of this excellent passage, is Here likewise noted, and all to commend it the more to our special observation and acceptance:
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a Royal Race, deriving it self from him, and sitting upon his Throne in a Lineal Succession, till the Babylonish Captivity, which was about four hundred and thirty years.
a Royal Raze, deriving it self from him, and sitting upon his Throne in a Lineal Succession, till the Babylonish Captivity, which was about four hundred and thirty Years.
But that which was the top of David 's Honour, the most sparkling Jewel in his Crown, was this, that the Lord Iesus was to descend from him, according to the Flesh, in whom all the glorious Characters,
But that which was the top of David is Honour, the most sparkling Jewel in his Crown, was this, that the Lord Iesus was to descend from him, according to the Flesh, in whom all the glorious Characters,
And thus you find the natural Line of the Messiah is drawn down by Matthew, from David to the Virgin Mary, Matth. 1. and his Legal Line by Luke, from David to Ioseph, his supposed Father, Luke 3.23.
And thus you find the natural Line of the Messiah is drawn down by Matthew, from David to the Virgae Marry, Matthew 1. and his Legal Line by Lycia, from David to Ioseph, his supposed Father, Lycia 3.23.
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Although my house be not so with God, yet hath be made with me an everlasting Covenant, &c. In which words four things are eminendy remarkable. 1. Here is a sad Concession of Domestick Evils. 2. A singular Relief from Gods Covenant with him. 3. The glorious Properties of this Covenant display'd. 4. The high esteem and dear regard his house had unto it.
Although my house be not so with God, yet hath be made with me an everlasting Covenant, etc. In which words four things Are eminendy remarkable. 1. Here is a sad Concession of Domestic Evils. 2. A singular Relief from God's Covenant with him. 3. The glorious Properties of this Covenant displayed. 4. The high esteem and dear regard his house had unto it.
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1. Here is David 's sad and mournful Concession of the Evils of his House, both Moral, and Penal. Although my house be not so with God, (i. e.) neither so holy, nor so happy, as this description of a righteous and flourishing Government imports;
1. Here is David is sad and mournful Concession of the Evils of his House, both Moral, and Penal. Although my house be not so with God, (i. e.) neither so holy, nor so happy, as this description of a righteous and flourishing Government imports;
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yet great miscarriages were found even in David 's House, and Person, which God chastized him for, by a thick succession of sharp and sore Afflictions.
yet great miscarriages were found even in David is House, and Person, which God Chastised him for, by a thick succession of sharp and soar Afflictions.
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Then Adonijah, another Darling-Son, grasps at the Crown setled by David upon Salomon, and perishes for that his Usurpation, 1 King. 2.25. O what an heap of Mischiefs and Calamities did this good man live to see within his own Walls!
Then Adonijah, Another Darling-Son, grasps At the Crown settled by David upon Solomon, and Perishes for that his Usurpation, 1 King. 2.25. O what an heap of Mischiefs and Calamities did this good man live to see within his own Walls!
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This little word yet, wraps up a great and soveraign Cordial in it. Though Amnon, Absalom, and Adonijah be gone, and gone with many smarting aggravations too;
This little word yet, wraps up a great and sovereign Cordial in it. Though Amnon, Absalom, and Adonijah be gone, and gone with many smarting aggravations too;
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Gods Covenant with me, in relation to Christ, this under-props and shores up my heart. This Covenant was, without controversie, a Gospel-Covenant. It was David 's Gospel:
God's Covenant with me, in Relation to christ, this underprops and shores up my heart. This Covenant was, without controversy, a Gospel covenant. It was David is Gospel:
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it came not up to the fulness and clearness of the discoveries made by Ieremy and Ezekiel: but yet in this Covenant with David, God revealed more of Christ,
it Come not up to the fullness and clearness of the discoveries made by Ieremy and Ezekielem: but yet in this Covenant with David, God revealed more of christ,
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He spake of his Person, Psal. 45.6.11. Psal. 8.4, 5, 6. of his Offices, both Prophetical, Psal. 40.8, 9, 10. Priestly, Psal. 110.4. and Kingly, Psal. 2.6. of his Incarnation, Psal. 8.5. of his Death on the Cross, Psal. 22.16, 17. of his Burial, Psal. 16.8, 9, 10. Resurrection, Psal. 2.7. and triumphant Ascension, Psal. 68.18. there was sum of the Gospel discovered, though in dark and typical terms and forms of Expression;
He spoke of his Person, Psalm 45.6.11. Psalm 8.4, 5, 6. of his Offices, both Prophetical, Psalm 40.8, 9, 10. Priestly, Psalm 110.4. and Kingly, Psalm 2.6. of his Incarnation, Psalm 8.5. of his Death on the Cross, Psalm 22.16, 17. of his Burial, Psalm 16.8, 9, 10. Resurrection, Psalm 2.7. and triumphant Ascension, Psalm 68.18. there was sum of the Gospel discovered, though in dark and typical terms and forms of Expression;
then the Argument is good, à fortiori: What Support and Comfort may not we draw thence, who live under the most full and perfect display of it, in all its Riches and Glory? Enough hath been said to prove it a Gospel-Covenant;
then the Argument is good, à fortiori: What Support and Comfort may not we draw thence, who live under the most full and perfect display of it, in all its Riches and Glory? Enough hath been said to prove it a Gospel covenant;
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as it is called, Dan. 9.24. everlasting Kindness, Isai. 54.8. everlasting Forgiveness, Ier. 31.34. and in consequence to all these, everlasting Consolation, Isai. 51.11. In all which, the riches and bounty of Free Grace shine forth in their greatest glory and splendor.
as it is called, Dan. 9.24. everlasting Kindness, Isaiah 54.8. everlasting Forgiveness, Jeremiah 31.34. and in consequence to all these, everlasting Consolation, Isaiah 51.11. In all which, the riches and bounty of Free Grace shine forth in their greatest glory and splendour.
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Never did the Wisdom of God shine forth more in any contrivance in the World, (except that of Christ, the Surety and principal Matter of the Covenant) than it doth in the orderly dispose of all things in their beautiful order,
Never did the Wisdom of God shine forth more in any contrivance in the World, (except that of christ, the Surety and principal Matter of the Covenant) than it does in the orderly dispose of all things in their beautiful order,
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and upon this account the Mercies of it are called, The sure mercies of David, Isai. 55.3. And so, Psal. 89.28. speaking of this very Covenant, God saith, My Covenant shall stand fast with him, there shall be no vacillancy, no shaking in this Covenant:
and upon this account the mercies of it Are called, The sure Mercies of David, Isaiah 55.3. And so, Psalm 89.28. speaking of this very Covenant, God Says, My Covenant shall stand fast with him, there shall be no vacillancy, no shaking in this Covenant:
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and Christ being the Surety of it, it must needs b• as the Text calls it, a sure Cov••nant, wherein the faithfulness o• God is as illustriously display'd, • his Bounty and Wisdom are in th• two former properties of it.
and christ being the Surety of it, it must needs b• as the Text calls it, a sure Cov••nant, wherein the faithfulness o• God is as illustriously displayed, • his Bounty and Wisdom Are in th• two former properties of it.
An• such a Covenant as this so eve••lasting, aptly disposed, and sure must needs deserve that preciou• Respect and high Esteem from e•very believing soul, which Davi• here doth pay it in.
An• such a Covenant as this so eve••lasting, aptly disposed, and sure must needs deserve that preciou• Respect and high Esteem from e•very believing soul, which Davi• Here does pay it in.
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a mark of Bastardy can be no mans felicity: Heb. 12.8. to go without the chastising discipline of the Rod, were to go without •he needful instructions and blessed fruits that accompany and result from the Rod, Psal. 94.12. Let us not therefore say, as those •rreligious persons did in Mal. 3.14.
a mark of Bastardy can be no men felicity: Hebrew 12.8. to go without the chastising discipline of the Rod, were to go without •he needful instructions and blessed fruits that accompany and result from the Rod, Psalm 94.12. Let us not Therefore say, as those •rreligious Persons did in Malachi 3.14.
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especially th• last and only Prop of it, in whom not only all the care and love, bu• all the hope and expectation of th• Parents is contracted and boun• up.
especially th• last and only Prop of it, in whom not only all the care and love, bu• all the hope and expectation of th• Parents is contracted and boun• up.
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If it •ere not an unparallel'd grief a•ong all earthly griefs and sor•ows, the Spirit of God would ne•er have chosen and singled it out •om among all other sorrows, to •lustrate sorrow for sin by it,
If it •ere not an unparalleled grief a•ong all earthly griefs and sor•ows, the Spirit of God would ne•er have chosen and singled it out •om among all other sorrows, to •lustrate sorrow for since by it,
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How many such wretched F••milies can England shew this da• how hath Atheism and Debauc••ry ruin'd and subverted ma•• great and once famous Familie• O it were better the Arms of tho•• Families had been reversed, a•• their Lands alienated,
How many such wretched F••milies can England show this da• how hath Atheism and Debauc••ry ruined and subverted ma•• great and once famous Familie• Oh it were better the Arms of tho•• Families had been reversed, a•• their Lands alienated,
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Whensoever therefore God shall •ther of these ways subvert a Fa•ily, it becomes them that are •oncerned in the Stroke, not only 〈 ◊ 〉 own and acknowledge the •and of God in it,
Whensoever Therefore God shall •ther of these ways subvert a Fa•ily, it becomes them that Are •oncerned in the Stroke, not only 〈 ◊ 〉 own and acknowledge the •and of God in it,
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That the everlasting, well order'd, •nd sure Covenant of Grace, affords •verlasting, well order'd, and sure Relief to all that are within the bond •f it,
That the everlasting, well ordered, •nd sure Covenant of Grace, affords •verlasting, well ordered, and sure Relief to all that Are within the bound •f it,
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This point will be cleared t• your Understandings, and pre••pared for your use, by clearin• and opening three Proposition• which orderly take up the sum an• substance of it, viz.
This point will be cleared t• your Understandings, and pre••pared for your use, by clearin• and opening three Proposition• which orderly take up the sum an• substance of it, viz.
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Proposition I. That the minds of men, yea, th• best men, are weak and feeble thing under the heavy pressures of affliction and will reel and sink under them except they be strongly relieved an• under-propp'd.
Proposition I That the minds of men, yea, th• best men, Are weak and feeble thing under the heavy pressures of affliction and will reel and sink under them except they be strongly relieved an• underpropped.
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This weakness in the mind, to support the burdens of Affliction, proceeds from a double cause, viz. 1. From the sinking weight of the Affliction. 2. From the irregular and inordinate workings of the thoughts under it.
This weakness in the mind, to support the burdens of Affliction, proceeds from a double cause, viz. 1. From the sinking weight of the Affliction. 2. From the irregular and inordinate workings of the thoughts under it.
Were it but possible to keep the mind in a serene, sedate, and ordinate frame, our burdens would be comparatively light to what we now feel them to be ▪ but the falling of the thoughts into confusions and great distractions spoils all.
Were it but possible to keep the mind in a serene, sedate, and ordinate frame, our burdens would be comparatively Light to what we now feel them to be ▪ but the falling of the thoughts into confusions and great distractions spoils all.
so that for a time it stands still, neither Grace nor Reason move at all: and when it begins to move again, O how confused and irregular are its motions!
so that for a time it Stands still, neither Grace nor Reason move At all: and when it begins to move again, Oh how confused and irregular Are its motions!
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For T1houghts, as well as Ponyards, can pierce and wound the hearts of men. Luke 2.35. A sword shall pierce through thine own soul; (i. e.) thy thoughts shall pierce thee.
For T1houghts, as well as Poignards, can pierce and wound the hearts of men. Lycia 2.35. A sword shall pierce through thine own soul; (i. e.) thy thoughts shall pierce thee.
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They can shake the whole fabrick of the Body, and loose the best compacted and strongly joynted parts of the Body. Dan. 5.6. His thoughts troubled him, and the joynts of his loyns were loosed.
They can shake the Whole fabric of the Body, and lose the best compacted and strongly jointed parts of the Body. Dan. 5.6. His thoughts troubled him, and the Joints of his loins were loosed.
Proposition II. The merciful God, in condescension to the weakness of his people, hath provided the best supports and reliefs for their feeble and afflicted Spirits.
Proposition II The merciful God, in condescension to the weakness of his people, hath provided the best supports and reliefs for their feeble and afflicted Spirits.
It is not the eradicating, but regulating of the affections, that composes a burthened and distracted Soul. One word of God will signifie more to our peace,
It is not the eradicating, but regulating of the affections, that composes a burdened and distracted Soul. One word of God will signify more to our peace,
Ou• compassionate Saviour, to asswage our sorrows, hath promised he wi•• not leave us comfortless. Our God will not contend for ever, lest the Spirit fail before him, Isai. 57.16. He knew how ineffectual all other comforts and Comforters would be, even Physicians of no value ▪ and therefore hath graciously prepared comforts for his distressed ones, that will reach their end.
Ou• compassionate Saviour, to assuage our sorrows, hath promised he wi•• not leave us comfortless. Our God will not contend for ever, lest the Spirit fail before him, Isaiah 57.16. He knew how ineffectual all other comforts and Comforters would be, even Physicians of no valve ▪ and Therefore hath graciously prepared comforts for his distressed ones, that will reach their end.
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What was the Cordial God prepared to revive the hearts of his poor Captives groaning under hard and grievous Bondage both in Egypt and in Babylon? Was it not his Covenant with Abraham? And why did he give it the solemn confirmation by an Oath,
What was the Cordial God prepared to revive the hearts of his poor Captives groaning under hard and grievous Bondage both in Egypt and in Babylon? Was it not his Covenant with Abraham? And why did he give it the solemn confirmation by an Oath,
Now, to make any thing become a compleat any perfect relief to an afflicted Spirit, these three Properties must concur and meet in it, else it can never effectually relieve any man. I.
Now, to make any thing become a complete any perfect relief to an afflicted Spirit, these three Properties must concur and meet in it, Else it can never effectually relieve any man. I.
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It must be able to remove all the causes and grounds of troubles. II. It must be able to do so at all times. III. It must be capable of a good personal security to us.
It must be able to remove all the Causes and grounds of Troubles. II It must be able to do so At all times. III. It must be capable of a good personal security to us.
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For if it only divert our troubles, (as Creature-comforts use to do) and do not remove the ground and cause of our trouble, 'tis but an Anodine, not a Cure or Remedy. And if it can remove the very ground and cause of our trouble for a time,
For if it only divert our Troubles, (as Creature comforts use to do) and do not remove the ground and cause of our trouble, it's but an Anodyne, not a Cure or Remedy. And if it can remove the very ground and cause of our trouble for a time,
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for it is ORDER'D i• all things, or aptly disposed by the wisdom and contrivance of God, to answer every cause and ground of trouble and sorrow in our hearts.
for it is ORDERED i• all things, or aptly disposed by the Wisdom and contrivance of God, to answer every cause and ground of trouble and sorrow in our hearts.
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for it is a Sure Covenant. The concurrence of these three Properties in the Covenant, makes it a complea• Relief, a perfect Remedy, to which nothing is wanting in the kind and nature of a Remedy.
for it is a Sure Covenant. The concurrence of these three Properties in the Covenant, makes it a complea• Relief, a perfect Remedy, to which nothing is wanting in the kind and nature of a Remedy.
Suitable hereunto is that strange, but sweet Expression, The inhabitant shall not say I am sick, the people that dwell therein shall be forgiven their iniquities.
Suitable hereunto is that strange, but sweet Expression, The inhabitant shall not say I am sick, the people that dwell therein shall be forgiven their iniquities.
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Heaven is the only pr••viledg'd place from these miseries but the meaning is, though the• be sick, they shall not feel th• pains and burdens of sickness they shall not say they are sick:
Heaven is the only pr••viledged place from these misery's but the meaning is, though the• be sick, they shall not feel th• pains and burdens of sickness they shall not say they Are sick:
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And hence par•doning of the Soul, and healing o• the Body, are put together as co••jugate mercies: Bless the Lord, O my soul, who forgiveth all thine iniquities and healeth all thy diseases.
And hence par•doning of the Soul, and healing o• the Body, Are put together as co••jugate Mercies: Bless the Lord, Oh my soul, who forgiveth all thine iniquities and heals all thy diseases.
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When the soul is at ease, the pains of the body are next to nothing: sick•ness can cloud all natural joys, but not the joy of a Pardon. Nay, which is yet more;
When the soul is At ease, the pains of the body Are next to nothing: sick•ness can cloud all natural Joys, but not the joy of a Pardon. Nay, which is yet more;
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pointing plainly t• Christ our Propitiation, our sin• are forgiven us for his Names sake And a Pardon as full as it is free iniquity and sin, smaller and grea•ter, are here forgiven:
pointing plainly t• christ our Propitiation, our sin• Are forgiven us for his Names sake And a Pardon as full as it is free iniquity and since, smaller and grea•ter, Are Here forgiven:
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for Go• in the remission of his peoples sins having respect to the propitiatin• Bloud of Christ, he pardons all as well as some, that Bloud deser•ving and purchasing the most ful• and compleat Pardons for his Peo•ple. 1. Joh. 1.7. The bloud of Christ cleanseth us from all sin.
for Go• in the remission of his peoples Sins having respect to the propitiatin• Blood of christ, he Pardons all as well as Some, that Blood deser•ving and purchasing the most ful• and complete Pardons for his Peo•ple. 1. John 1.7. The blood of christ Cleanseth us from all since.
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Sooner shall the East ▪ and the West, the two opposite points of Heaven, meet, than the pardoned soul and its sins meet again in condemnation, Psal. 103.12.
Sooner shall the East ▪ and the West, the two opposite points of Heaven, meet, than the pardoned soul and its Sins meet again in condemnation, Psalm 103.12.
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and irrevocably forgiven them, how convincingly and sweetly doth this conclusion follow, that the Covenant is a compleat Remedy to all afflicted Believers? As nothing can befal us before Christ and Pardon be ours, which is sufficient to raise us,
and irrevocably forgiven them, how convincingly and sweetly does this conclusion follow, that the Covenant is a complete Remedy to all afflicted Believers? As nothing can befall us before christ and Pardon be ours, which is sufficient to raise us,
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As Waters in their subterr••nean passages meeting some ver•tuous Mineral in their course, a•• thereby impregnated and endow•ed with a rare healing property 〈 ◊ 〉 the Body;
As Waters in their subterr••nean passages meeting Some ver•tuous Mineral in their course, a•• thereby impregnated and endow•ed with a rare healing property 〈 ◊ 〉 the Body;
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so Afflictions passing through the Covenant, receive from it an healing Vertue to our souls. They are in themselves soure and harsh, as wild Hedge-Fruits;
so Afflictions passing through the Covenant, receive from it an healing Virtue to our Souls. They Are in themselves sour and harsh, as wild Hedge-Fruits;
but in all this he really doth us no hurt, as he speaks in I•• 25.6. no more hurt than a skil• Chirurgeon doth in saving his P••tients life, by cutting off a mor••fied gangren'd Member:
but in all this he really does us no hurt, as he speaks in I•• 25.6. no more hurt than a skil• Chirurgeon does in Saving his P••tients life, by cutting off a mor••fied gangrened Member:
By these he recals o• minds from vanity, weans o• fond and ensnaring affections fro• the World, discovers and mortifi•• those lusts, which gentler method and essays could not do:
By these he recalls o• minds from vanity, weans o• found and ensnaring affections fro• the World, discovers and mortifi•• those Lustiest, which Gentler method and essays could not do:
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I confess Gods thoughts an• ours often differ upon this case• We measure the good and evil o• Providences by their respect t• the ease and pleasure of our flesh• but God sees this is the way to cas• our Spirits into a dead formality and in removing them, he dot• but deprive us of the occasions and instruments of spiritual mischief• and miseries, in which certainly he doth us no hurt.
I confess God's thoughts an• ours often differ upon this case• We measure the good and evil o• Providences by their respect t• the ease and pleasure of our flesh• but God sees this is the Way to cas• our Spirits into a dead formality and in removing them, he dot• but deprive us of the occasions and Instruments of spiritual mischief• and misery's, in which Certainly he does us no hurt.
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The sum of all this you may see in the ingenuous meltings of Ephraim under a sanctified Rod, Ier. 31. 19,20. and the sounding of the •owels of mercy over him.
The sum of all this you may see in the ingenuous meltings of Ephraim under a sanctified Rod, Jeremiah 31. 19,20. and the sounding of the •owels of mercy over him.
so the evil of Affliction is cured by the sanctified Fruits that •t produceth when it is once put •nto the Covenant. Argument III. The Covenant doth not only alter the nature and property of the Saints Afflictions, but it also orderl• disposes and aptly places them in the frame of Providence, among th• other means and instruments 〈 ◊ 〉 our salvation;
so the evil of Affliction is cured by the sanctified Fruits that •t Produceth when it is once put •nto the Covenant. Argument III. The Covenant does not only altar the nature and property of the Saints Afflictions, but it also orderl• disposes and aptly places them in the frame of Providence, among th• other means and Instruments 〈 ◊ 〉 our salvation;
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so that a Counc• of Angels could never place them or the least circumstance belonging to them, more aptly and a•vantageously than it hath done ▪ The knowledge of this must need quiet and fully relieve the afflicted soul:
so that a Counc• of Angels could never place them or the least circumstance belonging to them, more aptly and a•vantageously than it hath done ▪ The knowledge of this must need quiet and Fully relieve the afflicted soul:
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And as Gallen observes of the curious Fabrick of an humane Body, that if the greatest Naturalist should study an hundred years to find out a more commodious scituation,
And as Gallen observes of the curious Fabric of an humane Body, that if the greatest Naturalist should study an hundred Years to find out a more commodious situation,
All God's Providences are the results and issues of his infinite Wisdom: for he works all things according to the counsel of his own will, Eph. 1.11. The Wheels, (i. e.) the motions and revolutions of Providence, are full of Eyes;
All God's Providences Are the results and issues of his infinite Wisdom: for he works all things according to the counsel of his own will, Ephesians 1.11. The Wheels, (i. e.) the motions and revolutions of Providence, Are full of Eyes;
The most regular and excellent working, must needs follow the most deep and perfect counsel. Isai. 28 ▪ 29. He is deep in counsel, and excellent in working.
The most regular and excellent working, must needs follow the most deep and perfect counsel. Isaiah 28 ▪ 29. He is deep in counsel, and excellent in working.
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it must follow, that they all take the proper places ▪ and nick exactly the fittest seasons ▪ and if one of them were wanting, something would be defective in the frame of your happiness.
it must follow, that they all take the proper places ▪ and neck exactly the Fittest seasons ▪ and if one of them were wanting, something would be defective in the frame of your happiness.
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It turns to their salvation, 1 Phil. 19. But oh how fain would we have this or that Affliction scrued out of the frame of Providence, conceiving it would be far better out than in.
It turns to their salvation, 1 Philip 19. But o how fain would we have this or that Affliction screwed out of the frame of Providence, conceiving it would be Far better out than in.
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The God of all consolation is with you, O poor dejected Believers, and will not such a presence turn the darkness into light round about you? There is a threefold presence of God with his Creatures. 1. Essential, which is common and necessary to all. 2. Gracious, which is peculiar to some on Earth. 3. Glorious, which is the felicity of Heaven.
The God of all consolation is with you, Oh poor dejected Believers, and will not such a presence turn the darkness into Light round about you? There is a threefold presence of God with his Creatures. 1. Essential, which is Common and necessary to all. 2. Gracious, which is peculiar to Some on Earth. 3. Glorious, which is the felicity of Heaven.
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for hereby they are instructed and taught the meaning of the Rod. Psal. 94.12. Blessed is the man whom thou chastenest, and teachest him out of thy law.
for hereby they Are instructed and taught the meaning of the Rod. Psalm 94.12. Blessed is the man whom thou chastenest, and Teachest him out of thy law.
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then both the burthensomness and bitterness of his Afflictions are removed and healed by the internal presence of the Spirit of God with his afflicted ones. But,
then both the burthensomness and bitterness of his Afflictions Are removed and healed by the internal presence of the Spirit of God with his afflicted ones. But,
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Sol. All what? If it had been all this rebellion and rage against God, all this apostacy and revolting more and more, all this contumacy and hardness of heart under the Rod;
Sol. All what? If it had been all this rebellion and rage against God, all this apostasy and revolting more and more, all this contumacy and hardness of heart under the Rod;
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Is afflicting and forsaking, all one with you? must God needs hate, because he scourgeth you? I question whether Satan himself hath impudence enough to set such a Note or Comment upon Heb. 12.6. For Whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth.
Is afflicting and forsaking, all one with you? must God needs hate, Because he scourges you? I question whither Satan himself hath impudence enough to Set such a Note or Comment upon Hebrew 12.6. For Whom the Lord loves, he Chasteneth, and scourges every son whom he receives.
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and will not this close and heal the wounds made by Affliction? What, not such a Promise as this, I will be with him in trouble, Psal. 91.15. Will not such a presence revive thee? What then can do it? Moses reckoned that a Wilderness with God, was better than a Canaan without him.
and will not this close and heal the wounds made by Affliction? What, not such a Promise as this, I will be with him in trouble, Psalm 91.15. Will not such a presence revive thee? What then can do it? Moses reckoned that a Wilderness with God, was better than a Canaan without him.
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And if there be the Spirit of a Christian in thee, and God should give thee thine own choice, thou wouldst rather chuse to be in the midst of all these Afflictions with thy God,
And if there be the Spirit of a Christian in thee, and God should give thee thine own choice, thou Wouldst rather choose to be in the midst of all these Afflictions with thy God,
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than back again in all thy prosperity, and among thy Children and former Comforts, without him. Argument V. As this Covenant assures you of Gods gracious and special presence, so it fully secures all the Essentials and Substantials of your Happiness, against all hazards and contingencies;
than back again in all thy Prosperity, and among thy Children and former Comforts, without him. Argument V. As this Covenant assures you of God's gracious and special presence, so it Fully secures all the Essentials and Substantials of your Happiness, against all hazards and contingencies;
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and that it doth so, will evidently appear, by reviewing the Covenant, wherein you shall find all these substantial and essential Mercies of Believers, fully secured against all hazards and contingencies whatsoever.
and that it does so, will evidently appear, by reviewing the Covenant, wherein you shall find all these substantial and essential mercies of Believers, Fully secured against all hazards and contingencies whatsoever.
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Yea, Heaven, together with our perseverance in the way to it, are both put out of hazard by that invaluable Promise, They shall never perish, neither shall any man pluck them out of my hand.
Yea, Heaven, together with our perseverance in the Way to it, Are both put out of hazard by that invaluable Promise, They shall never perish, neither shall any man pluck them out of my hand.
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or a Grant of a Thousand pound per annum, and returning home should chance to lose his Gloves or his Handkerchief, sure if the man be in his wits, he will not take on or mourn for the loss of these Trifles,
or a Grant of a Thousand pound per annum, and returning home should chance to loose his Gloves or his Handkerchief, sure if the man be in his wits, he will not take on or mourn for the loss of these Trifles,
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let God strike round about you, or lay his hand upon any other comforts you possess, he will never smite you in these essential things, which is certainly enough to allay and relieve all your other sorrows.
let God strike round about you, or lay his hand upon any other comforts you possess, he will never smite you in these essential things, which is Certainly enough to allay and relieve all your other sorrows.
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As God strikes none of the sub•stantial Mercies of his covenan• People, so when he doth smi•• their external and accidental Com•forts, the Covenant of Grace 〈 ◊ 〉 sures them, that even those stroke• are the strokes of Love, and m• Wrath;
As God strikes none of the sub•stantial mercies of his covenan• People, so when he does smi•• their external and accidental Com•forts, the Covenant of Grace 〈 ◊ 〉 sures them, that even those stroke• Are the Strokes of Love, and m• Wrath;
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where we find a clear Consistence, yea, a necessary Connection betwixt the Love and the Rod of God, Psal. 89.31. and Heb. 12.6. nay, so far are the Afflictions of the Saints from being marks of his Wrath, that they are the Fruits and Evidences of his Fatherly Love.
where we find a clear Consistence, yea, a necessary Connection betwixt the Love and the Rod of God, Psalm 89.31. and Hebrew 12.6. nay, so Far Are the Afflictions of the Saints from being marks of his Wrath, that they Are the Fruits and Evidences of his Fatherly Love.
Two men walking through the Streets, see a company of Boys •ighting, one of them steps forth •nd singles out one of those Boys, •nd carries him home to correct •im;
Two men walking through the Streets, see a company of Boys •ighting, one of them steps forth •nd singles out one of those Boys, •nd carries him home to correct •im;
but it also giv• full satisfaction to the Saints, th•• whatsoever temporary Mercy the• are deprived of, which was with in the Bond of the Covenan• when they enjoyed it, is no• lost,
but it also giv• full satisfaction to the Saints, th•• whatsoever temporary Mercy the• Are deprived of, which was with in the Bound of the Covenan• when they enjoyed it, is no• lost,
What a rare Model or Platfor• of Consolatory Arguments ha•• the Apostle laid down, to antido•• our immoderate sorrows for th• death of our dear Relatives whic• died interested in Christ and th• Covenant!
What a rare Model or Platfor• of Consolatory Arguments ha•• the Apostle laid down, to antido•• our immoderate sorrows for th• death of our dear Relatives whic• died interested in christ and th• Covenant!
The influence of his Re••rrection is by the Prophet Isaiah •ompared to the Morning-dew, 〈 ◊ 〉 shew that what vertue there is 〈 ◊ 〉 the Morning-dew to cause the •nguishing Plants of the Earth to •ive and flourish, that,
The influence of his Re••rrection is by the Prophet Isaiah •ompared to the Morning-dew, 〈 ◊ 〉 show that what virtue there is 〈 ◊ 〉 the Morning-dew to cause the •nguishing Plants of the Earth to •ive and flourish, that,
and much more there is in the Resurrectio• of Christ, to revive and quicke• the dead bodies of these Saints, their Bodies shall be restored by vertue of the warm animating dew or influence of his Resurrection.
and much more there is in the Resurrectio• of christ, to revive and quicke• the dead bodies of these Saints, their Bodies shall be restored by virtue of the warm animating due or influence of his Resurrection.
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Obj. But the marvellous change which the Resurrection makes up on glorified Bodies, and the long separation of many Ages betwi•• us and them, seems to make it in possible for us to know them 〈 ◊ 〉 those that were once related to 〈 ◊ 〉 upon Earth;
Object But the marvellous change which the Resurrection makes up on glorified Bodies, and the long separation of many Ages betwi•• us and them, seems to make it in possible for us to know them 〈 ◊ 〉 those that were once related to 〈 ◊ 〉 upon Earth;
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neither th• one or other seem sufficient to i•form the grounds of our hope, th•• we shall know them to be the ver• persons that were once so dear t• us upon Earth.
neither th• one or other seem sufficient to i•form the grounds of our hope, th•• we shall know them to be the ver• Persons that were once so dear t• us upon Earth.
And if so, then the Covenanted Parents shall be able to say in that day, This was our Child for who• we prayed and travelled again, ti•• Christ was formed in him;
And if so, then the Covenanted Parents shall be able to say in that day, This was our Child for who• we prayed and traveled again, ti•• christ was formed in him;
These are they th•• sowed so many Prayers, which God gave them not time 〈 ◊ 〉 reap the fruits of on Earth, b•• now they shall reap the fruit an• comfort of them for ever.
These Are they th•• sowed so many Prayers, which God gave them not time 〈 ◊ 〉 reap the fruits of on Earth, b•• now they shall reap the fruit an• Comfort of them for ever.
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Now, put all this together, an• value the Arguments produced to make good the first thing pro•pounded, namely the sufficiency of the Covenant to relieve and remedy all the sorrows and losses of Believers, be they never so many, or so great;
Now, put all this together, an• valve the Arguments produced to make good the First thing pro•pounded, namely the sufficiency of the Covenant to relieve and remedy all the sorrows and losses of Believers, be they never so many, or so great;
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Ranks and Disposes them into their proper class and place of service, so as the counsel of men and Angels could never lay them better to our advantage;
Ranks and Disposes them into their proper class and place of service, so as the counsel of men and Angels could never lay them better to our advantage;
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Engages the gracious and special presence of God with you in all your troubles; Secures all your essential and substantial Mercies from all hazards and contingencies;
Engages the gracious and special presence of God with you in all your Troubles; Secures all your essential and substantial mercies from all hazards and contingencies;
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and Assures you, that whatever temporal Mercy you ever enjoy'd in, and by vertue of the Covenant, shall be restored to you again with an admirable improvement, and singular advantage.
and Assures you, that whatever temporal Mercy you ever enjoyed in, and by virtue of the Covenant, shall be restored to you again with an admirable improvement, and singular advantage.
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as it was to relieve David in his day, fully appears by the Epithet given it in the Text, it is an EVERLASTING COVENANT. Yet hath he made with me an everlasting Covenant.
as it was to relieve David in his day, Fully appears by the Epithet given it in the Text, it is an EVERLASTING COVENANT. Yet hath he made with me an everlasting Covenant.
When the Lord espouseth a People to himself in Covenant, he betroths them to himself for ever, Hos. 2.19. and from that day forward they may say on good grounds, This God is our God for ever and ever:
When the Lord espouseth a People to himself in Covenant, he betrothes them to himself for ever, Hos. 2.19. and from that day forward they may say on good grounds, This God is our God for ever and ever:
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than this Covenant shall start from its sure and stedfast foundation, Isai. 54.10. The Causes and Reasons of the immutability of the new Covenant, are 1. The unchangeable purpose of God, which is a sure and stedfast foundation. 2 Tim. 2.19. Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth who are his.
than this Covenant shall start from its sure and steadfast Foundation, Isaiah 54.10. The Causes and Reasons of the immutability of the new Covenant, Are 1. The unchangeable purpose of God, which is a sure and steadfast Foundation. 2 Tim. 2.19. Nevertheless, the Foundation of God Stands sure, having this seal, the Lord Knoweth who Are his.
but upon Grace which is a steady and firm foundation. 3. The suretiship of Christ gives everlasting stability to this Covenant. Heb. 7.22. He was made the surety of a better Testament, or Covenant:
but upon Grace which is a steady and firm Foundation. 3. The suretyship of christ gives everlasting stability to this Covenant. Hebrew 7.22. He was made the surety of a better Testament, or Covenant:
and so under the Type of Gods Covenant with David, Christ is brought in, Psal. 89.19. Thou spakest in vision to thy holy one, and saidst, I have laid help on one who is mighty. Q. d.
and so under the Type of God's Covenant with David, christ is brought in, Psalm 89.19. Thou spokest in vision to thy holy one, and Said, I have laid help on one who is mighty. Q. worser.
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If he might make himself not have covenanted, everlastingly with them, when once he had so covenanted, such a supposition would turn up the foundation of all Faith and Certainty,
If he might make himself not have covenanted, everlastingly with them, when once he had so covenanted, such a supposition would turn up the Foundation of all Faith and Certainty,
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Object. If it be said, he might have a personal certainty of it, because it was revealed to him in an extraordinary way by the Prophet Nathan, 2 Sam. 7.12, 13, 14. and extraordinaria non currunt in exemplum, this was a peculiar favour, which we may not expect.
Object. If it be said, he might have a personal certainty of it, Because it was revealed to him in an extraordinary Way by the Prophet Nathan, 2 Sam. 7.12, 13, 14. and Extraordinaria non currunt in exemplum, this was a peculiar favour, which we may not expect.
Sol. I reply, And why may not we know it with as full a certainty to whom God is pleased to make it known in his ordinary way? Think you his Word and Spirit cannot ratifie it as fully and firmly to our souls,
Sol. I reply, And why may not we know it with as full a certainty to whom God is pleased to make it known in his ordinary Way? Think you his Word and Spirit cannot ratify it as Fully and firmly to our Souls,
He will have them live upon his Covenant and Promises, and fetch their relief and comforts thence, under all their sorrows and distresses in this Life.
He will have them live upon his Covenant and Promises, and fetch their relief and comforts thence, under all their sorrows and Distresses in this Life.
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How would earthly things be over-valued and idolized, if beside their conveniency to our Bodies, they should be the marks and evidences of Gods love to our souls!
How would earthly things be overvalued and idolized, if beside their conveniency to our Bodies, they should be the marks and evidences of God's love to our Souls!
This is that mysterious and excellent life of Faith, and the Test of true Christianity, to relieve our selves by our hopes of things to come, against present Evils;
This is that mysterious and excellent life of Faith, and the Test of true Christianity, to relieve our selves by our hope's of things to come, against present Evils;
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whenever they felt a faint pang or qualm upon their hearts, under their tryals and sorrows from the World, they would presently run to their Cordial, the Promises,
whenever they felt a faint pang or qualm upon their hearts, under their trials and sorrows from the World, they would presently run to their Cordial, the Promises,
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or our Spirits will fail, and we shall go away in a faint fit of despondency. Corolary II. Learn hence the soveraign efficacy of the word, and what a choice priviledge it is to have these lively Oracles of God in our hands, in a day of distress and trouble.
or our Spirits will fail, and we shall go away in a faint fit of despondency. Corollary II Learn hence the sovereign efficacy of the word, and what a choice privilege it is to have these lively Oracles of God in our hands, in a day of distress and trouble.
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If • Believer be in trouble, his God bears his burden for him, yea, he bears up him and his burden too but he that hath no Covenant i••terest in God, must say as it is Jer. 10.19. This is my affliction, an• I alone must bear it.
If • Believer be in trouble, his God bears his burden for him, yea, he bears up him and his burden too but he that hath no Covenant i••terest in God, must say as it is Jer. 10.19. This is my affliction, an• I alone must bear it.
and to run from one Creature which is smitten and withered, to another which yet continues with us, is to lean upon a broken Reed, which not only deceives us, but wounds and pierceth us.
and to run from one Creature which is smitten and withered, to Another which yet continues with us, is to lean upon a broken Reed, which not only deceives us, but wounds and pierces us.
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And •• seems to be the very aim and design of God in blasting all thy earthly comforts, to necessitate thee to come to him, which thou wouldst never be perswaded to do,
And •• seems to be the very aim and Design of God in blasting all thy earthly comforts, to necessitate thee to come to him, which thou Wouldst never be persuaded to do,
VSE II. Seeing then that the Covena•• of God is the great relief and su••port of all the afflicted people, I• the afflicted soul go to this blesse• Covenant;
USE II Seeing then that the Covena•• of God is the great relief and su••port of all the afflicted people, I• the afflicted soul go to this blesse• Covenant;
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or it will never give fort•• its consolations to our refreshment• Extream sorrows are apt to deafen• our Ears to all voices of comfort• The loud cries of Affliction too often drown the sweet still voice of spiritual Consolation;
or it will never give fort•• its consolations to our refreshment• Extreme sorrows Are apt to deafen• our Ears to all voices of comfort• The loud cries of Affliction too often drown the sweet still voice of spiritual Consolation;
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Why seek we the living among the dead? comfort from things that cannot yield it? The Covenant can discover two things which are able to pacifie the most discomposed heart, viz. 1. The good of Affliction. 2. The end of Affliction.
Why seek we the living among the dead? Comfort from things that cannot yield it? The Covenant can discover two things which Are able to pacify the most discomposed heart, viz. 1. The good of Affliction. 2. The end of Affliction.
yea, or cutting off a Leg or Arm to preserve the life of his Patient? or Souldiers for burning or beating down the Suburbs, to save the City in a siege? And why must God only be censured,
yea, or cutting off a Leg or Arm to preserve the life of his Patient? or Soldiers for burning or beating down the Suburbs, to save the city in a siege? And why must God only be censured,
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for cutting off those things from us which he knows will hazard us in the 〈 ◊ 〉 of temptation? he sees the less• have of entanglement, the m•• promptness and fitness we 〈 ◊ 〉 have to go through the tryals 〈 ◊ 〉 are coming upon us;
for cutting off those things from us which he knows will hazard us in the 〈 ◊ 〉 of temptation? he sees the less• have of entanglement, the m•• promptness and fitness we 〈 ◊ 〉 have to go through the trials 〈 ◊ 〉 Are coming upon us;
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This clou• and stormy morning will wind 〈 ◊ 〉 in a serene and pleasant evenin• There's a vast difference betw•• our meeting with Afflictions, 〈 ◊ 〉 our parting from them.
This clou• and stormy morning will wind 〈 ◊ 〉 in a serene and pleasant evenin• There's a vast difference betw•• our meeting with Afflictions, 〈 ◊ 〉 our parting from them.
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Had Naomy seen the end of 〈 ◊ 〉 Lord in taking away her Husband and starving her out of Moab, 〈 ◊ 〉 would not have changed her name or said the Lord had dealt bitter with her, in grafting her Daughte• by that Providence into the Noble Line, out of which the Saviour of the World was to rise;
Had Naomy seen the end of 〈 ◊ 〉 Lord in taking away her Husband and starving her out of Moab, 〈 ◊ 〉 would not have changed her name or said the Lord had dealt bitter with her, in grafting her Daughte• by that Providence into the Noble Line, out of which the Saviour of the World was to rise;
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and Conscience of secret du•ties, some good things toward the Lord God of Israel, as was sai• of young Abijah, 1 King. 14. 1• So that you parted from them u• on far easier terms than good D••vid parted from his Amnon, Abs••lom, or Adonijah, who died in the•• sins and open rebellions.
and Conscience of secret du•ties, Some good things towards the Lord God of Israel, as was sai• of young Abijah, 1 King. 14. 1• So that you parted from them u• on Far Easier terms than good D••vid parted from his Amnon, Abs••lom, or Adonijah, who died in the•• Sins and open rebellions.
an• seeing you have good grounds 〈 ◊ 〉 hope your Child died interest•• in the Covenant of God, you have the less reason to insist upon that afflicting circumstance of an immature death.
an• seeing you have good grounds 〈 ◊ 〉 hope your Child died interest•• in the Covenant of God, you have the less reason to insist upon that afflicting circumstance of an immature death.
Beside, the sooner he died, the less sin he hath committed, and the less misery he saw and felt in this wretched World, which we are left to behold and feel.
Beside, the sooner he died, the less since he hath committed, and the less misery he saw and felt in this wretched World, which we Are left to behold and feel.
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And what are all our Buts and Objections, but a spurning at Divine Soveraignty, and the thrusting in the Affliction deeper into your own hearts, which are wounded but too deep already?
And what Are all our Buts and Objections, but a spurning At Divine Sovereignty, and the thrusting in the Affliction Deeper into your own hearts, which Are wounded but too deep already?
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but we may know it by, First, Our Covenant-Engagements. Secondly, Our Covenant-Impressions. Thirdly, Our Covenant-Conversations. First, By our Covenant-Engagements, or Dedications of our selves to God;
but we may know it by, First, Our Covenant-Engagements. Secondly, Our Covenant-Impressions. Thirdly, Our Covenant-Conversations. First, By our Covenant-Engagements, or Dedications of our selves to God;
sometimes called our joyning our selves to the Lord, Zech. 2.11. our yielding our selves to him, Rom. 6.19. our giving our selves to him, 2 Cor. 8.5. The soul that freely and deliberately consents to take or chuse the Lord to be his God, may warrantably conclude the Lord hath taken or chosen him:
sometime called our joining our selves to the Lord, Zechariah 2.11. our yielding our selves to him, Rom. 6.19. our giving our selves to him, 2 Cor. 8.5. The soul that freely and deliberately consents to take or choose the Lord to be his God, may warrantably conclude the Lord hath taken or chosen him:
for our choice of God is but the result of his choice of us. Joh. 15.16. You have not chosen me, but I have chosen you; (i. e.) you could never have chosen me, but in consequence to, and by vertue of my first choice of you.
for our choice of God is but the result of his choice of us. John 15.16. You have not chosen me, but I have chosen you; (i. e.) you could never have chosen me, but in consequence to, and by virtue of my First choice of you.
This includes two things in it. 1. Your relinquishing of all things inconsistent with him. 2. Your acceptation of all that promotes the glory and enjoyment of him.
This includes two things in it. 1. Your relinquishing of all things inconsistent with him. 2. Your acceptation of all that promotes the glory and enjoyment of him.
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1. Your relinquishing of all things that are inconsistent with an interest in him. Except we let these go, God cannot be our God, nor Christ our Redeemer.
1. Your relinquishing of all things that Are inconsistent with an Interest in him. Except we let these go, God cannot be our God, nor christ our Redeemer.
for we cannot be the Servants of sin, and the Servants of Christ too, Rom. 6.14.18. and righteous self must be renounced also, or we can have no part or interest in his Righteousness, Rom. 10.3.
for we cannot be the Servants of since, and the Servants of christ too, Rom. 6.14.18. and righteous self must be renounced also, or we can have no part or Interest in his Righteousness, Rom. 10.3.
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These are two difficult points of self-denial to part with every beloved Lust, and to give up our own Righteousness. Thousands chufe rather to be damned for ever,
These Are two difficult points of self-denial to part with every Beloved Lust, and to give up our own Righteousness. Thousands chufe rather to be damned for ever,
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And upon our understanding, and free consent, and sealing to these Articles, we have right to call him our God. Mat. 16.24. If any man will come after me, let him deny himself, and take up his cross and follow me.
And upon our understanding, and free consent, and sealing to these Articles, we have right to call him our God. Mathew 16.24. If any man will come After me, let him deny himself, and take up his cross and follow me.
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1. Upon their Minds, in a more spiritual and efficacious knowledge of God: Jer. 31.33. They shall all know me, from the greatest of them, even to the least of them.
1. Upon their Minds, in a more spiritual and efficacious knowledge of God: Jer. 31.33. They shall all know me, from the greatest of them, even to the least of them.
but now there is a principle or habit of tenderness implanted in the soul, whereby it is disposed and inclined to relent and thaw ingenuously upon any just occasion.
but now there is a principle or habit of tenderness implanted in the soul, whereby it is disposed and inclined to relent and thaw ingenuously upon any just occasion.
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and all the tenderness given to our Hearts, do respect and tend to this: Ezek. 36.27. I will put my spirit within you, and cause you to walk in my statutes.
and all the tenderness given to our Hearts, do respect and tend to this: Ezekiel 36.27. I will put my Spirit within you, and cause you to walk in my statutes.
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but those their Infirmities break not the Bond of the Covenant, Psal. 89.30, 31, 32. Care and Watchfulness ordinarily goes before them, Conflicts and Resistance accompanies them,
but those their Infirmities break not the Bound of the Covenant, Psalm 89.30, 31, 32. Care and Watchfulness ordinarily Goes before them, Conflicts and Resistance Accompanies them,
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and Shame, Grief, and renewed Care usually follows them. 2 Cor. 7.11. By these things (which deserve a more copious discourse than my present design can allow) we may be helped to clear our interest in the Covenant of Grace:
and Shame, Grief, and renewed Care usually follows them. 2 Cor. 7.11. By these things (which deserve a more copious discourse than my present Design can allow) we may be helped to clear our Interest in the Covenant of Grace:
Why are you so troubled? and why do Thoughts arise in your Hearts? Methinks there hath been so much of Support and Comfort already discovered to you in this blessed Covenant, that could your Faith but once fix upon it,
Why Are you so troubled? and why do Thoughts arise in your Hearts? Methinks there hath been so much of Support and Comfort already discovered to you in this blessed Covenant, that could your Faith but once fix upon it,
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but knowing how obstinate deep sorrows are, and how difficult a Task the comforting of an afflicted mind is, I will for a close, superadd a few Considerations more, to all that hath been urged and argued before.
but knowing how obstinate deep sorrows Are, and how difficult a Task the comforting of an afflicted mind is, I will for a close, superadd a few Considerations more, to all that hath been urged and argued before.
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Consider how small and trivial the Comforts, whose loss you bewail, are in comparison with Jesus Christ, who is still your own, under the Bond of a sure Covenant.
Consider how small and trivial the Comforts, whose loss you bewail, Are in comparison with jesus christ, who is still your own, under the Bound of a sure Covenant.
Consideration II. Consider what evil days are coming on, and what a mercy it is to your dead, that God hath taken them away from the evil to come, Isai. 57.1, 2. There are two sorts of Evils to come, viz. Evils of Sin, and Evils of Suffering ;
Consideration II Consider what evil days Are coming on, and what a mercy it is to your dead, that God hath taken them away from the evil to come, Isaiah 57.1, 2. There Are two sorts of Evils to come, viz. Evils of since, and Evils of Suffering;
Now as Christ told his Disciples, who were so dejected because he was to leave them, Ioh. 14.28. If ye loved me, ye would rejoyce, because I said, I go to the Father:
Now as christ told his Disciples, who were so dejected Because he was to leave them, John 14.28. If you loved me, you would rejoice, Because I said, I go to the Father:
so truly you would much better express and manifest your love to your Children, in your satisfaction in the will and appointment of God, in taking them into rest and safety,
so truly you would much better express and manifest your love to your Children, in your satisfaction in the will and appointment of God, in taking them into rest and safety,
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and see your tears, and hear your sighs for them, they would say to you, as Christ did to those that follow'd him wailing and mourning, Weep not for us,
and see your tears, and hear your sighs for them, they would say to you, as christ did to those that followed him wailing and mourning, Weep not for us,
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Consideration III. Consider how near you are to that blessed State your selves, where God shall be all in all, and you shall feel no want of any Creature-comfort, 1 Cor. 15.28. Creature-comforts are only accommodated comforts to this animal life we now live, but shortly there will be no need of them;
Consideration III. Consider how near you Are to that blessed State your selves, where God shall be all in all, and you shall feel no want of any Creature comfort, 1 Cor. 15.28. Creature comforts Are only accommodated comforts to this animal life we now live, but shortly there will be no need of them;
God is compleat satisfaction to all the Saints, in the absence (I cannot say want) of Wives and Children, Meats and drinks, Estates and sensitive Pleasures:
God is complete satisfaction to all the Saints, in the absence (I cannot say want) of Wives and Children, Meats and drinks, Estates and sensitive Pleasures:
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To conclude, whatsoever your troubles, wants, fears, or dangers are, or may be in your passage to this blessed State, the Covenant of Grace is your security,
To conclude, whatsoever your Troubles, Wants, fears, or dangers Are, or may be in your passage to this blessed State, the Covenant of Grace is your security,
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Look as when the Israelites came near the Land of Promise, there was a swelling Iordan betwixt it and them, which seemed to forbid their farther passage and progress; but it's said, Iosh. 3.17. The Priests that bore the Ark of the Covenant of the Lord, stood firm on the ground in the midst of Iordan;
Look as when the Israelites Come near the Land of Promise, there was a swelling Iordan betwixt it and them, which seemed to forbid their farther passage and progress; but it's said, Joshua 3.17. The Priests that boar the Ark of the Covenant of the Lord, stood firm on the ground in the midst of Iordan;
The Covenant of Grace stands on firm ground in the midst of all the deep Waters of Tribulation you are to pass through, to secure unto you a safe passage through them all.
The Covenant of Grace Stands on firm ground in the midst of all the deep Waters of Tribulation you Are to pass through, to secure unto you a safe passage through them all.
IN this Context we have the History of the Pious Life, and Tragical Death of good King Iosiah. The History of his Life gives u• an account of both what he was, and what he did. As to his Personal Endowments and Qualifications, they were singular and eximious,
IN this Context we have the History of the Pious Life, and Tragical Death of good King Josiah. The History of his Life gives u• an account of both what he was, and what he did. As to his Personal Endowments and Qualifications, they were singular and eximious,
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as appears by the fourfold Character by which he is described in the Context: for, First, He espoused the interest of Religion betimes, even in his Youth;
as appears by the fourfold Character by which he is described in the Context: for, First, He espoused the Interest of Religion betimes, even in his Youth;
and humbledst thy self before me, and didst rend thy cloaths, and weep before me, &c. He was not so intent upon his own pleasures (though in the sprightly vigour of Youth) nor on the weighty concerns of the Kingdom,
and humbledst thy self before me, and didst rend thy clothes, and weep before me, etc. He was not so intent upon his own pleasures (though in the sprightly vigour of Youth) nor on the weighty concerns of the Kingdom,
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Though he could not infuse the inward Principle, (that was the work of God) yet he did enjoyn the external practice of it upon all his Subjects, which was his part and duty;
Though he could not infuse the inward Principle, (that was the work of God) yet he did enjoin the external practice of it upon all his Subject's, which was his part and duty;
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and Iudah lying between him and Charchemish, and being at peace with Iudah, he requests leave of Iosiah to march his Army peaceably through his Country to the seat of the War:
and Iudah lying between him and Charchemish, and being At peace with Iudah, he requests leave of Josiah to march his Army peaceably through his Country to the seat of the War:
Hereupon Necho send Embassadours to Iosiah, chap. 35. ver. 21. saying, What have I to do with thee, thou king of Iudah? I come not against thee this day,
Hereupon Necho send ambassadors to Josiah, chap. 35. ver. 21. saying, What have I to do with thee, thou King of Iudah? I come not against thee this day,
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but against the house wherewith I have war: for God commanded me to make hast: forbear thee from medling with God, who is with me, that he destroy thee not.
but against the house wherewith I have war: for God commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not.
Expositors conceive Necho had this discovery of the mind of God, from the Prophet Ieremiah, Per oraculum non scriptum, sed viva voce editum: even by word of mouth.
Expositors conceive Necho had this discovery of the mind of God, from the Prophet Jeremiah, Per oraculum non Scriptum, sed viva voce editum: even by word of Mouth.
If so, no doubt Ieremiah also disswaded Iosiah from going out against him: However, this is clear, Iosiah did not consult the mind of God about that expedition,
If so, no doubt Jeremiah also dissuaded Josiah from going out against him: However, this is clear, Josiah did not consult the mind of God about that expedition,
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or the evils that followed upon his removal. No doubt the Priests of Baal, their Abettors, and Associates, secretly rejoyced at his fall; but all good men mourned.
or the evils that followed upon his removal. No doubt the Priests of Baal, their Abettors, and Associates, secretly rejoiced At his fallen; but all good men mourned.
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so pungent, intense, and deep ▪ that the Mourning of the Iews for Christ, at the time of their conversion to him, is compared to this Mourning for Iosiah. Zach. 12. ver. 11. In that day there shall be a great mourning in Ierusalem, •s the mourning of Hadadrimmon in the valley of Megiddon.
so pungent, intense, and deep ▪ that the Mourning of the Iews for christ, At the time of their conversion to him, is compared to this Mourning for Josiah. Zach 12. ver. 11. In that day there shall be a great mourning in Ierusalem, •s the mourning of Hadadrimmon in the valley of Megiddo.
This Hadadrimmon was a little Town in the Valley of Megiddon near the place of this fatal Battle, whose Inhabitants receiving the first tydings of the fall of Iosiah, made the Town ring with doleful Outcries and Lamentations.
This Hadadrimmon was a little Town in the Valley of Megiddo near the place of this fatal Battle, whose Inhabitants receiving the First tidings of the fallen of Josiah, made the Town ring with doleful Outcries and Lamentations.
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Whenever any solemn Funeral or publick Calamity was solemniz'd in Israel, those persons that were skilful in Lamentations, brought in the story of Iosiah 's death,
Whenever any solemn Funeral or public Calamity was solemnized in Israel, those Persons that were skilful in Lamentations, brought in the story of Josiah is death,
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Now considering Iosiah, here especially in his religious capacity, as so faithful, industrious, and useful an Instrument for the Church of God, rather than in his political capacity as a King, the Note from it will be this.
Now considering Josiah, Here especially in his religious capacity, as so faithful, Industria, and useful an Instrument for the Church of God, rather than in his political capacity as a King, the Note from it will be this.
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When Iacob was buried, a man famous for Religion, a great and sore lamentation was made for him, Gen. 50. v. 10. And when Aaron died, all the House of Israel mourned for him 30 years, Num. 20. v. 29. When Stephen the Proto-Martyr died, devout men carried him to his Grave with great lamentations, Acts 8.2. and indeed for any good man to be laid in his Grave, without lamentation, is lamentable.
When Iacob was buried, a man famous for Religion, a great and soar lamentation was made for him, Gen. 50. v. 10. And when Aaron died, all the House of Israel mourned for him 30 Years, Num. 20. v. 29. When Stephen the Proto-Martyr died, devout men carried him to his Grave with great lamentations, Acts 8.2. and indeed for any good man to be laid in his Grave, without lamentation, is lamentable.
In the Explication and Confirmation of this point, I will shew you, 1. Negatively, on what account the death of good men is not to be lamented. 2. Positively, on what account Tears and Lamentations are due to them, with the grounds and reasons thereof.
In the Explication and Confirmation of this point, I will show you, 1. Negatively, on what account the death of good men is not to be lamented. 2. Positively, on what account Tears and Lamentations Are due to them, with the grounds and Reasons thereof.
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No, no, in this case all Tears are restrained, all Sorrows prohibited, by the Principles and Rules of Christianity, 1 Thess. 4.13, 14. Religion differences the sorrows,
No, no, in this case all Tears Are restrained, all Sorrows prohibited, by the Principles and Rules of Christianity, 1 Thess 4.13, 14. Religion differences the sorrows,
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if it be better to be triumphing above, than sighing and groaning beneath: then it's better for departed Christians to be where they are, than where they were.
if it be better to be triumphing above, than sighing and groaning beneath: then it's better for departed Christians to be where they Are, than where they were.
And could they now communicate their minds to us by words, as they lately did, they would say to us as Christ said, Luke 23.28. Daughter of Ierusalem, weep not for us, but weep for 〈 ◊ 〉 selves, and for your children.
And could they now communicate their minds to us by words, as they lately did, they would say to us as christ said, Lycia 23.28. Daughter of Ierusalem, weep not for us, but weep for 〈 ◊ 〉 selves, and for your children.
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Or as he spake to his Disciples under their sad resentments of his departure, Ioh. 14.28. If ye loved me, ye would rejoyce, because I go to the Father.
Or as he spoke to his Disciples under their sad resentments of his departure, John 14.28. If you loved me, you would rejoice, Because I go to the Father.
so certainly it is a great loss to the Church of God, when the precious gifts and graces of the Spirit, dwelling in the Saints, are drawn out by Death;
so Certainly it is a great loss to the Church of God, when the precious Gifts and graces of the Spirit, Dwelling in the Saints, Are drawn out by Death;
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Secondly, The death of the Saints deserves a bitter lamentation, because thereby a breach is made, a gap opened, to let in the Judgments of God upon the Remnant that is left.
Secondly, The death of the Saints deserves a bitter lamentation, Because thereby a breach is made, a gap opened, to let in the Judgments of God upon the Remnant that is left.
Such a Champion was Moses, who by his constant and fervent Prayers, put a stop to the inundation of God's Judgments against Israel. And such another was Lot, Gen. 19.22. whose Prayers for that wicked place he lived in, bound up the hand of Judgment insomuch as the Lord told him, I can do nothing till thou art gone.
Such a Champion was Moses, who by his constant and fervent Prayers, put a stop to the inundation of God's Judgments against Israel. And such Another was Lot, Gen. 19.22. whose Prayers for that wicked place he lived in, bound up the hand of Judgement insomuch as the Lord told him, I can do nothing till thou art gone.
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Hence the death of eminent Saints, especially when many are taken away at or near the same time, hath been ever look'd upon as a direful Omen, and dreadful Presage of ensuing Judgments,
Hence the death of eminent Saints, especially when many Are taken away At or near the same time, hath been ever looked upon as a direful Omen, and dreadful Presage of ensuing Judgments,
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Augustin, a little before the sacking of Hyppo. Pareus, a little before the taking of Hydelberg. And Luther, before the Wars brake out in Germany. Death as a Pioneer, clears the way to a Troop of Miseries following after.
Augustin, a little before the sacking of Hippo. Pareus, a little before the taking of Heidelberg. And Luther, before the Wars brake out in Germany. Death as a Pioneer, clears the Way to a Troop of Misery's following After.
Take away good men from their Families, and Country, and what are they but like a Vineyard when the Vintage is past? as the Prophet speaks, Micha 7.1.
Take away good men from their Families, and Country, and what Are they but like a Vineyard when the Vintage is passed? as the Prophet speaks, Micah 7.1.
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It was the Apostles desire to the Thessalonians, To pray that the word of the Lord may have its free course, that it might run and be glorified, 2 Thess. 3.1.
It was the Apostles desire to the Thessalonians, To pray that the word of the Lord may have its free course, that it might run and be glorified, 2 Thess 3.1.
This is like the loss of good Bloud in a consumptive Body, which must bring it very low. (2.) That it falls out also in a time when the numbers of the Godly are so much thinn'd and lessen'd, not when the Churches Children say in her Ears, The place is too straight, give place that we may dwell;
This is like the loss of good Blood in a consumptive Body, which must bring it very low. (2.) That it falls out also in a time when the numbers of the Godly Are so much thinned and lessened, not when the Churches Children say in her Ears, The place is too straight, give place that we may dwell;
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but when they are everywhere lamenting, the paucity and scarcity of good men, as the Psalmist did, Psal. 12.1. Help, Lord, for the godly man ceaseth, for the righteous fail from among the children of men.
but when they Are everywhere lamenting, the paucity and scarcity of good men, as the Psalmist did, Psalm 12.1. Help, Lord, for the godly man ceases, for the righteous fail from among the children of men.
At a time when they are bewailing themselves in the language of the Prophet, Micah 7.1. Wo is me, for I am as when they have gathered the summer-fruits, as the grape-gleanings of the vintage:
At a time when they Are bewailing themselves in the language of the Prophet, micah 7.1. Woe is me, for I am as when they have gathered the summer-fruits, as the grape-gleanings of the vintage:
In this case Death, like a storm of Wind, overturns the fairest, pleasantest, and most fruitful Trees in the Orchard, when there is no Nursery from whence others may be taken to plant in their rooms.
In this case Death, like a storm of Wind, overturns the Fairest, Pleasantest, and most fruitful Trees in the Orchard, when there is no Nursery from whence Others may be taken to plant in their rooms.
Lastly, There is just cause to lament the removal of publick and pious men, when we consider what influence our sins and provocations have had upon those Judgments and Calamities;
Lastly, There is just cause to lament the removal of public and pious men, when we Consider what influence our Sins and provocations have had upon those Judgments and Calamities;
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I look upon every good man, as a good Book, lent by its Owner to another to read and transcribe the excellent Notions and golden Passages that are in it,
I look upon every good man, as a good Book, lent by its Owner to Another to read and transcribe the excellent Notions and golden Passages that Are in it,
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Except the Lord of hosts (saith the Prophet) had left us a small remnant, we had been as Sodom, we had been like unto Gomorrah, Isai. 1.9. It's a Proverb among the very Jews, Sinè Supplicationibus non staret Mundus:
Except the Lord of hosts (Says the Prophet) had left us a small remnant, we had been as Sodom, we had been like unto Gomorrah, Isaiah 1.9. It's a Proverb among the very jews, Sinè Supplicationibus non staret World:
Let the World think what they will of them, I tell you these men are a Screen, a Partition-wall, betwixt them and destruction. 2. It reproves the insensibleness of good men, who are apt too slightly to pass over such tremendous stroaks of God:
Let the World think what they will of them, I tell you these men Are a Screen, a Partition-wall, betwixt them and destruction. 2. It reproves the insensibleness of good men, who Are apt too slightly to pass over such tremendous Strokes of God:
Such Rebukes of God do certainly call for a deeper sence and sorrow, than is found in most men. 3. It reproves the very best of men, who though they do bewail and lament the loss of such men,
Such Rebukes of God do Certainly call for a Deeper sense and sorrow, than is found in most men. 3. It reproves the very best of men, who though they do bewail and lament the loss of such men,
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but they do not lament it in Prayer to the Lord, they mourn not over the matter to him, as David did, Psal. 12.1. Crying, Help, Lord, for the godly man ceaseth.
but they do not lament it in Prayer to the Lord, they mourn not over the matter to him, as David did, Psalm 12.1. Crying, Help, Lord, for the godly man ceases.
I could wish that he that looks upon this Text, and then upon the countenance of this Assembly, might be able to discern the agreeableness of the one to the other, in such a sad and solemn occasion.
I could wish that he that looks upon this Text, and then upon the countenance of this Assembly, might be able to discern the agreeableness of the one to the other, in such a sad and solemn occasion.
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but if Christ compared and preferr'd the very Grass of the Field, to Solomon in all his glory, I know no reason why we may not compare and parallel the precious Graces of a private person with a royal Saint, especially since the comparison is only made in the religious, not in the civil capacity.
but if christ compared and preferred the very Grass of the Field, to Solomon in all his glory, I know no reason why we may not compare and parallel the precious Graces of a private person with a royal Saint, especially since the comparison is only made in the religious, not in the civil capacity.
I am sure the Graces and gracious Performances of David, Hezekiah, and Iosiah, with all the other dignified Saints, were intended and propounded as Patterns for our imitation;
I am sure the Graces and gracious Performances of David, Hezekiah, and Josiah, with all the other dignified Saints, were intended and propounded as Patterns for our imitation;
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Well then, Absit invidia verbis: Suffer me this day to erect a Pillar to perpetuate the Memory of this deceased Worthy, to pay the tribute of my Tears due to that mournful Hearse, and to engage you to imitate those Excellencies of his, which I shall with equal truth and modesty display this day, that we also may be duly affected with the Rebuke of God upon us,
Well then, Absit invidia verbis: Suffer me this day to erect a Pillar to perpetuate the Memory of this deceased Worthy, to pay the tribute of my Tears due to that mournful Hearse, and to engage you to imitate those Excellencies of his, which I shall with equal truth and modesty display this day, that we also may be duly affected with the Rebuke of God upon us,
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for as soon as ever God had fixed him in a proper Sphere of Activity, (I mean, a Family of his own) those Graces that were in him shone forth, to the comfort and benefit of all that were about him.
for as soon as ever God had fixed him in a proper Sphere of Activity, (I mean, a Family of his own) those Graces that were in him shone forth, to the Comfort and benefit of all that were about him.
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And all this before he allowed himself or them any bodily Refreshments, lest the edge of their Affections should be blunted in Duty, by the clogging of Nature with Creature-repasts.
And all this before he allowed himself or them any bodily Refreshments, lest the edge of their Affections should be blunted in Duty, by the clogging of Nature with Creature-repasts.
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Chearfully quitting all domestick concerns, spent his Estate, time, and pains, to heal the breaches of England. I know not a man whose zeal for the common good, would have carried him nearer to the Example of that noble Roman, who when a Chasm was made by an Earthquake,
Cheerfully quitting all domestic concerns, spent his Estate, time, and pains, to heal the Breaches of England. I know not a man whose zeal for the Common good, would have carried him nearer to the Exampl of that noble Roman, who when a Chasm was made by an Earthquake,
I could truly have said, had there been conveniency and opportunity for it, when he was laid in his Grave, Here lies a man that never betrayed nor deserted the Publick,
I could truly have said, had there been conveniency and opportunity for it, when he was laid in his Grave, Here lies a man that never betrayed nor deserted the Public,
he even lived and died with the interest of Religion: and of him I will say, as the Apostle said of Timothy, 2 Phil. 20.21. I have no man like minded who will naturally care for your state, for all seek their own, not the things which are Iesus Christ's.
he even lived and died with the Interest of Religion: and of him I will say, as the Apostle said of Timothy, 2 Philip 20.21. I have no man like minded who will naturally care for your state, for all seek their own, not the things which Are Iesus Christ's.
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6. But though these Excellencies were in him, he had his Naevi, blemishes, and imperfections. Elias was a man of like passions and weaknesses of Spirit.
6. But though these Excellencies were in him, he had his Naevi, blemishes, and imperfections. Elias was a man of like passion and Weaknesses of Spirit.
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7. To conclude, he was a man of great Afflictions, as well as tender Affections. And as the Lord greatly honoured him in the course of active obedience, so he greatly proved and tryed him in a course of passive obedience. He not only gave the Cross in his Coat, but bear it upon his Shoulders: for besides those troubles which were properly sympathetical, he had his Idiopathetical sufferings also,
7. To conclude, he was a man of great Afflictions, as well as tender Affections. And as the Lord greatly honoured him in the course of active Obedience, so he greatly proved and tried him in a course of passive Obedience. He not only gave the Cross in his Coat, but bear it upon his Shoulders: for beside those Troubles which were properly sympathetical, he had his Idiopathetical sufferings also,
And as the Complement and Issue of all, breaking his constitutional strength with a long languishing Disease, which at last extinguished this bright Lamp,
And as the Compliment and Issue of all, breaking his constitutional strength with a long languishing Disease, which At last extinguished this bright Lamp,
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is fulfilled upon this worthy person, The Lord called thy name a green Olive-tree, fair and of goodly fruit, with the noise of a great tumult he hath kindled a fire upon it,
is fulfilled upon this worthy person, The Lord called thy name a green Olive-tree, fair and of goodly fruit, with the noise of a great tumult he hath kindled a fire upon it,
Secondly, More particularly, let the Ministers of Christ lament his fall, as Ieremiah did the fall of Iosiah in the Text. He was a true Friend to Christ's faithful Ministers,
Secondly, More particularly, let the Ministers of christ lament his fallen, as Jeremiah did the fallen of Josiah in the Text. He was a true Friend to Christ's faithful Ministers,
Thirdly, And most particularly, I shall apply and close all with a few words of Counsel to the dear and now desolate Relict of this Worthy Person, whose sad lot it is this day to over-live the mercies and comforts she once enjoyed in him.
Thirdly, And most particularly, I shall apply and close all with a few words of Counsel to the dear and now desolate Relict of this Worthy Person, whose sad lot it is this day to overlive the Mercies and comforts she once enjoyed in him.
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'Tis my trouble, that I cannot discharge my duty to the memory of your dear Husband, without exasperating your Griefs, which alas were too acute before; but Rods have their voices:
It's my trouble, that I cannot discharge my duty to the memory of your dear Husband, without exasperating your Griefs, which alas were too acute before; but Rods have their voices:
and oh that your Soul may this day take in these necessary Counsels and Cautions, without which your Afflictions cannot be sanctified to the advantage of your Soul. And,
and o that your Soul may this day take in these necessary Counsels and Cautions, without which your Afflictions cannot be sanctified to the advantage of your Soul. And,
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How hath God made your best comforts on Earth to shrink up and vanish into nothing? How do our fancies varnish and guild over these empty Bubbles? What great expectations are we apt to raise from them? How apt to fall asleep in the bosoms or laps of earthly Enjoyments? and say with Iob, I shall die in my nest,
How hath God made your best comforts on Earth to shrink up and vanish into nothing? How do our fancies varnish and guild over these empty Bubbles? What great Expectations Are we apt to raise from them? How apt to fallen asleep in the bosoms or laps of earthly Enjoyments? and say with Job, I shall die in my nest,
It may be Satan will suggest to your heart, what he once put into their lips. Mal. 3.14. What profit is it that we have kept his ordinances, and walked mournfully before him? Where is the fruit of Prayer? What good have I seen of Fasting? What hath Religion availed? Do not prayerless and ungodly Families thrive and prosper? Beware of this.
It may be Satan will suggest to your heart, what he once put into their lips. Malachi 3.14. What profit is it that we have kept his ordinances, and walked mournfully before him? Where is the fruit of Prayer? What good have I seen of Fasting? What hath Religion availed? Do not prayerless and ungodly Families thrive and prosper? Beware of this.
thus Iacob wrestled with God and prevailed, Hos. 12.4. the other is highly sinful and dangerous, when we presume to censure or accuse any of his works as defective in wisdom or goodness.
thus Iacob wrestled with God and prevailed, Hos. 12.4. the other is highly sinful and dangerous, when we presume to censure or accuse any of his works as defective in Wisdom or Goodness.
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yea of the first-born sons of wickedness. 2. Mental, in inward frets, murmurs, repinings against God; Prov. 19.3. The foolishness of man perverts his way, and his heart fretteth against the Lord.
yea of the firstborn Sons of wickedness. 2. Mental, in inward frets, murmurs, repinings against God; Curae 19.3. The foolishness of man perverts his Way, and his heart fretteth against the Lord.
It will be necessary therefore, for your sake, and the sakes of many more in a like state of Affliction with you, to stay a while upon this head, and consider these following Queries.
It will be necessary Therefore, for your sake, and the sakes of many more in a like state of Affliction with you, to stay a while upon this head, and Consider these following Queries.
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Query 1. How far we may enquire, expostulate, and complain in times of Affliction, without sin? Query 2. Wherein lies the sinfulness and danger of exceeding these bounds? Query 3. What Considerations are most proper and powerful to restrain the afflicted soul from this sinful excess? Query 1. How far we may enquire of God, expostulate with him,
Query 1. How Far we may inquire, expostulate, and complain in times of Affliction, without since? Query 2. Wherein lies the sinfulness and danger of exceeding these bounds? Query 3. What Considerations Are most proper and powerful to restrain the afflicted soul from this sinful excess? Query 1. How Far we may inquire of God, expostulate with him,
1. We may humbly enquire into the causes and reasons of Gods displeasure against us, not to seek matter for our Iustification, but Direction in the work of our Humiliation. So David enquired about the three years Famine,
1. We may humbly inquire into the Causes and Reasons of God's displeasure against us, not to seek matter for our Justification, but Direction in the work of our Humiliation. So David inquired about the three Years Famine,
And thus Iob addressed to him in the day of his Affliction, Iob 10.2. Shew me wherefore thou contendest with me; (i. e.) convince me what special sin it is for which I am thus afflicted.
And thus Job addressed to him in the day of his Affliction, Job 10.2. Show me Wherefore thou Contendest with me; (i. e.) convince me what special since it is for which I am thus afflicted.
2. We may plead by Prayer, and put him in mind of his Mercies, Relations, and Promises, in order to the change of his providential Dispensations towards us:
2. We may plead by Prayer, and put him in mind of his mercies, Relations, and Promises, in order to the change of his providential Dispensations towards us:
we may say to him under the smartest Rod, as the Church did, Doubtless thou art our Father, Psal. 74.20. Have respect to the Covenant, or as Iacob, Gen. 32.9.12. Thou saidst, I will surely do thee good.
we may say to him under the Smartest Rod, as the Church did, Doubtless thou art our Father, Psalm 74.20. Have respect to the Covenant, or as Iacob, Gen. 32.9.12. Thou Said, I will surely do thee good.
I poured out my complaint before him, I shewed before him my trouble, Psal. 142.2. To whom should a Child make his complaint, but to his Father? So far we are safe.
I poured out my complaint before him, I showed before him my trouble, Psalm 142.2. To whom should a Child make his complaint, but to his Father? So Far we Are safe.
that he will turn again and heal us and our Families, and not draw forth his anger for ever. So did David, Psal. 39.10. Remove thy stroke away from me, I am consumed by the blow of thine hand. Q. d.
that he will turn again and heal us and our Families, and not draw forth his anger for ever. So did David, Psalm 39.10. Remove thy stroke away from me, I am consumed by the blow of thine hand. Q. worser.
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and we do it at our own peril. God will have all men know that he is an unaccountable being, Iob 33.13. yea, he will have us to know, that the foolishness of God is wiser than men, 1 Cor. 1.25.
and we do it At our own peril. God will have all men know that he is an unaccountable being, Job 33.13. yea, he will have us to know, that the foolishness of God is Wiser than men, 1 Cor. 1.25.
2. It is no less than a spurning at the Soveraignty of God, from whose pleasure we derive our Beings and all our Mercies, Rev. 4.11. In these quarrellings of Providence, and frets at divine appointments, we invade his Throne, and controul his soveraign Pleasure.
2. It is no less than a spurning At the Sovereignty of God, from whose pleasure we derive our Beings and all our mercies, Rev. 4.11. In these quarrelings of Providence, and frets At divine appointments, we invade his Throne, and control his sovereign Pleasure.
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Contention is uncomfortable, though but with a Neighbour, worse with a near Relation; but a quarrel with God is destructive to all comfort in the World.
Contention is uncomfortable, though but with a Neighbour, Worse with a near Relation; but a quarrel with God is destructive to all Comfort in the World.
4. 'Tis irrational, and highly unjust, to give the cause, and quarrel at the effects. God hath righteously and inseparably linked penal with moral evils;
4. It's irrational, and highly unjust, to give the cause, and quarrel At the effects. God hath righteously and inseparably linked penal with moral evils;
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sin and sorrow by the Laws of Heaven are tackt and united together; he that doth evil, shall feel evil, Gen. 4.7. We adventure upon sin, and then fret at Affliction: Prov. 19.3. The foolishness of a man perverts his way, and his heart fretteth against the Lord.
since and sorrow by the Laws of Heaven Are tacked and united together; he that does evil, shall feel evil, Gen. 4.7. We adventure upon since, and then fret At Affliction: Curae 19.3. The foolishness of a man perverts his Way, and his heart fretteth against the Lord.
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Is this becoming a reasonable Creature? Doth not every man reap as he soweth? Can the seed of sin bring forth a crop of peace and comfort? Why doth the living man complain, a man for the punishment of his sins, Lam. 3.39. Search your hearts, and search your houses, and you will quickly find that all your Afflictions in this World, were they ten thousand times more and heavier than they are, do not come near to the desert of one sin.
Is this becoming a reasonable Creature? Does not every man reap as he Soweth? Can the seed of since bring forth a crop of peace and Comfort? Why does the living man complain, a man for the punishment of his Sins, Lam. 3.39. Search your hearts, and search your houses, and you will quickly find that all your Afflictions in this World, were they ten thousand times more and Heavier than they Are, do not come near to the desert of one since.
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We may bring them over us to crush us, by standing thus in their way, but cannot turn them out of their way. Impatiens oegrotus, crudelem facit medicum.
We may bring them over us to crush us, by standing thus in their Way, but cannot turn them out of their Way. Impatiens oegrotus, Cruel facit Physician's.
If ye still walk contrary to me, then will I walk contrary to you, and punish you yet seven times for your sins, Lev. 26.13, 14. or I will walk in the rashness of mine anger, smiting you without moderation,
If you still walk contrary to me, then will I walk contrary to you, and Punish you yet seven times for your Sins, Lev. 26.13, 14. or I will walk in the rashness of mine anger, smiting you without moderation,
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Never expect relief under, or release from the Yoak God hath laid on your necks, till you be brought to accept the punishment of your iniquities, Lev. 26.41. 6. 'Tis a sin full of odious ingratitude towards your God:
Never expect relief under, or release from the Yoke God hath laid on your necks, till you be brought to accept the punishment of your iniquities, Lev. 26.41. 6. It's a since full of odious ingratitude towards your God:
And is it not then vile ingratitude in you, thus to mutiny and charge your God foolishly? (3) But especially here lies our ingratitude, in quarrelling and censuring those Providences, whose very end and errand is our eternal good; Heb. 12.10. But be for our profit, that we might be partakers of his holiness.
And is it not then vile ingratitude in you, thus to mutiny and charge your God foolishly? (3) But especially Here lies our ingratitude, in quarreling and censuring those Providences, whose very end and errand is our Eternal good; Hebrew 12.10. But be for our profit, that we might be partakers of his holiness.
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The fruits of Affliction are called the peaceable fruits, Heb. 12.11. because they are always gathered and reaped down by the afflicted soul in a quiet and peaceful temper.
The fruits of Affliction Are called the peaceable fruits, Hebrew 12.11. Because they Are always gathered and reaped down by the afflicted soul in a quiet and peaceful temper.
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But how may these Evils be prevented or cured, and the tempestuous soul calmed under the the Rod? How shall all strifes betwixt God and his People be ended,
But how may these Evils be prevented or cured, and the tempestuous soul calmed under thee the Rod? How shall all strifes betwixt God and his People be ended,
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Reply, This blessed frame of Spirit may in a great degree and measure be attained in the use of the following Directions. I say, •n their use and application, not by the prescription or simple knowledge of them. And, Rule 1. The first Rule or Direction, is this:
Reply, This blessed frame of Spirit may in a great degree and measure be attained in the use of the following Directions. I say, •n their use and application, not by the prescription or simple knowledge of them. And, Rule 1. The First Rule or Direction, is this:
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Let the Potsherd strive with the Potsherd of the Earth, but let not the Clay dispute with the Potter. Now the Soveraignty of God is gloriously display'd in his Decrees, Laws and Providences. (1.) In his Decrees, appointing the Creatures to their ends,
Let the Potsherd strive with the Potsherd of the Earth, but let not the Clay dispute with the Potter. Now the Sovereignty of God is gloriously displayed in his Decrees, Laws and Providences. (1.) In his Decrees, appointing the Creatures to their ends,
whether to be Vessels of Mercy, or of Wrath, Rom. 9.18, 19, 20. In this case there must be no disputing with God. (2.) In his Laws, appointing the work and duty of the Creature,
whither to be Vessels of Mercy, or of Wrath, Rom. 9.18, 19, 20. In this case there must be no disputing with God. (2.) In his Laws, appointing the work and duty of the Creature,
Nor must we snuff at the severest command. (3.) The glorious Soveraignty of God is display'd in his providential administrations, appointing every man to that station and condition he is in in this world;
Nor must we snuff At the Severest command. (3.) The glorious Sovereignty of God is displayed in his providential administrations, appointing every man to that station and condition he is in in this world;
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There is not one circumstance of trouble befals you, without his order; nor can you expect deliverance, but by order from him. Rule 2. Study the transcendant evil of sin, and what the demerit of the least sin that ever you committed is.
There is not one circumstance of trouble befalls you, without his order; nor can you expect deliverance, but by order from him. Rule 2. Study the Transcendent evil of since, and what the demerit of the least since that ever you committed is.
and shall we then charge God with severity, for scourging us with the Rods of gentle fatherly chastizements? Is this Hell? Dare you say the severest affliction that ever was upon you, is above the demerit of your sin?
and shall we then charge God with severity, for scourging us with the Rods of gentle fatherly chastisements? Is this Hell? Dare you say the Severest affliction that ever was upon you, is above the demerit of your since?
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There is not a gracious soul in all the world, but will readily subscribe Ezra 's Confession, that God hath afflicted it less than its iniquities deserve, Ezra 9.13.
There is not a gracious soul in all the world, but will readily subscribe Ezra is Confessi, that God hath afflicted it less than its iniquities deserve, Ezra 9.13.
You meet them with trembling and astonishment, but you shall part with them with praise and thanksgiving, blessing God for the manifold blessings they have instrumentally conveyed to your souls.
You meet them with trembling and astonishment, but you shall part with them with praise and thanksgiving, blessing God for the manifold blessings they have instrumentally conveyed to your Souls.
Filius mihi erat Adolescens, solus vitae successor, solatium senectae, gloria generis, flos aequalium, sulcrum domus, aetatem gratiosissiman agebat, &c.
Filius mihi erat Adolescent, solus vitae successor, solatium senectae, gloria Generis, flos aequalium, sulcrum domus, aetatem gratiosissiman agebat, etc.
