The latter part of the verse is otherwise read by the Greek and Vulgar Latin upon mistakes, which Learned men in their Annotations take notice of. (Doctour Hammond on this place.) But the reading according to the Originall is, for thy fear; which is all one with our Translation, that thou maist be feared;
The latter part of the verse is otherwise read by the Greek and vulgar Latin upon mistakes, which Learned men in their Annotations take notice of. (Doctor Hammond on this place.) But the reading according to the Original is, for thy Fear; which is all one with our translation, that thou Mayest be feared;
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save that this latter is more expressive of the sense. And the meaning is the same with that in Daniel 9.9. To the Lord our God belong Mercies and Forgiveness, though we have rebelled against him.
save that this latter is more expressive of the sense. And the meaning is the same with that in daniel 9.9. To the Lord our God belong mercies and Forgiveness, though we have rebelled against him.
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THIS Psalm is one of the Fifteen which are intituled Songs of Degrees. For what reason they are so called, is variously conjectured, but not certainly determined.
THIS Psalm is one of the Fifteen which Are entitled Songs of Degrees. For what reason they Are so called, is variously conjectured, but not Certainly determined.
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that is, deep Mire or Waters: by which are signified great Calamities, Psal. 69.2, 14, 15. such as those are in that are put into a Dungeon, as Jeremiah was, Jer. 38.6. or that are cast into a deep River, Sea or Lake, in which they are like to be overwhelmed. It notes some great Affliction;
that is, deep Mire or Waters: by which Are signified great Calamities, Psalm 69.2, 14, 15. such as those Are in that Are put into a Dungeon, as Jeremiah was, Jer. 38.6. or that Are cast into a deep River, Sea or Lake, in which they Are like to be overwhelmed. It notes Some great Affliction;
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The Truths included in this passage are, 1. That there is Forgiveness with or from God. 2. That this Forgiveness engageth or encourageth men to fear him. Of these in their order.
The Truths included in this passage Are, 1. That there is Forgiveness with or from God. 2. That this Forgiveness engageth or Encourageth men to Fear him. Of these in their order.
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From whence (though the occasion of the present business be somewhat different) we may deduce these Observations, usefull for this Day's work. 1. That it is God's Remembring of Sins which is the reason of the Calamities that befall a people.
From whence (though the occasion of the present business be somewhat different) we may deduce these Observations, useful for this Day's work. 1. That it is God's Remembering of Sins which is the reason of the Calamities that befall a people.
For we are brought very low, impoverished, or made thin: that is, we are poor in Purse, thin of People, much diminished every way, spoiled, debarred of our Liberty, of our Religion, of our Peace, burthened with imperious Commands, heavy Yokes of the Lordly Tyrants of Babylon, persecuted with a fiery Furnace for not adoring their Idol, in danger of casting into a Den of Lions for calling upon the Name of our God, destined to a Panolethry,
For we Are brought very low, impoverished, or made thin: that is, we Are poor in Purse, thin of People, much diminished every Way, spoiled, debarred of our Liberty, of our Religion, of our Peace, burdened with imperious Commands, heavy Yokes of the Lordly Tyrants of Babylon, persecuted with a fiery Furnace for not adoring their Idol, in danger of casting into a Den of Lions for calling upon the Name of our God, destined to a Panolethy,
but secundùm Effectum, in respect of the Effect, because God in our Misery doth (as we doe when we have Compassion on others) afford Succour and Relief to those whom he is said to be mercifull to.
but secundùm Effectum, in respect of the Effect, Because God in our Misery does (as we do when we have Compassion on Others) afford Succour and Relief to those whom he is said to be merciful to.
And this is begged as a product of God's tender Mercies, or Bowels of Mercies: by which Expression such Mercy as is wont to be in Mothers towards the Children of their womb, whose Bowells earn towards them, is attributed to God.
And this is begged as a product of God's tender mercies, or Bowels of mercies: by which Expression such Mercy as is wont to be in Mother's towards the Children of their womb, whose Bowels earn towards them, is attributed to God.
4. That Bewailing of Sins, and humble Supplication for Mercy, are the proper and effectual Remedies against the Calamities which are incumbent on God's people. Of these in their order.
4. That Bewailing of Sins, and humble Supplication for Mercy, Are the proper and effectual Remedies against the Calamities which Are incumbent on God's people. Of these in their order.
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But more probably are meant the Sins of Manasseh and other Kings, whereby they polluted the Temple with Heathenish Abominations, filled Jerusalem with bloud, brake their Oath to Nebuchadnezzar, were obstinate against all the Warnings of the Prophets, whom they mocked, despising their words, and misusing their persons;
But more probably Are meant the Sins of Manasses and other Kings, whereby they polluted the Temple with Heathenish Abominations, filled Jerusalem with blood, brake their Oath to Nebuchadnezzar, were obstinate against all the Warnings of the prophets, whom they mocked, despising their words, and misusing their Persons;
These were the Sins that Daniel meant in his Supplication, which either symbolized or was contemporary with this, Dan. 9.5, 6. Now God is said to remember Sins,
These were the Sins that daniel meant in his Supplication, which either symbolized or was contemporary with this, Dan. 9.5, 6. Now God is said to Remember Sins,
when he doth actually punish persons for them; and this is deprecated here: simple Forgetfulness being a thing impossible to befall God, who is uncapable of any defect,
when he does actually Punish Persons for them; and this is deprecated Here: simple Forgetfulness being a thing impossible to befall God, who is uncapable of any defect,
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but hath all things, past, present, and to come, in his view throughout all Eternity. 2. Here is a Petition for Help, Let thy tender Mercies speedily prevent us.
but hath all things, past, present, and to come, in his view throughout all Eternity. 2. Here is a Petition for Help, Let thy tender mercies speedily prevent us.
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Hitherto are we led by this Precedent which I have read to you, O remember not against us, &c. The Argument of the Psalm sufficiently intimates the Time and the Occasion of penning it.
Hitherto Are we led by this Precedent which I have read to you, Oh Remember not against us, etc. The Argument of the Psalm sufficiently intimates the Time and the Occasion of penning it.
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The first Verse being a Complaint to God, that the Heathen were come into God's Inheritance, that is, the Land of Judaea, had defiled or profaned his holy Temple, by casting it to the ground,
The First Verse being a Complaint to God, that the Heathen were come into God's Inheritance, that is, the Land of Judaea, had defiled or profaned his holy Temple, by casting it to the ground,
and therefore it was composed after, and upon occasion of the Demolition and Conflagration of Jerusalem and Solomon 's Temple by Nebuchadnezzar 's appointment, of which we reade Jer. 52. which moved either Ezra, or Daniel, or some other Holy person of that Time, to address himself to God with Complaint, Expostulation,
and Therefore it was composed After, and upon occasion of the Demolition and Conflagration of Jerusalem and Solomon is Temple by Nebuchadnezzar is appointment, of which we read Jer. 52. which moved either Ezra, or daniel, or Some other Holy person of that Time, to address himself to God with Complaint, Expostulation,
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They are a Summons or Writ of Appearance served upon Jews and Gentiles, limiting them to a certain Day of accepting the offer of the Gospell, without delay upon pretence of Business, Profit,
They Are a Summons or Writ of Appearance served upon jews and Gentiles, limiting them to a certain Day of accepting the offer of the Gospel, without Delay upon pretence of Business, Profit,
2. That the corrupt Heart of man is apt thereupon to harden it self by Continuance in Sin. 3. That such a Determination is a most foolish and pernicious Abuse of God's superabundant Grace. Of these in their order.
2. That the corrupt Heart of man is apt thereupon to harden it self by Continuance in Sin. 3. That such a Determination is a most foolish and pernicious Abuse of God's superabundant Grace. Of these in their order.
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In this passage of Scripture these following Conclusions are couched. 1. That God's dealing with Sinners according to the Gospel of Christ is out of his abundant Grace.
In this passage of Scripture these following Conclusions Are couched. 1. That God's dealing with Sinners according to the Gospel of christ is out of his abundant Grace.
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the former whereof is onely a form of Transition, propounding it to the consideration of those to whom he writes, that they with him should bethink themselves what Determination to make upon his former Declaration, What shall we say then? If this be the state of affairs between God and us, it concerns us to heed what thereupon we resolve to doe.
the former whereof is only a from of Transition, propounding it to the consideration of those to whom he writes, that they with him should bethink themselves what Determination to make upon his former Declaration, What shall we say then? If this be the state of affairs between God and us, it concerns us to heed what thereupon we resolve to do.
and especially, the incomprehensible Philanthropy or Lovingkindness of God towards men, whom, though Enemies, though weak to resist him, he not onely spareth,
and especially, the incomprehensible Philanthropy or Lovingkindness of God towards men, whom, though Enemies, though weak to resist him, he not only spares,
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and the Preachers of it, were obnoxious to, and to demonstrate the Wisedom and Power of God in his proceedings concerning it, S. Paul (in this Epistle, written to the greatest and most intelligent People of the Gentiles,) declares both the extreme Corruptions of the whole World,
and the Preachers of it, were obnoxious to, and to demonstrate the Wisdom and Power of God in his proceedings Concerning it, S. Paul (in this Epistle, written to the greatest and most intelligent People of the Gentiles,) declares both the extreme Corruptions of the Whole World,
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He had long and often foretold those Evils would befall them, which he now saw come upon them, & quorum pars magna fuit, and in which he had a great Share:
He had long and often foretold those Evils would befall them, which he now saw come upon them, & quorum pars Magna fuit, and in which he had a great Share:
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I Have read to you a passage out of a most dolefull Poem, composed by that Holy Prophet Jeremiah, with much Art in the four first Chapters, the order of the Hebrew Alphabet being observed in the initiall Letters of the Verses;
I Have read to you a passage out of a most doleful Poem, composed by that Holy Prophet Jeremiah, with much Art in the four First Chapters, the order of the Hebrew Alphabet being observed in the initial Letters of the Verses;
and intimates, that there was sufficient reason (did not his Mercies interpose) why he should have consumed them. 3. These Mercies are described, 1. By the kind of them;
and intimates, that there was sufficient reason (did not his mercies interpose) why he should have consumed them. 3. These mercies Are described, 1. By the kind of them;
THE DIVINE COMPASSIONS. The Fourteenth SERMON. LAMENT. iij. 22. It is of the Lord's Mercies that we are not consumed, because his Compassions fail not.
THE DIVINE COMPASSIONS. The Fourteenth SERMON. LAMENT. iij. 22. It is of the Lord's mercies that we Are not consumed, Because his Compassions fail not.
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and the Occasion of this Day? In it, 1. The Prophet takes notice of the Mitigation of God's Wrath, in that they were not consumed. 2. He assigns the genuine Cause of it, the Lord's Mercies or Benignities, great Mercies:
and the Occasion of this Day? In it, 1. The Prophet Takes notice of the Mitigation of God's Wrath, in that they were not consumed. 2. He assigns the genuine Cause of it, the Lord's mercies or Benignities, great mercies:
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And sure we may say the like, It is of the Lord's Mercies that London and all England are not consumed by the Pestilence, because his Compassions fail not.
And sure we may say the like, It is of the Lord's mercies that London and all England Are not consumed by the Pestilence, Because his Compassions fail not.
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From hence then, this Explication of the words being premised, these Observations do arise. 1. That the Lord, in Punishing of his People, doth not consume them.
From hence then, this Explication of the words being premised, these Observations do arise. 1. That the Lord, in Punishing of his People, does not consume them.
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and now, like a frantick person in shew, but an inspired person in truth, he indites this Psalm, expressing therein his Supplication for Deliverance, his Confidence in God, his Enemies Practices, his assurance of their Disappointment, his Vows to God, his acknowledgment of God's Preservation, with his future Hopes,
and now, like a frantic person in show, but an inspired person in truth, he indites this Psalm, expressing therein his Supplication for Deliverance, his Confidence in God, his Enemies Practices, his assurance of their Disappointment, his Vows to God, his acknowledgment of God's Preservation, with his future Hope's,
Wilt thou not deliver my Feet from falling? 3. The End designed in both; That I may walk before God in the light of the living. Of these in their order; and I. His Commemoration;
Wilt thou not deliver my Feet from falling? 3. The End designed in both; That I may walk before God in the Light of the living. Of these in their order; and I. His Commemoration;
Most likely it was the former of the two, when he was alone: for the second time he was accompanied with 600 men, 1 Sam. 27.2. and not so liable to be taken, as now.
Most likely it was the former of the two, when he was alone: for the second time he was accompanied with 600 men, 1 Sam. 27.2. and not so liable to be taken, as now.
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And therefore it is more likely it was upon his Danger 1 Sam. 21. when, being warned by Jonathan of his Father's evil Intendments towards him, he got Provision from Ahimelech, and Goliah 's Sword,
And Therefore it is more likely it was upon his Danger 1 Sam. 21. when, being warned by Johnathan of his Father's evil Intendments towards him, he god Provision from Ahimelech, and Goliath is Sword,
THE Title of this Psalm tells us the Occasion, to wit, David 's Apprehension by the Philistines in Gath: And that points us to one of the two Times in which he was fain to make his Escape out of the Land of Israel to the King of Gath 's Court, to avoid Saul 's Persecution.
THE Title of this Psalm tells us the Occasion, to wit, David is Apprehension by the philistines in Gaza: And that points us to one of the two Times in which he was fain to make his Escape out of the Land of Israel to the King of Gaza is Court, to avoid Saul is Persecution.
opposite to that which Hezekiah said vers. 18, 19. The Grave cannot praise thee, Death cannot celebrate thee, they that go down into the Pit cannot hope for thy truth.
opposite to that which Hezekiah said vers. 18, 19. The Grave cannot praise thee, Death cannot celebrate thee, they that go down into the Pit cannot hope for thy truth.
let them lead me and bring me unto thy holy Hill, and to thy Tabernacle: and Psal. 84.2. My Soul longeth, yea even fainteth for the Courts of the Lord:
let them led me and bring me unto thy holy Hill, and to thy Tabernacle: and Psalm 84.2. My Soul Longeth, yea even fainteth for the Courts of the Lord:
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for that place he means sometimes when he speaks of appearing before God: as Psal. 42.2. When shall I come, and appear before God? the meaning of which longing is thus expressed Psal. 43.3. O send out thy Light and thy Truth;
for that place he means sometime when he speaks of appearing before God: as Psalm 42.2. When shall I come, and appear before God? the meaning of which longing is thus expressed Psalm 43.3. Oh send out thy Light and thy Truth;
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but as of Sincerity, but as of God, in the sight of God speak we in Christ: and Chap. 4.2. commending our selves to every man's Conscience in the sight of God.
but as of Sincerity, but as of God, in the sighed of God speak we in christ: and Chap. 4.2. commending our selves to every Man's Conscience in the sighed of God.
And therefore walking before God is rendred often, pleasing God: as when it is said, Gen. 5.24. Enoch walked with God, in the Greek it is, Enoch pleased God; which the Authour to the Hebrews follows, Heb. 11.5. Enoch before his Translation had this Testimony, that he pleased God.
And Therefore walking before God is rendered often, pleasing God: as when it is said, Gen. 5.24. Enoch walked with God, in the Greek it is, Enoch pleased God; which the Author to the Hebrews follows, Hebrew 11.5. Enoch before his translation had this Testimony, that he pleased God.
or the Course of the World, or the Wiles of Satan; which are mentioned as the crooked ways men walk in, Eph. 2.2, 3. All these are ways of Darkness, wherein men depart from God, and walk after Satan.
or the Course of the World, or the Wiles of Satan; which Are mentioned as the crooked ways men walk in, Ephesians 2.2, 3. All these Are ways of Darkness, wherein men depart from God, and walk After Satan.
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and so his Determination is, that he will observe God in what he doeth, that he may give him the Glory of his Wisedom, Goodness, Truth, Justice, in his Promises and Threatnings,
and so his Determination is, that he will observe God in what he doth, that he may give him the Glory of his Wisdom, goodness, Truth, justice, in his Promises and Threatenings,
NOT out of any vain Ostentation of seeming Holiness in himself, (such as Pharisees were wont to be guilty of,) but that he might give God the Glory of his free Grace,
NOT out of any vain Ostentation of seeming Holiness in himself, (such as Pharisees were wont to be guilty of,) but that he might give God the Glory of his free Grace,
as he had chosen them for the object of his Joy, so to make them the imployment of his Studies, the Cynosure or Northstar according to which he would steer his course;
as he had chosen them for the Object of his Joy, so to make them the employment of his Studies, the Cynosure or Northstar according to which he would steer his course;
We should serve the Lord with Gladness, come before his Presence with Rejoycing, as it is Psal. 100.2. which is read in our Liturgie after the Second Lesson.
We should serve the Lord with Gladness, come before his Presence with Rejoicing, as it is Psalm 100.2. which is read in our Liturgy After the Second lesson.
For where Envy and Strife is, there is Confusion, and every evil work, Jam. 3. vers. 16. 3. Therefore the third thing implied here, Alacrity, should attend our going to the House of the Lord.
For where Envy and Strife is, there is Confusion, and every evil work, Jam. 3. vers. 16. 3. Therefore the third thing implied Here, Alacrity, should attend our going to the House of the Lord.
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as it was in the Primitive times, we be of one Heart and one Soul, Act. 4.32. that we continue together with one accord, breaking bread, and lift up our voice with one accord, by praising God, Act. 2.46. and 4.24. To think to get Peace with God by our Supplications, when we have unpeaceable Hearts towards others;
as it was in the Primitive times, we be of one Heart and one Soul, Act. 4.32. that we continue together with one accord, breaking bred, and lift up our voice with one accord, by praising God, Act. 2.46. and 4.24. To think to get Peace with God by our Supplications, when we have unpeaceable Hearts towards Others;
All Talking, Gazing, and other irreverent Carriage, (as is too too often among us,) even while we are here about Holy Duties, shews an irreligious and ungodly Spirit,
All Talking, Gazing, and other irreverent Carriage, (as is too too often among us,) even while we Are Here about Holy Duties, shows an irreligious and ungodly Spirit,
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as if they had no sense of God's Presence, no spiritual Use of holy Ordinances, no need of holy Instructions, no want of God's Favour, or Christ 's Intercession:
as if they had no sense of God's Presence, no spiritual Use of holy Ordinances, no need of holy Instructions, no want of God's Favour, or christ is Intercession:
but to his House who was their Defence, the Holy one of Israel, their King, Psal. 89.18. It is Faith in God as the true God, and in Jesus Christ whom he hath sent, which must excite us to goe to the Church on Earth, to joyn with it in Holy Services;
but to his House who was their Defence, the Holy one of Israel, their King, Psalm 89.18. It is Faith in God as the true God, and in jesus christ whom he hath sent, which must excite us to go to the Church on Earth, to join with it in Holy Services;
that we may attend to the Preaching of the Word, to the Reading of the Scriptures, to the Sacraments of Christ; and, in a word, that we may with one mind and one mouth glorifie God,
that we may attend to the Preaching of the Word, to the Reading of the Scriptures, to the Sacraments of christ; and, in a word, that we may with one mind and one Mouth Glorify God,
And in respect of this Practice our Saviour Matth. 21.13. allegeth out of Isa. 56.7. that the House of God was to be the house of Prayer, not of Merchandise or other profane uses.
And in respect of this Practice our Saviour Matthew 21.13. allegeth out of Isaiah 56.7. that the House of God was to be the house of Prayer, not of Merchandise or other profane uses.
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Thus it is said, Luke 1.10. while the Priest burnt Incense in the Temple, the whole multitude of the people were praying without. And of Anna, Luk. 2.37. she departed not from the Temple, but served God with Fasting and Prayers night and day.
Thus it is said, Lycia 1.10. while the Priest burned Incense in the Temple, the Whole multitude of the people were praying without. And of Anna, Luk. 2.37. she departed not from the Temple, but served God with Fasting and Prayers night and day.
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No man prays to God rightly, but he who earnestly desires God's Glory by all: the more therefore glorifie him, the more is their Joy increased who love God truly;
No man prays to God rightly, but he who earnestly Desires God's Glory by all: the more Therefore Glorify him, the more is their Joy increased who love God truly;
and that God would put his Holy Spirit upon them, Num. 11.29. Hereto every upright heart is moved, both by the Love he bears to Men, and the Love he hath to God who is honoured.
and that God would put his Holy Spirit upon them, Num. 11.29. Hereto every upright heart is moved, both by the Love he bears to Men, and the Love he hath to God who is honoured.
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Malignant spirits, that seek the Praise of men, their own Power and Interest, envy the forwardness of people to joyn in the true Worship of God, and the Duties of Godliness.
Malignant spirits, that seek the Praise of men, their own Power and Interest, envy the forwardness of people to join in the true Worship of God, and the Duties of Godliness.
our Saviour not onely justifies them, but also animates them to it, telling the Pharisees, that if those should hold their peace, the Stones would cry our, Luke 19.40.
our Saviour not only Justifies them, but also animates them to it, telling the Pharisees, that if those should hold their peace, the Stones would cry our, Lycia 19.40.
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How often in the Psalms doth he invite all people to praise God? Praise him all ye Nations, Psal. 117.1. is a Prophecy, containing his Prayer for the Conversion of the Gentiles, Rom. 15.11. Our Saviour teacheth us to pray, not onely that we our selves who pray, but all others may hallow God's Name. When the Pharisees would have had the Children and Multitude, that cried Hosanna with his Disciples, rebuked;
How often in the Psalms does he invite all people to praise God? Praise him all the nations, Psalm 117.1. is a Prophecy, containing his Prayer for the Conversion of the Gentiles, Rom. 15.11. Our Saviour Teaches us to pray, not only that we our selves who pray, but all Others may hallow God's Name. When the Pharisees would have had the Children and Multitude, that cried Hosanna with his Disciples, rebuked;
When the People offered willingly to the Lord for the building of the Temple, it is said, David the King also rejoyced with great Joy, 1 Chron. 29.9.
When the People offered willingly to the Lord for the building of the Temple, it is said, David the King also rejoiced with great Joy, 1 Chronicles 29.9.
It is Debitum morale, and naturale, that we should honour our Father that begat us, our Preachers that instruct us, our Princes that protect us, our Benefactours that help us.
It is Debitum morale, and natural, that we should honour our Father that begat us, our Preachers that instruct us, our Princes that Pact us, our Benefactors that help us.
so his Name, his Service should be magnisied and adhered unto above and against all the Services and Names that stand in opposition to or competition with his.
so his Name, his Service should be magnisied and adhered unto above and against all the Services and Names that stand in opposition to or competition with his.
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or the glorious Spirits of Heaven, before the Worship, the Regalia or Royalties of the Great God, who is King of Kings, and Lord of Lords, is to prefer a Torch-light before the Sun-light;
or the glorious Spirits of Heaven, before the Worship, the Regalia or Royalties of the Great God, who is King of Kings, and Lord of lords, is to prefer a Torchlight before the Sunlight;
and reckoning them for their best-deserving Friends that promote the Service of God, and them for their greatest Enemies that hinder it. The Reasons of which are,
and reckoning them for their best-deserving Friends that promote the Service of God, and them for their greatest Enemies that hinder it. The Reasons of which Are,
from his punishing such Slighting of him, and asserting his Regal Majesty, to convince men of the transcendent Regard that is due to him above all Potentates:
from his punishing such Slighting of him, and asserting his Regal Majesty, to convince men of the transcendent Regard that is due to him above all Potentates:
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Which was more exactly and amply fulfilled in our Lord Christ, to whose Purging of the Temple from the profane and unrighteous Abuses thereof the first part is applied Joh. 2.17. and the second to his Sufferings for his Faithfulness towards the Spiritual House of God, by testifying the Truth of God notwithstanding the Contradiction of Sinners, Rom. 15.3.
Which was more exactly and amply fulfilled in our Lord christ, to whose Purging of the Temple from the profane and unrighteous Abuses thereof the First part is applied John 2.17. and the second to his Sufferings for his Faithfulness towards the Spiritual House of God, by testifying the Truth of God notwithstanding the Contradiction of Sinners, Rom. 15.3.
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being assured that this was the ready way to his Honour. 2 Sam. 6.21, 22. And not content with this demonstration of his glorying in God, in the next Chapter, vers. 2. he complains of it as a reason of his Discontent, that he dwelt in a house of Cedar, when the Ark of God dwelt within Curtains.
being assured that this was the ready Way to his Honour. 2 Sam. 6.21, 22. And not content with this demonstration of his glorying in God, in the next Chapter, vers. 2. he complains of it as a reason of his Discontent, that he dwelled in a house of Cedar, when the Ark of God dwelled within Curtains.
and those bitter Sarcasms of his Enemies, when they said to him insultingly, Where is now thy God? so now) he most rejoyceth that he is restored to the House of God;
and those bitter Sarcasms of his Enemies, when they said to him insultingly, Where is now thy God? so now) he most Rejoiceth that he is restored to the House of God;
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and those so frequent and sad Removals and Flittings from place to place, which made him bewail his Condition, Psal. 120.5, 6. Woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar.
and those so frequent and sad Removals and Flittings from place to place, which made him bewail his Condition, Psalm 120.5, 6. Woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar.
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yet David had prepared a place for the Ark of God in his City, and pitched for it a Tent, where there were offered Burnt-offerings and Peace-offerings before the Lord, 1 Chron. 15.1. and 16.1.
yet David had prepared a place for the Ark of God in his city, and pitched for it a Tent, where there were offered Burnt offerings and Peace-offerings before the Lord, 1 Chronicles 15.1. and 16.1.
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for which a solemn Gratulation was made 1 Chron. 16. And to shew that now he was Voti compos, had attained the great Desire of his Soul, Psal. 42.1, 2. in somewhat a like Affection to that of Simeon when he found Christ, he congratulates the joynt Alacrity of the people with him, in the words of my Text, I was glad when they said unto me, &c. It is true, the Temple was not built by David, but by Solomon his Son:
for which a solemn Gratulation was made 1 Chronicles 16. And to show that now he was Voti compos, had attained the great Desire of his Soul, Psalm 42.1, 2. in somewhat a like Affection to that of Simeon when he found christ, he congratulates the joint Alacrity of the people with him, in the words of my Text, I was glad when they said unto me, etc. It is true, the Temple was not built by David, but by Solomon his Son:
when he brought the Ark of God to Jerusalem, and there fixed the Seat of his Kingdome over Israel, and ordered the Services of the Temple, with the Officers of Justice;
when he brought the Ark of God to Jerusalem, and there fixed the Seat of his Kingdom over Israel, and ordered the Services of the Temple, with the Officers of justice;
THIS Psalm is wholly doctrinall, somewhat artificially composed after the order of the Hebrew Alphabet; it is likely, for the more ready learning and easie remembring of it.
THIS Psalm is wholly doctrinal, somewhat artificially composed After the order of the Hebrew Alphabet; it is likely, for the more ready learning and easy remembering of it.
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To prevent which (after some Directions against Impatience, and Distrust of God) this Dose is here prescribed, by one that could say Probatum est, even by Holy David, the sweet Psalmist of Israel, who had by his own Experience found it true,
To prevent which (After Some Directions against Impatience, and Distrust of God) this Dose is Here prescribed, by one that could say Probatum est, even by Holy David, the sweet Psalmist of Israel, who had by his own Experience found it true,
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and in the most dismall estate that befalls himself, yet to delight himself in the Lord, and to assure himself that he will give him the Desire of his Heart.
and in the most dismal estate that befalls himself, yet to delight himself in the Lord, and to assure himself that he will give him the Desire of his Heart.
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Though they mount up to Heaven, in Wealth, Honour and Power, so as that, in their Luciferian Pride, they say in their heart, We will ascend into Heaven, exalt our throne above the Stars of God;
Though they mount up to Heaven, in Wealth, Honour and Power, so as that, in their Luciferian Pride, they say in their heart, We will ascend into Heaven, exalt our throne above the Stars of God;
2. That such as doe so, shall have their Hearts Desire, and in fine speed better then if they had been in a like illustrious estate to that of Wicked men.
2. That such as do so, shall have their Hearts Desire, and in fine speed better then if they had been in a like illustrious estate to that of Wicked men.
But may it not be said, Ad quid perditio haec? Wherefore was this waste? what was the cause of this excessive Groaning and Weeping? Scire est per Causam scire:
But may it not be said, Ad quid Perdition haec? Wherefore was this waste? what was the cause of this excessive Groaning and Weeping? Scire est per Causam Scire:
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as when the Christians, Act. 20.37, 38. parted with S. Paul, they wept sore, sorrowing most of all for the word which he spake, that they should see his face no more.
as when the Christians, Act. 20.37, 38. parted with S. Paul, they wept soar, sorrowing most of all for the word which he spoke, that they should see his face no more.
as when S. Paul by the space of three years ceased not to warn the Arians night and day with Tears, Act. 20.31. Sometimes for their own Sins and Calamities;
as when S. Paul by the Molle of three Years ceased not to warn the Arians night and day with Tears, Act. 20.31. Sometime for their own Sins and Calamities;
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Christ, when he perceived the Pharisees infidelity and hardness of heart, sighed deeply in his spirit, Mark 8.12. when he beheld Jerusalem, he wept over it, Luk. 19.41.
christ, when he perceived the Pharisees infidelity and hardness of heart, sighed deeply in his Spirit, Mark 8.12. when he beheld Jerusalem, he wept over it, Luk. 19.41.
when he saw Mary weep, Christ groaned in the spirit, and was troubled, and wept upon Lazarus his buriall, Joh. 11.33, 35. Jeremiah the Prophet wisheth, Oh that my head were waters,
when he saw Marry weep, christ groaned in the Spirit, and was troubled, and wept upon Lazarus his burial, John 11.33, 35. Jeremiah the Prophet wishes, O that my head were waters,
and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people, Jer. 9.1. And Chap. 13.17. he tells them, If ye will not hear it, my Soul shall weep in secret places for your Pride;
and mine eyes a fountain of tears, that I might weep day and night for the slave of the daughter of my people, Jer. 9.1. And Chap. 13.17. he tells them, If you will not hear it, my Soul shall weep in secret places for your Pride;
Which he did abundantly perform, when he made his Book of Lamentations. David, Psal. 119.136. saith of himself, Rivers of waters run down mine eyes, because they keep not thy Law.
Which he did abundantly perform, when he made his Book of Lamentations. David, Psalm 119.136. Says of himself, rivers of waters run down mine eyes, Because they keep not thy Law.
when he could not come to the Tabernacle to praise God, Psal. 42.1, 2. and 48.1, 2, 3. Which is gathered from his plea why God should save him from his present Malady;
when he could not come to the Tabernacle to praise God, Psalm 42.1, 2. and 48.1, 2, 3. Which is gathered from his plea why God should save him from his present Malady;
For (saith he, vers. 5. next before my Text) in Death there is no remembrance of thee, in the Grave who shall give thee thanks? It seems he had some Sickness or other Danger which he apprehended to be mortall, (which is not related in the Books of Samuel, ) and that put him upon this sad Complaint in my Text. As in like manner Hezekiah complained in his Sickness, Isa. 38.10, 11. I said in the cutting off of my days, I shall go to the gates of the Grave;
For (Says he, vers. 5. next before my Text) in Death there is no remembrance of thee, in the Grave who shall give thee thanks? It seems he had Some Sickness or other Danger which he apprehended to be Mortal, (which is not related in the Books of Samuel,) and that put him upon this sad Complaint in my Text. As in like manner Hezekiah complained in his Sickness, Isaiah 38.10, 11. I said in the cutting off of my days, I shall go to the gates of the Grave;
I do not question whether the Patriarchs looked onely for Temporall Blessings, whether they believed the Immortality of the Soul, the Beatificall vision immediately after Death, the Resurrection of the body;
I do not question whither the Patriarchs looked only for Temporal Blessings, whither they believed the Immortality of the Soul, the Beatifical vision immediately After Death, the Resurrection of the body;
sith Heb. 11. it is resolved, that Abraham looked for a City which hath foundations, whose builder and maker as God, vers. 10. that they confessed they were Strangers and Pilgrims upon Earth, vers. 13. that they sought and desired a better Country, to wit,
sith Hebrew 11. it is resolved, that Abraham looked for a city which hath foundations, whose builder and maker as God, vers. 10. that they confessed they were Strangers and Pilgrim's upon Earth, vers. 13. that they sought and desired a better Country, to wit,
an Heavenly, vers. 14, 16. that they accepted not deliverance, that they might obtain a better Resurrection, vers. 35. As our Lord Christ, Luk. 23.46. and S. Stephen, Act. 7.59. commended their Spirits into God's hands: so David, Psal. 31.5. Into thine hand I commit my Spirit;
an Heavenly, vers. 14, 16. that they accepted not deliverance, that they might obtain a better Resurrection, vers. 35. As our Lord christ, Luk. 23.46. and S. Stephen, Act. 7.59. commended their Spirits into God's hands: so David, Psalm 31.5. Into thine hand I commit my Spirit;
Yet certain it is, whether by reason of their great affection to the solemn Worship of God on Earth, their expectations and apprehensions of God's Promises,
Yet certain it is, whither by reason of their great affection to the solemn Worship of God on Earth, their Expectations and apprehensions of God's Promises,
or their imperfect umbratile Twilight-knowledge of the Mysteries of Christ, they seem not to be alike apprehensive of the Happiness of the Soul after death,
or their imperfect umbratile Twilight-knowledge of the Mysteres of christ, they seem not to be alike apprehensive of the Happiness of the Soul After death,
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and therefore bemoan their exclusion out of the Land of Canaan, and their privation of naturall Life, more passionately then seems to agree with the quietness and rejoycing which the Saints since Christ 's Ascension have expressed in their Death.
and Therefore bemoan their exclusion out of the Land of Canaan, and their privation of natural Life, more passionately then seems to agree with the quietness and rejoicing which the Saints since christ is Ascension have expressed in their Death.
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2. A Second Cause of David 's excessive Grief is intimated here, vers. 7. Mine eye is consumed because of Grief, it waxeth hold because of all mine Enemies:
2. A Second Cause of David is excessive Grief is intimated Here, vers. 7. Mine eye is consumed Because of Grief, it Waxes hold Because of all mine Enemies:
3. Nor are we to doubt (though it be not expressed in the Text) that those Groans and Tears of David were also Penitentiall, occasioned by the Remembrance of his Sins:
3. Nor Are we to doubt (though it be not expressed in the Text) that those Groans and Tears of David were also Penitential, occasioned by the Remembrance of his Sins:
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And therefore it is to be so conceived here, where he describes the vehemency of his Groaning, and the redundance of his Tears; which is confirmed by that which he saith here, vers. 8. Depart from me, all ye workers of Iniquity,
And Therefore it is to be so conceived Here, where he describes the vehemency of his Groaning, and the redundance of his Tears; which is confirmed by that which he Says Here, vers. 8. Depart from me, all you workers of Iniquity,
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he abandoned the society of the workers of Iniquity, which is one principal part of Repentance, shewing displicency with our selves for Sins committed,
he abandoned the society of the workers of Iniquity, which is one principal part of Repentance, showing displicency with our selves for Sins committed,
which what other can it be deemed to be, then Confessing of Sin to God, Complaining to him of his Misery be reason of it, Deprecating of his Vengeance? as vers. 1. he expressed himself, O Lord, rebuke me not in thine Angor,
which what other can it be deemed to be, then Confessing of since to God, Complaining to him of his Misery be reason of it, Deprecating of his Vengeance? as vers. 1. he expressed himself, Oh Lord, rebuke me not in thine Angor,
So that hereby we may well conclude, (without much straining of the Text,) That those Groans and Tears were mixt, partly from the sense of Affliction, and in that respect involuntary;
So that hereby we may well conclude, (without much straining of the Text,) That those Groans and Tears were mixed, partly from the sense of Affliction, and in that respect involuntary;
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2. That Beds and Couches and other bodily Refections little avail to ease a Conscience or a Person that is oppressed with the weight of God's Stroke for Sin. 3. That the want of opportunities of glorifying God is very grievous to a Godly man when he is under Affliction.
2. That Beds and Couches and other bodily Refections little avail to ease a Conscience or a Person that is oppressed with the weight of God's Stroke for Sin. 3. That the want of opportunities of glorifying God is very grievous to a Godly man when he is under Affliction.
6. In such sense of Misery or Sin, the pious Penitent bemoans himself to God, confesses, bewails his Sins, humbles himself before him, deprecates his Wrath,
6. In such sense of Misery or since, the pious Penitent bemoans himself to God, Confesses, bewails his Sins, humbles himself before him, deprecates his Wrath,
for his Sins as the Cause of it in likelihood, and so for both; as in a Psalm parallel to this he complains, Psal. 38.4. which two make a heavy Burthen, too heavy for any man to bear.
for his Sins as the Cause of it in likelihood, and so for both; as in a Psalm parallel to this he complains, Psalm 38.4. which two make a heavy Burden, too heavy for any man to bear.
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when he bare the Sins of Men in his own body on the Tree: insomuch that as in the Garden he told his Disciples, Matth. 26.38. My Soul is exceeding sorrowfull unto death;
when he bore the Sins of Men in his own body on the Tree: insomuch that as in the Garden he told his Disciples, Matthew 26.38. My Soul is exceeding sorrowful unto death;
that with the most gallant Courage a man shall likely meet with, could slight the proud Vaunts and Menaces of the great Goliah of Gath, and be no more affrighted by him,
that with the most gallant Courage a man shall likely meet with, could slight the proud Vaunts and Menaces of the great Goliath of Gaza, and be no more affrighted by him,
yet when he saw God against him, calling his Sin to remembrance, laying Affliction on his loyns, consuming him with the blow of his hand, that he (I say) should shrink under the burthen, his spirit slag, his heart faint,
yet when he saw God against him, calling his since to remembrance, laying Affliction on his loins, consuming him with the blow of his hand, that he (I say) should shrink under the burden, his Spirit slag, his heart faint,
1. By the abundance of them, They made his Bed to swim: they watered his Couch. Beds and Couches are Utensills made for Rest and Ease, the one in the Night, the other in the Day,
1. By the abundance of them, They made his Bed to swim: they watered his Couch. Beds and Couches Are Utensils made for Rest and Ease, the one in the Night, the other in the Day,
The Apostle in the beginning of the foregoing Chapter acquaints the Christian Jews in the Dispersion with the great Preferments and Emoluments they had by Christ; and after applies himself to direct them in some special Duties, which he begins at vers. 11. of that Chapter.
The Apostle in the beginning of the foregoing Chapter acquaints the Christian jews in the Dispersion with the great Preferments and Emoluments they had by christ; and After Applies himself to Direct them in Some special Duties, which he begins At vers. 11. of that Chapter.
Officium sequitur Beneficium; Benefits by Christ require Duties sutable to Christ 's Precepts and Example. Particularly in this Chapter, vers. 8, 9. you have Unity, Mercy, Love and Courteousness commended;
Officium sequitur Beneficium; Benefits by christ require Duties suitable to christ is Precepts and Exampl. Particularly in this Chapter, vers. 8, 9. you have Unity, Mercy, Love and Courteousness commended;
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Which are farther urged by a Citation out of the Psalmist, Psal. 34.12, &c. And then are superadded the words of my Text, And who is he that will harm you, if, & c?
Which Are farther urged by a Citante out of the Psalmist, Psalm 34.12, etc. And then Are superadded the words of my Text, And who is he that will harm you, if, & c?
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Where the particle [ And ] is not to be taken connexivè, (saith Beza, ) but to denote something more, as if it were read, Furthermore who will harm you, or vex you, if ye be Followers, Imitatours, of that which is Good? specially in Christ, who was propounded for their Example, Chap. 2.21.
Where the particle [ And ] is not to be taken connexivè, (Says Beza,) but to denote something more, as if it were read, Furthermore who will harm you, or vex you, if you be Followers, Imitators, of that which is Good? specially in christ, who was propounded for their Exampl, Chap. 2.21.
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even in that point of not rendring evil for evil, or railing for railing, but blessing, which was injoyned vers. 9. To be Followers of that which is Good then, is, to be Imitatours of those good things in Christ 's carriage, words and deeds, which he had before commended to them;
even in that point of not rendering evil for evil, or railing for railing, but blessing, which was enjoined vers. 9. To be Followers of that which is Good then, is, to be Imitators of those good things in christ is carriage, words and Deeds, which he had before commended to them;
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as also Fear of missing it, Anger against that which opposeth us, Jealousie or Distrust of that which tends to deprive us of the thing we are zealous for, Emulation of others who prosecute it:
as also fear of missing it, Anger against that which Opposeth us, Jealousy or Distrust of that which tends to deprive us of the thing we Are zealous for, Emulation of Others who prosecute it:
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And so we may take in both Readings, Who is he that will harm, or shall vex, you, or afflict you with evil, if ye be zealous Followers of that which is Good, specially imitating the Example of Christ, in that wherein I have propounded him to you for your Pattern?
And so we may take in both Readings, Who is he that will harm, or shall vex, you, or afflict you with evil, if you be zealous Followers of that which is Good, specially imitating the Exampl of christ, in that wherein I have propounded him to you for your Pattern?
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The contrary is supposed in the next verse, that they might suffer for Righteousness sake. But it is so to be taken as such proverbial Speeches usually are understood;
The contrary is supposed in the next verse, that they might suffer for Righteousness sake. But it is so to be taken as such proverbial Speeches usually Are understood;
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But as men hunt after Foxes and Wolves, and other ravenous Beasts; so do they cry after a Thief, Job 30.5. they pursue after Murtherers, Thieves, Malefactours, Busie-bodies in other mens matters, 1 Pet. 4.15.
But as men hunt After Foxes and Wolves, and other ravenous Beasts; so do they cry After a Thief, Job 30.5. they pursue After Murderers, Thieves, Malefactors, Busybodies in other men's matters, 1 Pet. 4.15.
THESE words are the Close of a Psalm, which is thus entituled, Michtam of David, that is, A golden Psalm of David, or David's Jewel, or notable Song. Cethem is fine glittering Gold;
THESE words Are the Close of a Psalm, which is thus entitled, Michtam of David, that is, A golden Psalm of David, or David's Jewel, or notable Song. cethem is fine glittering Gold;
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Of these in their order, with what Utterance the Almighty shall vouchsafe me: though the Argument be such, as neither the Minds of Men or Angels can comprehend, nor their Tongues express.
Of these in their order, with what Utterance the Almighty shall vouchsafe me: though the Argument be such, as neither the Minds of Men or Angels can comprehend, nor their Tongues express.
they being quickened together with him, raised up together, and made to sit together in Heavenly places in Christ Jesus, Eph. 2.5, 6. and thereby animated, under all Persecutions and Sufferings, to persist in their Adherence to their God unmovably,
they being quickened together with him, raised up together, and made to fit together in Heavenly places in christ jesus, Ephesians 2.5, 6. and thereby animated, under all Persecutions and Sufferings, to persist in their Adherence to their God unmovably,
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In which sense the words are to the same effect with what the Authour to the Hebrews speaks, (12.2.) Looking to Jesus, the Authour and Finisher of our Faith, who,
In which sense the words Are to the same Effect with what the Author to the Hebrews speaks, (12.2.) Looking to jesus, the Author and Finisher of our Faith, who,
though he descended into it, nor suffer, or give, his Holy one (so dear to him) to see Corruption; but had made known to him the ways of Life, or would shew to him the path of Life, in raising him up to Life;
though he descended into it, nor suffer, or give, his Holy one (so dear to him) to see Corruption; but had made known to him the ways of Life, or would show to him the path of Life, in raising him up to Life;
to wit, Because he set the Lord, or foresaw the Lord, always before him, or before his face; that he was at or on his right hand, that he should not be moved:
to wit, Because he Set the Lord, or foresaw the Lord, always before him, or before his face; that he was At or on his right hand, that he should not be moved:
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and therefore it may be safely interpreted as the Speech of Christ in an Address to God his Father, in which he opened his very Heart, declaring the Reason why he was not moved by that Tempest and terrible Storm of Evils that he was to feel;
and Therefore it may be safely interpreted as the Speech of christ in an Address to God his Father, in which he opened his very Heart, declaring the Reason why he was not moved by that Tempest and terrible Storm of Evils that he was to feel;
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It is sufficient for my present purpose, that S. Paul, Act. 13.35, 36, 37. makes the tenth verse of this Psalm proper to Christ; and S. Peter, Act. 2.25, 26, 27, 28. makes the four last verses thereof to be a Prediction of Christ 's Resurrection, not applicable to David, who saw Corruption,
It is sufficient for my present purpose, that S. Paul, Act. 13.35, 36, 37. makes the tenth verse of this Psalm proper to christ; and S. Peter, Act. 2.25, 26, 27, 28. makes the four last Verses thereof to be a Prediction of christ is Resurrection, not applicable to David, who saw Corruption,
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Of whom speaketh the Prophet this? of himself, or of some other man? There are that conceive this Psalm wholly meant of Christ, and not of David: others, that part is meant of Christ onely,
Of whom speaks the Prophet this? of himself, or of Some other man? There Are that conceive this Psalm wholly meant of christ, and not of David: Others, that part is meant of christ only,
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But the former is expresly mentioned, with some little difference in the Reading, Thou shalt fill, replenish or make me full of Joy, or Gladness, with thy Countenance, Face, or Presence. And it is alleged,
But the former is expressly mentioned, with Some little difference in the Reading, Thou shalt fill, replenish or make me full of Joy, or Gladness, with thy Countenance, Face, or Presence. And it is alleged,
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which is intimated in that speech of the Authour to the Hebrews, (12.2.) Looking unto Jesus, the Authour and Finisher of our Faith, who for the joy that was set before him endured the Cross, despising the Shame,
which is intimated in that speech of the Author to the Hebrews, (12.2.) Looking unto jesus, the Author and Finisher of our Faith, who for the joy that was Set before him endured the Cross, despising the Shame,
which shews, that both in the Garden and on the Cross our Saviour had his Eye on the Joy that was set before him, as the Prop and Basis that did support him in those extreme Passions and heavy Burthens, which no other Shoulders but his could bear,
which shows, that both in the Garden and on the Cross our Saviour had his Eye on the Joy that was Set before him, as the Prop and Basis that did support him in those extreme Passion and heavy Burdens, which no other Shoulders but his could bear,
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when it testified before-hand the Sufferings of Christ, and the Glory that should follow, or the Glories after them. Which shews that the Prophets did testifie before-hand, together with the Sufferings of Christ, the Glories after them:
when it testified beforehand the Sufferings of christ, and the Glory that should follow, or the Glories After them. Which shows that the prophets did testify beforehand, together with the Sufferings of christ, the Glories After them:
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GOD's PRESENCE, Fulness of Joy. Part II. The Twenty-second SERMON. PSAL. xvi. 11. In thy Presence is fulness of Joy, and at thy right hand there are Pleasures for evermore.
GOD's PRESENCE, Fullness of Joy. Part II The Twenty-second SERMON. PSALM xvi. 11. In thy Presence is fullness of Joy, and At thy right hand there Are Pleasures for evermore.
and therein the Encouragement which Christ had, and all Believers have, in their Sufferings, by God's shewing them the way of Life, hath (though much short of what so precious an Argument deserved) been somewhat unfolded to you.
and therein the Encouragement which christ had, and all Believers have, in their Sufferings, by God's showing them the Way of Life, hath (though much short of what so precious an Argument deserved) been somewhat unfolded to you.
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This latter S. Peter omits in his Citation of this Scripture, Act. 2.25, &c. Yet it is not improbable but he alludes to it vers. 33. where he useth these words, Therefore being by the right hand of God exalted:
This latter S. Peter omits in his Citante of this Scripture, Act. 2.25, etc. Yet it is not improbable but he alludes to it vers. 33. where he uses these words, Therefore being by the right hand of God exalted:
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and expressing a Resolution to hold fast to God, as being well assured of Divine Guidance and Advancement, (in the words read to you) Thou shalt guide me with thy Counsell,
and expressing a Resolution to hold fast to God, as being well assured of Divine Guidance and Advancement, (in the words read to you) Thou shalt guide me with thy Counsel,
as it is vers. 2. he found that, as for him, his Feet were almost gone, his Steps had well-nigh slipt ) had not God been with him continually, and held him by the right hand, guided him with his Counsell, and led him to Glory.
as it is vers. 2. he found that, as for him, his Feet were almost gone, his Steps had well-nigh slipped) had not God been with him continually, and held him by the right hand, guided him with his Counsel, and led him to Glory.
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but to that special efficacious Grace, which is preventing and sustaining, that worketh in God's people both to will and to doe of his good pleasure, Phil. 2.13. His Tuition and his Guidance is the entire and onely Cause of a Saint's assured Beatitude.
but to that special efficacious Grace, which is preventing and sustaining, that works in God's people both to will and to do of his good pleasure, Philip 2.13. His Tuition and his Guidance is the entire and only Cause of a Saint's assured Beatitude.
WE have in this Psalm (whether composed by, or for Asaph to sing) a Skirmish between the Flesh and the Spirit, with the Victory of the Spirit, thereby strengthened to stand for God,
WE have in this Psalm (whither composed by, or for Asaph to sing) a Skirmish between the Flesh and the Spirit, with the Victory of the Spirit, thereby strengthened to stand for God,
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That the Prosperity of the Wicked was but for a moment, an empty Bitter-sweet, a fansied Dream, a meer Vanity, ending in Terrours which suddenly and irresistibly cast them down,
That the Prosperity of the Wicked was but for a moment, an empty Bittersweet, a fancied Dream, a mere Vanity, ending in Terrors which suddenly and irresistibly cast them down,
(either in my Bed or Grave:) for thou, Lord, onely (without any other Garrison) makest me alone (without any other Company) to dwell in my house (either on Earth or in the Heavens) in Safety, Hope and Security;
(either in my Bed or Grave:) for thou, Lord, only (without any other Garrison) Makest me alone (without any other Company) to dwell in my house (either on Earth or in the Heavens) in Safety, Hope and Security;
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And what David saith here of himself, whether concerning his Resolution, or Assurance, each pious Soul, that hath learned to trust in God, may with a like Composedness of spirit and Confidence, Fortitude and Magnanimity, take up,
And what David Says Here of himself, whither Concerning his Resolution, or Assurance, each pious Soul, that hath learned to trust in God, may with a like Composedness of Spirit and Confidence, Fortitude and Magnanimity, take up,
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and a Resting in their Beds, Isa. 57.2.) through the Assurance which they have, that when their House of this Tabernacle is dissolved, they have a Building of God,
and a Resting in their Beds, Isaiah 57.2.) through the Assurance which they have, that when their House of this Tabernacle is dissolved, they have a Building of God,
Yet may the words be extended farther, (with some Commentatours,) to denote the Disposition of believing Souls, in addressing themselves with courage to their Death and Grave, (which is termed a putting off this Tabernacle, 2 Pet. 1.14.
Yet may the words be extended farther, (with Some Commentators,) to denote the Disposition of believing Souls, in addressing themselves with courage to their Death and Grave, (which is termed a putting off this Tabernacle, 2 Pet. 1.14.
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as quietly lie down, and take his Rest on the Ground, as if he were on his Bed in his Palace at Jerusalem; as knowing, that though there were none with him in that condition,
as quietly lie down, and take his Rest on the Ground, as if he were on his Bed in his Palace At Jerusalem; as knowing, that though there were none with him in that condition,
but that he (though he were alone, compassed with ten thousands of people, that set themselves against him round about ) could in Affiance upon Divine Providence,
but that he (though he were alone, compassed with ten thousands of people, that Set themselves against him round about) could in Affiance upon Divine Providence,
And probably the Occasion of this Psalm was the same with that of the Third Psalm, which he made when he fled from Absalom his Son. And likely enough it might be a magnanimous Reply to the Motion of some of his timorous Servants, (who perhaps would have had him to have cowardly become a Fugitive,
And probably the Occasion of this Psalm was the same with that of the Third Psalm, which he made when he fled from Absalom his Son. And likely enough it might be a magnanimous Reply to the Motion of Some of his timorous Servants, (who perhaps would have had him to have cowardly become a Fugitive,
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It is likely David, when he speaks of his laying himself down in peace, and sleeping, meant it onely of his natural Sleep, and his addressing himself thereto.
It is likely David, when he speaks of his laying himself down in peace, and sleeping, meant it only of his natural Sleep, and his addressing himself thereto.
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Whether it were after or before his Entrance into his Kingdom, before or after his Victory over Absalom; sure it is, it was made by David when he was in an holy frame of Spirit.
Whither it were After or before his Entrance into his Kingdom, before or After his Victory over Absalom; sure it is, it was made by David when he was in an holy frame of Spirit.
And in it he first bespeaks God as a Supplicant, v. 1. then expostulates with his insolent Adversaries for their Malignity towards him, vers. 2. declares his Assurance of Divine Election and Tuition, vers. 3. admonishes them how to rectifie themselves, vers. 4, 5. mentions the Study of the generality of men, with his Request for himself, vers. 6. acknowledges the meliority of his Choice, vers. 7. and thereupon infers this Resolution which I have read, I will both lay me down in peace, and sleep, &c. There is no difficulty about the Reading or Meaning of the words:
And in it he First bespeaks God as a Supplicant, v. 1. then expostulates with his insolent Adversaries for their Malignity towards him, vers. 2. declares his Assurance of Divine Election and Tuition, vers. 3. admonishes them how to rectify themselves, vers. 4, 5. mentions the Study of the generality of men, with his Request for himself, vers. 6. acknowledges the meliority of his Choice, vers. 7. and thereupon infers this Resolution which I have read, I will both lay me down in peace, and sleep, etc. There is no difficulty about the Reading or Meaning of the words:
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whether we reade, [ Thou, Lord, onely, ] (referring to his single Help;) or, [ Thou, Lord, makest me alone ] (though I have no other with me) dwell in Safety, Hope, Confidence, or Security.
whither we read, [ Thou, Lord, only, ] (referring to his single Help;) or, [ Thou, Lord, Makest me alone ] (though I have no other with me) dwell in Safety, Hope, Confidence, or Security.
This Passage shews his settled Acquiescence in the Tuition of the Almighty, grounded upon his experience and knowledge of his Love and Favour, without any such anxious Thoughtfulness, enfeebling Fears, distracting Perplexities,
This Passage shows his settled Acquiescence in the Tuition of the Almighty, grounded upon his experience and knowledge of his Love and Favour, without any such anxious Thoughtfulness, enfeebling Fears, distracting Perplexities,
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They fear the Lord; and that appears by their walking in their Ʋprightness. The other appear to be Fools by their despising of the Lord; and that is manifested by their Perverseness in their Ways. I shall begin with the
They Fear the Lord; and that appears by their walking in their Ʋprightness. The other appear to be Fools by their despising of the Lord; and that is manifested by their Perverseness in their Ways. I shall begin with the
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and shun the chiefest of Follies, in despising him: the one, by walking in our Ʋprightness; the other, by avoiding Perverseness in our ways: as it is expressed in my Text, He that walketh in his Ʋprightness, feareth the Lord:
and shun the chiefest of Follies, in despising him: the one, by walking in our Ʋprightness; the other, by avoiding Perverseness in our ways: as it is expressed in my Text, He that walks in his Ʋprightness, fears the Lord:
who is said to have a Heart as large as the Sand upon the Sea-shore, in respect of his Understanding in things both Divine and Humane, in which he exceeded all the Wise men of his own and other Generations.
who is said to have a Heart as large as the Sand upon the Seashore, in respect of his Understanding in things both Divine and Humane, in which he exceeded all the Wise men of his own and other Generations.
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AMong the Variety of Holy Writings, whereby the Wisedom and Goodness of God hath made provision for the Instruction and Guidance of Man, who is born as a wild Asse's Colt, Job 11.12. this Book of Proverbs is a Star not of the least magnitude, having the Quintessence of Solomon 's Wisedom in it;
AMong the Variety of Holy Writings, whereby the Wisdom and goodness of God hath made provision for the Instruction and Guidance of Man, who is born as a wild Ass's Colt, Job 11.12. this Book of Proverbs is a Star not of the least magnitude, having the Quintessence of Solomon is Wisdom in it;
OF all Points of Wisedom, this is the Inlet, and as it were the Door, to fear the Lord: and of all Ways of Folly, this is the greatest, to despise him. The one is demonstrated by a man's walking in his Ʋprightness, of which I have already spoken:
OF all Points of Wisdom, this is the Inlet, and as it were the Door, to Fear the Lord: and of all Ways of Folly, this is the greatest, to despise him. The one is demonstrated by a Man's walking in his Ʋprightness, of which I have already spoken:
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as to an Admiration and Extolling of the Divine Excellency, so also to an Imitation of and a Following after those glorious Saints, of whom it is said in the Verse before my Text, that they came out of great Tribulation,
as to an Admiration and Extolling of the Divine Excellency, so also to an Imitation of and a Following After those glorious Saints, of whom it is said in the Verse before my Text, that they Come out of great Tribulation,
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whether in the Ten first great Persecutions under the Pagan Roman Emperours, or those under the bloudy Roman Popes by Burnings and most cruel Massacres) apply this to all Saints;
whither in the Ten First great Persecutions under the Pagan Roman emperors, or those under the bloody Roman Popes by Burnings and most cruel Massacres) apply this to all Saints;
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and thence observe, 1. That Afflictions, Persecutions, yea Death, do not extinguish the Being of Saints, who wash their Robes and make them clean in the Bloud of the Lamb.
and thence observe, 1. That Afflictions, Persecutions, yea Death, do not extinguish the Being of Saints, who wash their Robes and make them clean in the Blood of the Lamb.
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Brave Shows (as at Princes Coronations and Marriages) do greatly attract the Eyes of men. One of the ancient Fathers wished much to see a Roman Triumph in its greatest Glory.
Brave Shows (as At Princes Coronations and Marriages) do greatly attract the Eyes of men. One of the ancient Father's wished much to see a Roman Triumph in its greatest Glory.
and without any Tediousness, to wit, to praise and magnifie him everlastingly. 3. Their Company is not base, sordid and vexing Men; or malicious and cruel Devils:
and without any Tediousness, to wit, to praise and magnify him everlastingly. 3. Their Company is not base, sordid and vexing Men; or malicious and cruel Devils:
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They wrastled not onely against Flesh and Bloud; but against Principalities and Powers, against the Rulers of the Darkness of this world, against Spiritual Wickedness in high, or heavenly, places: And though they had sore Falls,
They wrestled not only against Flesh and Blood; but against Principalities and Powers, against the Rulers of the Darkness of this world, against Spiritual Wickedness in high, or heavenly, places: And though they had soar Falls,
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6. In such sense of Misery or Sin, the pious Penitent bemoans himself to God, confesseth, bewaileth his Sin, humbleth himself before him, deprecateth his Wrath,
6. In such sense of Misery or since, the pious Penitent bemoans himself to God, Confesses, bewaileth his since, Humbleth himself before him, deprecateth his Wrath,
as his present Affliction very heavy, so his Groans and Tears vocal, that is, supplicatory, vers. 8. Whence these six Conclusions or Propositions have been deduced,
as his present Affliction very heavy, so his Groans and Tears vocal, that is, supplicatory, vers. 8. Whence these six Conclusions or Propositions have been deduced,
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and the Doctrine which he was sent to teach them, which he terms the Truth, vers. 32. that would make them free. This they disdainfully except against,
and the Doctrine which he was sent to teach them, which he terms the Truth, vers. 32. that would make them free. This they disdainfully except against,
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In this Chapter we have a Specimen of such Sophistry in the Jews, who exercised Christ with their perverse Arguings, to the intent they might hinder the Reception of his Testimony of himself,
In this Chapter we have a Specimen of such Sophistry in the jews, who exercised christ with their perverse Arguings, to the intent they might hinder the Reception of his Testimony of himself,
AMong other Sufferings which Christ underwent, the Antilogy, that is, the Contradiction of Sinners, (the Controversie which he had with cavilling and perverse Opponents or Disputers against his Sayings,) was not the least: which therefore Heb. 12.3. is propounded to us to analogize, that is, consider and ponder upon;
AMong other Sufferings which christ underwent, the Antilogy, that is, the Contradiction of Sinners, (the Controversy which he had with caviling and perverse Opponents or Disputers against his Sayings,) was not the least: which Therefore Hebrew 12.3. is propounded to us to analogize, that is, Consider and ponder upon;
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there being so great a Dissimilitude and Contrariety betwixt them and him therein, that they were more truly begotten of the Devil, whom in Lying and Cruelty they so much resembled. 3. As for the Third;
there being so great a Dissimilitude and Contrariety betwixt them and him therein, that they were more truly begotten of the devil, whom in Lying and Cruelty they so much resembled. 3. As for the Third;
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3. That the Certainty of its Accomplishment was the Spring of their Joy, the Basis of their Comfort, the Stay and Support of their Spirits in the days of their Pilgrimage on Earth.
3. That the Certainty of its Accomplishment was the Spring of their Joy, the Basis of their Comfort, the Stay and Support of their Spirits in the days of their Pilgrimage on Earth.
Having thus opened the Meaning of this Speech of Christ, that I may accommodate it to this present Time and Occasion, of celebrating the Memorial of Christ 's Advent, we may hence observe, 1. That the Day of Christ, or his Coming in the Flesh, was foreknown to Abraham,
Having thus opened the Meaning of this Speech of christ, that I may accommodate it to this present Time and Occasion, of celebrating the Memorial of christ is Advent, we may hence observe, 1. That the Day of christ, or his Coming in the Flesh, was foreknown to Abraham,
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Which therefore produced (if not for the kind, yet for the degree,) a singular Rejoycing in Abraham: such as shewed it self, not onely in so ready a following God whithersoever he called him; (a free choice of such an Estate of being as God allotted him;) but also in that unparallel'd Offering up Isaac, when he was tried, the great effect of his Faith,
Which Therefore produced (if not for the kind, yet for the degree,) a singular Rejoicing in Abraham: such as showed it self, not only in so ready a following God whithersoever he called him; (a free choice of such an Estate of being as God allotted him;) but also in that unparalleled Offering up Isaac, when he was tried, the great Effect of his Faith,
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both in that he saw that Seed which was in special manner his, not onely because it descended from him, (for so it was also David 's Seed,) but because it was to come of Sarah in a supernatural way;
both in that he saw that Seed which was in special manner his, not only Because it descended from him, (for so it was also David is Seed,) but Because it was to come of Sarah in a supernatural Way;
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This Seeing of Christ 's Day, (whether it were Ocular or Intellectual,) proper to Abraham, was matter of great Joy to Abraham in a more eminent manner then to others:
This Seeing of christ is Day, (whither it were Ocular or Intellectual,) proper to Abraham, was matter of great Joy to Abraham in a more eminent manner then to Others:
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And therefore both in Mary's Magnificat, and in Zachary's Benedictus, the Performance of God's Promise is said to be, as he spake to Abraham, and, according to the Oath which he sware to our Father Abraham. 5. As for the Last;
And Therefore both in Mary's Magnificat, and in Zachary's Benedictus, the Performance of God's Promise is said to be, as he spoke to Abraham, and, according to the Oath which he sware to our Father Abraham. 5. As for the Last;
Sure, as Abraham 's Faith was singular, (whereupon he had the denomination of the Father of Believers; ) so the Manifestation of Christ to him, what-ever it was, had a Peculiarity in respect of Prophets, Kings, and Righteous men.
Sure, as Abraham is Faith was singular, (whereupon he had the denomination of the Father of Believers;) so the Manifestation of christ to him, whatever it was, had a Peculiarity in respect of prophets, Kings, and Righteous men.
by such an Apparition as might be peculiar to Abraham, and not common to those many Prophets, Kings, and Righteous men, to whom it was denied to see those things which the Apostles saw, and to hear those things which they heard, Matth. 13.17. Luk. 10.24.
by such an Apparition as might be peculiar to Abraham, and not Common to those many prophets, Kings, and Righteous men, to whom it was denied to see those things which the Apostles saw, and to hear those things which they herd, Matthew 13.17. Luk. 10.24.
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and said in his heart, Shall a Child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? Which was spoken by him, not dubitativè, by way of Doubting, (for the contrary is asserted Rom. 4.16, 17, 18, 19, 20.) but out of Admiration, as over-joyed at the news.
and said in his heart, Shall a Child be born unto him that is an hundred Years old? and shall Sarah, that is ninety Years old, bear? Which was spoken by him, not dubitativè, by Way of Doubting, (for the contrary is asserted Rom. 4.16, 17, 18, 19, 20.) but out of Admiration, as overjoyed At the news.
To understand which, it is requisite that I unfold, 1. What is meant by Christ's Day. 2. How Abraham is said to be their Father; whereas vers. 39. Christ had said, If ye were Abraham's Children, ye would doe the works of Abraham:
To understand which, it is requisite that I unfold, 1. What is meant by Christ's Day. 2. How Abraham is said to be their Father; whereas vers. 39. christ had said, If you were Abraham's Children, you would do the works of Abraham:
THAT (after so great a Defection of the World from God, as was upon the Dispersion of Mankind, occasioned by the Giant-like Attempt of building the Tower of Babel, ) God might have a Race of men who should own and adhere to him, he singled out Abraham from his Fathers, who dwelt on the other side of the Floud,
THAT (After so great a Defection of the World from God, as was upon the Dispersion of Mankind, occasioned by the Giantlike Attempt of building the Tower of Babel,) God might have a Raze of men who should own and adhere to him, he singled out Abraham from his Father's, who dwelled on the other side of the Flood,
and served other Gods, as it is Josh. 24.2, 3. And having removed him with his Father from Ʋr of the Chaldees, (where it is likely the Sun was worshipped in stead of God,) unto Charran; his Father being dead, he translated him into the Land of Canaan, which he promised to give him for a Possession, as it is in S. Stephen 's Oration, Act. 7.4, 5. consonant to the words I have now read to you, Now the Lord had said unto Abraham, Get thee out of thy Country, &c. Sundry ways God used to speak to the Ancients; by Prophets, Dreams, and Visions. So Gen. 15.1. The word of the Lord came unto Abram in a Vision: and Gen. 17.1. The Lord appeared unto Abram:
and served other God's, as it is Josh. 24.2, 3. And having removed him with his Father from Ʋr of the Chaldees, (where it is likely the Sun was worshipped in stead of God,) unto Charran; his Father being dead, he translated him into the Land of Canaan, which he promised to give him for a Possession, as it is in S. Stephen is Oration, Act. 7.4, 5. consonant to the words I have now read to you, Now the Lord had said unto Abraham, Get thee out of thy Country, etc. Sundry ways God used to speak to the Ancients; by prophets, Dreams, and Visions. So Gen. 15.1. The word of the Lord Come unto Abram in a Vision: and Gen. 17.1. The Lord appeared unto Abram:
The Business, no doubt, being (as in After-ages, so in Abraham 's days) most famous, God would have it begun by an illustrious Manifestation of himself, that he might be known to be the God of Glory;
The Business, no doubt, being (as in Afterages, so in Abraham is days) most famous, God would have it begun by an illustrious Manifestation of himself, that he might be known to be the God of Glory;
or the Place whence he was to goe, Out of thy Country, &c. 3. The Terminus ad quem, or the Place whither he was to goe, Ʋnto a Land that I shall shew thee.
or the Place whence he was to go, Out of thy Country, etc. 3. The Terminus ad Whom, or the Place whither he was to go, Ʋnto a Land that I shall show thee.
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1. The Journy or Motion which is here injoyned Abraham is a Transmigration, expressed thus in the Hebrew, Lec Leca, as if it were, Vade tibi, Goe thou, or, Goe to thy self: which is by some conceived a Pleonasm or Redundance of speech;
1. The Journey or Motion which is Here enjoined Abraham is a Transmigration, expressed thus in the Hebrew, Let Leca, as if it were, Vade tibi, Go thou, or, Go to thy self: which is by Some conceived a Pleonasm or Redundance of speech;
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by others Emphatical, as if it were said, Goe for thy self, or thine own Benefit, intimating, that himself was the Finis cui, he for whom or whose sake that Pilgrimage was injoyned.
by Others Emphatical, as if it were said, Go for thy self, or thine own Benefit, intimating, that himself was the Finis cui, he for whom or whose sake that Pilgrimage was enjoined.
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That Ʋlysses, whom the Poet sets out as a great Traveller, (Multorum Mores hominum cognovit & Ʋrbes,) preferred his own Ithaca before all the places he had been in,
That Ʋlysses, whom the Poet sets out as a great Traveller, (Multorum Mores hominum cognovit & Ʋrbes,) preferred his own Ithaca before all the places he had been in,
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Which was yet farther aggravated, in that Ʋr of the Chaldees, or Mesopotamia, was no doubt a pleasant Country, situated (as it is conceived by the Description Gen. 2.14.) in or near the Garden of Eden: yet thence he must be gone,
Which was yet farther aggravated, in that Ʋr of the Chaldees, or Mesopotamia, was no doubt a pleasant Country, situated (as it is conceived by the Description Gen. 2.14.) in or near the Garden of Eden: yet thence he must be gone,
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he must quit even them, so as to put off all respects of Humanity and naturall Affection, (which otherwise had been great Impiety,) in Compliance with the Divine Ordination.
he must quit even them, so as to put off all respects of Humanity and natural Affection, (which otherwise had been great Impiety,) in Compliance with the Divine Ordination.
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And that was enough to him, who followed God, and was acted by an implicite Faith (not such as the Jesuites vow to their Superiours, who often command them villanous Attempts,
And that was enough to him, who followed God, and was acted by an implicit Faith (not such as the Jesuits Voelli to their Superiors, who often command them villainous Attempts,
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If any ask, why God did thus impose this Journey on Abraham: I answer, Doubtless it was not for any such superstitious Ends as the Papists injoyn some men Pilgrimages, to the intent they should satisfie for their Sins;
If any ask, why God did thus impose this Journey on Abraham: I answer, Doubtless it was not for any such superstitious Ends as the Papists enjoin Some men Pilgrimages, to the intent they should satisfy for their Sins;
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1. To separate him from that Idolatrous Country, where Nimrod (that mighty Hunter before the Lord ) had erected his Kingdom: (as it is Gen. 10.8, 9, 10.) and which, it is very probable, was a Country in which Bel and Baal were worshipped,
1. To separate him from that Idolatrous Country, where Nimrod (that mighty Hunter before the Lord) had erected his Kingdom: (as it is Gen. 10.8, 9, 10.) and which, it is very probable, was a Country in which Bel and Baal were worshipped,
and Gen. 14. as also from such Records of Antiquity as we have in Scripture, or other Authours, who make mention of the First Monarchy of the Assyrians.
and Gen. 14. as also from such Records of Antiquity as we have in Scripture, or other Authors, who make mention of the First Monarchy of the Assyrians.
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4. That, in Abraham 's Example, all Believers might see what their Condition that will adhere to God must be in this World, to wit, they must be in a movable estate, be ready to relinquish all at God's Command,
4. That, in Abraham is Exampl, all Believers might see what their Condition that will adhere to God must be in this World, to wit, they must be in a movable estate, be ready to relinquish all At God's Command,
For we are to conceive, that which was here enjoyned was exemplary, as being so propounded by the Authour of the Epistle to the Hebrews, (11.8.) And as in obeying of this Command Abraham shewed his Faith, not settling either in Ʋr, or Charran, or Sichem, or Bethel, or Egypt, or any other place,
For we Are to conceive, that which was Here enjoined was exemplary, as being so propounded by the Author of the Epistle to the Hebrews, (11.8.) And as in obeying of this Command Abraham showed his Faith, not settling either in Ʋr, or Charran, or Sichem, or Bethel, or Egypt, or any other place,
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and with expectation of a settled Habitation above, as the Apostle saith, Heb. 11.15, 16. So it is God's Intent, that Abraham should be in this our Pattern to follow.
and with expectation of a settled Habitation above, as the Apostle Says, Hebrew 11.15, 16. So it is God's Intent, that Abraham should be in this our Pattern to follow.
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and dwelt in the Land of Nod, on the East of Eden, and there built a City. He thought to relieve himself against his accursed Condition (which the Terrours and the Furies of his evil Conscience haunting him brought him into) by his stately Building,
and dwelled in the Land of Nod, on the East of Eden, and there built a city. He Thought to relieve himself against his accursed Condition (which the Terrors and the Furies of his evil Conscience haunting him brought him into) by his stately Building,
And Abraham leaves his Country, sine animo revertendi, so as to yield to a total Privation of all his Contents there, without any expectation of Regress into that Place,
And Abraham leaves his Country, sine animo revertendi, so as to yield to a total Privation of all his Contents there, without any expectation of Regress into that Place,
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The like we reade of Moses, that he forsook Egypt, notwithstanding his enjoyment of Dignity there, being called the Son of Pharaoh's Daughter, and thereby in a possibility or likelihood,
The like we read of Moses, that he forsook Egypt, notwithstanding his enjoyment of Dignity there, being called the Son of Pharaoh's Daughter, and thereby in a possibility or likelihood,
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After which he returned into Egypt, being commissionated by God, and endured the Wrath of Pharaoh, with the Frowardness of the Israelites. The remainder of his life he spent in the barren and desolate Wilderness, with innumerable Vexations from those unruly People which he had led out of Egypt. And all this onely because it was thus appointed him by God,
After which he returned into Egypt, being commissionated by God, and endured the Wrath of Pharaoh, with the Frowardness of the Israelites. The remainder of his life he spent in the barren and desolate Wilderness, with innumerable Vexations from those unruly People which he had led out of Egypt. And all this only Because it was thus appointed him by God,
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and at last suffered without the Gate of Jerusalem: so saith the Apostle, Heb. 13.13, 14. it is God's determination, that we goe forth unto him without the Camp, bearing his Reproach;
and At last suffered without the Gate of Jerusalem: so Says the Apostle, Hebrew 13.13, 14. it is God's determination, that we go forth unto him without the Camp, bearing his Reproach;
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And indeed there are very urgent Reasons wherefore God so ordereth the Estate of his People, that it should be thus changeable and unsettled, both in respect of his own Glory, and their Good.
And indeed there Are very urgent Reasons Wherefore God so Ordereth the Estate of his People, that it should be thus changeable and unsettled, both in respect of his own Glory, and their Good.
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On both which accounts they comply with God in his Design, as being regulated in their Resolutions and Motions by Faith in God, whom they apprehend as their best Friend, and most faithfull Guide.
On both which accounts they comply with God in his Design, as being regulated in their Resolutions and Motions by Faith in God, whom they apprehend as their best Friend, and most faithful Guide.
yet) proved the Devil a Liar, and Job true-hearted, whom no Sufferings could make to curse God. And in the like manner he suffers the Patience and Obedience of his Servants to be tried;
yet) proved the devil a Liar, and Job truehearted, whom no Sufferings could make to curse God. And in the like manner he suffers the Patience and obedience of his Servants to be tried;
And by this their Adherence to God, and Experience of his Fidelity, they become Witnesses for the Lord, that he is God, as it is said Isa. 43.12. 2. By this way of God's Providence in disposing thus of his People, their Spiritual and Eternal Good is greatly promoted:
And by this their Adherence to God, and Experience of his Fidis, they become Witnesses for the Lord, that he is God, as it is said Isaiah 43.12. 2. By this Way of God's Providence in disposing thus of his People, their Spiritual and Eternal Good is greatly promoted:
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They surfeit of these earthly Dainties, are infected with worldly Thoughts, have no taste of the Rivers of God's Pleasures, are settled on their Lees, as not emptied from Vessell to Vessell, their Taste remaineth in them,
They surfeit of these earthly Dainties, Are infected with worldly Thoughts, have no taste of the rivers of God's Pleasures, Are settled on their Lees, as not emptied from Vessel to Vessel, their Taste remains in them,
A Dives, a man that hath his Goods encreased, minds nothing but building his Barns, and taking his Ease; thinks not on his Death, on Judgment to come, or being rich towards God.
A Dives, a man that hath his Goods increased, minds nothing but building his Barns, and taking his Ease; thinks not on his Death, on Judgement to come, or being rich towards God.
And indeed the Enjoyment of these Spirituall Blessings doth make abundant Compensation for the Want of that Ease and Pleasure which the Grandees of the Earth have.
And indeed the Enjoyment of these Spiritual Blessings does make abundant Compensation for the Want of that Ease and Pleasure which the Grandees of the Earth have.
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Abraham lived at more Ease, with much more Content and Delight, in his Tents, on the Hills of Canaan, then Lot did in Sodom, which he chose to dwell in:
Abraham lived At more Ease, with much more Content and Delight, in his Tents, on the Hills of Canaan, then Lot did in Sodom, which he chosen to dwell in:
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and when rescued by Abraham, he vexed his righteous Soul from day to day with the unclean Conversation of the Sodomites, in hearing and seeing their unlawfull deeds:
and when rescued by Abraham, he vexed his righteous Soul from day to day with the unclean Conversation of the Sodomites, in hearing and seeing their unlawful Deeds:
And therefore every one of us is to conceive God speaketh so to him, as he spake Mic. 2.10. Anise and depart, for this is not your Rest, because it is polluted.
And Therefore every one of us is to conceive God speaks so to him, as he spoke Mic. 2.10. Anise and depart, for this is not your Rest, Because it is polluted.
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Nor can we be partakers of the Divine Nature, without escaping the Corruption that is in the World through Lust, 2 Pet. 1.4. Saul 's Court was not so good to David as the Wilderness, in which he was hunted as a Partridge on the mountains.
Nor can we be partakers of the Divine Nature, without escaping the Corruption that is in the World through Lust, 2 Pet. 1.4. Saul is Court was not so good to David as the Wilderness, in which he was hunted as a Partridge on the Mountains.
Then he made the sweetest Psalms, and sang them with the most pleasant Melody, when, forced to leave Saul 's Court, he fled to God as to his Sanctuary.
Then he made the Sweetest Psalms, and sang them with the most pleasant Melody, when, forced to leave Saul is Court, he fled to God as to his Sanctuary.
Yea, it was better with him when he was in the Field against the Philistines, then when, being at home at Rest and Ease, he walked on the Roof of his house, and saw Bathsheba.
Yea, it was better with him when he was in the Field against the philistines, then when, being At home At Rest and Ease, he walked on the Roof of his house, and saw Bathsheba.
And the worst Condition a Saint can be in, who depends on God, and follows him, (as Abraham did,) is but a Storm: Nubecula est, citò transibit; it will quickly blow over;
And the worst Condition a Saint can be in, who depends on God, and follows him, (as Abraham did,) is but a Storm: Nubecula est, citò transibit; it will quickly blow over;
This light Affliction, which is but for a moment, will work for us (if we walk humbly with our God ) a far more exceeding and eternall weight of Glory:
This Light Affliction, which is but for a moment, will work for us (if we walk humbly with our God) a Far more exceeding and Eternal weight of Glory:
it hath been resolved, That not onely Pain of Body, or Bodily Restraint, drew out such Groans, such a Fountain of Tears as was let out when this Psalm was made:
it hath been resolved, That not only Pain of Body, or Bodily Restraint, drew out such Groans, such a Fountain of Tears as was let out when this Psalm was made:
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Privation of God's Worship, fear of the Dishonour that might accrue to God from his Enemies, Reproaching God by reason of him, are intimated vers. 5, 7, 10. to have been likewise Causes of this immoderate Sorrow.
Privation of God's Worship, Fear of the Dishonour that might accrue to God from his Enemies, Reproaching God by reason of him, Are intimated vers. 5, 7, 10. to have been likewise Causes of this immoderate Sorrow.
And that these Groans and Tears were for Sin, hath been gathered partly from other parallel places, Psal. 38.1, 2, 3, 4. Psal. 39.11. Psal. 40.12. Psal. 41.4. and others:
And that these Groans and Tears were for since, hath been gathered partly from other parallel places, Psalm 38.1, 2, 3, 4. Psalm 39.11. Psalm 40.12. Psalm 41.4. and Others:
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6. In such sense of Misery or Sin, the pious Penitent person bemoaneth himself to God, confesseth, bewaileth his Sin, humbleth himself before him, deprecateth his Wrath,
6. In such sense of Misery or since, the pious Penitent person bemoaneth himself to God, Confesses, bewaileth his since, Humbleth himself before him, deprecateth his Wrath,
If the Greatness of his Person, or the Sacredness of his Function, had been Antidote enough against Temptation, Armour of proof against the fiery darts of Satan, we had not this day heard of David a Sinner;
If the Greatness of his Person, or the Sacredness of his Function, had been Antidote enough against Temptation, Armour of proof against the fiery darts of Satan, we had not this day herd of David a Sinner;
and that in so foul and crimson Crimes as Adultery and Murther, (which occasioned the penning of this Psalm;) 'tis happy that we yet find him here a Penitent, and a complaining one:
and that in so foul and crimson Crimes as Adultery and Murder, (which occasioned the penning of this Psalm;) it's happy that we yet find him Here a Penitent, and a complaining one:
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for here are Loving-kindnesses, or kind Mercies, a Multitude of tender Mercies; well expressed by Zachary, Luk. 1.78. the Bowells of Compassion of our God;
for Here Are Loving-kindnesses, or kind mercies, a Multitude of tender mercies; well expressed by Zachary, Luk. 1.78. the Bowels of Compassion of our God;
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5. That it is Loving-kindness and multitude of tender Mercies which is the Motive whereupon God blotteth out Transgressions, washeth throughly the guilty Sinner from Iniquity,
5. That it is Lovingkindness and multitude of tender mercies which is the Motive whereupon God blots out Transgressions, washes thoroughly the guilty Sinner from Iniquity,
4. That we are to beg earnestly, not onely for Blotting out our Transgressions, but also for through Washing and Cleansing from Iniquity and Sin, not onely by Condonation of them,
4. That we Are to beg earnestly, not only for Blotting out our Transgressions, but also for through Washing and Cleansing from Iniquity and since, not only by Condonation of them,
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alluding, 'tis likely, to the cleansing of men from their Leprosy and other Legall Pollutions in the Mosaicall Law. 3. The third term is, Cleanse me from my Sin;
alluding, it's likely, to the cleansing of men from their Leprosy and other Legal Pollutions in the Mosaical Law. 3. The third term is, Cleanse me from my since;
that is, Absolution, meant by Ablution, 1 Cor. 6.11. where it comprehends Justification as well as Sanctification. And so it is said, Revel. 1.5. Christ hath washed us from our Sins in his own bloud;
that is, Absolution, meant by Ablution, 1 Cor. 6.11. where it comprehends Justification as well as Sanctification. And so it is said, Revel. 1.5. christ hath washed us from our Sins in his own blood;
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God did write bitter things against him, and sealed up his Iniquity. And the blotting it out, is the putting it out of his Remembrance, so as not to charge it upon him, nor condemn him for it:
God did write bitter things against him, and sealed up his Iniquity. And the blotting it out, is the putting it out of his Remembrance, so as not to charge it upon him, nor condemn him for it:
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yet they were not any other then God had proclaimed of old, he did forgive; and after in his New Covenant he more fully assured the Condonation of them: Jer. 31.34. Heb. 8.12. 2. The thing David requesteth of God:
yet they were not any other then God had proclaimed of old, he did forgive; and After in his New Covenant he more Fully assured the Condonation of them: Jer. 31.34. Hebrew 8.12. 2. The thing David requesteth of God:
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importing his Unrighteousness to Ʋriah, his Wife, Himself, his Child by her, his whole House and People, who all tasted of the bitterness of his eating that forbidden fruit. 3. Sin or Errour; intimating the great Folly which he now deprehended, in yielding so to his Lust,
importing his Unrighteousness to Ʋriah, his Wife, Himself, his Child by her, his Whole House and People, who all tasted of the bitterness of his eating that forbidden fruit. 3. since or Error; intimating the great Folly which he now deprehended, in yielding so to his Lust,
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which is expressed with Aggravation in three words. 1. Transgression; a word that notes sometimes Rebellion or Revolt from God. 2. Iniquity or Perverseness;
which is expressed with Aggravation in three words. 1. Transgression; a word that notes sometime Rebellion or Revolt from God. 2. Iniquity or Perverseness;
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And therefore if there be any Soul, that hears me this day, struck with a deep sense and horrour of his Sins, lying groaning and trembling under the heavy pressure and burthen of them, let him not despair of Pardon, either by reason of the Quality or Quantity of them:
And Therefore if there be any Soul, that hears me this day, struck with a deep sense and horror of his Sins, lying groaning and trembling under the heavy pressure and burden of them, let him not despair of Pardon, either by reason of the Quality or Quantity of them:
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but that his Example might direct them to return to God after their Wandrings, and erect and keep up their spirits from sinking, by the assurance of his Mercy,
but that his Exampl might Direct them to return to God After their Wanderings, and erect and keep up their spirits from sinking, by the assurance of his Mercy,
What S. Paul said of himself, that his Fall and Recovery was a Pattern to all that should believe in Christ, may be as rightly said of David; The Lord permitted him to sin, that no man might presume,
What S. Paul said of himself, that his Fallen and Recovery was a Pattern to all that should believe in christ, may be as rightly said of David; The Lord permitted him to since, that no man might presume,
of blotting out his Transgressions, washing him throughly from his Iniquity, and cleansing him from his Sin. In the same manner as Moses pleaded with God for Israel, Num. 14.17, 18, 19. after whose Copy this Petition seems to be framed,
of blotting out his Transgressions, washing him thoroughly from his Iniquity, and cleansing him from his Sin. In the same manner as Moses pleaded with God for Israel, Num. 14.17, 18, 19. After whose Copy this Petition seems to be framed,
3. The Third thing considerable in David 's Petition (which is indeed the Hindge on which all turns) is, the Loving-kindness or Benignity of God, the Multitude of his tender Mercies;
3. The Third thing considerable in David is Petition (which is indeed the Hinge on which all turns) is, the Lovingkindness or Benignity of God, the Multitude of his tender mercies;
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as it is expressed Isa. 1.16, 17. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to doe evil, learn to doe well.
as it is expressed Isaiah 1.16, 17. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, Learn to do well.
awakening and saving him, who in his insensible Lethargy of Impenitence would have destroyed himself. Whoever thou art, know that the Holy Ghost hath recorded this Story for thy Consolation:
awakening and Saving him, who in his insensible Lethargy of Impenitence would have destroyed himself. Whoever thou art, know that the Holy Ghost hath recorded this Story for thy Consolation:
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such as are in a Woman, or rather exceeding the Compassion of a Woman on the Son of her womb, Isa. 49.15. Loving-kindness of God, against Unkindness of Man;
such as Are in a Woman, or rather exceeding the Compassion of a Woman on the Son of her womb, Isaiah 49.15. Lovingkindness of God, against Unkindness of Man;
and most prevalent Motives, doubling and redoubling his Petitions, and adding this forcible Reason, which the words of my Text yield, For I acknowledge my Transgression, &c. Wherein,
and most prevalent Motives, doubling and redoubling his Petitions, and adding this forcible Reason, which the words of my Text yield, For I acknowledge my Transgression, etc. Wherein,
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1. He professeth ingenuously his Agnition of his Transgressions, as most hainous, of deep dye, Crimson, Scarlet Sins, Red Sins, Bloud-guiltiness, and damnable Uncleanness.
1. He Professes ingenuously his Agnition of his Transgressions, as most heinous, of deep die, Crimson, Scarlet Sins, Read Sins, Bloodguiltiness, and damnable Uncleanness.
but for a continuance, it was ever before him; he mourned, and intended to mourn for it all or most of his days, to repent and abhor himself in dust and ashes.
but for a Continuance, it was ever before him; he mourned, and intended to mourn for it all or most of his days, to Repent and abhor himself in dust and Ashes.
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and Exaltation of his Name, so as to gain the Elogy of the sweet Singer of Israel; so by reason of his great Fall in defiling Bathsheba, he is fain to mourn as a Dove, to change his tune, to sing Lamentation, to bewail his Transgressions,
and Exaltation of his Name, so as to gain the Eulogy of the sweet Singer of Israel; so by reason of his great Fallen in defiling Bathsheba, he is fain to mourn as a Dove, to change his tune, to sing Lamentation, to bewail his Transgressions,
when he saith, Whither shall I goe from thy Spirit? or whither shall I flee from thy Presence? Psal. 139.7. which intimates as if there were no escaping God's Spirit, or avoiding God's Presence:
when he Says, Whither shall I go from thy Spirit? or whither shall I flee from thy Presence? Psalm 139.7. which intimates as if there were no escaping God's Spirit, or avoiding God's Presence:
God respected not his Offering, admitted him not to any Communion with himself, let the infernall Spirits haunt him, delivered him into the hands of the Devil.
God respected not his Offering, admitted him not to any Communion with himself, let the infernal Spirits haunt him, Delivered him into the hands of the devil.
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OF all the Holy Patriarchs, whose ways are recorded in the Old Testament, there is none, of whose Acts we have more relation remaining to us for our Imitation,
OF all the Holy Patriarchs, whose ways Are recorded in the Old Testament, there is none, of whose Acts we have more Relation remaining to us for our Imitation,
1. The term Spirit is meant sometimes of God the Father, as Joh. 4.24. where it is said that God is a Spirit: sometimes of the Son, as 2 Cor. 3.17. where it is said, The Lord is that Spirit:
1. The term Spirit is meant sometime of God the Father, as John 4.24. where it is said that God is a Spirit: sometime of the Son, as 2 Cor. 3.17. where it is said, The Lord is that Spirit:
For explication whereof, it is requisite that it be shewed, 1. What is meant by the Holy Spirit, or Spirit of God's Holiness, which he feared might be taken from him: 2. How it is taken away from a person.
For explication whereof, it is requisite that it be showed, 1. What is meant by the Holy Spirit, or Spirit of God's Holiness, which he feared might be taken from him: 2. How it is taken away from a person.
It now remains that I consider the other Prayer in my Text, against the Privation of God's Spirit, in these words, And take not thy Holy Spirit from me.
It now remains that I Consider the other Prayer in my Text, against the Privation of God's Spirit, in these words, And take not thy Holy Spirit from me.
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for in this Psalm, his humble Confession, his ardent Supplication, shew that there was some fire of God's Spirit remaining in him, all the sparks were not gone out.
for in this Psalm, his humble Confessi, his Ardent Supplication, show that there was Some fire of God's Spirit remaining in him, all the sparks were not gone out.
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2. This helps us to understand how the Holy Spirit may be taken from a person; to wit, by withdrawing from him those Operations of the Holy Spirit which are amiable to God, or comfortable to us.
2. This helps us to understand how the Holy Spirit may be taken from a person; to wit, by withdrawing from him those Operations of the Holy Spirit which Are amiable to God, or comfortable to us.
Now the Spirit of God is sometimes spoke of as God's Instrument by which he works in the works of Creation. Psal. 104.30. Thou sendest forth thy Spirit, they are created;
Now the Spirit of God is sometime spoke of as God's Instrument by which he works in the works of Creation. Psalm 104.30. Thou sendest forth thy Spirit, they Are created;
who is termed the Holy Ghost, or Spirit, and is all one with the Spirit of his Holiness in my Text. Now he is so termed in opposition to the unclean Spirit, Matth. 12.43. or evil Spirit, and Spirit of Devils, which are in some men, as the Holy Spirit is in others.
who is termed the Holy Ghost, or Spirit, and is all one with the Spirit of his Holiness in my Text. Now he is so termed in opposition to the unclean Spirit, Matthew 12.43. or evil Spirit, and Spirit of Devils, which Are in Some men, as the Holy Spirit is in Others.
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So it was with David at Ziklag: when his Fellow-souldiers with himself had their City burnt, their Wives, Children and Goods carried away captive by the Amalckites, he was greatly distressed; for the people spake of stoning him,
So it was with David At Ziklag: when his Fellow-soldiers with himself had their city burned, their Wives, Children and Goods carried away captive by the Amalekites, he was greatly distressed; for the people spoke of stoning him,
yet the spirit of Faith, vers. 13. so upheld him, that, though the Holy Ghost witnessed in every city, saying that Bonds and Afflictions did abide him, yet none of those things did move him, Act. 20.23, 24. He was so rooted and grounded in Faith, that (what-ever inward Decays he found, what-ever outward Storms beat upon him,
yet the Spirit of Faith, vers. 13. so upheld him, that, though the Holy Ghost witnessed in every City, saying that Bonds and Afflictions did abide him, yet none of those things did move him, Act. 20.23, 24. He was so rooted and grounded in Faith, that (whatever inward Decays he found, whatever outward Storms beatrice upon him,
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What glorious talk have the Stoicks of their Vertues, as of themselves sufficient to make them happy under any Pressures? What sullen (if not well-composed) Deportment of Spirit have some of them shewed under Racks, Strappado's,
What glorious talk have the Stoics of their Virtues, as of themselves sufficient to make them happy under any Pressures? What sullen (if not well-composed) Deportment of Spirit have Some of them showed under Racks, Strappado's,
In a word, though he had Afflictions as much as any, yet in them all he rejoyced in this, that he had the Testimony of his Conscience, that in Simplicity and godly Sincerity, not with fleshly Wisedom,
In a word, though he had Afflictions as much as any, yet in them all he rejoiced in this, that he had the Testimony of his Conscience, that in Simplicity and godly Sincerity, not with fleshly Wisdom,
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When he reasoned of Righteousness, Temperance, and Judgment to come, before Felix the Governour, and Drusilla his Wife, which was a Jewess, he was without Fear;
When he reasoned of Righteousness, Temperance, and Judgement to come, before Felix the Governor, and Drusilla his Wife, which was a Jewess, he was without fear;
And this made him bold before Felix, when he could say in truth, Herein do I exercise my self, to have always a Conscience void of offence towards God and towards men, Act. 24.16.
And this made him bold before Felix, when he could say in truth, Herein do I exercise my self, to have always a Conscience void of offence towards God and towards men, Act. 24.16.
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The knowledge of his Purity, the assurance of his Witness in heaven, supported him with strength to undergoe all his Sores, to refute all his Adversaries, to conquer Satan,
The knowledge of his Purity, the assurance of his Witness in heaven, supported him with strength to undergo all his Sores, to refute all his Adversaries, to conquer Satan,
But of all the Instances of mere mortal mens enduring Afflictions, no Example is like that transcendent Mirrour of Patience, holy Job; for, notwithstanding all the Adversities wherewith Satan had laden him, notwithstanding the Provocation of his froward Wife, notwithstanding the injurious Criminations of his evilsurmizing Friends,
But of all the Instances of mere Mortal men's enduring Afflictions, no Exampl is like that transcendent Mirror of Patience, holy Job; for, notwithstanding all the Adversities wherewith Satan had laden him, notwithstanding the Provocation of his froward Wife, notwithstanding the injurious Criminations of his evilsurmizing Friends,
yet this did not sink him, but that he held up, so as, in the Conscience of his Uprightness, to urge God to revoke his Sentence, and lengthen his Life.
yet this did not sink him, but that he held up, so as, in the Conscience of his Uprightness, to urge God to revoke his Sentence, and lengthen his Life.
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how I have walked before thee in truth, and with a perfect Heart, and have done that which is good in thy sight, Isa. 38.1, 2, 3. He was under a mortal Disease, with sense of killing Pain;
how I have walked before thee in truth, and with a perfect Heart, and have done that which is good in thy sighed, Isaiah 38.1, 2, 3. He was under a Mortal Disease, with sense of killing Pain;
Holy Believers have (if not with so daring a Spirit, yet with a calmer and more gentle Submission to the Will of God) held up their heads under the greatest Rebukes of God's Hand,
Holy Believers have (if not with so daring a Spirit, yet with a calmer and more gentle Submission to the Will of God) held up their Heads under the greatest Rebukes of God's Hand,
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IT was the immense Munificence of the Divine Goodness to his people the Jews, that he not onely gave them the Treasures of Egypt, but also the Riches of Heaven, in such holy Precepts as he vouchsafed not to other Nations:
IT was the immense Munificence of the Divine goodness to his people the jews, that he not only gave them the Treasures of Egypt, but also the Riches of Heaven, in such holy Precepts as he vouchsafed not to other nations:
It was not altogether undeservedly, that Pythagoras his Poem was said to contain Golden Verses; that others of the Greek Poets and Philosophers were for their Sentences and Apophthegms magnified as wise above the common sort of men:
It was not altogether undeservedly, that Pythagoras his Poem was said to contain Golden Verses; that Others of the Greek Poets and Philosophers were for their Sentences and Apophthegms magnified as wise above the Common sort of men:
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amongst which, this which I have pitched upon is very remarkable, The Spirit of a man, &c. The former part of which presupposeth Man obnoxious to Infirmities:
among which, this which I have pitched upon is very remarkable, The Spirit of a man, etc. The former part of which presupposeth Man obnoxious to Infirmities:
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Not onely his Eyes are dim, his Ears deaf, his Tast, Feeling, Smelling, decay: but also his Memory fails, his Apprehension is shallow, his Invention dull:
Not only his Eyes Are dim, his Ears deaf, his Taste, Feeling, Smelling, decay: but also his Memory fails, his Apprehension is shallow, his Invention dull:
Ignorance of God, of his Will; proneness to yield to Seducements and Temptations of Satan; Unteachableness, and Untractableness; Passionateness, Inconstancy, Prevalency of Lusts:
Ignorance of God, of his Will; proneness to yield to Seducements and Temptations of Satan; Unteachableness, and Untractableness; Passionateness, Inconstancy, Prevalency of Lustiest:
by reason of which God said of the Jews, Ezek. 16.30. How weak is thine Heart, seeing thou doest all these things, the work of an imperious whorish woman? Both these sorts may be well here meant;
by reason of which God said of the jews, Ezekiel 16.30. How weak is thine Heart, seeing thou dost all these things, the work of an imperious whorish woman? Both these sorts may be well Here meant;
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Heaviness in the heart of a man maketh it stoop, Prov. 12.25. Age and Sickness cause the Keepers of the house to tremble, and the strong men to bow themselves, Fear to be in the way, the Grashopper to be a burthen, Desire to fail, the silver Chord to be loosed, the golden Bowl to be broken, the Pitcher to be broken at the Fountain, the Wheel to be broken at the Cistern;
Heaviness in the heart of a man makes it stoop, Curae 12.25. Age and Sickness cause the Keepers of the house to tremble, and the strong men to bow themselves, fear to be in the Way, the Grasshopper to be a burden, Desire to fail, the silver Chord to be loosed, the golden Bowl to be broken, the Pitcher to be broken At the Fountain, the Wheel to be broken At the Cistern;
of which the Apostle speaks 1 Cor. 2.11. For what man hath known the things of a man, save the Spirit of a man which is in him? But then it must be understood of the Spirit of a man in its Rectitude and Integrity, opposite to a wounded Spirit, as the Antithesis in the latter part of the verse shews.
of which the Apostle speaks 1 Cor. 2.11. For what man hath known the things of a man, save the Spirit of a man which is in him? But then it must be understood of the Spirit of a man in its Rectitude and Integrity, opposite to a wounded Spirit, as the Antithesis in the latter part of the verse shows.
for as the man is, so is his strength. As is the man's Reason and Understanding, so is his Courage and Fortitude of Spirit. Mens cujusque is est quisque.
for as the man is, so is his strength. As is the Man's Reason and Understanding, so is his Courage and Fortitude of Spirit. Mens cujusque is est Quisque.
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Men that have much Wit to find ways of evasion, Skill to apply themselves to persons and times, to foresee Means and Events, will wind themselves out of Troubles;
Men that have much Wit to find ways of evasion, Skill to apply themselves to Persons and times, to foresee Means and Events, will wind themselves out of Troubles;
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The more Experience men have of overcoming Afflictions, the more are they armed against them. Any way whereby Reason is confirmed, Infirmities are abated.
The more Experience men have of overcoming Afflictions, the more Are they armed against them. Any Way whereby Reason is confirmed, Infirmities Are abated.
How admirable were the Resolutions, how constant were the Actings of spirit in Stoicks, in bearing their Sufferings by the help of Philosophy? Pains of the Stone, Torture of the Rack, were stoutly born without a Groan, upon such Apprehensions as these:
How admirable were the Resolutions, how constant were the Actings of Spirit in Stoics, in bearing their Sufferings by the help of Philosophy? Pains of the Stone, Torture of the Rack, were stoutly born without a Groan, upon such Apprehensions as these:
Certain it is, that for the sustaining of humane Evils, Prudence is much availing. That of Solomon is true of it, Eccles. 7.19. Wisedom strengtheneth the wise, more then ten mighty men which are in the City.
Certain it is, that for the sustaining of humane Evils, Prudence is much availing. That of Solomon is true of it, Eccles. 7.19. Wisdom strengtheneth the wise, more then ten mighty men which Are in the city.
Yea, such hath been the height of Confidence in some moral Heathens, such their Heroick Gallantry, that they have provoked the most barbarous Tyrants to doe their worst;
Yea, such hath been the height of Confidence in Some moral heathens, such their Heroic Gallantry, that they have provoked the most barbarous Tyrants to do their worst;
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Innumerable Arguments Faith presents to the Spirit, from God's Presence, Appointment, Love, Power, Promises, which do invincibly arm a Believer in all Perils, in all Assaults, in all Oppressions, and make him invulnerable.
Innumerable Arguments Faith presents to the Spirit, from God's Presence, Appointment, Love, Power, Promises, which do invincibly arm a Believer in all Perils, in all Assaults, in all Oppressions, and make him invulnerable.
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and so contentedly undergoe their Sufferings, as to take their Persecutours for their best Benefactours, and make the sweetest Melody in the most scorching Flames.
and so contentedly undergo their Sufferings, as to take their Persecutors for their best Benefactors, and make the Sweetest Melody in the most scorching Flames.
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that when they had triall of cruel Mockings and Scourgings, of Bonds and Imprisonments, were stoned, were sawed asunder, were tempted, were slain with the sword, were destitute, afflicted, tormented, they could take joyfully the spoiling of their goods, Heb. 10.34.
that when they had trial of cruel Mockings and Scourgings, of Bonds and Imprisonments, were stoned, were sawed asunder, were tempted, were slave with the sword, were destitute, afflicted, tormented, they could take joyfully the spoiling of their goods, Hebrew 10.34.
But what speak I of these Infirmities, these Afflictions, which are nothing in comparison of what the Holy Martyrs bare through Faith? of whom we reade, Heb. 11.35, 36, 37. that though they were tortured, yet they accepted not deliverance, that they might obtain a better Resurrection:
But what speak I of these Infirmities, these Afflictions, which Are nothing in comparison of what the Holy Martyrs bore through Faith? of whom we read, Hebrew 11.35, 36, 37. that though they were tortured, yet they accepted not deliverance, that they might obtain a better Resurrection:
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How shall thy hands be strong (saith God to the Jews, Ezek. 22.14.) when I shall deal with thee? The Sinners in Zion are afraid, fearfulness hath surprized the Hypocrites:
How shall thy hands be strong (Says God to the jews, Ezekiel 22.14.) when I shall deal with thee? The Sinners in Zion Are afraid, fearfulness hath surprised the Hypocrites:
When he saw the finger of a man's hand writing over against the Candlestick, and upon the plaister of the Wall of the King's Palace, his Countenance was changed, and his Thoughts troubled him,
When he saw the finger of a Man's hand writing over against the Candlestick, and upon the plaster of the Wall of the King's Palace, his Countenance was changed, and his Thoughts troubled him,
and consequently, Tribulation and Anguish upon every Soul of man that doeth evil, Rom. 2.8, 9. And this is that which makes the Heart to be affected as Belshazzar 's was:
and consequently, Tribulation and Anguish upon every Soul of man that doth evil, Rom. 2.8, 9. And this is that which makes the Heart to be affected as Belshazzar is was:
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have delightfully for a season satiated themselves with the enjoyment of their prohibited Lusts? yet in the conclusion, the Remembrance thereof hath been as a Fire in their Bones; as a heavy Burthen, that neither their own strength nor the help of other men could support them under.
have delightfully for a season satiated themselves with the enjoyment of their prohibited Lustiest? yet in the conclusion, the Remembrance thereof hath been as a Fire in their Bones; as a heavy Burden, that neither their own strength nor the help of other men could support them under.
in which case it is a truth, That the Wrath, Envy, Insolency of some mens Spirits is intolerable, as it is Prov. 27.4. Wrath is cruel, and Anger is outrageous:
in which case it is a truth, That the Wrath, Envy, Insolency of Some men's Spirits is intolerable, as it is Curae 27.4. Wrath is cruel, and Anger is outrageous:
Who of all men can bear his own Spirit when it is wounded or broken? so as in that case his own Ability and all other mens is insufficient to bear up such a wounded Spirit.
Who of all men can bear his own Spirit when it is wounded or broken? so as in that case his own Ability and all other men's is insufficient to bear up such a wounded Spirit.
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Now the Spirit is wounded or broken either by worldly Sorrows; By Sorrow of the heart the Spirit is broken, saith Solomon, Prov. 15.13. and S. Paul, 2 Cor. 7.10. Worldly Sorrow causeth death: or else it is broken by the sense of Guilt, and the fear of Wrath. In respect of which David complains, that his Bones were broken, Psal. 51.8. and more fully Psal. 38.2, &c. Thine Arrows stick fast in me, and thy Hand presseth me sore.
Now the Spirit is wounded or broken either by worldly Sorrows; By Sorrow of the heart the Spirit is broken, Says Solomon, Curae 15.13. and S. Paul, 2 Cor. 7.10. Worldly Sorrow Causes death: or Else it is broken by the sense of Gilded, and the Fear of Wrath. In respect of which David complains, that his Bones were broken, Psalm 51.8. and more Fully Psalm 38.2, etc. Thine Arrows stick fast in me, and thy Hand Presseth me soar.
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nor can any other support him, besides God; with the Reason hereof: That God onely makes up the breach, and closes the Wounds in the Spirit; and how he doeth it.
nor can any other support him, beside God; with the Reason hereof: That God only makes up the breach, and closes the Wounds in the Spirit; and how he doth it.
That worldly Crosses break mens Spirits, so as that they are weary of their Lives, is evident in the instance of Ahitophel, who was counted so wise a man, that his Counsel was reputed as if a man had inquired of the Oracle of God;
That worldly Crosses break men's Spirits, so as that they Are weary of their Lives, is evident in the instance of Ahithophel, who was counted so wise a man, that his Counsel was reputed as if a man had inquired of the Oracle of God;
yet barely because he saw his Counsell was not followed by Absalom, (God so over-ruling the heart of Absalom, that he hearkened to Hushai rather then to himself,) his Spirit could not bear this Disappointment of his Design, (to be the grand Minister of State under Absalom, ) but, in stead of dissembling his Grievance, he saddled his Ass, got him home to his City, put his house in order, hanged himself, died,
yet barely Because he saw his Counsel was not followed by Absalom, (God so overruling the heart of Absalom, that he harkened to Hushai rather then to himself,) his Spirit could not bear this Disappointment of his Design, (to be the grand Minister of State under Absalom,) but, in stead of dissembling his Grievance, he saddled his Ass, god him home to his city, put his house in order, hanged himself, died,
Many more such Examples of men eminent in respect of Wisedome, Dignity, Power, Wealth, who upon some unexpected Loss, Fear, perhaps but the angry Looks of a Prince, the Expulsion from Court,
Many more such Examples of men eminent in respect of Wisdom, Dignity, Power, Wealth, who upon Some unexpected Loss, fear, perhaps but the angry Looks of a Prince, the Expulsion from Court,
because they cannot obtain their desire? Yea, the Inconstancy of their Mistress, the miss of the hoped Match, shortens their Lives, brings down their heads with Sorrow to the Grave.
Because they cannot obtain their desire? Yea, the Inconstancy of their Mistress, the miss of the hoped Match, shortens their Lives, brings down their Heads with Sorrow to the Grave.
And the Reason hereof is, from the extreme Folly that is in men, who lay so great a stress of their Happiness upon worldly things, that when they fail them, their case seems deplorable, they have no Buttress to keep up their Spirits.
And the Reason hereof is, from the extreme Folly that is in men, who lay so great a stress of their Happiness upon worldly things, that when they fail them, their case seems deplorable, they have no Buttress to keep up their Spirits.
but his Mony was as Fire in his Bosome: the remembrance of his devillish Act did so envenome his Spirit, that he could find no Rest, till he had disgorged his Money,
but his Money was as Fire in his Bosom: the remembrance of his devilish Act did so envenom his Spirit, that he could find no Rest, till he had disgorged his Money,
So far were we from deserving God's Love, that we rather merited to be rejected by him, (by reason of our many Provocations of him to Anger,) as the proper Fruit of our Demeanour.
So Far were we from deserving God's Love, that we rather merited to be rejected by him, (by reason of our many Provocations of him to Anger,) as the proper Fruit of our Demeanour.
And can more Favour be desired or imagined to be done by the most Holy and High God to such Beggars, Malefactours, Rebells, condemned Prisoners, such base contemptible Wretches as we are? We may here cry out with the Apostle, O the depth of the Riches both of the Wisedome and Knowledge (I may adde, and Love ) of God! how unsearchable are his Judgments,
And can more Favour be desired or imagined to be done by the most Holy and High God to such Beggars, Malefactors, Rebels, condemned Prisoners, such base contemptible Wretches as we Are? We may Here cry out with the Apostle, Oh the depth of the Riches both of the Wisdom and Knowledge (I may add, and Love) of God! how unsearchable Are his Judgments,
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And it is this that S. John here means, Behold what manner of Love the Father hath given us, that we should be called, by reason of our Regeneration and Adoption, the Sons of God.
And it is this that S. John Here means, Behold what manner of Love the Father hath given us, that we should be called, by reason of our Regeneration and Adoption, the Sons of God.
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and put on the New man, which after God is created in Righteousness and Holiness of truth, Eph. 4.23, 24. Adoption is an Act which alters the outward Estate, whereby a person becomes as a Son to another,
and put on the New man, which After God is created in Righteousness and Holiness of truth, Ephesians 4.23, 24. Adoption is an Act which alters the outward Estate, whereby a person becomes as a Son to Another,
God having predestinated us unto the Adoption of Children by Jesus Christ to himself, according to the good pleasure of his Will, to the praise of the glory of his Grace, Eph. 1.5, 6. Regeneration is by a Change of us inwardly, whereby we are renewed in the Spirit of our minds,
God having predestinated us unto the Adoption of Children by jesus christ to himself, according to the good pleasure of his Will, to the praise of the glory of his Grace, Ephesians 1.5, 6. Regeneration is by a Change of us inwardly, whereby we Are renewed in the Spirit of our minds,
that we should be called, &c. The Sons of God are of many sorts. The Magistrates are so by Office, Psal. 82.6. the Angells by Dignity, Job 1.6. Adam by Creation, Luk. 3.38. and so all other men, Act. 17.29. the Posterity of Seth, (as it is conceived) Gen. 6.2. by Profession;
that we should be called, etc. The Sons of God Are of many sorts. The Magistrates Are so by Office, Psalm 82.6. the Angels by Dignity, Job 1.6. Adam by Creation, Luk. 3.38. and so all other men, Act. 17.29. the Posterity of Seth, (as it is conceived) Gen. 6.2. by Profession;
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And therefore well said the Apostle, Behold what manner of Love the Father hath bestowed on us, of free Gift, that we should be called the Sons of God.
And Therefore well said the Apostle, Behold what manner of Love the Father hath bestowed on us, of free Gift, that we should be called the Sons of God.
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as that we could have challenged our Adoption as due to us according to distributive Justice, in an Arithmetical or Geometrical proportion between our Actings and God's Adoption;
as that we could have challenged our Adoption as due to us according to distributive justice, in an Arithmetical or Geometrical proportion between our Actings and God's Adoption;
Rightly saith Elihu, Job 35.7, 8. If thou be Righteous, when givest thou to him? or what receiveth he of thy hand? Thy Wickedness may hurt a man, as thou art;
Rightly Says Elihu, Job 35.7, 8. If thou be Righteous, when givest thou to him? or what receives he of thy hand? Thy Wickedness may hurt a man, as thou art;
that we could obtain Arte propriâ, by our own Skill, or Marte proprio, by our own Ability, our Filiation, our Regeneration, our Adoption to be God's Sons:
that we could obtain Art propriâ, by our own Skill, or Mars Properly, by our own Ability, our Filiation, our Regeneration, our Adoption to be God's Sons:
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nor he that watereth, but God that giveth the increase, 1 Cor. 3.7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? saith the same Apostle, 1 Cor. 4.7.
nor he that Waters, but God that gives the increase, 1 Cor. 3.7. Who makes thee to differ from Another? and what hast thou that thou didst not receive? Says the same Apostle, 1 Cor. 4.7.
Christ is the Vine, his Father is the Husbandman, (and we are God's Husbandry, 1 Cor. 3.9.) he it is that purgeth the Branches in Christ, that they may bring forth more Fruit, Joh. 15.1, 2. Neither is he that planteth any thing,
christ is the Vine, his Father is the Husbandman, (and we Are God's Husbandry, 1 Cor. 3.9.) he it is that Purgeth the Branches in christ, that they may bring forth more Fruit, John 15.1, 2. Neither is he that plants any thing,
even when we were dead in Sins, hath quickned us together with Christ, Eph. 2.4, 5. a Love so ample and full, that he gave his own Son for us, and with him hath freely given us all things, Rom. 8.32.
even when we were dead in Sins, hath quickened us together with christ, Ephesians 2.4, 5. a Love so ample and full, that he gave his own Son for us, and with him hath freely given us all things, Rom. 8.32.
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it is a most active Love, not in shew onely, but in deed and in truth: it is an immense Love, that hath a Height and a Depth, a Length and a Breadth, without bounds: a rich Love;
it is a most active Love, not in show only, but in deed and in truth: it is an immense Love, that hath a Height and a Depth, a Length and a Breadth, without bounds: a rich Love;
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I doe not this, saith God, for your sakes, O House of Israel, but for my Holy Name's sake, Ezek. 36.22. It is pure Goodness, meer Love, that sets God on work to doe good to us:
I do not this, Says God, for your sakes, Oh House of Israel, but for my Holy Name's sake, Ezekiel 36.22. It is pure goodness, mere Love, that sets God on work to do good to us:
his Gifts and Calling are without Repentance, Rom. 11.29. His Love is a preventing Love, bears date afore ours: 1 Joh. 4.19. We love him, because he first loved us.
his Gifts and Calling Are without Repentance, Rom. 11.29. His Love is a preventing Love, bears date afore ours: 1 John 4.19. We love him, Because he First loved us.
and his Father meets him, hath Compassion on him, runs to him, falls on his Neck and kisses him, puts on him the best Robe, a Ring on his hand, Shoes on his feet, kills the fatted Calf, eats and drinks and is merry with him, after all his Miscarriages.
and his Father meets him, hath Compassion on him, runs to him, falls on his Neck and Kisses him, puts on him the best Robe, a Ring on his hand, Shoes on his feet, kills the fatted Calf, eats and drinks and is merry with him, After all his Miscarriages.
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His, who is styled the Father of Mercies, the God of all Consolation, 2 Cor. 1.3. the Father of Lights, from whom every good and every perfect Gift cometh, with whom is no Variableness or shadow of turning, Jam. 1.17. the Father who is Love it self in the abstract, 1 Joh. 4.16. God is love. It is not an Accident in him, but his very Essence;
His, who is styled the Father of mercies, the God of all Consolation, 2 Cor. 1.3. the Father of Lights, from whom every good and every perfect Gift comes, with whom is no Variableness or shadow of turning, Jam. 1.17. the Father who is Love it self in the abstract, 1 John 4.16. God is love. It is not an Accident in him, but his very Essence;
And so he is become the Father of all the Saints adopted in Christ Jesus, and made the Children of God by Faith in Christ Jesus, Gal. 3.26. 'Tis this Father's Love that is here presented to be seen;
And so he is become the Father of all the Saints adopted in christ jesus, and made the Children of God by Faith in christ jesus, Gal. 3.26. It's this Father's Love that is Here presented to be seen;
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But in a peculiar manner he is the God and Father of our Lord Jesus Christ, the Son of his Love, Col. 1.3. He proclaimed from Heaven, ( Matth. 3.17.) This is my beloved Son, in whom I am well pleased.
But in a peculiar manner he is the God and Father of our Lord jesus christ, the Son of his Love, Col. 1.3. He proclaimed from Heaven, (Matthew 3.17.) This is my Beloved Son, in whom I am well pleased.
yea, then stuck fast to him, when he might, and perhaps did, understand, that David 's Advancement to the Throne of Israel would be his and his Posteritie's Ruine.
yea, then stuck fast to him, when he might, and perhaps did, understand, that David is Advancement to the Throne of Israel would be his and his Posterity's Ruin.
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as it was observed long agoe in the Book of Wisedom, Chap. 5.3, 4. They can discern no Joys in the humble penitent Believers, either at present or for the future.
as it was observed long ago in the Book of Wisdom, Chap. 5.3, 4. They can discern no Joys in the humble penitent Believers, either At present or for the future.
and for this cause imagine the mortified Christian to be but a melancholick man, that foolishly pines away himself, not injoying that Mirth and that Benefit of such things as are allowed to the sons of men.
and for this cause imagine the mortified Christian to be but a melancholic man, that foolishly pines away himself, not enjoying that Mirth and that Benefit of such things as Are allowed to the Sons of men.
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they impute it to Religion, to hearing of Sermons, and performing other holy Duties: while they themselves think there is nothing better then to be merry while they may;
they impute it to Religion, to hearing of Sermons, and performing other holy Duties: while they themselves think there is nothing better then to be merry while they may;
Who can conceive that Man, that hath an immortal Spirit breathed into him from the Father of Spirits, should have no higher Joys then sensual Delights? that he should be satisfied with such Contents as are onely from Sublunary things? If the Philosophers knew that Vertue of it self could give such Tranquillity of mind, such ample Content,
Who can conceive that Man, that hath an immortal Spirit breathed into him from the Father of Spirits, should have no higher Joys then sensual Delights? that he should be satisfied with such Contents as Are only from Sublunary things? If the Philosophers knew that Virtue of it self could give such Tranquillity of mind, such ample Content,
Christians may discern that the Joys of Philosophers, in their dim Light of Reason and Morall honesty, together with their glorying in their Idols, could be but as Moon-light, compared to the Sun,
Christians may discern that the Joys of Philosophers, in their dim Light of Reason and Moral honesty, together with their glorying in their Idols, could be but as Moonlight, compared to the Sun,
Let not the Scoffs or Censures of the profane Carnalist affright you from your Choice. Place your Hope in the pursuance of those Joys that are Spiritual, that are Heavenly.
Let not the Scoffs or Censures of the profane Carnalist affright you from your Choice. Place your Hope in the pursuance of those Joys that Are Spiritual, that Are Heavenly.
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Yea, the want of the Peace of Conscience, and Joy in the Spirit, on Earth, will so damp the Joys of the most Atheistical Voluptuaries on Earth, that they will find them to be far short of that Sweetness they imagine in them,
Yea, the want of the Peace of Conscience, and Joy in the Spirit, on Earth, will so damp the Joys of the most Atheistical Voluptuaries on Earth, that they will find them to be Far short of that Sweetness they imagine in them,
much more hath each believing Christian cause to be thankfull to God, to rejoyce and take Comfort in this so blessed a Condition, of God's Guidance by his Counsell, so as to bring him to Glory. And since the leaving a man to his own Counsell is the Forerunner of Perdition;
much more hath each believing Christian cause to be thankful to God, to rejoice and take Comfort in this so blessed a Condition, of God's Guidance by his Counsel, so as to bring him to Glory. And since the leaving a man to his own Counsel is the Forerunner of Perdition;
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how ought he to dread (as a direfull Omen of the most execrable Condition) the being given over to follow his own Counsell, to be carried away by his own Lusts,
how ought he to dread (as a direful Omen of the most execrable Condition) the being given over to follow his own Counsel, to be carried away by his own Lustiest,
Wherefore it highly concerns every one who desires his own Salvation, to follow that Admonition Psal. 2.11. to serve the Lord with fear, and rejoyce with trembling;
Wherefore it highly concerns every one who Desires his own Salvation, to follow that Admonition Psalm 2.11. to serve the Lord with Fear, and rejoice with trembling;
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When we consider our own Ignorance in the Way which leads to eternall Life, our Folly and Unskilfulness in finding it out, our Negligence in inquiring after it, our Inadvertency to that Teaching and direction which might guide us in it;
When we Consider our own Ignorance in the Way which leads to Eternal Life, our Folly and Unskilfulness in finding it out, our Negligence in inquiring After it, our Inadvertency to that Teaching and direction which might guide us in it;
when we ponder the vanity of humane Reason, our Frailty and Easiness in hearkening to Deceivers, the incessant Diligence and Vigilancy of the old Serpent in perverting us, the impossibility of our attaining to Salvation by our own Wisedom and Strength,
when we ponder the vanity of humane Reason, our Frailty and Easiness in Harkening to Deceivers, the incessant Diligence and Vigilancy of the old Serpent in perverting us, the impossibility of our attaining to Salvation by our own Wisdom and Strength,
and to walk always by it, to follow that Light which he hath held forth before us in his Word of Truth, especially by his Son, the Light of the world, the Way, the Truth,
and to walk always by it, to follow that Light which he hath held forth before us in his Word of Truth, especially by his Son, the Light of the world, the Way, the Truth,
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How fearfull are the Minds of them that are troubled with an evil Conscience, that are not armed with Faith in God! Every Report of an invading Enemy, of a walking Ghost, any ghastly Apparition, any unusuall Noise, terrifies them, and takes away their Sleep.
How fearful Are the Minds of them that Are troubled with an evil Conscience, that Are not armed with Faith in God! Every Report of an invading Enemy, of a walking Ghost, any ghastly Apparition, any unusual Noise, terrifies them, and Takes away their Sleep.
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if when the Decree goes forth, (This night shall they fetch away thy Soul from thee,) thou hast nothing but thy full Barns, thy high Honours and Dignities, the Favour of Princes, to secure thee:
if when the decree Goes forth, (This night shall they fetch away thy Soul from thee,) thou hast nothing but thy full Barns, thy high Honours and Dignities, the Favour of Princes, to secure thee:
Sure the Apostle S. Paul thought this to be of so great consequence, that he ceased not to make mention of the Ephesian Believers in his Prayers, that the God of our Lord Jesus Christ, the Father of Glory, might give them the Spirit of wisedom and revelation in the knowledge of Christ;
Sure the Apostle S. Paul Thought this to be of so great consequence, that he ceased not to make mention of the Ephesian Believers in his Prayers, that the God of our Lord jesus christ, the Father of Glory, might give them the Spirit of Wisdom and Revelation in the knowledge of christ;
and what the riches of the glory of his Inheritance in the Saints, and what is the exceeding greatness of his Power to us-ward, who believe, Eph. 1.16, 17, 18, 19. This of all things is most worthy our Contemplation;
and what the riches of the glory of his Inheritance in the Saints, and what is the exceeding greatness of his Power to usward, who believe, Ephesians 1.16, 17, 18, 19. This of all things is most worthy our Contemplation;
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You that are to receive the Holy Sacrament, what other Business have you but to tast how gracious the Lord is? The Lord's Supper is visibile Verbum, a visible Word, that minds you of this Love of God, in giving his Son for you, to make you his Sons.
You that Are to receive the Holy Sacrament, what other Business have you but to taste how gracious the Lord is? The Lord's Supper is visibile Verbum, a visible Word, that minds you of this Love of God, in giving his Son for you, to make you his Sons.
that you may be blameless, and sincere, and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse generation, among whom ye are to shine as Lights in the world, Phil. 2.15. Amen. LAƲS DEO.
that you may be blameless, and sincere, and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse generation, among whom you Are to shine as Lights in the world, Philip 2.15. Amen. LAƲS GOD.
and even generally all sorts of men affect to follow that Darkness which they miss-name the Light within them, and are unwilling to be undeceived from their Errours.
and even generally all sorts of men affect to follow that Darkness which they miss-name the Light within them, and Are unwilling to be undeceived from their Errors.
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and no marvel then they suffer eclipses of their innate Light. Earthly-mindedness, like the Earth, interposing, keeps the Light of God's Word from them:
and no marvel then they suffer Eclipses of their innate Light. Earthly-mindedness, like the Earth, interposing, keeps the Light of God's Word from them:
It would be infinite to reckon up the Fooleries of Philosophers, Jewish Rabbins, Hereticks, Papists, and all sorts of Fanaticks, who have declined from God's Precepts.
It would be infinite to reckon up the Fooleries of Philosophers, Jewish Rabbis, Heretics, Papists, and all sorts of Fanatics, who have declined from God's Precepts.
Let their Errours, their Follies, their Miscarriages, make you inquisitive into God's Law; wary how you turn aside from it; diligent to observe it; constant in adhering to it;
Let their Errors, their Follies, their Miscarriages, make you inquisitive into God's Law; wary how you turn aside from it; diligent to observe it; constant in adhering to it;
If you leave his Guidance, if you forsake his Laws, you will suffer Shipwreck, and be cast on those barbarous Coasts where Tyrants and Devils domineer.
If you leave his Guidance, if you forsake his Laws, you will suffer Shipwreck, and be cast on those barbarous Coasts where Tyrants and Devils domineer.
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to imitate S. Peter, to goe out immediately after this Sermon is ended, and weep bitterly; to break off your Sins by Righteousness, as Daniel advised Nebuchadnezzar, Dan. 4.27.
to imitate S. Peter, to go out immediately After this Sermon is ended, and weep bitterly; to break off your Sins by Righteousness, as daniel advised Nebuchadnezzar, Dan. 4.27.
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when you say, Forgive us our Sins? Sure Christ, when he directed the use of that Prayer, appointed you to be examining and judging your selves every day, to confess your Sins, to bemoan them, to ask Pardon for them, to resolve and vow against them every day.
when you say, Forgive us our Sins? Sure christ, when he directed the use of that Prayer, appointed you to be examining and judging your selves every day, to confess your Sins, to bemoan them, to ask Pardon for them, to resolve and Voelli against them every day.
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Are you sensible of your too much Formality, too little Fervency in your Prayers? Do you weep for your vain Thoughts, proud Imaginations, inordinate Desires, your Ignorance, Forgetfulness of many Duties, Slothfulness, Passionateness, Omissions of many Duties you should doe, Uncharitableness, Unthankfulness,
are you sensible of your too much Formality, too little Fervency in your Prayers? Do you weep for your vain Thoughts, proud Imaginations, inordinate Desires, your Ignorance, Forgetfulness of many Duties, Slothfulness, Passionateness, Omissions of many Duties you should do, Uncharitableness, Unthankfulness,
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then Weeping for your unmercifull and unrighteous dealings in your Closets? regarding Pass-times more then holy Sermons? reading in your Chambers rather wanton Comedies,
then Weeping for your unmerciful and unrighteous dealings in your Closets? regarding Pass-times more then holy Sermons? reading in your Chambers rather wanton Comedies,
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then Praying in the Church? rather Sporting in your Beds, then Watering them with Tears? Cheating one another in Gaming, rather then Relieving the Poor? Devising rather Mischief on your Beds,
then Praying in the Church? rather Sporting in your Beds, then Watering them with Tears? Cheating one Another in Gaming, rather then Relieving the Poor? Devising rather Mischief on your Beds,
I wish you were none of you such as sin presumptuously, against the Light of your Consciences, oppose the Truth, oppress the Poor, delight your Bodies, misspend your Time, misimploy your Estates and Abilities,
I wish you were none of you such as since presumptuously, against the Light of your Consciences, oppose the Truth, oppress the Poor, delight your Bodies, misspend your Time, Misemploy your Estates and Abilities,
Give me leave now to speak to you that have heard me this day, as the Prophet Haggai did to Judah, Chap. 1.5, 7. Consider your ways: how is it with you? He is a rare bird that is without Sickness, or Sorrows.
Give me leave now to speak to you that have herd me this day, as the Prophet Chaggai did to Judah, Chap. 1.5, 7. Consider your ways: how is it with you? He is a rare bird that is without Sickness, or Sorrows.
2. How this demonstrates the Fear of the Lord: 3. What Advantage accrues to a man that walketh in his Uprightness, and feareth the Lord. Of these in their order.
2. How this demonstrates the fear of the Lord: 3. What Advantage accrues to a man that walks in his Uprightness, and fears the Lord. Of these in their order.
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But in the Metaphorical sense, in which hundreds of times this Expression is used in Holy Scripture, it signifies the moral Motion of the Mind and Members of a Man,
But in the Metaphorical sense, in which hundreds of times this Expression is used in Holy Scripture, it signifies the moral Motion of the Mind and Members of a Man,
And so it supposeth the Actings of the Understanding, Will, Affections, and Members of a man, in an orderly and constant Course, out of a vital spiritual Principle in him, by a certain Rule, from one term of his Motion to another,
And so it Supposeth the Actings of the Understanding, Will, Affections, and Members of a man, in an orderly and constant Course, out of a vital spiritual Principle in him, by a certain Rule, from one term of his Motion to Another,
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so to the Spiritual Walking of the Soul or Man in his Uprightness, there belong sundry things, either as presupposed or required, without which he cannot be said to walk in his Uprightness.
so to the Spiritual Walking of the Soul or Man in his Uprightness, there belong sundry things, either as presupposed or required, without which he cannot be said to walk in his Uprightness.
but it is progressive, there is Step after Step, one slower, another quicker, one part of the Way is sooner and with less trouble and danger passed over then the other:
but it is progressive, there is Step After Step, one slower, Another quicker, one part of the Way is sooner and with less trouble and danger passed over then the other:
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and Event, by reason of the Assistence or Hindrance of concurrent Accidents or Causes, which do frequently alter both the Motion and the Consequence of it:
and Event, by reason of the Assistance or Hindrance of concurrent Accidents or Causes, which do frequently altar both the Motion and the Consequence of it:
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such as are the Temptations of Satan, or the Influence of God's Spirit; the Society of evil Company, or the Converse with Godly persons; corrupt Teachers, or holy Pastours;
such as Are the Temptations of Satan, or the Influence of God's Spirit; the Society of evil Company, or the Converse with Godly Persons; corrupt Teachers, or holy Pastors;
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and the obtaining of his Favour, as his End. In all such Actions as are rational, it is the End propounded by the Doer which hath a chief sway in the denominating of them good.
and the obtaining of his Favour, as his End. In all such Actions as Are rational, it is the End propounded by the Doer which hath a chief sway in the denominating of them good.
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though they were advantageous to the people of their Generation, yet being not acted out of Dutifulness to God as the impulsive, to exalt God as the final Cause, they were but splendida Peccata, glistering Sins,
though they were advantageous to the people of their Generation, yet being not acted out of Dutifulness to God as the impulsive, to exalt God as the final Cause, they were but splendida Peccata, glistering Sins,
like Gloe-worms, or Wood that seems to shine in the dark, but is nothing else but rotten matter or mere Dirt. He that walks uprightly stoops not down to the Earth,
like Glow-worms, or Wood that seems to shine in the dark, but is nothing Else but rotten matter or mere Dirt. He that walks uprightly stoops not down to the Earth,
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They are such as eye the Dictates of Rabbins, the Decrees of Popes, the Canons of Councils, above or equally with the Precepts of Christ: they make Conscience of the Vow of Corban, not of honouring Father and Mother: they will by no means break the Rules of the Founder of their Order,
They Are such as eye the Dictates of Rabbis, the Decrees of Popes, the Canonas of Councils, above or equally with the Precepts of christ: they make Conscience of the Voelli of Corban, not of honouring Father and Mother: they will by no means break the Rules of the Founder of their Order,
3. He that walks in his Uprightness must walk warily, steadily, evenly, constantly; according to that of Solomon, Prov. 4.25, 26, 27. Let thine eyes look right on,
3. He that walks in his Uprightness must walk warily, steadily, evenly, constantly; according to that of Solomon, Curae 4.25, 26, 27. Let thine eyes look right on,
takes heed of such Offers, such Temptations as may be Stumbling-blocks to him, to cause him to fall; sets his Foot, his Purposes firmly, that he may not slip;
Takes heed of such Offers, such Temptations as may be Stumbling-blocks to him, to cause him to fallen; sets his Foot, his Purposes firmly, that he may not slip;
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He goes not on weeping, like Phalti, when he restored Michal to David; but like David, with enlarged heart he lifts up his feet to run the way of God's Commands.
He Goes not on weeping, like Phalti, when he restored Michal to David; but like David, with enlarged heart he lifts up his feet to run the Way of God's Commands.
He looks to the Cloud of Witnesses that have gone before him, and keeps company with them who confess themselves Pilgrims and Strangers on Earth, and thereby declare plainly that they seek another City, to wit, an heavenly.
He looks to the Cloud of Witnesses that have gone before him, and keeps company with them who confess themselves Pilgrim's and Strangers on Earth, and thereby declare plainly that they seek Another city, to wit, an heavenly.
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They endure Contradiction of Sinners, and resist unto bloud, striving against Sin. In a word, Faith in God through Jesus Christ, Joy in the Holy Ghost, Love to Christ, Hope of the Inheritance above, animate them to holy Resolutions of Obedience to God, confirm them against Difficulties, keep them from fainting under any Pressures, till they get to the end of their Journey,
They endure Contradiction of Sinners, and resist unto blood, striving against Sin. In a word, Faith in God through jesus christ, Joy in the Holy Ghost, Love to christ, Hope of the Inheritance above, animate them to holy Resolutions of obedience to God, confirm them against Difficulties, keep them from fainting under any Pressures, till they get to the end of their Journey,
Such Walking doth evidently demonstrate the Fear of the Lord (that is, that reverential Regard of God as their Lord and Master, the Supreme Law-giver and Judge, to whom they are subject) to be the Principle that acts them,
Such Walking does evidently demonstrate the fear of the Lord (that is, that reverential Regard of God as their Lord and Master, the Supreme Lawgiver and Judge, to whom they Are Subject) to be the Principle that acts them,
to devote himself to God, and to gratifie him with what Offering he hath, with what Performance he is able to doe. 2. A man's Choice of God's Commands,
to devote himself to God, and to gratify him with what Offering he hath, with what Performance he is able to do. 2. A Man's Choice of God's Commands,
He is a man after God's own heart, who will doe all his Will; as it is said of David, Act. 13.22. Which is the great Scope of him that walks in his Uprightness;
He is a man After God's own heart, who will do all his Will; as it is said of David, Act. 13.22. Which is the great Scope of him that walks in his Uprightness;
and consequently a proof of his owning God's Sovereignty, and uniting of his Heart to fear his Name. 3. A man's Walking in his Uprightness proceeds from that Faith whereby the Believer presents God to himself, sets him before his face, sees him that is invisible, as Moses did, Heb. 11.27. which begets Fear of God, takes away servile Fear of others, keeps him in even and constant Obedience;
and consequently a proof of his owning God's Sovereignty, and uniting of his Heart to Fear his Name. 3. A Man's Walking in his Uprightness proceeds from that Faith whereby the Believer presents God to himself, sets him before his face, sees him that is invisible, as Moses did, Hebrew 11.27. which begets fear of God, Takes away servile fear of Others, keeps him in even and constant obedience;
as Enoch, Noah, Abraham, and all the Holy Patriarchs, who walked with and before God without Fear of their Enemies, in the Fear of God, depending on his Protection,
as Enoch, Noah, Abraham, and all the Holy Patriarchs, who walked with and before God without fear of their Enemies, in the fear of God, depending on his Protection,
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and subjecting themselves to his Direction; which engaged the Lord to be their God. III. What Advantage accrues to him that walketh in his Ʋprightness, and feareth the Lord. Of which very briefly.
and subjecting themselves to his Direction; which engaged the Lord to be their God. III. What Advantage accrues to him that walks in his Ʋprightness, and fears the Lord. Of which very briefly.
the Lord will give Grace and Glory: no good thing will he withhold from them that walk uprightly. Psal. 97.11. Light is sown for the Righteous, and Gladness for the Ʋpright in heart.
the Lord will give Grace and Glory: no good thing will he withhold from them that walk uprightly. Psalm 97.11. Light is sown for the Righteous, and Gladness for the Ʋpright in heart.
Whence it is rightly inferred, that all such as walk in their Uprightness, out of a Fear of the Lord, are assured of Light to guide them, Protection to preserve them, Peace to quiet them, Supply of good things to chear them, Assistence to help them, Favour to comfort them, and Glory to advance them.
Whence it is rightly inferred, that all such as walk in their Uprightness, out of a fear of the Lord, Are assured of Light to guide them, Protection to preserve them, Peace to quiet them, Supply of good things to cheer them, Assistance to help them, Favour to Comfort them, and Glory to advance them.
And now what remains, but that each of us (as the Prophet minds the Jews, Hag. 1.5.) consider our Ways, whether we have chosen the Way that leads to Life,
And now what remains, but that each of us (as the Prophet minds the jews, Hag. 1.5.) Consider our Ways, whither we have chosen the Way that leads to Life,
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All of us have a Journey to goe, here we have no continuing City. We may say as David, 1 Chron. 29.15. We are Strangers before God, as were all our Fathers:
All of us have a Journey to go, Here we have no Continuing city. We may say as David, 1 Chronicles 29.15. We Are Strangers before God, as were all our Father's:
We must arise and depart, for this is not our Rest, because it is polluted, Mic. 2.10. Oh then how much doth it concern us to heed which Way we take? whether the tendence of our Course of life be to walk in our Ʋprightness, as those that fear the Lord; or our Conversation be in the Lusts of our Flesh, fulfilling the desires of the Flesh and of the Mind:
We must arise and depart, for this is not our Rest, Because it is polluted, Mic. 2.10. O then how much does it concern us to heed which Way we take? whither the tendence of our Course of life be to walk in our Ʋprightness, as those that Fear the Lord; or our Conversation be in the Lustiest of our Flesh, fulfilling the Desires of the Flesh and of the Mind:
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or our Walking be according to the course of this World, according to the Prince of the power of the Air, the Spirit that worketh in the children of Disobedience.
or our Walking be according to the course of this World, according to the Prince of the power of the Air, the Spirit that works in the children of Disobedience.
and established in the Faith, as he hath taught you, abounding therein with thanksgiving. Believe in the Light, that ye may be the Children of Light. Walk as Children of Light:
and established in the Faith, as he hath taught you, abounding therein with thanksgiving. Believe in the Light, that you may be the Children of Light. Walk as Children of Light:
1. Who is meant by him that is perverse in his Ways, and when a man is said to be so. 2. How such an one despiseth the Lord. 3. What is the Evil of such Despising the Lord. Of which in their order.
1. Who is meant by him that is perverse in his Ways, and when a man is said to be so. 2. How such an one despises the Lord. 3. What is the Evil of such Despising the Lord. Of which in their order.
By Ways (as hath been already said) are meant the Actions of a Man as he is a Rational Being, whose Motions should be ordered by such a Rule as his Creatour hath made known,
By Ways (as hath been already said) Are meant the Actions of a Man as he is a Rational Being, whose Motions should be ordered by such a Rule as his Creator hath made known,
but they have sought out many Inventions, saith Solomon, Eccles. 7.29. Whence it comes to pass, that there are many and various Ways in which men now walk, contrary to God's Way, that is, his prescribed Will;
but they have sought out many Inventions, Says Solomon, Eccles. 7.29. Whence it comes to pass, that there Are many and various Ways in which men now walk, contrary to God's Way, that is, his prescribed Will;
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which is the Way that every man should walk in, and then he walketh in his Ʋprightness. But when he chuseth any Invention of his own to direct the Course of his Actions by,
which is the Way that every man should walk in, and then he walks in his Ʋprightness. But when he chooseth any Invention of his own to Direct the Course of his Actions by,
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or obstinately, resolutely, presumptuously, after Conviction, Warning, Reproof, Correction, not onely actually, but also habitually, and incorrigibly, with a high hand and contumacious mind.
or obstinately, resolutely, presumptuously, After Conviction, Warning, Reproof, Correction, not only actually, but also habitually, and incorrigibly, with a high hand and contumacious mind.
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He that fears the Lord, and walks in his Ʋprightness, may sometimes actually be perverse in his Ways out of Ignorance, Infirmity, through prevalency of Temptation;
He that fears the Lord, and walks in his Ʋprightness, may sometime actually be perverse in his Ways out of Ignorance, Infirmity, through prevalency of Temptation;
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S. Paul at Antioch chargeth S. Peter and S. Barnabas, that they did not walk uprightly, according to the Truth of the Gospel, Gal. 2.14. because that S. Peter, before certain came from James, did eat with the Gentiles:
S. Paul At Antioch charges S. Peter and S. Barnabas, that they did not walk uprightly, according to the Truth of the Gospel, Gal. 2.14. Because that S. Peter, before certain Come from James, did eat with the Gentiles:
insomuch that Barnabas also was carried away with their dissimulation. Herein was a kind of Perverseness, out of some Timorousness incident to a holy Saint,
insomuch that Barnabas also was carried away with their dissimulation. Herein was a kind of Perverseness, out of Some Timorousness incident to a holy Saint,
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Nor dare I say but that David did that which was not right in the eyes of the Lord, in the matter of Ʋriah the Hittite, in the business of Ziba, and of Numbring the people;
Nor Dare I say but that David did that which was not right in the eyes of the Lord, in the matter of Ʋriah the Hittite, in the business of Ziba, and of Numbering the people;
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after their Father Eli 's Admonition, were obstinately, habitually perverse in their Ways, and despised the Lord: 1 Sam. 2.17, 25, 29. In like manner all such are perverse in their Ways,
After their Father Eli is Admonition, were obstinately, habitually perverse in their Ways, and despised the Lord: 1 Sam. 2.17, 25, 29. In like manner all such Are perverse in their Ways,
Of such Perverseness of men in their Ways there are many Degrees, according to the several kinds of Warnings given them, the Frequency of their Actings, the Stifness and Stubbornness of their Wills, the Proceedings of their Practices, the Excellency of God's Will which they bend themselves against,
Of such Perverseness of men in their Ways there Are many Degrees, according to the several Kinds of Warnings given them, the Frequency of their Actings, the Stiffness and Stubbornness of their Wills, the Proceedings of their Practices, the Excellency of God's Will which they bend themselves against,
until the Wrath of the Lord arose against his people, till there was no Remedy. Sometimes he warns men by his Judgments, either on themselves, or on others;
until the Wrath of the Lord arose against his people, till there was no Remedy. Sometime he warns men by his Judgments, either on themselves, or on Others;
Yea, they are so far from being bettered by God's Judgments, that, as it is said Rev. 16.11. some blaspheme the God of Heaven because of their Pains and their Sores, and repent not of their deeds.
Yea, they Are so Far from being bettered by God's Judgments, that, as it is said Rev. 16.11. Some Blaspheme the God of Heaven Because of their Pains and their Sores, and Repent not of their Deeds.
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Yea, so far are God's Judgments or Mercies from turning men from their Sins, that oftentimes they multiply Abominations the more: which shews extreme Perverseness.
Yea, so Far Are God's Judgments or mercies from turning men from their Sins, that oftentimes they multiply Abominations the more: which shows extreme Perverseness.
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And of those that, because Sentence against an evil work is not executed speedily, therefore their Heart is fully set in them to doe evil, Eccles. 8.11.
And of those that, Because Sentence against an evil work is not executed speedily, Therefore their Heart is Fully Set in them to do evil, Eccles. 8.11.
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Some shut their Eyes against the Light in them by their vicious Affections; darken the Light of their natural Conscience, and are given over to a reprobate Sense.
some shut their Eyes against the Light in them by their vicious Affections; darken the Light of their natural Conscience, and Are given over to a Reprobate Sense.
Many hold the Truth in Ʋnrighteousness, after it is made known to them, Rom. 1.18. and not onely yield not to it, but also wrangle and cavil against it.
Many hold the Truth in Ʋnrighteousness, After it is made known to them, Rom. 1.18. and not only yield not to it, but also wrangle and cavil against it.
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To what height of profane Impudence, and Perverseness in their Ways, are they come, who (as if they counted it their Bravery) abuse the very words of Holy Scripture,
To what height of profane Impudence, and Perverseness in their Ways, Are they come, who (as if they counted it their Bravery) abuse the very words of Holy Scripture,
and direfull Imprecations against themselves? Others there are like Elymas the Sorcerer, whom S. Paul (Act. 13.10.) terms a man full of all Subtlety and all Mischief, a Child of the Devil, Enemy of all Righteousness, who ceased not to pervert the right ways of the Lord, in seeking to turn away the Deputy, Sergius Paulus, from the Faith of Christ.
and direful Imprecations against themselves? Others there Are like Elymas the Sorcerer, whom S. Paul (Act. 13.10.) terms a man full of all Subtlety and all Mischief, a Child of the devil, Enemy of all Righteousness, who ceased not to pervert the right ways of the Lord, in seeking to turn away the Deputy, Sergius Paulus, from the Faith of christ.
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To whom those are near of kin of whom S. Paul speaks, in his Farewell-Sermon to the Ephesians, Act. 20.29, 30. I know this, that after my departing, shall grievous Wolves enter in amongst you, not sparing the Flock.
To whom those Are near of kin of whom S. Paul speaks, in his Farewell-Sermon to the Ephesians, Act. 20.29, 30. I know this, that After my departing, shall grievous Wolves enter in among you, not sparing the Flock.
God also bearing them witness, both with Signs and Wonders, and with divers Miracles, and Gifts of the Holy Ghost, according to his own will, Heb. 2.3, 4. And therefore our Saviour saith, Joh. 3.19.
God also bearing them witness, both with Signs and Wonders, and with diverse Miracles, and Gifts of the Holy Ghost, according to his own will, Hebrew 2.3, 4. And Therefore our Saviour Says, John 3.19.
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and men loved Darkness rather then Light, because their deeds were evil. It is also so much the greater Perverseness, and renders it incurable, unpardonable, for men,
and men loved Darkness rather then Light, Because their Deeds were evil. It is also so much the greater Perverseness, and renders it incurable, unpardonable, for men,
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and put him to an open shame, Heb. 6.5, 6. This is the most contumelious way of Despising the Lord, among all the sorts and degrees of Perverseness in our Ways; as may be discerned in answering the Second Quaere,
and put him to an open shame, Hebrew 6.5, 6. This is the most contumelious Way of Despising the Lord, among all the sorts and Degrees of Perverseness in our Ways; as may be discerned in answering the Second Quaere,
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Despising, saith Aristotle, (in the Second of his Rhetoricks, in the Chapter of Anger, ) is the Act of Opinion in not shewing any regard of a thing or person.
Despising, Says Aristotle, (in the Second of his Rhetorics, in the Chapter of Anger,) is the Act of Opinion in not showing any regard of a thing or person.
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And it hath its Effects in divers degrees. Sometimes there is onely Slighting, making none or little Esteem of either. Sometimes Damnifying, daring to harm;
And it hath its Effects in diverse Degrees. Sometime there is only Slighting, making none or little Esteem of either. Sometime Damnifying, daring to harm;
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as when his Image, Coin, Laws, Son, Friends, Servants, Officers, Embassadours, are vilified or abused. The Contempt of whom though it be first terminated on them;
as when his Image, Coin, Laws, Son, Friends, Servants, Officers, ambassadors, Are vilified or abused. The Contempt of whom though it be First terminated on them;
he is Great, and his Name is great in might, vers. 6. According as his Name is glorious and fearfull, Deut. 28.58. so are all the things pertaining to his Essence and to his Greatness:
he is Great, and his Name is great in might, vers. 6. According as his Name is glorious and fearful, Deuteronomy 28.58. so Are all the things pertaining to his Essence and to his Greatness:
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And God is despised, not onely when he is disclaimed, as he was by Pharaoh, Exod. 5.2. or not minded, as by those wicked ones, who through the Pride of their countenance will not seek after God, God is not in all their thoughts, Psal. 10.4. or when he is reproached and blasphemed, as he was by Rabshakeh, Isa. 36.20.
And God is despised, not only when he is disclaimed, as he was by Pharaoh, Exod 5.2. or not minded, as by those wicked ones, who through the Pride of their countenance will not seek After God, God is not in all their thoughts, Psalm 10.4. or when he is reproached and blasphemed, as he was by Rabshakeh, Isaiah 36.20.
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He that despiseth, despiseth not Man, but God, who hath also given unto us his Holy Spirit, 1 Thess. 4.8. In like manner, to slight God's Laws, his Threatnings, his Judgments, is an high Contempt of God.
He that despises, despises not Man, but God, who hath also given unto us his Holy Spirit, 1 Thess 4.8. In like manner, to slight God's Laws, his Threatenings, his Judgments, is an high Contempt of God.
But God is most of all despised, when the Gospel, the Grace of God in Christ, the Embassadours that bring it, the Son of God himself, the Image of the invisible God, are contemned,
But God is most of all despised, when the Gospel, the Grace of God in christ, the ambassadors that bring it, the Son of God himself, the Image of the invisible God, Are contemned,
but most of all, his Son, in whom he is well pleased, and his Spirit of Grace, the chiefest of all the Gifts that he communicates unto men. Whence may be discerned III. What is the Evil of such Despising of the Lord. Of which in a word.
but most of all, his Son, in whom he is well pleased, and his Spirit of Grace, the chiefest of all the Gifts that he communicates unto men. Whence may be discerned III. What is the Evil of such Despising of the Lord. Of which in a word.
Doubtless the Perverseness of his Spirit who is obstinate in his Ways, and despiseth God's Statutes and his Judgments, is no less High Treason against the Heavenly Majesty, his Crown and Dignity;
Doubtless the Perverseness of his Spirit who is obstinate in his Ways, and despises God's Statutes and his Judgments, is no less High Treason against the Heavenly Majesty, his Crown and Dignity;
chiefly when his Grace is rejected, his Son is not kissed, his Spirit is despighted: there being no greater Affront to him, who is the blessed and onely Potentate, King of Kings,
chiefly when his Grace is rejected, his Son is not kissed, his Spirit is despited: there being no greater Affront to him, who is the blessed and only Potentate, King of Kings,
and Lord of Lords, then when his Grace in Christ is rejected, when men will not have Christ to rule over them, but prefer the Prince of this World before the Lord of Glory, the Prince of Life;
and Lord of lords, then when his Grace in christ is rejected, when men will not have christ to Rule over them, but prefer the Prince of this World before the Lord of Glory, the Prince of Life;
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This makes the Wrath of God hot, so that they perish from the way, when his Wrath is kindled but a little, Psal. 2.12. Such men make God a Liar, 1 Joh. 5.10.
This makes the Wrath of God hight, so that they perish from the Way, when his Wrath is kindled but a little, Psalm 2.12. Such men make God a Liar, 1 John 5.10.
and revelation of the righteous Judgment of God, Rom. 2.4, 5. Which can be no less then fiery Indignation, which shall devour the Adversaries, who tread under foot the Bloud of the Son of God, count the Bloud of the Covenant, wherewith persons are sanctified, an unholy thing,
and Revelation of the righteous Judgement of God, Rom. 2.4, 5. Which can be no less then fiery Indignation, which shall devour the Adversaries, who tread under foot the Blood of the Son of God, count the Blood of the Covenant, wherewith Persons Are sanctified, an unholy thing,
How many thousands of holy Monitions, to turn from your evil Ways, have some of you had? How often hath God spoken to you by his Judgments from Heaven on your selves,
How many thousands of holy Monitions, to turn from your evil Ways, have Some of you had? How often hath God spoken to you by his Judgments from Heaven on your selves,
or others? How often hath Christ stood at the door of your Souls, and knocked, that he might be let in, that he might sup with you, and you with him? How frequently have the Preachers of the Gospel, the Servants of Christ, invited you to his Supper, to be partakers of that Grace of God which exceeds in worth all the Treasures of the Earth, all the Pleasures under the Sun;
or Others? How often hath christ stood At the door of your Souls, and knocked, that he might be let in, that he might sup with you, and you with him? How frequently have the Preachers of the Gospel, the Servants of christ, invited you to his Supper, to be partakers of that Grace of God which exceeds in worth all the Treasures of the Earth, all the Pleasures under the Sun;
Oxen and Farms and Wives, yea (that which is worse) Dalilah's, Idols are minded, more esteemed then Christ, then his Love, his Spirit, his Kingdome, his Righteousness.
Oxen and Farms and Wives, yea (that which is Worse) Dalilah's, Idols Are minded, more esteemed then christ, then his Love, his Spirit, his Kingdom, his Righteousness.
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or undergoe so much as a Scoff or Reproach, that he may follow Christ, and be his Disciple? If this be not Perverseness in our Ways, the Despising of the Lord in the most vilifying way, I know not what is.
or undergo so much as a Scoff or Reproach, that he may follow christ, and be his Disciple? If this be not Perverseness in our Ways, the Despising of the Lord in the most vilifying Way, I know not what is.
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and will none of Wisedom's Counsel, but despise all its Reproof. As therefore you would not be rejected by Christ, despised by him in that Day when he shall bid some depart from him into everlasting Fire prepared for the Devil and his Angels;
and will none of Wisdom's Counsel, but despise all its Reproof. As Therefore you would not be rejected by christ, despised by him in that Day when he shall bid Some depart from him into everlasting Fire prepared for the devil and his Angels;
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And thus have I presented unto you a Shadow of that most desirable Light which is the Inheritance of all the Saints. A comprehensive View of which is not attainable, (except there be afforded such a Sight as was to the Three Disciples at Christ 's Transfiguration in the Mount,
And thus have I presented unto you a Shadow of that most desirable Light which is the Inheritance of all the Saints. A comprehensive View of which is not attainable, (except there be afforded such a Sighed as was to the Three Disciples At christ is Transfiguration in the Mount,
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or to S. Paul at his Rapture into Paradise,) till we be absent from the Body, and present with the Lord: and then we shall behold his Face in Righteousness;
or to S. Paul At his Rapture into Paradise,) till we be absent from the Body, and present with the Lord: and then we shall behold his Face in Righteousness;
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This will be our Comfort, our Support when we come to the end of our Race, that we have not run for a corruptible Crown, but an incorruptible: that we have not contended for an Earthly Portion with the men of this World,
This will be our Comfort, our Support when we come to the end of our Raze, that we have not run for a corruptible Crown, but an incorruptible: that we have not contended for an Earthly Portion with the men of this World,
You that would be before the Throne of God, must wash your Robes in the Bloud of the Lamb, keep your Garments clean, have your Conversation such as becometh the Gospel:
You that would be before the Throne of God, must wash your Robes in the Blood of the Lamb, keep your Garments clean, have your Conversation such as Becometh the Gospel:
walk honestly, or decently, as in the day, as Children of Light; not in Rioting and Drunkenness, not in Chambering and Wantonness, not in Strife and Envying;
walk honestly, or decently, as in the day, as Children of Light; not in Rioting and drunkenness, not in Chambering and Wantonness, not in Strife and Envying;
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that, if you affect the Ways of Sinners, walk in the Counsel of the Ʋngodly, sit in the Seat of the Scornfull, and joyn with the Congregation of Evil-doers, you shall at last have your Portion with the Saints.
that, if you affect the Ways of Sinners, walk in the Counsel of the Ʋngodly, fit in the Seat of the Scornful, and join with the Congregation of Evildoers, you shall At last have your Portion with the Saints.
a Rejoycing at the Performance of the Divine Promise, for the bringing of Light and Salvation into the world, whereby all the Nations of the Earth should be blessed? Is the sense of the Spirituall Blessings in Heavenly things (I mean, the Knowledge of God's Counsell, the Mystery of his Will in Reconciling the World to himself by Jesus Christ, not imputing their Trespasses unto them, the Adoption of us Gentiles into his Family, with other Riches of his Grace, ) the grand Motive of our Joy? Are the Expressions of our Joy like those of the Shepherds, who glorified and praised God? of the Blessed Virgin, who brake out into her Magnificat Anima mea, My Soul doth magnifie the Lord,
a Rejoicing At the Performance of the Divine Promise, for the bringing of Light and Salvation into the world, whereby all the nations of the Earth should be blessed? Is the sense of the Spiritual Blessings in Heavenly things (I mean, the Knowledge of God's Counsel, the Mystery of his Will in Reconciling the World to himself by jesus christ, not imputing their Trespasses unto them, the Adoption of us Gentiles into his Family, with other Riches of his Grace,) the grand Motive of our Joy? are the Expressions of our Joy like those of the Shepherd's, who glorified and praised God? of the Blessed Virgae, who brake out into her Magnificat Anima mea, My Soul does magnify the Lord,
But what is done in your Houses? Is any such Spiritual Rejoycing there? any such Praising of God for sending his Son into the world, that you might live by him? Are not rather your Rejoycings carnal, more like the Heathen Saturnals, full of Looseness, vain Sports,
But what is done in your Houses? Is any such Spiritual Rejoicing there? any such Praising of God for sending his Son into the world, that you might live by him? are not rather your Rejoicings carnal, more like the Heathen saturnals, full of Looseness, vain Sports,
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and Debauchery? Are not your Feasts like the Riotous Bacchanals, rather then Christian Festivals? Yea, is not impious profaning of God's Name more frequent there,
and Debauchery? are not your Feasts like the Riotous Bacchanals, rather then Christian Festivals? Yea, is not impious profaning of God's Name more frequent there,
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If Abraham were your Father indeed, if you did believe in Christ, as Abraham did, you would rejoyce in the Remembrance of Christ's Day, as Abraham did:
If Abraham were your Father indeed, if you did believe in christ, as Abraham did, you would rejoice in the Remembrance of Christ's Day, as Abraham did:
God may (and, I doubt not, doth) chuse some (though not many ) Rich and Great in this world, to be Heirs of the Kingdom which he hath prepared for them that love him.
God may (and, I doubt not, does) choose Some (though not many) Rich and Great in this world, to be Heirs of the Kingdom which he hath prepared for them that love him.
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seeking the things above, where Christ sitteth at the right hand of God, and directing all their Motions and Affections towards Heaven and Heavenly things.
seeking the things above, where christ Sitteth At the right hand of God, and directing all their Motions and Affections towards Heaven and Heavenly things.
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and more too, even hate your own Lives, if the Command of God, the Glory of God, the Kingdom of Christ, the Good of God's Church, shall require it, or stand in competition therewith.
and more too, even hate your own Lives, if the Command of God, the Glory of God, the Kingdom of christ, the Good of God's Church, shall require it, or stand in competition therewith.
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so far from true Sanctity, that they are rather mere Snares, and like those Services of which God said by the Prophet, Quis quaesivit haec de manibus vestris? Who hath required these things at your hands? they being neither undertaken by God's Command,
so Far from true Sanctity, that they Are rather mere Snares, and like those Services of which God said by the Prophet, Quis quaesivit haec de manibus vestris? Who hath required these things At your hands? they being neither undertaken by God's Command,
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You must be as Pilgrims on Earth; lay up your Treasures in Heaven, and have your Heart there; seek your Rest with God in Christ: and in the mean time walk with God, use all for him,
You must be as Pilgrim's on Earth; lay up your Treasures in Heaven, and have your Heart there; seek your Rest with God in christ: and in the mean time walk with God, use all for him,
but Scala Gehennae, the Precipice by which proud Pharisees, superstitious Monks and Friers, ignorant Quakers and formal Protestants, that trust to their own Devotions and Good deeds, tumble down to Hell.
but Scala Gehenna, the Precipice by which proud Pharisees, superstitious Monks and Friars, ignorant Quakers and formal Protestants, that trust to their own Devotions and Good Deeds, tumble down to Hell.
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so may I say to thee, Make the best thou canst of thine own Righteousness, thou shalt find the way to Salvation by thine own Works a way unknown to the holy Saints, untroden by them;
so may I say to thee, Make the best thou Canst of thine own Righteousness, thou shalt find the Way to Salvation by thine own Works a Way unknown to the holy Saints, untrodden by them;
And S. Peter tells us, Act. 4.12. Neither is there Salvation in any other but Christ: for there is none other Name under Heaven given among men whereby we must be saved.
And S. Peter tells us, Act. 4.12. Neither is there Salvation in any other but christ: for there is none other Name under Heaven given among men whereby we must be saved.
if you heed it, inform you of many unholy and unrighteous Thoughts, Words, and Deeds? If there should be any self-boasting Pharisee, any ignorant Papist, that imagines he can keep the Law of God,
if you heed it, inform you of many unholy and unrighteous Thoughts, Words, and deeds? If there should be any self-boasting Pharisee, any ignorant Papist, that imagines he can keep the Law of God,
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Can any of you say, My Heart is clean? I am pure from my Sin? Can any of you deny that you were shapen in Iniquity, and that in Sin your Mother conceived you? Will not your own Conscience,
Can any of you say, My Heart is clean? I am pure from my since? Can any of you deny that you were shapen in Iniquity, and that in since your Mother conceived you? Will not your own Conscience,
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Be perswaded then to follow the Example of David, S. Paul, and other holy Saints: find out by God's Law your Sins; confess them to God; bemoan them with hatred;
Be persuaded then to follow the Exampl of David, S. Paul, and other holy Saints: find out by God's Law your Sins; confess them to God; bemoan them with hatred;
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Blessed is the man unto whom the Lord imputeth not Iniquity, and in whose spirit there is no guile, Psal. 32.1, 2. cited by S. Paul, Rom. 4.7, 8. to prove the Blessedness of the man unto whom God imputeth Righteousness without Works.
Blessed is the man unto whom the Lord imputeth not Iniquity, and in whose Spirit there is no guile, Psalm 32.1, 2. cited by S. Paul, Rom. 4.7, 8. to prove the Blessedness of the man unto whom God imputeth Righteousness without Works.
If it be so with you, I may assure you of Blessedness, and tell you from the Spirit of God, that Blessed is he whose Transgression is forgiven, and whose Sin is covered.
If it be so with you, I may assure you of Blessedness, and tell you from the Spirit of God, that Blessed is he whose Transgression is forgiven, and whose since is covered.
They that acknowledge their Sins to have been from themselves, yet excuse and extenuate them. Scarce a man confesseth his Sins that are hidden from men:
They that acknowledge their Sins to have been from themselves, yet excuse and extenuate them. Scarce a man Confesses his Sins that Are hidden from men:
without any Compunction of heart, without Remorse of Soul, without Bemoaning it to God, in Supplications, bewailing his Folly, his Naughtiness, and earnestly, humbly begging Pardon.
without any Compunction of heart, without Remorse of Soul, without Bemoaning it to God, in Supplications, bewailing his Folly, his Naughtiness, and earnestly, humbly begging Pardon.
Yea, when God sets mens Sins (by his Judgments on them) in order before them, they will not set them before themselves, to give him the Glory of his Justice:
Yea, when God sets men's Sins (by his Judgments on them) in order before them, they will not Set them before themselves, to give him the Glory of his justice:
No marvel that men find not the Comfort of God's pardoning Grace, when they slubber over this great Business (which the Godly have always found to be the right and onely way to Mercy) in so dull and negligent a manner,
No marvel that men find not the Comfort of God's pardoning Grace, when they slubber over this great Business (which the Godly have always found to be the right and only Way to Mercy) in so dull and negligent a manner,
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and so carry themselves as if they could mock God with a few words of course, without any serious or hearty Sorrow for their Disobedience to God's Law,
and so carry themselves as if they could mock God with a few words of course, without any serious or hearty Sorrow for their Disobedience to God's Law,
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Confess them to God with godly Sorrow: Supplicate for Pardon with humbled Souls: Sprinkle your Consciences with the Bloud of Christ by the hand of Faith:
Confess them to God with godly Sorrow: Supplicate for Pardon with humbled Souls: Sprinkle your Consciences with the Blood of christ by the hand of Faith:
And what-ever Bait or Suggestion may be set before you, yet remember that which Joseph thought on when he was enticed to Leudness by his Mistris, How shall I doe this great Wickedness, and sin against God?
And whatever Bait or Suggestion may be Set before you, yet Remember that which Joseph Thought on when he was enticed to lewdness by his Mistress, How shall I do this great Wickedness, and since against God?
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2. For the time to come, that with the spirit of Grace and Supplication you instantly press God to vouchsafe you his preserving, guiding, comforting, aiding Presence, that you may not be overcome by a like Temptation,
2. For the time to come, that with the Spirit of Grace and Supplication you instantly press God to vouchsafe you his preserving, guiding, comforting, aiding Presence, that you may not be overcome by a like Temptation,
What the Apostle said of the Corinthians, (guilty of Indulgence to the Incestuous person,) For behold, this self-same thing, that ye sorrowed after a godly sort, what Carefulness it wrought in you,
What the Apostle said of the Corinthians, (guilty of Indulgence to the Incestuous person,) For behold, this selfsame thing, that you sorrowed After a godly sort, what Carefulness it wrought in you,
As his Sin was very great, so this Penitentiall Psalm shews his Sorrow after God was very conspicuous, working Repentance not to be repented of, 2 Cor. 7.10.
As his since was very great, so this Penitential Psalm shows his Sorrow After God was very conspicuous, working Repentance not to be repented of, 2 Cor. 7.10.
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Oh let us then value it far above all the Ensigns of Favour and Honour by which the greatest Kings on earth testifie their respect to their Favourites.
O let us then valve it Far above all the Ensigns of Favour and Honour by which the greatest Kings on earth testify their respect to their Favourites.
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which if we have done, let us by Repentance bewail our Forfeiture of it, and beg of God the Continuance of it, notwithstanding our desert to be deprived of it.
which if we have done, let us by Repentance bewail our Forfeiture of it, and beg of God the Continuance of it, notwithstanding our desert to be deprived of it.
lest we lose its Comforts and Operations, and our case be like Saul 's, that the Spirit of God depart from us, and an evil Spirit from the Lord possess us for ever.
lest we loose its Comforts and Operations, and our case be like Saul is, that the Spirit of God depart from us, and an evil Spirit from the Lord possess us for ever.
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It is a very sad thing, that any, in mockery and scorn, should deride the work of God's Spirit, especially in fervent Prayer; that any should counterfeit it;
It is a very sad thing, that any, in mockery and scorn, should deride the work of God's Spirit, especially in fervent Prayer; that any should counterfeit it;
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But however we be free from these Evils, let us not content our selves without the feeling and experiment of the Guidance of God's Holy Spirit by the Fruits of it, mentioned Gal. 5.22, 23. by working out our Salvation with fear and trembling:
But however we be free from these Evils, let us not content our selves without the feeling and experiment of the Guidance of God's Holy Spirit by the Fruits of it, mentioned Gal. 5.22, 23. by working out our Salvation with Fear and trembling:
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and then you may be assured, though your Body fall to the ground, your Spirit will mount upward to God that gave it. Which He grant, &c. Amen. LAƲS DEO.
and then you may be assured, though your Body fallen to the ground, your Spirit will mount upward to God that gave it. Which He grant, etc. Amen. LAƲS GOD.
You are often told (and if you were not, your Eyes and Ears and other Senses might inform you,) that Man that is born of a woman is of few days, and full of trouble.
You Are often told (and if you were not, your Eyes and Ears and other Senses might inform you,) that Man that is born of a woman is of few days, and full of trouble.
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Which of you (unless besotted with vain Dreams, or drunken with sinfull Pleasures) but hath some foresight of imminent Dangers, some foretaste of future Sicknesses, and consequent Dissolution?
Which of you (unless besotted with vain Dreams, or drunken with sinful Pleasures) but hath Some foresight of imminent Dangers, Some foretaste of future Sicknesses, and consequent Dissolution?
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but to provide for times of Affliction? But doe you any thing to enable your Spirit to sustain you in your Infirmities? I deny not but the Providence you use may be commendable:
but to provide for times of Affliction? But do you any thing to enable your Spirit to sustain you in your Infirmities? I deny not but the Providence you use may be commendable:
but the Decumane waves of Sickness and Death, the thoughts of Sin's Guilt, and of Judgment to come, require a better Anchour then these to keep you up from being drowned,
but the Decumane waves of Sickness and Death, the thoughts of Since Gilded, and of Judgement to come, require a better Anchor then these to keep you up from being drowned,
These Storms your Soul will not ride out, without the Conscience of a Reformed life, without the strong Cable of a fast-holding Faith, the sure Anchour of a lively Hope in Christ. All the Trimming and Tackling besides, be it Wealth, Friends, Beauty, Bravery,
These Storms your Soul will not ride out, without the Conscience of a Reformed life, without the strong Cable of a fast-holding Faith, the sure Anchor of a lively Hope in christ. All the Trimming and Tackling beside, be it Wealth, Friends, Beauty, Bravery,
yea, though it be a Form of Godliness, a strict Profession, with some measure of Sufferings for the Truth, will not keep you from Sinking, without an upright Heart,
yea, though it be a From of Godliness, a strict Profession, with Some measure of Sufferings for the Truth, will not keep you from Sinking, without an upright Heart,
though by Sacriledge, publick Robbery, Grinding the face of the Poor, by Bribery, Extortion, Perjury, Over-reaching in bargaining, Defrauding, Theft, or any other way;
though by Sacrilege, public Robbery, Grinding the face of the Poor, by Bribery, Extortion, Perjury, Overreaching in bargaining, Defrauding, Theft, or any other Way;
Quisquámne Venenum vult in Auro? Will any man venture to drink Poison in a golden Cup? You that are given to drink excessively, consider while the Cup is at your mouth, that there will be a Cup of Wrath given you to drink, the Venome whereof will set your Bones on fire, and drink up your Spirits.
Quisquámne Venenum vult in Auro? Will any man venture to drink Poison in a golden Cup? You that Are given to drink excessively, Consider while the Cup is At your Mouth, that there will be a Cup of Wrath given you to drink, the Venom whereof will Set your Bones on fire, and drink up your Spirits.
and with it Faith in the bloud of Christ, which cleanseth from all Sin. And if thou come to God in this manner, doubt not but God will perform to thee what he saith, Isa. 57.18. I have seen his ways, and will heal him;
and with it Faith in the blood of christ, which Cleanseth from all Sin. And if thou come to God in this manner, doubt not but God will perform to thee what he Says, Isaiah 57.18. I have seen his ways, and will heal him;
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Bring with thee penitential Groans and medicinal Tears of that Sorrow which is according to God, working Repentance to Salvation, not to be repented of:
Bring with thee penitential Groans and medicinal Tears of that Sorrow which is according to God, working Repentance to Salvation, not to be repented of:
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or to lay it asleep by Formality in Religion, Popes Pardons, Priests Absolutions, without true Repentance and Faith in Christ. All these are Physicians of no value, Forgers of Lies, as Job speaks, 13.4. Doe rather as Job did, 42.5, 6. say to God, I have heard of thee by the hearing of the ear; now mine eye seeth thee.
or to lay it asleep by Formality in Religion, Popes Pardons, Priests Absolutions, without true Repentance and Faith in christ. All these Are Physicians of no valve, Forgers of Lies, as Job speaks, 13.4. Doe rather as Job did, 42.5, 6. say to God, I have herd of thee by the hearing of the ear; now mine eye sees thee.
if not, consider the evil that will follow, all ye that forget God; lest he tear you in pieces, and there be none to deliver you, Psal. 50.22. 2. If you have sinned, think not to wear out by time the impression Sin makes on thy Conscience;
if not, Consider the evil that will follow, all you that forget God; lest he tear you in Pieces, and there be none to deliver you, Psalm 50.22. 2. If you have sinned, think not to wear out by time the impression since makes on thy Conscience;
You that are given to unclean and unlawfull Lusts of the body, if you be not afraid of the Morbus Gallicus, yet fear the Wrath of him who will judge such persons,
You that Are given to unclean and unlawful Lustiest of the body, if you be not afraid of the Morbus Gallicus, yet Fear the Wrath of him who will judge such Persons,
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Oh then be sure to take home with you this Receipt, write upon it Probatum est: No Medicine like God's Favour, obtained by sound Humiliation, true Repentance, unfeigned Faith in the Bloud of Christ, to heal your Plagues,
O then be sure to take home with you this Receipt, write upon it Probatum est: No Medicine like God's Favour, obtained by found Humiliation, true Repentance, unfeigned Faith in the Blood of christ, to heal your Plagues,
If any of you have already found your selves in this Case, you are able to tell how weak your Spirit hath been, either to avoid or bear the Blows of God's Hand.
If any of you have already found your selves in this Case, you Are able to tell how weak your Spirit hath been, either to avoid or bear the Blows of God's Hand.
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and from the words of your Roaring, you may find Wounds in your Spirit, and Breach in your Bones. Conscience of Sin, sense of God's Rod on your backs, may make you cry out in the bitterness of your Soul for Ease and Help.
and from the words of your Roaring, you may find Wounds in your Spirit, and Breach in your Bones. Conscience of since, sense of God's Rod on your backs, may make you cry out in the bitterness of your Soul for Ease and Help.
And when you have found Refreshing in your Spirits by it, forget not to lift up your eyes to the Father of Spirits, both by acknowledgment of what Support you have had,
And when you have found Refreshing in your Spirits by it, forget not to lift up your eyes to the Father of Spirits, both by acknowledgment of what Support you have had,
and save thy Soul. Oh say with David, Bless the Lord, O my Soul, and all that is within me bless his holy Name, Psal. 103.1. 4. Forget not to fear him for the time to come.
and save thy Soul. O say with David, Bless the Lord, Oh my Soul, and all that is within me bless his holy Name, Psalm 103.1. 4. Forget not to Fear him for the time to come.
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and destroying Myriads of holy Souls, who in their Generations opposed their Abominations, and contended for the Truth of Christ, ) besides thy own Sins of Idleness, Pride, Wantonness, Envy, Covetousness, Ungodliness, Profaning holy things, living without God in the world, he should yet have Mercy on thee, pardon thy Sins,
and destroying Myriads of holy Souls, who in their Generations opposed their Abominations, and contended for the Truth of christ,) beside thy own Sins of Idleness, Pride, Wantonness, Envy, Covetousness, Ungodliness, Profaning holy things, living without God in the world, he should yet have Mercy on thee, pardon thy Sins,
Stand and admire that infinite Goodness, that after all the Sins of thy Progenitours, ( Adam 's Sin in Revolting from God his Maker and Benefactour, the Sins of thy Pagan Ancestours in their horrid Idolatries and other Provocations, the Sins of thy Popish Ancestours in their perverting the Gospell of Christ, imitating the Vices and Superstitions of Pagans, corrupting Christianity,
Stand and admire that infinite goodness, that After all the Sins of thy Progenitors, (Adam is since in Revolting from God his Maker and Benefactor, the Sins of thy Pagan Ancestors in their horrid Idolatries and other Provocations, the Sins of thy Popish Ancestors in their perverting the Gospel of christ, imitating the Vices and Superstitions of Pagans, corrupting Christianity,
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or by your own Satisfactions, Works of Penance, Fasting, Alms, or other laborious Works imposed, or undertaken by your selves, as meriting or procuring your Absolution.
or by your own Satisfactions, Works of Penance, Fasting, Alms, or other laborious Works imposed, or undertaken by your selves, as meriting or procuring your Absolution.
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2. Let them not forget how and by what means it is obtained, to wit, by Repentance, Confession, Forsaking of Sin, Faith in Christ 's bloud, humble Supplication to God, new Obedience to him, and Forgiveness of our Brother.
2. Let them not forget how and by what means it is obtained, to wit, by Repentance, Confessi, Forsaking of since, Faith in christ is blood, humble Supplication to God, new obedience to him, and Forgiveness of our Brother.
And for any other perplexed person, let him never forget to have this Cordial in the Closet of his Heart, which may revive him in his Agonies and Faintings of spirit, That there is Forgiveness with the Lord. But then,
And for any other perplexed person, let him never forget to have this Cordial in the Closet of his Heart, which may revive him in his Agonies and Faintings of Spirit, That there is Forgiveness with the Lord. But then,
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the most audacious Sinner among you may be awakened, and his Eyes opened, to see how evil and bitter a thing it is that he hath sinned against the Lord,
the most audacious Sinner among you may be awakened, and his Eyes opened, to see how evil and bitter a thing it is that he hath sinned against the Lord,
Whether it be from the subtle Insinuations of some Seducers, who (like Balaam of old) instill into mens minds those Principles which make them as audacious as Zimri and Cozbi of old were,
Whither it be from the subtle Insinuations of Some Seducers, who (like balaam of old) instill into men's minds those Principles which make them as audacious as Zimri and Cozbi of old were,
They that complain most of Sin, are usually they that are most fearfull of Sin. Yet to both it is needfull this Doctrine be taught, of God's Forgiveness.
They that complain most of since, Are usually they that Are most fearful of Sin. Yet to both it is needful this Doctrine be taught, of God's Forgiveness.
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monstrously Swearing, as if they would dare God to his face, Scoffing at the practice of Piety, making no scruple of Deceiving, spending their time in Drinking, prodigally wasting their Estates by Luxury and the like, which should be imployed to good Uses,
monstrously Swearing, as if they would Dare God to his face, Scoffing At the practice of Piety, making no scruple of Deceiving, spending their time in Drinking, prodigally wasting their Estates by Luxury and the like, which should be employed to good Uses,
Isa. 58.6, 7. Is not this the Fast, & c? Now especially is a time for this Duty, in which there is so much Want, by reason of the great Poverty that is come upon Families shut up;
Isaiah 58.6, 7. Is not this the Fast, & c? Now especially is a time for this Duty, in which there is so much Want, by reason of the great Poverty that is come upon Families shut up;
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The destroying Angel hath drawn his Sword, hath killed thousands already; the Plague is not onely begun, but hath wasted some part of that City; great Terrour is upon us;
The destroying Angel hath drawn his Sword, hath killed thousands already; the Plague is not only begun, but hath wasted Some part of that city; great Terror is upon us;
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many fly thence, and perhaps die by the way, or live to infect other places; Houses are emptied, Streets untroden, Markets without Sellers and Buiers:
many fly thence, and perhaps die by the Way, or live to infect other places; Houses Are emptied, Streets untrodden, Markets without Sellers and Buyers:
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Any who was acquainted with the Holy Scripture, with the way of God's Judgments in our own or former times, might see, that our excess of profane Swearing, Contempt of Religion and the Word of God, our unmeasurable Pride, Vanity, Luxury, in Meat, Drink, Apparel, sensuall Pleasures, our Contentions, our Oppressions, our Hatred, Divisions, Unmercifulness,
Any who was acquainted with the Holy Scripture, with the Way of God's Judgments in our own or former times, might see, that our excess of profane Swearing, Contempt of Religion and the Word of God, our unmeasurable Pride, Vanity, Luxury, in Meat, Drink, Apparel, sensual Pleasures, our Contentions, our Oppressions, our Hatred, Divisions, Unmercifulness,
and all sorts of Vices, continually shewing themselves openly among us, would be the Seed out of which this or the like Calamity would at length be produced.
and all sorts of Vices, continually showing themselves openly among us, would be the Seed out of which this or the like Calamity would At length be produced.
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and the Fruit of his Sin? Who is there that searcheth and trieth his waies, that is sensible of the Plague of his own Heart, that with repenting Ephraim smites upon his thigh, that repents him of his Wickedness, saying, What have I done? Who is there that either fears God the more,
and the Fruit of his since? Who is there that Searches and trieth his ways, that is sensible of the Plague of his own Heart, that with repenting Ephraim smites upon his thigh, that repents him of his Wickedness, saying, What have I done? Who is there that either fears God the more,
yea, which is worse, our Cursing, Swearing, Lying, Rage, Blasphemy, Lewdness, as much as before? Do we not (to use the Prophet's phrase) every one turn yet to our course, as the Horse rusheth into the battel? Have not we yet such an unsanctified, unhumbled spirit,
yea, which is Worse, our Cursing, Swearing, Lying, Rage, Blasphemy, lewdness, as much as before? Do we not (to use the Prophet's phrase) every one turn yet to our course, as the Horse Rushes into the battle? Have not we yet such an unsanctified, unhumbled Spirit,
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and so to disappoint God's Design in this Visitation, which should awaken us from our Security, humble us under his mighty Hand, bring us on our knees in earnest Supplications, teach us to fear Sin, learn us to doe well, lest a worse thing happen to us?
and so to disappoint God's Design in this Visitation, which should awaken us from our Security, humble us under his mighty Hand, bring us on our knees in earnest Supplications, teach us to Fear since, Learn us to do well, lest a Worse thing happen to us?
that it is Madness to provoke him to Jealousy, unless we were stronger then he is. And therefore it is no better then Folly and Madness, to be superficiall in this business of Searching, Confessing, Repenting of our Sins.
that it is Madness to provoke him to Jealousy, unless we were Stronger then he is. And Therefore it is no better then Folly and Madness, to be superficial in this business of Searching, Confessing, Repenting of our Sins.
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So may you expect Preservation in this time of Danger; at least you may be assured, however you speed now, of Life eternall hereafter. Which God grant, &c. Amen. LAƲS DEO.
So may you expect Preservation in this time of Danger; At lest you may be assured, however you speed now, of Life Eternal hereafter. Which God grant, etc. Amen. LAƲS GOD.
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in that Romances, profane Histories, yea Discourses savouring of Atheism, are bought up, and read with more delight then the Bible, or any other Holy Writings;
in that Romances, profane Histories, yea Discourses savouring of Atheism, Are bought up, and read with more delight then the bible, or any other Holy Writings;
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Are you not sensible that God hath limited you a certain time to hear his Voice? that your daies are numbred, and your months, that you cannot pass? that while the Gospell is preached, is your Day of Salvation? that if the Sun of your Life be set, the Day of the Gospell darkned over you, there will be no time left to make your Peace, to save your immortall Spirits? that if you harden your Hearts, there remains nothing after this Day but Hell and eternall Judgment? Think seriously then upon your Condition,
are you not sensible that God hath limited you a certain time to hear his Voice? that your days Are numbered, and your months, that you cannot pass? that while the Gospel is preached, is your Day of Salvation? that if the Sun of your Life be Set, the Day of the Gospel darkened over you, there will be no time left to make your Peace, to save your immortal Spirits? that if you harden your Hearts, there remains nothing After this Day but Hell and Eternal Judgement? Think seriously then upon your Condition,
The Voice of God in the Gospell of Christ hath been so evidently demonstrated to the world, that never was there any thing which was published with more manifest proofs,
The Voice of God in the Gospel of christ hath been so evidently demonstrated to the world, that never was there any thing which was published with more manifest proofs,
And to take away all doubt of Imposture in the Publishers, Testimony hath been given to their Sincerity therein, by their relinquishing all outward desirable Advantages,
And to take away all doubt of Imposture in the Publishers, Testimony hath been given to their Sincerity therein, by their relinquishing all outward desirable Advantages,
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But do you hear it? do you perceive this to be the time of your Visitation, your Day? Do you not harden your Hearts as in the Provocation? Do not your proud Spirits think it below you to stoop to it? May we not say as once the Jews did, Which of the Rulers believe on him? Do we not find the Poor receive the Gospell, when the Rich are sent empty away? Surgunt Indocti, & rapiunt Coelum;
But do you hear it? do you perceive this to be the time of your Visitation, your Day? Do you not harden your Hearts as in the Provocation? Do not your proud Spirits think it below you to stoop to it? May we not say as once the jews did, Which of the Rulers believe on him? Do we not find the Poor receive the Gospel, when the Rich Are sent empty away? Surgunt Indocti, & rapiunt Coelum;
the Unlearned rise up, and take Heaven by violence, when the reputed Wise goe on in their waies to Perdition? Do we not love the Praise of Men more then the Praise of God? Do not your love of Pleasures and the Cares of this world choak the Word, and make it unfruitfull?
the Unlearned rise up, and take Heaven by violence, when the reputed Wise go on in their ways to Perdition? Do we not love the Praise of Men more then the Praise of God? Do not your love of Pleasures and the Cares of this world choke the Word, and make it unfruitful?
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Take it as a warning, out of a most ardent desire I have to save your Souls, that I tell you, that there are shrewd Symptoms of the Hardness of your Heart,
Take it as a warning, out of a most Ardent desire I have to save your Souls, that I tell you, that there Are shrewd Symptoms of the Hardness of your Heart,
how profusely he hath bestowed on thee the Riches of Heaven in the largess of Spiritual Blessings in heavenly things in Christ, ) dost yet side with Sin and Satan, his profest irreconcilable Enemies;
how profusely he hath bestowed on thee the Riches of Heaven in the largess of Spiritual Blessings in heavenly things in christ,) dost yet side with since and Satan, his professed irreconcilable Enemies;
Surely none are worse Enemies to God, then such as have been acquainted with the excess of God's Grace in Christ, yet exceed in their obstinate perseverance in Evil:
Surely none Are Worse Enemies to God, then such as have been acquainted with the excess of God's Grace in christ, yet exceed in their obstinate perseverance in Evil:
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such as, when God's Grace should draw Tears from their Eyes, Sighs from their Breasts, cause Dejectedness in their Spirits by reason of their Sinning against so incomprehensible a Love,
such as, when God's Grace should draw Tears from their Eyes, Sighs from their Breasts, cause Dejectedness in their Spirits by reason of their Sinning against so incomprehensible a Love,
As they had been lifted up to Heaven; so Christ foretells their casting down to Hell. No people in the world are likely to have a greater degree of Torment in Hell,
As they had been lifted up to Heaven; so christ foretells their casting down to Hell. No people in the world Are likely to have a greater degree of Torment in Hell,
As then you either stand in fear of so great Damnation, or are desirous of that abundant Grace which the Gospel of Christ exhibits, abhorr the thought of Continuing in Sin, that Grace may abound.
As then you either stand in Fear of so great Damnation, or Are desirous of that abundant Grace which the Gospel of christ exhibits, abhor the Thought of Continuing in since, that Grace may abound.
Oh then let me, in the most tender Bowells of Compassion my Heart can be touched with, with the most serious Importunity that my words can express, with the deepest Adjuration by the most affecting things that I can mind you of, instantly press you to take heed of this most vile, ugly, dishonest, irrational,
O then let me, in the most tender Bowels of Compassion my Heart can be touched with, with the most serious Importunity that my words can express, with the Deepest Adjuration by the most affecting things that I can mind you of, instantly press you to take heed of this most vile, ugly, dishonest, irrational,
Is not he a most egregious Villain, that hates his own Father that begat him, that kills him that gave him Life? Is not the Lord the Rock who begat thee, the God that formed thee? And wilt thou then be so unnatural as to hate God,
Is not he a most egregious Villain, that hates his own Father that begat him, that kills him that gave him Life? Is not the Lord the Rock who begat thee, the God that formed thee? And wilt thou then be so unnatural as to hate God,
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He tells thee, that he is hated, when thou lovest any thing more then him, givest his Glory to another, makest thy Belly thy God, gloriest in thy Shame, mindest earthly things:
He tells thee, that he is hated, when thou Lovest any thing more then him, givest his Glory to Another, Makest thy Belly thy God, gloriest in thy Shame, mindest earthly things:
And wilt thou pollute the Holy Name of thy Holy Father with thy impure Swearing? The earnal mind is Enmity against God, as being not subject to his Law, but inconsistent with it:
And wilt thou pollute the Holy Name of thy Holy Father with thy impure Swearing? The earnal mind is Enmity against God, as being not Subject to his Law, but inconsistent with it:
What art thou then but a very Miscreant, that (having so much taste how gracious God is, how amply he hath vouchsafed to be bountifull to thee in giving Christ for thee,
What art thou then but a very Miscreant, that (having so much taste how gracious God is, how amply he hath vouchsafed to be bountiful to thee in giving christ for thee,
And now what is more necessary, more just, more meet for us to doe, then to joyn in consort with the Holy Prophet in this passage? Surely we may each of us say, that it hath been of the Lord's Mercies that we have not been consumed in this most deadly Pestilence, which hath swept away in our great City and the neighbouring places not many short of an Hundred thousand,
And now what is more necessary, more just, more meet for us to do, then to join in consort with the Holy Prophet in this passage? Surely we may each of us say, that it hath been of the Lord's mercies that we have not been consumed in this most deadly Pestilence, which hath swept away in our great city and the neighbouring places not many short of an Hundred thousand,
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And should you not count it a great Mercy to you, that in this common and sore Judgment, in which perhaps you have lost Wives, Husbands, Children, Friends, Neighbours, Goods, in which you have been filled with Fears, oppressed with Griefs, that yet you are not consumed;
And should you not count it a great Mercy to you, that in this Common and soar Judgement, in which perhaps you have lost Wives, Husbands, Children, Friends, Neighbours, Goods, in which you have been filled with Fears, oppressed with Griefs, that yet you Are not consumed;
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unless our Unthankfulness, our future Disobedience, our Murmuring, provoke God to bring a worse Misery, the casting of Soul and body into Hell-fire; which our Sins have merited.
unless our Unthankfulness, our future Disobedience, our Murmuring, provoke God to bring a Worse Misery, the casting of Soul and body into Hell-fire; which our Sins have merited.
let us forsake those Sins which we have been guilty of, that (we have reason to conceive) added fewell to this Fire that hath burnt so fiercely, and wasted so extremely.
let us forsake those Sins which we have been guilty of, that (we have reason to conceive) added fuel to this Fire that hath burned so fiercely, and wasted so extremely.
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their Pride, Uncleanness, Riot, Oppression, Unrighteousness, Profaneness, and the iterated Rebellions, first open and hostile, secondly more secret, in Non-Conformity to Laws and Government;
their Pride, Uncleanness, Riot, Oppression, Unrighteousness, Profaneness, and the iterated Rebellions, First open and hostile, secondly more secret, in Non-Conformity to Laws and Government;
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so let us dedicate our Lives to him, consecrate our Souls to him, present our Bodies a living Sacrifice to him in our reasonable Service, and devote our selves wholly to serve him without fear in Holiness and Righteousness before him all the daies of our life.
so let us dedicate our Lives to him, consecrate our Souls to him, present our Bodies a living Sacrifice to him in our reasonable Service, and devote our selves wholly to serve him without Fear in Holiness and Righteousness before him all the days of our life.
Hath not God by his Judgment, resembling that of Sodom, pointed out the Sins which procured this Judgment, Pride, Fulness of bread, abundance of Idleness;
Hath not God by his Judgement, resembling that of Sodom, pointed out the Sins which procured this Judgement, Pride, Fullness of bred, abundance of Idleness;
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Wantonness and Unrighteousness? Were not the Souls of many (as Lot 's in Sodom ) vexed from day to day in hearing and seeing mens unrighteous deeds and wicked conversation;
Wantonness and Unrighteousness? Were not the Souls of many (as Lot is in Sodom) vexed from day to day in hearing and seeing men's unrighteous Deeds and wicked Conversation;
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But are we better then they? Are we not all under Sin, liable to the same Condemnation? We may, we ought to bemoan the Calamity which is come on others.
But Are we better then they? are we not all under since, liable to the same Condemnation? We may, we ought to bemoan the Calamity which is come on Others.
that however it were in respect of men, yet in respect of God it is as a Beacon fired to alarm us, that we may prepare to meet our God by Fasting and Prayer,
that however it were in respect of men, yet in respect of God it is as a Beacon fired to alarm us, that we may prepare to meet our God by Fasting and Prayer,
Let us rather fear God's Judgments, tremble at his Word, search our own ways, turn unto the Lord with our whole Souls, pray for them that have suffered, help them what we can;
Let us rather Fear God's Judgments, tremble At his Word, search our own ways, turn unto the Lord with our Whole Souls, pray for them that have suffered, help them what we can;
as the Apostle exhorteth, Colos. 2.6, 7. Still pray that God would keep your Feet from falling, and order your Steps in his Word, that no Iniquity get dominion over you.
as the Apostle exhorteth, Colos 2.6, 7. Still pray that God would keep your Feet from falling, and order your Steps in his Word, that no Iniquity get dominion over you.
Get your Feet shod with the Shoes of the Preparation, or (as it may be well read) the Pavement, of the Gospel of Peace, as firm ground upon which you may stand;
Get your Feet shod with the Shoes of the Preparation, or (as it may be well read) the Pavement, of the Gospel of Peace, as firm ground upon which you may stand;
when you come to receive the Holy Communion,) and preserves you from the second Death; you will then be animated to expect of God, that he will keep your Feet from falling.
when you come to receive the Holy Communion,) and preserves you from the second Death; you will then be animated to expect of God, that he will keep your Feet from falling.
If your Remembrance of God's Goodness towards you puts you on such Resolutions, the Remembrance that you have tasted how gracious the Lord is, how he hath redeemed your Souls from the nethermost Hell, by the Bloud of his Son, (which you are to remember with the greatest Thankfulness,
If your Remembrance of God's goodness towards you puts you on such Resolutions, the Remembrance that you have tasted how gracious the Lord is, how he hath redeemed your Souls from the nethermost Hell, by the Blood of his Son, (which you Are to Remember with the greatest Thankfulness,
However, while you are yet alive, (especially you that have been in danger by reason of the Contagion of late,) endeavour to walk in the steps of David. Remember what your Prayers were in your Perils;
However, while you Are yet alive, (especially you that have been in danger by reason of the Contagion of late,) endeavour to walk in the steps of David. remember what your Prayers were in your Perils;
I wish I might say truly, that God hath delivered your Souls from the Death of Sin; that God hath given you Repentance unto Life; that you were none of you such as should die in your Sins, but by believing in Christ should see the light of Life. I wish that he were to you the Resurrection and the Life:
I wish I might say truly, that God hath Delivered your Souls from the Death of since; that God hath given you Repentance unto Life; that you were none of you such as should die in your Sins, but by believing in christ should see the Light of Life. I wish that he were to you the Resurrection and the Life:
and now the Scene is altered, and we mourn because the Fire hath prevailed upon our houses at Land. Sure we rejoyced not with trembling; we were sensible of God's Hand on others,
and now the Scene is altered, and we mourn Because the Fire hath prevailed upon our houses At Land. Sure we rejoiced not with trembling; we were sensible of God's Hand on Others,
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mind you to perform the great Duties of Reformation of your Lives, and new Obedience to God that preserved you, according to all the Vows, Resolutions and Engagements which were upon you when you were in Trouble.
mind you to perform the great Duties of Reformation of your Lives, and new obedience to God that preserved you, according to all the Vows, Resolutions and Engagements which were upon you when you were in Trouble.
Chiefly, if God have awakened you that slept, that you might stand up from the dead, and Christ might give you light; O then rejoyce in God's Goodness to you:
Chiefly, if God have awakened you that slept, that you might stand up from the dead, and christ might give you Light; Oh then rejoice in God's goodness to you:
I have run over a large Field of matter, but such as is of greatest concernment to each of us to be minded of, that so we may know how to walk with God. God hath been with you, you have been kept by him, he hath delivered your Soul from death;
I have run over a large Field of matter, but such as is of greatest concernment to each of us to be minded of, that so we may know how to walk with God. God hath been with you, you have been kept by him, he hath Delivered your Soul from death;
wherefore you have your Lives continued, your Feet to walk; I mean, your Understandings, your Wills, your Affections, your Memories, your Tongues, Hands, Eyes, Ears.
Wherefore you have your Lives continued, your Feet to walk; I mean, your Understandings, your Wills, your Affections, your Memories, your Tongues, Hands, Eyes, Ears.
Are they not made, that you may set God before you, and prepare your Ways before him? Dream not that he will entertain you hereafter in his Heavenly Palace,
are they not made, that you may Set God before you, and prepare your Ways before him? Dream not that he will entertain you hereafter in his Heavenly Palace,
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And if you cannot amend them, yet mourn for them, (as Samuel did for Saul, when God was departed from him, 1 Sam. 15.35.) And for your selves, take heed of suffering as Evil-doers, but be not ashamed to suffer as Christians, but glorifie God therein. Amen. LAƲS DEO.
And if you cannot amend them, yet mourn for them, (as Samuel did for Saul, when God was departed from him, 1 Sam. 15.35.) And for your selves, take heed of suffering as Evildoers, but be not ashamed to suffer as Christians, but Glorify God therein. Amen. LAƲS GOD.
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And let your Sighs and Tears be as much for neglecting God's Service, as for omitting the pursuance of your own Ends, your own Preferments, Pleasures, Profits.
And let your Sighs and Tears be as much for neglecting God's Service, as for omitting the pursuance of your own Ends, your own Preferments, Pleasures, Profits.
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1. We may hereby judge of what spirit they are, who neither in Sickness nor Health, Adversity nor Prosperity, are affected with the Worship of God, with the Dishonour or Honour that is done to his Name.
1. We may hereby judge of what Spirit they Are, who neither in Sickness nor Health, Adversity nor Prosperity, Are affected with the Worship of God, with the Dishonour or Honour that is done to his Name.
Sure they have not the Heart of David, who groaned unto weariness, all the night made his Bed to swim, and watered his Couch with his Tears, because he wanted the opportunity of remembring God, of giving him thanks in his Sanctuary, by reason of his Sickness or Exile:
Sure they have not the Heart of David, who groaned unto weariness, all the night made his Bed to swim, and watered his Couch with his Tears, Because he wanted the opportunity of remembering God, of giving him thanks in his Sanctuary, by reason of his Sickness or Exile:
They are undoubtedly of a Devillish spirit, that are enemies to the praising of God, that inveigh against and oppose the solemn Service and Worship, in holy Prayer, Praises of God, Preaching and Hearing of his most holy Word;
They Are undoubtedly of a Devilish Spirit, that Are enemies to the praising of God, that inveigh against and oppose the solemn Service and Worship, in holy Prayer, Praises of God, Preaching and Hearing of his most holy Word;
who make it their sport and their gallantry to abuse the High and Holy one in vain and false Swearing, in direfull Blasphemies and Curses, in impious Atheistical Jests and Scoffs:
who make it their sport and their gallantry to abuse the High and Holy one in vain and false Swearing, in direful Blasphemies and Curses, in impious Atheistical Jests and Scoffs:
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that it were not the fashion of English Protestants, who seem often to pray, Hallowed be thy Name, and when the Commandments of the First Table are read, to say, Lord, have mercy upon us,
that it were not the fashion of English Protestants, who seem often to pray, Hallowed be thy Name, and when the commandments of the First Table Are read, to say, Lord, have mercy upon us,
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and you who are not guilty would mourn for these Abominations in others, and be affected as David was, Psal. 119.136. Rivers of waters run down mine eyes, because they keep not thy Law.
and you who Are not guilty would mourn for these Abominations in Others, and be affected as David was, Psalm 119.136. rivers of waters run down mine eyes, Because they keep not thy Law.
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2. If God bring Sickness or any other Affliction upon you, let this be a Grievance to you, that you cannot be with them that are imployed in God's Worship:
2. If God bring Sickness or any other Affliction upon you, let this be a Grievance to you, that you cannot be with them that Are employed in God's Worship:
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Hereby we may discern whether we have the same Spirit with David and other Holy persons in their generation, who have always had their Eyes fixed on God in their Pilgrimage on earth;
Hereby we may discern whither we have the same Spirit with David and other Holy Persons in their generation, who have always had their Eyes fixed on God in their Pilgrimage on earth;
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When we reade of Enoch, Noah, Abraham, and other Holy persons, that they walked with God, we may thereby collect that they moved in a higher Sphere then this lower World:
When we read of Enoch, Noah, Abraham, and other Holy Persons, that they walked with God, we may thereby collect that they moved in a higher Sphere then this lower World:
I was also upright before him, and I kept my self from mine Iniquity. And S. Paul, Phil. 3.20. Our Conversation is in Heaven, whence we look for the Saviour, the Lord Jesus Christ.
I was also upright before him, and I kept my self from mine Iniquity. And S. Paul, Philip 3.20. Our Conversation is in Heaven, whence we look for the Saviour, the Lord jesus christ.
As it is the description of a wicked man, that God is not in all his Thoughts, that God's Judgments are far above out of his sight, that he casts God's Word behind his back, that he hides his face from God:
As it is the description of a wicked man, that God is not in all his Thoughts, that God's Judgments Are Far above out of his sighed, that he Cast God's Word behind his back, that he hides his face from God:
How few Memorialls are kept either of publick Plagues or common Deliverances? How solicitous are we to please Men? how careless to please God? how intent and diligent to promote our Earthly,
How few Memorials Are kept either of public Plagues or Common Deliverances? How solicitous Are we to please Men? how careless to please God? how intent and diligent to promote our Earthly,
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It is an ominous Presage, an ill Sign, that such as now are so averse from the House of God and his Service here, are never likely to enter into the Temple of God in Heaven;
It is an ominous Presage, an ill Signen, that such as now Are so averse from the House of God and his Service Here, Are never likely to enter into the Temple of God in Heaven;
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God hath done for us greater things then he did for David: his Gospel, his Church, his Worship is settled among us in a more Spiritual and Heavenly manner then it was among the Jews: we are not carried away as the Gentiles, who were led by dumb Idols:
God hath done for us greater things then he did for David: his Gospel, his Church, his Worship is settled among us in a more Spiritual and Heavenly manner then it was among the jews: we Are not carried away as the Gentiles, who were led by dumb Idols:
or cheated with the ridiculous Fictions and Delusions of that impure Impostour Mahomet; or imposed on by the Rabbinical Dotages of Jews: And yet we come to God's Service with no better Devotion,
or cheated with the ridiculous Fictions and Delusions of that impure Impostor Mahomet; or imposed on by the Rabbinical Dotages of jews: And yet we come to God's Service with no better Devotion,
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How few prefer God's Service before their own worldly Business, God's Honour before their own Profit? How many are so far from inciting others to goe to God's House, that they are readier to draw them away from it? Yea, many chuse to keep at home,
How few prefer God's Service before their own worldly Business, God's Honour before their own Profit? How many Are so Far from inciting Others to go to God's House, that they Are Readier to draw them away from it? Yea, many choose to keep At home,
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How many come hither without Faith, or sense of God's Presence, as if they came to a Court? yea to sport or play? With what Drowziness, Irreverence, Heedlesness, do many appear here? How many are weary with the Service, with the Sermon? to whom it is tedious to sit one hour to hear God's Word,
How many come hither without Faith, or sense of God's Presence, as if they Come to a Court? yea to sport or play? With what Drowsiness, Irreverence, Heedlessness, do many appear Here? How many Are weary with the Service, with the Sermon? to whom it is tedious to fit one hour to hear God's Word,
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though they can endure to sit whole Nights and Days at their Pastimes, or to be imployed in any mischievous Design? How many bring their Bodies hither,
though they can endure to fit Whole Nights and Days At their Pastimes, or to be employed in any mischievous Design? How many bring their Bodies hither,
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how will such bear Crucem Domini, the Lord's Cross, who are so backward to goe in Domum Domini, into the Lord's House? How can such expect to appear in the Temple of God in Heaven, who defile the House of God on Earth? How weary would they be of the Service there, to whom his Worship here is so tedious?
how will such bear Crucem Domini, the Lord's Cross, who Are so backward to go in Domum Domini, into the Lord's House? How can such expect to appear in the Temple of God in Heaven, who defile the House of God on Earth? How weary would they be of the Service there, to whom his Worship Here is so tedious?
they ask for the Ordinances of Justice, they take Delight in approaching to God? and yet for want of reall Delighting in God, it may be your lot at last to hear Christ say to you, I know you not: depart from me, you workers of Iniquity.
they ask for the Ordinances of justice, they take Delight in approaching to God? and yet for want of real Delighting in God, it may be your lot At last to hear christ say to you, I know you not: depart from me, you workers of Iniquity.
for with their Mouth they shewed much Love, but their Hearts went after their Covetousness? The Prophet was unto them as a very lovely Song of one that hath a pleasant voice,
for with their Mouth they showed much Love, but their Hearts went After their Covetousness? The Prophet was unto them as a very lovely Song of one that hath a pleasant voice,
and that you would now at last apply your selves throughly to delight your selves in God, especially in these great Duties of Prayer and Hearing his Word;
and that you would now At last apply your selves thoroughly to delight your selves in God, especially in these great Duties of Prayer and Hearing his Word;
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Yea, their Hearts are more hardened, more estranged from God and the Life that is in him; and their Wisedom remains earthly, sensuall, and devillish. No marvell if such find no Incomes of Grace, no Consolation in Christ, no spirituall growth in Godliness.
Yea, their Hearts Are more hardened, more estranged from God and the Life that is in him; and their Wisdom remains earthly, sensual, and devilish. No marvel if such find no Incomes of Grace, no Consolation in christ, no spiritual growth in Godliness.
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yet how few in truth do desire to know him aright, or to serve him with a perfect heart and with a willing mind? Even in this very Action how few mind God's Glory? How many observe onely the Custom, in coming to Church? or perhaps some worser Motives bring them hither,
yet how few in truth do desire to know him aright, or to serve him with a perfect heart and with a willing mind? Even in this very Actium how few mind God's Glory? How many observe only the Custom, in coming to Church? or perhaps Some Worse Motives bring them hither,
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2. Nevertheless, I would not have you to neglect lawfull Means for your Safety. Christ would have his Disciples wise as Serpents, though innocent as Doves, Matth. 10.16. Faith and Prayer exclude not honest Prudence.
2. Nevertheless, I would not have you to neglect lawful Means for your Safety. christ would have his Disciples wise as Serpents, though innocent as Dove, Matthew 10.16. Faith and Prayer exclude not honest Prudence.
False Witnesses stone Naboth, and Envy crucifieth Christ. S. Paul is not blamed for Appealing to Caesar, or making use of the Difference between the Sadducees and Pharisees; nor for discovering of the Conspiracy to kill him;
False Witnesses stone Naboth, and Envy crucifieth christ. S. Paul is not blamed for Appealing to Caesar, or making use of the Difference between the Sadducees and Pharisees; nor for discovering of the conspiracy to kill him;
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and cover with a Covering, but not of his Spirit, that they may adde Sin to Sin, (as the Prophet speaks, Isa. 30.1.) The best way is, to sow in Righteousness, and then we shall reap in Mercy; to follow that which is Good,
and cover with a Covering, but not of his Spirit, that they may add since to since, (as the Prophet speaks, Isaiah 30.1.) The best Way is, to sow in Righteousness, and then we shall reap in Mercy; to follow that which is Good,
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Oh that you would seriously bethink your selves, and apply your Endeavours to doe that which may save you from the Condemnation of your own Conscience, the Sting of Death, and the Damnation of Hell:
O that you would seriously bethink your selves, and apply your Endeavours to do that which may save you from the Condemnation of your own Conscience, the Sting of Death, and the Damnation of Hell:
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At all times, specially in troublous Times, every man is busie in projecting and contriving how to find an Asylum or Sanctuary, where he may be safe from Danger,
At all times, specially in troublous Times, every man is busy in projecting and contriving how to find an Asylum or Sanctuary, where he may be safe from Danger,
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men spare no cost to continue it, though it be but for a while, and that not without a mixture of Sorrow and Trouble, to which the best Life on Earth is obnoxious.
men spare no cost to continue it, though it be but for a while, and that not without a mixture of Sorrow and Trouble, to which the best Life on Earth is obnoxious.
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When I consider the voluptuous and worldly Life of most, it pities me to think, that Men, made to live like Angels, should chuse to live more Pecudum, a Life not higher then the Life of Beasts:
When I Consider the voluptuous and worldly Life of most, it pities me to think, that Men, made to live like Angels, should choose to live more Pecudum, a Life not higher then the Life of Beasts:
that those who are made for God, for Christ, for Heaven, to live there, should terminate their Thoughts, Affections, Endeavours, on things on Earth, on Money, gay Cloathing, Mirth, Riot, Pomp, State, Favour of men, Vain-glory,
that those who Are made for God, for christ, for Heaven, to live there, should terminate their Thoughts, Affections, Endeavours, on things on Earth, on Money, gay Clothing, Mirth, Riot, Pomp, State, Favour of men, Vainglory,
Death it self (though the King of Terrours ) is to them that are in Christ as a Serpent without a Sting, which you may handle without Danger, without Fear:
Death it self (though the King of Terrors) is to them that Are in christ as a Serpent without a Sting, which you may handle without Danger, without fear:
If you live in Christ, you shall live with Christ: if you live in the Spirit, you shall be quickened by the Spirit: if you live the Life of God, you shall live in his Presence.
If you live in christ, you shall live with christ: if you live in the Spirit, you shall be quickened by the Spirit: if you live the Life of God, you shall live in his Presence.
Let your drowzy spirits heed S. Paul 's monitory Alarm, Eph. 5.14. Awake, thou that sleepest, and arise from the dead, and Christ shall give thee Life. Amen. LAƲS DEO.
Let your drowsy spirits heed S. Paul is monitory Alarm, Ephesians 5.14. Awake, thou that Sleepest, and arise from the dead, and christ shall give thee Life. Amen. LAƲS GOD.
And to like purpose is that Prediction, (which is upon cogent reason conceived to be verified in the Roman Apostasie) 2 Thess. 2.10, 11, 12. Because they received not the love of the Truth, that they might be saved;
And to like purpose is that Prediction, (which is upon cogent reason conceived to be verified in the Roman Apostasy) 2 Thess 2.10, 11, 12. Because they received not the love of the Truth, that they might be saved;
and therefore he did not subdue their Enemies, nor turn his hand against their Adversaries, vers. 14. doth sufficiently intimate, that the Cause of their wasting and spoiling by their Enemies was God's leaving them to their own Hearts Lusts,
and Therefore he did not subdue their Enemies, nor turn his hand against their Adversaries, vers. 14. does sufficiently intimate, that the Cause of their wasting and spoiling by their Enemies was God's leaving them to their own Hearts Lustiest,
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The like Speech we have in the New Testament, in that Sermon which was made by S. Paul and Barnabas at Lystra, when, to take them off from their intention of sacrificing to themselves, they told them of the Evil of their doings,
The like Speech we have in the New Testament, in that Sermon which was made by S. Paul and Barnabas At Lystra, when, to take them off from their intention of sacrificing to themselves, they told them of the Evil of their doings,
Who changed the Truth of God into a Lie, and worshipped and served the Creature more then the Creatour, who is blessed for ever, Amen, vers. 24, 25. For this cause God gave them up unto vile Affections.
Who changed the Truth of God into a Lie, and worshipped and served the Creature more then the Creator, who is blessed for ever, Amen, vers. 24, 25. For this cause God gave them up unto vile Affections.
And even as they did not like to retain God in their Knowledge, God gave them over to a reprobate mind, to doe those things which are not convenient, vers. 26, 28. which brought upon them the Judgment of God.
And even as they did not like to retain God in their Knowledge, God gave them over to a Reprobate mind, to do those things which Are not convenient, vers. 26, 28. which brought upon them the Judgement of God.
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and again, The Lord knoweth the Thoughts of the wise, that they are vain, 1 Cor. 3.19, 20. It is with Men as with Sheep that wander from their Pasture and Shepherd, they are caught and made a Prey to Wolves and Foxes:
and again, The Lord Knoweth the Thoughts of the wise, that they Are vain, 1 Cor. 3.19, 20. It is with Men as with Sheep that wander from their Pasture and Shepherd, they Are caught and made a Prey to Wolves and Foxes:
For though there are many Devices in man's heart; nevertheless the Counsell of the Lord that shall stand, Prov. 19.21. Hereby he asserts his own Singularity, Independency, and Sovereign Dominion:
For though there Are many Devices in Man's heart; nevertheless the Counsel of the Lord that shall stand, Curae 19.21. Hereby he asserts his own Singularity, Independency, and Sovereign Dominion:
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This is not that Counsell of God by which he guides his Servants to Glory; this being the Secret which belongs onely to the Lord. But it is the Thing revealed which belongs to us, that we may hear it and doe it; it is this Counsell of God whereby he guides his people,
This is not that Counsel of God by which he guides his Servants to Glory; this being the Secret which belongs only to the Lord. But it is the Thing revealed which belongs to us, that we may hear it and do it; it is this Counsel of God whereby he guides his people,
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and brings them to Glory. And though it be true, that even this is a Secret in respect of the World, the Great things of God's Law are strange things to them, the Mystery of Godliness is so profound,
and brings them to Glory. And though it be true, that even this is a Secret in respect of the World, the Great things of God's Law Are strange things to them, the Mystery of Godliness is so profound,
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nor is it any peculiar Enthusiasm, such as Fanatick spirits have been deceived by: nor any such Dreams and Apparitions as Friers and Monks have themselves been abused by,
nor is it any peculiar Enthusiasm, such as Fanatic spirits have been deceived by: nor any such Dreams and Apparitions as Friars and Monks have themselves been abused by,
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against all such Scandalls, and other Evils, as become Precipices into which Souls are cast, or Snares and Stumbling-blocks by which they are apt to be overthrown.
against all such Scandals, and other Evils, as become Precipices into which Souls Are cast, or Snares and Stumbling-blocks by which they Are apt to be overthrown.
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even as by the Spirit of the Lord, 2 Cor. 3.18. Hereby they have the mind of Christ, 1 Cor. 2.16. To which may be added such speciall Guidance as either by joynt or solitary Prayer, Christian Conference, Self-examinations, particular Experiments, secret Motions, Illuminations and Warnings, remarkable Providences, God vouchsafes some of his Children in Temptations, against fears of Persecution, attempts of Corrupters, apprehension of Divine Desertion;
even as by the Spirit of the Lord, 2 Cor. 3.18. Hereby they have the mind of christ, 1 Cor. 2.16. To which may be added such special Guidance as either by joint or solitary Prayer, Christian Conference, Self-examinations, particular Experiments, secret Motions, Illuminations and Warnings, remarkable Providences, God vouchsafes Some of his Children in Temptations, against fears of Persecution, attempts of Corrupters, apprehension of Divine Desertion;
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This is that Counsell of God which makes men wise unto Salvation, or brings to Glory. And with this Counsell of his he guides his Servants, 1. By the Preaching of it in the Ministry of the Gospell of Christ, which is the Power of God unto Salvation, Rom. 1.16. 2. By the Operation of his Spirit;
This is that Counsel of God which makes men wise unto Salvation, or brings to Glory. And with this Counsel of his he guides his Servants, 1. By the Preaching of it in the Ministry of the Gospel of christ, which is the Power of God unto Salvation, Rom. 1.16. 2. By the Operation of his Spirit;
It is that exceeding and enduring weight of Glory which is wrought by Afflictions, and the Guidance of Divine Teachings and Providences, that causeth them to look, not at the things which may be seen, which are but temporall, but the things which are unseen and eternall, 2 Cor. 4.17, 18. For which reason the same Apostle tells the Thessalonians, 2 Thess. 2.13, 14. We are bound to give thanks always to God for you,
It is that exceeding and enduring weight of Glory which is wrought by Afflictions, and the Guidance of Divine Teachings and Providences, that Causes them to look, not At the things which may be seen, which Are but temporal, but the things which Are unseen and Eternal, 2 Cor. 4.17, 18. For which reason the same Apostle tells the Thessalonians, 2 Thess 2.13, 14. We Are bound to give thanks always to God for you,
The Glory which the Psalmist may here mean (especially if David were the Penner of this Psalm) is not unlikely to be the Glory which he expected in being made King of Israel; it being probable that this Psalm was composed in the time of his Persecution under Saul, during which he complained that his Enemies did live and were mighty, and they that hated him wrongfully were many in number, Psal. 38.19.
The Glory which the Psalmist may Here mean (especially if David were the Penner of this Psalm) is not unlikely to be the Glory which he expected in being made King of Israel; it being probable that this Psalm was composed in the time of his Persecution under Saul, during which he complained that his Enemies did live and were mighty, and they that hated him wrongfully were many in number, Psalm 38.19.
from the men of this world, which had their portion in this Life, whose bellies God filled with his hid treasures, so as that they were full of Children,
from the men of this world, which had their portion in this Life, whose bellies God filled with his hid treasures, so as that they were full of Children,
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intimating, that both in that Age in which he was a Stranger in the Land of Madian forty years, when he fled from Pharaoh, as it is in S. Stephen 's Oration, Act. 7.29. when he and the rest of the Children of Israel wandred in the Wilderness forty years more;
intimating, that both in that Age in which he was a Stranger in the Land of Midian forty Years, when he fled from Pharaoh, as it is in S. Stephen is Oration, Act. 7.29. when he and the rest of the Children of Israel wandered in the Wilderness forty Years more;
I. OBSERVATION. That the safe and secure Dwelling of Believers is onely from God. In the Prayer of Moses, the Man of God, Psal. 90.1. he thus acknowledgeth;
I. OBSERVATION. That the safe and secure Dwelling of Believers is only from God. In the Prayer of Moses, the Man of God, Psalm 90.1. he thus acknowledgeth;
Which made S. Paul, in behalf of himself and his Fellow-labourers in the work of the Lord, acknowledge, That though they were troubled on every side, yet were they not distressed; though perplexed, yet not in despair; though persecuted, yet not forsaken; though cast down, yet not destroyed, 2 Cor. 4.8, 9. Even then when no man stood with him,
Which made S. Paul, in behalf of himself and his Fellow-labourers in the work of the Lord, acknowledge, That though they were troubled on every side, yet were they not distressed; though perplexed, yet not in despair; though persecuted, yet not forsaken; though cast down, yet not destroyed, 2 Cor. 4.8, 9. Even then when no man stood with him,
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Nor did the Apostles and Holy Martyrs find less Shelter and Security in God's Presence with them, in those great Persecutions which the futious and bloud-thirsty Emperours (instigated by the great Red Dragon) raised against them:
Nor did the Apostles and Holy Martyrs find less Shelter and Security in God's Presence with them, in those great Persecutions which the futious and bloodthirsty emperors (instigated by the great Read Dragon) raised against them:
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The same Tuition he vouchsafed to Daniel and the rest of the Godly Captives, when they were carried away from their own Country into Babylon. There God was (as he promised) a Sanctuary to them:
The same Tuition he vouchsafed to daniel and the rest of the Godly Captives, when they were carried away from their own Country into Babylon. There God was (as he promised) a Sanctuary to them:
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The like did our Psalmist find in his Persecutions by Saul. When he was fain to fly from Saul 's Court to Nob, thence to Keilah, Ziph, the Wilderness of Maon, to Achish King of Gath, to Ziklag; in all these his Removes God told his Flittings, noted his Wandrings in his Book,
The like did our Psalmist find in his Persecutions by Saul. When he was fain to fly from Saul is Court to Nob, thence to Keilah, Ziph, the Wilderness of Maon, to Achish King of Gaza, to Ziklag; in all these his Removes God told his Flittings, noted his Wanderings in his Book,
escaped Apprehension in his Bed by his Wife Michal 's Cunning, Saul 's Fury by his Rapture and Prophesying at Ramah, the Treachery of the men of Keilah, the Malevolence of the Ziphims, the Design of the Philistines in the Court of Achish King of Gath; these made him full of Confidence of God's Assistence in the greatest imminent Perils,
escaped Apprehension in his Bed by his Wife Michal is Cunning, Saul is Fury by his Rapture and Prophesying At Ramah, the Treachery of the men of Keilah, the Malevolence of the Ziphims, the Design of the philistines in the Court of Achish King of Gaza; these made him full of Confidence of God's Assistance in the greatest imminent Perils,
Abraham 's Victory over the Kings that took Sodom, Pharaoh 's Overthrow at the Red Sea, Sampson 's Slaughter of the Philistines with the Jawbone of an Ass, his carrying away the Gates of Azzah, Shamgar 's slaying of 600 Philistines with an Ox-goad, Jonathan and his Armour-bearer's Victory over the same People, were such Examples as made his Heart to be fixed, and not to shrink at evil Tidings.
Abraham is Victory over the Kings that took Sodom, Pharaoh is Overthrow At the Read Sea, Sampson is Slaughter of the philistines with the Jawbone of an Ass, his carrying away the Gates of Gaza, Shamgar is slaying of 600 philistines with an Ox-goad, Johnathan and his Armour-bearer's Victory over the same People, were such Examples as made his Heart to be fixed, and not to shrink At evil Tidings.
and relied on the King of Syria: Were not the Ethiopians and the Lubims a huge Hoast, with very many Chariots and Horsemen? yet because thou didst rely on the Lord, he delivered them into thine hand.
and relied on the King of Syria: Were not the Ethiopians and the Libyans a huge Host, with very many Chariots and Horsemen? yet Because thou didst rely on the Lord, he Delivered them into thine hand.
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For the Eyes of the Lord run to and fro throughout the whole Earth, to shew himself strong in the behalf of them whose Heart is perfect towards him, 2 Chron. 16.8, 9. Elisha was not dismaied at the Army of the Syrians which besieged him in Dothan: he knew there were more with him then against him, though his Servant's eyes could discern none to be present but Enemies.
For the Eyes of the Lord run to and from throughout the Whole Earth, to show himself strong in the behalf of them whose Heart is perfect towards him, 2 Chronicles 16.8, 9. Elisha was not dismayed At the Army of the Syrians which besieged him in Dothan: he knew there were more with him then against him, though his Servant's eyes could discern none to be present but Enemies.
Hezekiah was not terrified by the proud Vaunts of Rabshakeh, or the reviling menacing Letter of Sennacherib. He knew that the God of Israel was the Lord, even he onely:
Hezekiah was not terrified by the proud Vaunts of Rabshakeh, or the reviling menacing letter of Sennacherib. He knew that the God of Israel was the Lord, even he only:
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as it is Isa. 40.28, 29, 30, 31. The same Spirit in a more ample measure was in the Holy Apostles when they were brought before the Jewish Sanhedrim.
as it is Isaiah 40.28, 29, 30, 31. The same Spirit in a more ample measure was in the Holy Apostles when they were brought before the Jewish Sanhedrim.
S. Paul, when it was foretold by Agabus that he should be bound at Jerusalem, when he was brought before the Council of the Jews, the Roman Governours, Felix, Festus, and King Agrippa, knew in whom he believed;
S. Paul, when it was foretold by Agabus that he should be bound At Jerusalem, when he was brought before the Council of the jews, the Roman Governors, Felix, Festus, and King Agrippa, knew in whom he believed;
They know the work of Righteousness is Peace; and the effect of Righteousness, Quietness and Assurance for ever, Isa. 32.17. They know that God will keep him in perfect Peace whose mind is stayed on him;
They know the work of Righteousness is Peace; and the Effect of Righteousness, Quietness and Assurance for ever, Isaiah 32.17. They know that God will keep him in perfect Peace whose mind is stayed on him;
and have done that which is good in thy sight, Isa. 38.3. It was our Lord's Argument, in that his Soliloquy with his Father, that Bosome-prayer, wherein he did expectorate himself, open his Heart to his Father, Joh. 17.4, 5. I have glorified thee on Earth, I have finished the Work thou gavest me to doe:
and have done that which is good in thy sighed, Isaiah 38.3. It was our Lord's Argument, in that his Soliloquy with his Father, that Bosome-prayer, wherein he did expectorate himself, open his Heart to his Father, John 17.4, 5. I have glorified thee on Earth, I have finished the Work thou Gavest me to do:
even in the midst of the Fire, as if it had been in a Bed of Roses, triumphing over the most extreme Cruelties of their violent Persecutours, that were mad with Rage against the Sheep of Christ; who herein followed their Shepherd, who was led as a Sheep to the slaughter,
even in the midst of the Fire, as if it had been in a Bed of Roses, triumphing over the most extreme Cruelties of their violent Persecutors, that were mad with Rage against the Sheep of christ; who herein followed their Shepherd, who was led as a Sheep to the slaughter,
and Submission to God's Will, (far beyond the Philosophers Insensibleness, or Roman Stoutness, which was accompanied with much inward Regret at their Sufferings, Indignation against the Tyranny of them that oppressed them, Vexation at their hard Destiny,) yea with Alacrity and Joyfulness of heart,) laid themselves down to sleep,
and Submission to God's Will, (Far beyond the Philosophers Insensibleness, or Roman Stoutness, which was accompanied with much inward Regret At their Sufferings, Indignation against the Tyranny of them that oppressed them, Vexation At their hard Destiny,) yea with Alacrity and Joyfulness of heart,) laid themselves down to sleep,
And after the Example of the chief Shepherd of their Souls, and the Protomartyr of the Christian Profession, have the Holy Martyrs and Confessours in all Ages (with the greatest Fortitude and Undauntedness of spirit, conjoyned with Serenity and Calmness of mind, unconquerable Patience,
And After the Exampl of the chief Shepherd of their Souls, and the Protomartyr of the Christian Profession, have the Holy Martyrs and Confessors in all Ages (with the greatest Fortitude and Undauntedness of Spirit, conjoined with Serenity and Calmness of mind, unconquerable Patience,
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Into thine hand (saith he) I commit my Spirit: Thou hast redeemed me, O Lord God of Truth, vers. 5. He was assured that he was his God; that his Times were in his hands;
Into thine hand (Says he) I commit my Spirit: Thou hast redeemed me, Oh Lord God of Truth, vers. 5. He was assured that he was his God; that his Times were in his hands;
This frame of Spirit Holy David did discover in many of the Psalms, especially in the 31. where having avouched God to be his strong Rock, and his House of defence to save him, vers. 2. he thereupon, without any Commotion of mind, deposits himself with God.
This frame of Spirit Holy David did discover in many of the Psalms, especially in the 31. where having avouched God to be his strong Rock, and his House of defence to save him, vers. 2. he thereupon, without any Commotion of mind, deposits himself with God.
though it pleased the Lord to bruise him, to put him to Grief; though he were injured more then any man, he was inclosed with the assembly of the Wicked, they pierced his Hands and his Feet;
though it pleased the Lord to bruise him, to put him to Grief; though he were injured more then any man, he was enclosed with the assembly of the Wicked, they pierced his Hands and his Feet;
that he preserveth the Faithfull: and therefore exhorts them to be of good Courage; and God should strengthen the Heart of all them that hope in the Lord, vers. 14, 15, 19, 20, 23, 24.
that he Preserveth the Faithful: and Therefore exhorts them to be of good Courage; and God should strengthen the Heart of all them that hope in the Lord, vers. 14, 15, 19, 20, 23, 24.
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when he suffered, he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2.22, 23. The same Tranquillity of mind did S. Stephen shew at his death.
when he suffered, he threatened not, but committed himself to him that Judgeth righteously, 1 Pet. 2.22, 23. The same Tranquillity of mind did S. Stephen show At his death.
and this with hope of Rising again to Life, and of having Dominion over their Enemies in that Morning in which the Sun of Righteousness shall appear again from Heaven with Healing in his Wings.
and this with hope of Rising again to Life, and of having Dominion over their Enemies in that Morning in which the Sun of Righteousness shall appear again from Heaven with Healing in his Wings.
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they have God to justifie them; Christ to intercede for them. And therefore neither Height, nor Depth, nor Angels, nor Principalities, nor Powers, nor things present,
they have God to justify them; christ to intercede for them. And Therefore neither Height, nor Depth, nor Angels, nor Principalities, nor Powers, nor things present,
for he hath prepared for them a City, which hath Foundations made and built by himself in a heavenly Country; where no Nero's or Domitians or Diocletians, no bloudy Bonner's or Spanish Inquisitours shall come;
for he hath prepared for them a city, which hath Foundations made and built by himself in a heavenly Country; where no Nero's or Domitians or Diocletians, no bloody Bonner's or Spanish Inquisitors shall come;
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That they may take up their NONLATINALPHABET, their Triumph-song, their Io Paean, O Death, where is thy Sting? O Grave, where is thy Victory? That he that gave his own Son for them, will with him freely give them all things.
That they may take up their, their Triumph-song, their Io Paean, Oh Death, where is thy Sting? O Grave, where is thy Victory? That he that gave his own Son for them, will with him freely give them all things.
They know that if God be with them, none, either Tyrant or Devil, can be against them. That the Prince of Life hath by Death destroyed him that had the power of Death, to wit, the Devil;
They know that if God be with them, none, either Tyrant or devil, can be against them. That the Prince of Life hath by Death destroyed him that had the power of Death, to wit, the devil;
It is that which is able to make us wise unto Salvation, as the Holy Scriptures did Timothy. It brings us to God, as it comes from God. Which leads us to the
It is that which is able to make us wise unto Salvation, as the Holy Scriptures did Timothy. It brings us to God, as it comes from God. Which leads us to the
But the Wisedom that is from above, whereby we know God's Will, know the things of the Spirit of God, which are freely given us of God, arms us against Temptations, Fear of Death and Judgment to come, and comforts us in Tribulation.
But the Wisdom that is from above, whereby we know God's Will, know the things of the Spirit of God, which Are freely given us of God, arms us against Temptations, fear of Death and Judgement to come, and comforts us in Tribulation.
or any such Skill as men are most applauded for, (Civil or Military,) secure a man from Dangers without, or Fears within; common Calamities, or particular Miseries; Death, or Damnation.
or any such Skill as men Are most applauded for, (Civil or Military,) secure a man from Dangers without, or Fears within; Common Calamities, or particular Misery's; Death, or Damnation.
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much more to deny his Work, to ascribe it to a casual Concourse of Atoms, to the Nature of the things themselves, without acknowledging the First Cause, Primum Motorem, the First Mover and Universall Efficient, is monstrous Madness,
much more to deny his Work, to ascribe it to a casual Concourse of Atoms, to the Nature of the things themselves, without acknowledging the First Cause, Primum Motorem, the First Mover and Universal Efficient, is monstrous Madness,
but to terminate our Knowledge on them, and not to have respect to the Maker of them, not to look unto him that fashioned the World long agoe, as the Prophet speaks Isa. 22.11.
but to terminate our Knowledge on them, and not to have respect to the Maker of them, not to look unto him that fashioned the World long ago, as the Prophet speaks Isaiah 22.11.
But, (as it is Psal. 19.7, 8, 9.) The Law of the Lord is perfect, converting, or restoring, the Soul: the Testimony of the Lord is sure, making wise the Simple.
But, (as it is Psalm 19.7, 8, 9.) The Law of the Lord is perfect, converting, or restoring, the Soul: the Testimony of the Lord is sure, making wise the Simple.
I have seen an end of all Perfection: but thy Commandment is exceeding broad, saith David, Psal. 119.96. There are wonderous things in God's Law, vers. 18. There is no Sophistry or Fallacy in any of God's Words;
I have seen an end of all Perfection: but thy Commandment is exceeding broad, Says David, Psalm 119.96. There Are wondrous things in God's Law, vers. 18. There is no Sophistry or Fallacy in any of God's Words;
when he had studied the Cause of the Sea's Motions, but could not comprehend it, threw himself into it, with this Saying, Quoniam ego non capio te, tu capies me;
when he had studied the Cause of the Sea's Motions, but could not comprehend it, threw himself into it, with this Saying, Quoniam ego non Capio te, tu capies me;
I know this one thing, that I know Nothing? How many, the more they plod on the things of Nature and Art, are the more puzzled? One that was counted a great Wit of the world,
I know this one thing, that I know Nothing? How many, the more they plod on the things of Nature and Art, Are the more puzzled? One that was counted a great Wit of the world,
How many thousands of Learned men have at last, after all their Studying, Arguing, Writing, Reading, come to Socrates his Determination, Hoc unum scio, quòd Nihil scio;
How many thousands of Learned men have At last, After all their Studying, Arguing, Writing, Reading, come to Socrates his Determination, Hoc Unum scio, quòd Nihil scio;
but in a free, clear Glass,) they see more of his Glory and Works, receive more immediate Orders from him, understand more of the affairs of Heaven and Divine Mysteries,
but in a free, clear Glass,) they see more of his Glory and Works, receive more immediate Order from him, understand more of the affairs of Heaven and Divine Mysteres,
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whose excellency of Knowledge stands in their beholding God's Face: by which (though not as in a natural Glass, according to the Conceit of them that talk of Speculum Trinitatis, a Glass of the Trinity,
whose excellency of Knowledge Stands in their beholding God's Face: by which (though not as in a natural Glass, according to the Conceit of them that talk of Speculum Trinitatis, a Glass of the Trinity,
To be wise in these things, is to be wise as Daniel, who is made the Pattern of a wise man, Ezek. 28.3. because the Spirit of God was in him, Light and Ʋnderstanding to reveal the Secrets of God.
To be wise in these things, is to be wise as daniel, who is made the Pattern of a wise man, Ezekiel 28.3. Because the Spirit of God was in him, Light and Ʋnderstanding to reveal the Secrets of God.
and they are rare Doctours who can discover such sublime things. But the Knowledge of God, his Properties, Ways, Precepts and Counsels, is far more excellent,
and they Are rare Doctors who can discover such sublime things. But the Knowledge of God, his Properties, Ways, Precepts and Counsels, is Far more excellent,
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yet if he review his Projects, his Writings, he will find cause to repent of them, to say, Non putâram, This I considered not, to make Retractations with S. Austin, to charge himself with Folly and Errour.
yet if he review his Projects, his Writings, he will find cause to Repent of them, to say, Non putâram, This I considered not, to make Retractations with S. Austin, to charge himself with Folly and Error.
Be he the wisest Statesman, or profoundest Scholar, be he Doctor profundus, Angelicus, Seraphicus, though he have gotten those glorious Titles wherewith some have set out them whom they have esteemed;
Be he the Wisest Statesman, or profoundest Scholar, be he Doctor profundus, Angelicus, Seraphic, though he have got those glorious Titles wherewith Some have Set out them whom they have esteemed;
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Scientia neminem habet Inimicum, nisi Ignorantem: No man undervalues Learning, but the Ignorant. Nevertheless some Knowledge is more desirable then other;
Scientia neminem habet Inimicum, nisi Ignorantem: No man undervalues Learning, but the Ignorant. Nevertheless Some Knowledge is more desirable then other;
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and of later days many of the Popes Decretall Epistles, many of the Monks Legendary Tales in their Book which they termed Aurea Legenda, the Golden Legend, (though Ludovicus Vives saith true, He that devised it had a Brazen Face, he that believes it a Leaden Heart;) all these,
and of later days many of the Popes Decretal Epistles, many of the Monks Legendary Tales in their Book which they termed Aurea Legenda, the Golden Legend, (though Louis Vives Says true, He that devised it had a Brazen Face, he that believes it a Leaden Heart;) all these,
Foolish Questions and Genealogies, and Contentions and Strivings about the Law, which are unprofitable and vain, such as the Cabalistical Conceits and Talmudical Dotages of Jewish Rabbins have been of old,
Foolish Questions and Genealogies, and Contentions and Strivings about the Law, which Are unprofitable and vain, such as the Cabalistical Conceits and Talmudical Dotages of Jewish Rabbis have been of old,
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These also, or some other Fanatick Hereticks of that Time, are conceived to be meant by them that know the Depths of Satan, as they speak, Rev. 2.24. Such kind of Knowledge the Apostle bids Timothy not to give heed to, as the Fables, and endless Genealogies, whether of Gnosticks or Jews, and as ministring Questions, rather then godly Edifying which is in Faith, 1 Tim. 1.4. which he calls profane and old wives Fables, to be refused, Chap. 4.7. perverse Disputings of men of corrupt minds, and destitute of the Truth, to be avoided, 1 Tim. 6.5. foolish and unlearned Questions, which engender Strife, 2 Tim. 2.23. profane and vain Babblings, which encrease unto more Ʋngodliness, 2 Tim. 2.16. Jewish Fables, and Commandments of men that turn from the Truth, Tit. 1.14.
These also, or Some other Fanatic Heretics of that Time, Are conceived to be meant by them that know the Depths of Satan, as they speak, Rev. 2.24. Such kind of Knowledge the Apostle bids Timothy not to give heed to, as the Fables, and endless Genealogies, whither of Gnostics or jews, and as ministering Questions, rather then godly Edifying which is in Faith, 1 Tim. 1.4. which he calls profane and old wives Fables, to be refused, Chap. 4.7. perverse Disputings of men of corrupt minds, and destitute of the Truth, to be avoided, 1 Tim. 6.5. foolish and unlearned Questions, which engender Strife, 2 Tim. 2.23. profane and vain Babblings, which increase unto more Ʋngodliness, 2 Tim. 2.16. Jewish Fables, and commandments of men that turn from the Truth, Tit. 1.14.
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It is true, there is Science falsely so called, as the Apostle's phrase is, 1 Tim. 6.20. which learned Interpreters conceive to be meant of the Gnosticks pretended Knowledge, (from whence they usurped the Title of Gnosticks, that is Knowing men, ) of the thirty Aeones, and such like Fables, devised by Valentius and other like Hereticks, to draw Disciples from the Christian Doctrine after them:
It is true, there is Science falsely so called, as the Apostle's phrase is, 1 Tim. 6.20. which learned Interpreters conceive to be meant of the Gnostics pretended Knowledge, (from whence they usurped the Title of Gnostics, that is Knowing men,) of the thirty Aeones, and such like Fables, devised by Valentius and other like Heretics, to draw Disciples from the Christian Doctrine After them:
I should recite to you a great part of Solomon 's Books, and of the Psalms of David his Father, besides other parcells of Holy Scripture, should I heap up all those Passages which set out the Worth of the Understanding God's Laws.
I should recite to you a great part of Solomon is Books, and of the Psalms of David his Father, beside other parcels of Holy Scripture, should I heap up all those Passages which Set out the Worth of the Understanding God's Laws.
and the gain thereof then fine Gold. She is more precious then Rubies; and all the things thou canst desire are not to be compared unto her. Again, Prov. 4.7. Wisedom is the principal thing;
and the gain thereof then fine Gold. She is more precious then Rubies; and all the things thou Canst desire Are not to be compared unto her. Again, Curae 4.7. Wisdom is the principal thing;
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as the most precious thing that can be chosen, the Understanding of God's Laws; which he calls the Fear of the Lord, and the Knowledge of God, Prov. 2.5.
as the most precious thing that can be chosen, the Understanding of God's Laws; which he calls the fear of the Lord, and the Knowledge of God, Curae 2.5.
and upbraideth not, James 1.5, 17. Job, after his inquiry, Where shall Wisedom be found? and where is the place of Ʋnderstanding? resolves, The Depth saith, It is not in me;
and upbraideth not, James 1.5, 17. Job, After his inquiry, Where shall Wisdom be found? and where is the place of Ʋnderstanding? resolves, The Depth Says, It is not in me;
He can give Solomon Wisedom, turn Achitophel's Counsel into Folly, make foolish the Wisedom of the wise. As they that trust to their own Wisedom, lean to their own Ʋnderstanding, do follow an Ignis fatuus, that will lead them into Bogs and Precipices:
He can give Solomon Wisdom, turn Achitophel's Counsel into Folly, make foolish the Wisdom of the wise. As they that trust to their own Wisdom, lean to their own Ʋnderstanding, do follow an Ignis fatuus, that will led them into Bogs and Precipices:
and it was his Unhappiness, that he gave his Heart to injoy Pleasure and Mirth, and so doted on his Wives, that they turned away his Heart from God to set up Idol-service.
and it was his Unhappiness, that he gave his Heart to enjoy Pleasure and Mirth, and so doted on his Wives, that they turned away his Heart from God to Set up Idolatry.
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And therefore, by Solomon 's Example, we should beware of abusing our Knowledge, by turning God's Grace into Wantonness, and perverting our Understanding to the Service of our Lusts. But, which is the
And Therefore, by Solomon is Exampl, we should beware of abusing our Knowledge, by turning God's Grace into Wantonness, and perverting our Understanding to the Service of our Lusts. But, which is the
I will hear what God the Lord will speak, saith the Psalmist, Psal. 85.8. There is nothing more concerns a man, then to have his Ear for God, and his Eye on God.
I will hear what God the Lord will speak, Says the Psalmist, Psalm 85.8. There is nothing more concerns a man, then to have his Ear for God, and his Eye on God.
Majoris est Criminis Legem spernere, quàm nescire, said Salvian. In Ignorance there is Sin; in Contempt of God's Law, in Stubbornness, much more; in Hypocrisie, most of all. Which brings us to our
Majoris est Criminis Legem spernere, quàm Not know, said Salvian. In Ignorance there is since; in Contempt of God's Law, in Stubbornness, much more; in Hypocrisy, most of all. Which brings us to our
and prepared not himself, neither did according to his will, shall be beaten with many stripes, Luk. 12.47. To him that knoweth to doe good, and doeth it not, to him it is Sin, James 4.17. Sin in a higher degree.
and prepared not himself, neither did according to his will, shall be beaten with many stripes, Luk. 12.47. To him that Knoweth to do good, and doth it not, to him it is since, James 4.17. since in a higher degree.
whether it be of God, Joh. 7.17. A good Ʋnderstanding have all they that doe his Commandments, Psal. 111.10. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven;
whither it be of God, John 7.17. A good Ʋnderstanding have all they that do his commandments, Psalm 111.10. Not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of Heaven;
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Yea, all the just Commands of Men must be observed with subordination to God's; they must give place to them, and must be observed because of his Commands.
Yea, all the just Commands of Men must be observed with subordination to God's; they must give place to them, and must be observed Because of his Commands.
As we cannot serve God, while we observe the Traditions of men, that evacuate God's Commands: so neither while we observe the Traditions of men, which are imposed as God's Commands.
As we cannot serve God, while we observe the Traditions of men, that evacuate God's Commands: so neither while we observe the Traditions of men, which Are imposed as God's Commands.
not the Statutes of Omri, or the Ordinances of the house of Ahab, Mic. 6.16. A divided Heart, a double Heart, an Heart and an Heart, are monstrous, Psal. 12.2. We cannot serve God, and Mammon.
not the Statutes of Omri, or the Ordinances of the house of Ahab, Mic. 6.16. A divided Heart, a double Heart, an Heart and an Heart, Are monstrous, Psalm 12.2. We cannot serve God, and Mammon.
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The most glorious Works of Piety or Charity, that come not from a right Principle within, please God no more then the offering of Swines bloud: yea, God counts himself mocked,
The most glorious Works of Piety or Charity, that come not from a right Principle within, please God no more then the offering of Swine blood: yea, God counts himself mocked,
A good man, out of the good treasure of his Heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil, Matth. 12.35.
A good man, out of the good treasure of his Heart, brings forth good things: and an evil man, out of the evil treasure, brings forth evil, Matthew 12.35.
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and his Tongue talketh of Judgment. The Law of his God is in his Heart; none of his steps shall slide, Psal. 37.30, 31. It is the Heart that is the Principle or Fountain of good or bad.
and his Tongue talketh of Judgement. The Law of his God is in his Heart; none of his steps shall slide, Psalm 37.30, 31. It is the Heart that is the Principle or Fountain of good or bad.
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There must be Integrity without Partiality, and Sincerity without Hypocrisie. Whatsoever we doe, we must doe all, not for our own Praise or sinister Ends,
There must be Integrity without Partiality, and Sincerity without Hypocrisy. Whatsoever we do, we must do all, not for our own Praise or sinister Ends,
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yet his expectation was, to be present with the Lord, 2 Cor. 5.8. It was his choice and option, to depart, and to be with Christ, as being far better, Phil. 1.23.
yet his expectation was, to be present with the Lord, 2 Cor. 5.8. It was his choice and option, to depart, and to be with christ, as being Far better, Philip 1.23.
It is true, that believing Lazarus, her Brother, was then in the Grave, and had been dead (to her apprehension) four days, insomuch that she made no other account of him but as of a putrefied stinking Carkase:
It is true, that believing Lazarus, her Brother, was then in the Grave, and had been dead (to her apprehension) four days, insomuch that she made no other account of him but as of a putrefied stinking Carcase:
God being their God, and he not being a God of the dead, but of the living, they must by consequence live unto him: Luk. 20.38. Be the Dissolution of the Bodies from the Souls of the Saints never so violent, their Flesh and Bones never so much consumed by the most vehement Flames, torn and devoured by the most greedy and ravenous Beasts, be they never so much putrefied and wasted with Sickness;
God being their God, and he not being a God of the dead, but of the living, they must by consequence live unto him: Luk. 20.38. Be the Dissolution of the Bodies from the Souls of the Saints never so violent, their Flesh and Bones never so much consumed by the most vehement Flames, torn and devoured by the most greedy and ravenous Beasts, be they never so much putrefied and wasted with Sickness;
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while the Ark was preparing, were in prison when S. Peter wrote: 1 Epist. 3.19, 20. And it is the saying of the Authour to the Hebrews, Chap. 12.23. Ye are come to the Spirits of Just men made perfect.
while the Ark was preparing, were in prison when S. Peter wrote: 1 Epistle 3.19, 20. And it is the saying of the Author to the Hebrews, Chap. 12.23. You Are come to the Spirits of Just men made perfect.
When ( Act. 7.59.) S. Stephen called upon God, and said, Lord Jesus, receive my Spirit, he, being full of the Holy Ghost, was assured, that though his Body were buried,
When (Act. 7.59.) S. Stephen called upon God, and said, Lord jesus, receive my Spirit, he, being full of the Holy Ghost, was assured, that though his Body were buried,
He had learned, that Christ was in Death Life, that he that believeth on him hath everlasting Life, that his Life was hid with Christ in God, that the Spirit of God that dwelt in him was Life, because of Righteousness;
He had learned, that christ was in Death Life, that he that Believeth on him hath everlasting Life, that his Life was hid with christ in God, that the Spirit of God that dwelled in him was Life, Because of Righteousness;
so doe all the Saints that have the Spirit of Christ; even when they lie down in their beds of Earth, they yield up their Spirits into the hands of their Father,
so do all the Saints that have the Spirit of christ; even when they lie down in their Beds of Earth, they yield up their Spirits into the hands of their Father,
feasted with the Light of God's Countenance; reign with Christ on his Throne; are designed to be solemnly married to Christ, and to be Judges of the World,
feasted with the Light of God's Countenance; Reign with christ on his Throne; Are designed to be solemnly married to christ, and to be Judges of the World,
their good Fight of Faith is applauded with an Io - Triumph, as an Heroical act of the most gallant Fortitude, by the Acclamation of the Celestial Quire of Angels and blessed Spirits:
their good Fight of Faith is applauded with an Io - Triumph, as an Heroical act of the most gallant Fortitude, by the Acclamation of the Celestial Choir of Angels and blessed Spirits:
and to the Saints which keep the Commandments of God, and the Faith of Jesus, after their patient Sufferings, that a Voice from Heaven is heard, saying, Write, Blessed are the dead which die in, or for, the Lord from henceforth,
and to the Saints which keep the commandments of God, and the Faith of jesus, After their patient Sufferings, that a Voice from Heaven is herd, saying, Write, Blessed Are the dead which die in, or for, the Lord from henceforth,
And though it be to all that undergoe sore Travail, great Wants and Persecutions, a very great part of their Blessedness, that there remains a Rest for the people of God, Heb. 4.9;
And though it be to all that undergo soar Travail, great Wants and Persecutions, a very great part of their Blessedness, that there remains a Rest for the people of God, Hebrew 4.9;
Now though that were a great Happiness, for a Beggar, that lately lay at the Rich man's gate full of Sores, and empty of Bread, glad to have been fed with the crums which fell from the rich man's Table, as the Dogs were, who had more Compassion then the rich man;
Now though that were a great Happiness, for a Beggar, that lately lay At the Rich Man's gate full of Sores, and empty of Bred, glad to have been fed with the crumbs which fell from the rich Man's Table, as the Dogs were, who had more Compassion then the rich man;
as Kings and Priests unto God, stand round about the Throne, attending upon and beholding the King of Glory; the number of whom is said, Revel. 5.11. to be ten thousand times ten thousand, and thousands of thousands.
as Kings and Priests unto God, stand round about the Throne, attending upon and beholding the King of Glory; the number of whom is said, Revel. 5.11. to be ten thousand times ten thousand, and thousands of thousands.
yet the Holy Scriptures express him to us under the Similitude of a glorious King, suppose a Solomon in all his Glory, sitting on a Throne or Seat of Royal Majesty,
yet the Holy Scriptures express him to us under the Similitude of a glorious King, suppose a Solomon in all his Glory, sitting on a Throne or Seat of Royal Majesty,
David chose rather to be a Door-keeper in the House of God, then to be as Haman, the great Favourite in the Palace of Shushan with Ahasuerus King of Persia.
David chosen rather to be a Doorkeeper in the House of God, then to be as Haman, the great Favourite in the Palace of Susa with Ahasuerus King of Persiam.
Yet these are but petty and low Advantages in comparison of what accrue by the Service of the Great God, who filleth Heaven and Earth. Surely it was a Happiness to be a Servant to God,
Yet these Are but Petty and low Advantages in comparison of what accrue by the Service of the Great God, who fills Heaven and Earth. Surely it was a Happiness to be a Servant to God,
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they shew forth the Glory of his Kingdom, and talk of his Power, Psalm 145.10, 11. Much more joyous and blessed a thing is it when the great Consort of Heaven do there perpetually sound forth the high Praises of their God;
they show forth the Glory of his Kingdom, and talk of his Power, Psalm 145.10, 11. Much more joyous and blessed a thing is it when the great Consort of Heaven do there perpetually found forth the high Praises of their God;
where this New Song is sung with the best Musick of Heaven, concerning the Lord Jesus, Thou art worthy of all Benediction, for thou wast slain, and hast redeemed us to God by thy Bloud, out of every kindred,
where this New Song is sung with the best Music of Heaven, Concerning the Lord jesus, Thou art worthy of all Benediction, for thou wast slave, and hast redeemed us to God by thy Blood, out of every kindred,
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and where with a loud voice, with the greatest Shout of Angels and glorified Saints, this Acknowledgment is echoed forth, Worthy is the Lamb that was slain, to receive Power,
and where with a loud voice, with the greatest Shout of Angels and glorified Saints, this Acknowledgment is echoed forth, Worthy is the Lamb that was slave, to receive Power,
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Oh how glad are men to tell of the Good they have received by such and such Benefactours? If a gracious Prince hath but admitted them to kiss his Hands, hath deigned to speak kindly to them, to promise them Preferment at Court;
O how glad Are men to tell of the Good they have received by such and such Benefactors? If a gracious Prince hath but admitted them to kiss his Hands, hath deigned to speak kindly to them, to promise them Preferment At Court;
how do men, like Haman, tell their Wives and Friends of it with rejoycing? how highly do they esteem themselves? what Regard do they expect from others? how do they please themselves in the expectation of his Performance? how thankfully do they receive any Intelligence of him, any Message from him? And yet it often falls out, that Princes Favourites be,
how do men, like Haman, tell their Wives and Friends of it with rejoicing? how highly do they esteem themselves? what Regard do they expect from Others? how do they please themselves in the expectation of his Performance? how thankfully do they receive any Intelligence of him, any Message from him? And yet it often falls out, that Princes Favourites be,
And therefore with the greatest Freeness and Chearfulness, without Intermission or Weariness, the Saints do serve God in their Hymns in Heaven, and that in his Presence;
And Therefore with the greatest Freeness and Cheerfulness, without Intermission or Weariness, the Saints do serve God in their Hymns in Heaven, and that in his Presence;
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Among the Promises and Preferments which are by God bestowed on his Servants, this is the chiefest, That as they are his Jewells, a peculiar people to him;
Among the Promises and Preferments which Are by God bestowed on his Servants, this is the chiefest, That as they Are his Jewels, a peculiar people to him;
then goe onward toward Canaan without it, Exod. 33.15. On the other side, the Psalmist professeth, that though he walked through the valley of the shadow of death, he would fear no evill;
then go onward towards Canaan without it, Exod 33.15. On the other side, the Psalmist Professes, that though he walked through the valley of the shadow of death, he would Fear no evil;
because God was with him, his Rod and his Staff did comfort him, Psal. 23.4. And indeed the chiefest Joy of Christians, as well as Safety, is in God's Company.
Because God was with him, his Rod and his Staff did Comfort him, Psalm 23.4. And indeed the chiefest Joy of Christians, as well as Safety, is in God's Company.
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How much do Holy Saints here disquiet themselves by reason of their Cohabitation with profane and unrighteous persons? When they are forced to dwell with them that are Enemies, they are as a Sword in their bones, when reproachfully they say daily to them, Where is thy God? How do they long for the Christian Society of sincere Believers and heavenly-minded Christians? But their chief Prayer is, Lord, lift up the Light of thy Countenance upon us.
How much do Holy Saints Here disquiet themselves by reason of their Cohabitation with profane and unrighteous Persons? When they Are forced to dwell with them that Are Enemies, they Are as a Sword in their bones, when reproachfully they say daily to them, Where is thy God? How do they long for the Christian Society of sincere Believers and heavenly-minded Christians? But their chief Prayer is, Lord, lift up the Light of thy Countenance upon us.
But when they behold his Glory, are in the Company of the Lamb, where he is, are in the House where their Father in Heaven dwells, have him dwelling with them,
But when they behold his Glory, Are in the Company of the Lamb, where he is, Are in the House where their Father in Heaven dwells, have him Dwelling with them,
then they are filled with everlasting Joy, abundantly satisfied with the Bread of Life, drink of the River of his Pleasures, with whom is the Fountain of Life, and in his Light they see Light:
then they Are filled with everlasting Joy, abundantly satisfied with the Bred of Life, drink of the River of his Pleasures, with whom is the Fountain of Life, and in his Light they see Light:
as those words of Jacob, about the Coming of Shilo, and the Gathering of the people to him, shew, Gen. 49.10. those also of Moses, Exod. 4.13. when, to decline the Expedition God imployed him in to Egypt, he said, O my Lord, send, I pray thee, by the hand of Him whom thou wilt send;
as those words of Jacob, about the Coming of Shilo, and the Gathering of the people to him, show, Gen. 49.10. those also of Moses, Exod 4.13. when, to decline the Expedition God employed him in to Egypt, he said, Oh my Lord, send, I pray thee, by the hand of Him whom thou wilt send;
before he had seen the Lord's Christ, Luk. 2.26. To Anna a Prophetess, who, upon Christ 's Presenting at the Temple, gave Thanks likewise, as Simeon did, unto the Lord, and spake of Jesus Christ to all them that looked for Redemption in Jerusalem, vers. 38. Even the chief Priests and Scribes of the people knew that Christ should be born in Bethlehem of Judaea, Matth. 2.4, 5. The Woman of Samaria said to the Lord Jesus, Joh. 4.25. I know that Messias cometh, which is called Christ:
before he had seen the Lord's christ, Luk. 2.26. To Anna a Prophetess, who, upon christ is Presenting At the Temple, gave Thanks likewise, as Simeon did, unto the Lord, and spoke of jesus christ to all them that looked for Redemption in Jerusalem, vers. 38. Even the chief Priests and Scribes of the people knew that christ should be born in Bethlehem of Judaea, Matthew 2.4, 5. The Woman of Samaria said to the Lord jesus, John 4.25. I know that Messias comes, which is called christ:
Yea the Magi or Wise men of the East had intimation of his Birth, and were led to him by a Star, Matth. 2.1, 2. Even Suetonius, in his History of Vespasian 's Life, tells us, that toto Oriente percrebuit sermo, throughout all the East there was frequent speech of a Ruler that should come out from Judaea: which was misapplied to Vespasian; yet thereby the Foreknowledge of Christ 's Day is manifest to have been far spred, which caused the Desire and Expectation thereof in those Holy Believers who preceded Christ 's Incarnation.
Yea the Magi or Wise men of the East had intimation of his Birth, and were led to him by a Star, Matthew 2.1, 2. Even Suetonius, in his History of Vespasian is Life, tells us, that toto Orient percrebuit sermon, throughout all the East there was frequent speech of a Ruler that should come out from Judaea: which was misapplied to Vespasian; yet thereby the Foreknowledge of christ is Day is manifest to have been Far spread, which caused the Desire and Expectation thereof in those Holy Believers who preceded christ is Incarnation.
Yea, the words of the Prophet Haggai, (2.6, 7.) applied to Christ 's Kingdom Heb. 12.26. that God would shake all Nations, and the Desire of all Nations should come;
Yea, the words of the Prophet Chaggai, (2.6, 7.) applied to christ is Kingdom Hebrew 12.26. that God would shake all nations, and the Desire of all nations should come;
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and that he would fill that House they were then to build (to wit the Second Temple) with Glory; these words, I say, shew, that Christ 's Day was the Desire of all Nations, and that he was the Person whom the Godly did delight in and expect:
and that he would fill that House they were then to built (to wit the Second Temple) with Glory; these words, I say, show, that christ is Day was the Desire of all nations, and that he was the Person whom the Godly did delight in and expect:
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and a Branch should grow out of his Roots, Isa. 11.1. and the Prophet Micah, Mic. 5.2. that the Messiah, who was to be Ruler in Israel, should come forth of Bethlehem, whose Goings forth had been from of old, from everlasting:
and a Branch should grow out of his Roots, Isaiah 11.1. and the Prophet micah, Mic. 5.2. that the Messiah, who was to be Ruler in Israel, should come forth of Bethlehem, whose Goings forth had been from of old, from everlasting:
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The Knowledge the Patriarchs had was Vespertine: the Apostles and ours, comparatively, Meridian. Besides, before Christ 's Ascension, the Knowledge of him was not so amply revealed:
The Knowledge the Patriarchs had was Vespertine: the Apostles and ours, comparatively, Meridian. Beside, before christ is Ascension, the Knowledge of him was not so amply revealed:
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Yet the Apostles, yea the least in the Kingdom of Heaven, that can preach Christ Born, Baptized, Preaching, Dying, Rising, Ascended into Heaven, is greater then John the Baptist, as having seen and heard that which many Prophets and Kings desired to hear and see, but did not.
Yet the Apostles, yea the least in the Kingdom of Heaven, that can preach christ Born, Baptised, Preaching, Dying, Rising, Ascended into Heaven, is greater then John the Baptist, as having seen and herd that which many prophets and Kings desired to hear and see, but did not.
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And therefore John Baptist exceeded all the Prophets foregoing, he being the man that could say, Behold the Lamb of God that taketh away the Sins of the World.
And Therefore John Baptist exceeded all the prophets foregoing, he being the man that could say, Behold the Lamb of God that Takes away the Sins of the World.
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and knowing that God had sworn with an Oath to him, that of the fruit of his Loins, according to the flesh, he would raise up Christ, to sit on his Throne,) spake concerning Christ, that therefore did his Heart rejoyce,
and knowing that God had sworn with an Oath to him, that of the fruit of his Loins, according to the Flesh, he would raise up christ, to fit on his Throne,) spoke Concerning christ, that Therefore did his Heart rejoice,
and his Tongue was glad, and his Flesh did rest in hope. And Heb. 11.26. it is said, that by Faith Moses esteemed the Reproach of Christ greater Riches then the Treasures in Egypt.
and his Tongue was glad, and his Flesh did rest in hope. And Hebrew 11.26. it is said, that by Faith Moses esteemed the Reproach of christ greater Riches then the Treasures in Egypt.
And when the Angel had told the Shepherds, that he brought them good Tidings of great Joy which should be to all People, of the Birth of Christ, in the City of David;
And when the Angel had told the Shepherd's, that he brought them good Tidings of great Joy which should be to all People, of the Birth of christ, in the city of David;
and the Prophets did write, Jesus of Nazareth, the Son of Joseph, Joh. 1.41, 45. And of succeeding Believers S. Peter saith, 1 Pet. 1.8. Whom having not seen, ye love;
and the prophets did write, jesus of Nazareth, the Son of Joseph, John 1.41, 45. And of succeeding Believers S. Peter Says, 1 Pet. 1.8. Whom having not seen, you love;
That the Certainty of the coming of Christ's Day was the Spring of Joy, the Basis of Comfort, the Stay and Support of their Spirits to Believers of old, in the days of their Pilgrimage on Earth.
That the Certainty of the coming of Christ's Day was the Spring of Joy, the Basis of Comfort, the Stay and Support of their Spirits to Believers of old, in the days of their Pilgrimage on Earth.
as it was after, when the Day-spring from on high visited us, to give Light to them that sit in Darkness and in the Shadow of Death, to guide our feet into the way of Peace.
as it was After, when the Dayspring from on high visited us, to give Light to them that fit in Darkness and in the Shadow of Death, to guide our feet into the Way of Peace.
So that I may, by an Induction of Particulars, raising the Observation from the Hypothesis to the Thesis, conclude universally, That the Day of Christ is to all Believers the Spring of their Joy, the Basis of their Comfort, the Stay and Support of their Spirits, in the days of their Pilgrimage upon Earth.
So that I may, by an Induction of Particulars, raising the Observation from the Hypothesis to the Thesis, conclude universally, That the Day of christ is to all Believers the Spring of their Joy, the Basis of their Comfort, the Stay and Support of their Spirits, in the days of their Pilgrimage upon Earth.
as it was by the Apostles Preaching, but from the beginning of the world was in a sort hid in God: yet in no Age was there Salvation in any other, none other Name under Heaven given among men whereby they must be saved.
as it was by the Apostles Preaching, but from the beginning of the world was in a sort hid in God: yet in no Age was there Salvation in any other, none other Name under Heaven given among men whereby they must be saved.
Abel, Enoch, Noah, Abraham, Moses, David, and all the rest of the Holy Saints in foregoing Generations, had Salvation by Faith in Christ, as really as S. Peter and S. Paul, or any of the Holy Martyrs and Confessours in the Catholick Church.
Abel, Enoch, Noah, Abraham, Moses, David, and all the rest of the Holy Saints in foregoing Generations, had Salvation by Faith in christ, as really as S. Peter and S. Paul, or any of the Holy Martyrs and Confessors in the Catholic Church.
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a Fruit of the same Faith, shewing it self by the same Expressions of Thanksgiving and Love, Praising God, Following Christ, and Loving all his Members.
a Fruit of the same Faith, showing it self by the same Expressions of Thanksgiving and Love, Praising God, Following christ, and Loving all his Members.
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as being those to whom also God had granted Repentance unto Lefe, Act. 11.18. Whence the same way of Salvation was vouchsafed to Cornelius that was to Abraham: Cornelius had his Faith imputed to him for Righteousness, as well as Abraham. God put no difference between them and us, having purified their Hearts by Faith, saith S. Peter, Act. 15.9.
as being those to whom also God had granted Repentance unto Lefe, Act. 11.18. Whence the same Way of Salvation was vouchsafed to Cornelius that was to Abraham: Cornelius had his Faith imputed to him for Righteousness, as well as Abraham. God put no difference between them and us, having purified their Hearts by Faith, Says S. Peter, Act. 15.9.
But when S. Paul was made the Apostle of the Gentiles, Christ was set to be a Light to the Gentiles, that he might be for Salvation unto the ends of the Earth, Act. 13.47.
But when S. Paul was made the Apostle of the Gentiles, christ was Set to be a Light to the Gentiles, that he might be for Salvation unto the ends of the Earth, Act. 13.47.
for though a few of the Gentiles found Christ; yet the Way of Salvation was not prepared before the face of all People, so as that Christ became a Light to lighten the Gentiles, as well as to be the Glory of his people Israel.
for though a few of the Gentiles found christ; yet the Way of Salvation was not prepared before the face of all People, so as that christ became a Light to lighten the Gentiles, as well as to be the Glory of his people Israel.
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My Wounds stink and are corrupt, because of my Foolishness. And again, Psal. 40.12. Innumerable Evils have compassed me about, mine Iniquities have taken hold upon me, so that I am not able to look up;
My Wounds stink and Are corrupt, Because of my Foolishness. And again, Psalm 40.12. Innumerable Evils have compassed me about, mine Iniquities have taken hold upon me, so that I am not able to look up;
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In the many mournfull Elegies of David, the great Pressure of his spirit lay in the Remembrance of his Sin. Psal. 38.3, 4, 5. There is no rest in my bones,
In the many mournful Elegies of David, the great Pressure of his Spirit lay in the Remembrance of his Sin. Psalm 38.3, 4, 5. There is no rest in my bones,
He that hideth his Sins shall not prosper: but he that confesseth and forsaketh them shall have mercy, Prov. 28.13. Stultorum incurata Pudor malus Ʋlcera celat.
He that Hideth his Sins shall not prosper: but he that Confesses and Forsaketh them shall have mercy, Curae 28.13. Stultorum incurata Pudor malus Ʋlcera celat.
So it is with a true Penitent, he declares his Sin to God with the greatest Shame to himself, in all its evil Circumstances, that he may dispose God to forgive him:
So it is with a true Penitent, he declares his since to God with the greatest Shame to himself, in all its evil circumstances, that he may dispose God to forgive him:
So David, besides the variety of terms he here paints out the Deformity of his Sins by, adds also vers. 3, 4. I acknowledge my Transgressions, and my Sin is ever before me.
So David, beside the variety of terms he Here paints out the Deformity of his Sins by, adds also vers. 3, 4. I acknowledge my Transgressions, and my since is ever before me.
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That a Penitent Sinner doth not mince or lessen his Sin, but sets it out or confesseth it to God in its greatest Aggravations, in variety of odious Appellations,
That a Penitent Sinner does not mince or lessen his since, but sets it out or Confesses it to God in its greatest Aggravations, in variety of odious Appellations,
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Behold, I was shapen in Iniquity, and in Sin did my mother conceive me, vers. 5. And S. Paul acknowledged himself the chiefest of Sinners, 1 Tim. 1.15. The Reasons hereof are,
Behold, I was shapen in Iniquity, and in since did my mother conceive me, vers. 5. And S. Paul acknowledged himself the chiefest of Sinners, 1 Tim. 1.15. The Reasons hereof Are,
as it is said of the Corinthians, 2 Cor. 7.11. The poor Publican durst not lift up his eyes to heaven, but smote on his breast, saying, God be mercifull to me a Sinner, Luk. 18.13. 2. By this means he justifies God in his Sentence against his Sin, in his Punishment; acknowledgeth his own Desert:
as it is said of the Corinthians, 2 Cor. 7.11. The poor Publican durst not lift up his eyes to heaven, but smote on his breast, saying, God be merciful to me a Sinner, Luk. 18.13. 2. By this means he Justifies God in his Sentence against his since, in his Punishment; acknowledgeth his own Desert:
which is the Reason here, That thou mightest be justified when thou speakest, and be clear when thou judgest, vers. 4. The more we aggravate our Sins, the more we magnify the Justice of God's Law, and his dealing with us.
which is the Reason Here, That thou Mightest be justified when thou Speakest, and be clear when thou Judges, vers. 4. The more we aggravate our Sins, the more we magnify the justice of God's Law, and his dealing with us.
3. It also tends to the magnifying of God's Grace in Pardoning; that where Sin abounds, there Grace overabounds, Rom. 5.20. It is rich Grace that forgives great and many Sins.
3. It also tends to the magnifying of God's Grace in Pardoning; that where since abounds, there Grace overabounds, Rom. 5.20. It is rich Grace that forgives great and many Sins.
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and the Penitent freely confesseth, and sincerely believeth in Christ, and unfeignedly purposeth to amend; without which the Absolution is invalid. And therefore, which was the
and the Penitent freely Confesses, and sincerely Believeth in christ, and unfeignedly Purposes to amend; without which the Absolution is invalid. And Therefore, which was the
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but not as the Pope pretends to forgive Sins, by his Indulgences, authoritatively; or as the Popish Priests, by their Absolution, certainly and immediately.
but not as the Pope pretends to forgive Sins, by his Indulgences, authoritatively; or as the Popish Priests, by their Absolution, Certainly and immediately.
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No such Prayer to be found in Scripture, as is in the Office of the Romanists, (Mary, Mother of Grace, Mother of Mercy, defend us from the Enemy, grant Pardon to the guilty.) Christ directs us to say, Our Father, which art in Heaven, forgive us our Trespasses. And good Reason:
No such Prayer to be found in Scripture, as is in the Office of the Romanists, (Marry, Mother of Grace, Mother of Mercy, defend us from the Enemy, grant Pardon to the guilty.) christ directs us to say, Our Father, which art in Heaven, forgive us our Trespasses. And good Reason:
Who can forgive Sins but God onely? Mark 2.7. Who can bring a clean thing out of an unclean? not one, Job 14.4. It is God's Prerogative, which he challengeth, Isa. 43.25. I, even I am he that blotteth out thy Transgressions for mine own sake, and will not remember thy Sins.
Who can forgive Sins but God only? Mark 2.7. Who can bring a clean thing out of an unclean? not one, Job 14.4. It is God's Prerogative, which he Challengeth, Isaiah 43.25. I, even I am he that blots out thy Transgressions for mine own sake, and will not Remember thy Sins.
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Men may forgive Sins, by the assuring of Pardon to the truly Penitent and Believing. And the Absolution of the Minister is of great moment to quiet the guilty Conscience,
Men may forgive Sins, by the assuring of Pardon to the truly Penitent and Believing. And the Absolution of the Minister is of great moment to quiet the guilty Conscience,
It is true, the Apostles had power to remit Sins by a peculiar delegation from Christ, or (as the Apostle S. Paul speaks) in the person of Christ, 2 Cor. 2.10.
It is true, the Apostles had power to remit Sins by a peculiar delegation from christ, or (as the Apostle S. Paul speaks) in the person of christ, 2 Cor. 2.10.
The Penitent Sinner is to beg earnestly, not onely for Blotting out his Transgressions, but also for through Washing and Cleansing from Iniquity and Sin, not onely by Condonation of them,
The Penitent Sinner is to beg earnestly, not only for Blotting out his Transgressions, but also for through Washing and Cleansing from Iniquity and since, not only by Condonation of them,
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and the Body to be washed with pure water; as the expressions are Heb. 9.14. and 10.22. allusively to the Legall Purifying with bloud and water, to which answers the washing of Regeneration, and renewing of the Holy Ghost, Tit. 3.5. which is thus expressed by S. Paul, Rom. 6.4.
and the Body to be washed with pure water; as the expressions Are Hebrew 9.14. and 10.22. allusively to the Legal Purifying with blood and water, to which answers the washing of Regeneration, and renewing of the Holy Ghost, Tit. 3.5. which is thus expressed by S. Paul, Rom. 6.4.
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And therefore S. John Baptist, when the multitude came to him to be baptized of him for the Remission of Sins, chargeth them to bring forth Fruits meet for Repentance, Luk. 3.7, 8. letting them to understand, that every Tree which bringeth not forth good Fruit, is hewn down, and cast into the fire.
And Therefore S. John Baptist, when the multitude Come to him to be baptised of him for the Remission of Sins, charges them to bring forth Fruits meet for Repentance, Luk. 3.7, 8. letting them to understand, that every Tree which brings not forth good Fruit, is hewn down, and cast into the fire.
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Most truly doth S. Peter tell us, 2 Pet. 2.20, 21, 22. If after persons have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again intangled therein, and overcome;
Most truly does S. Peter tell us, 2 Pet. 2.20, 21, 22. If After Persons have escaped the pollutions of the world, through the knowledge of our Lord and Saviour jesus christ, they Are again entangled therein, and overcome;
so is it with them that after some imperfect Change and Peace acquired, do fall back into the same or other Sins, become secure and heedless of Temptations;
so is it with them that After Some imperfect Change and Peace acquired, do fallen back into the same or other Sins, become secure and heedless of Temptations;
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Sanctification throughout, in Body, Soul and Spirit, as well as Justification from all our Transgressions. To which the onely Motive is God's Loving-kindness, and the multitude of his tender Mercies; according to the next Observation.
Sanctification throughout, in Body, Soul and Spirit, as well as Justification from all our Transgressions. To which the only Motive is God's Lovingkindness, and the multitude of his tender mercies; according to the next Observation.
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That it is Loving-kindness and multitude of tender Mercies which is the Motive whereupon God blots out Transgressions, washeth throughly the guilty Sinner from his Iniquity,
That it is Lovingkindness and multitude of tender mercies which is the Motive whereupon God blots out Transgressions, washes thoroughly the guilty Sinner from his Iniquity,
As God said of the people of Israel, that it was not for their Excellency, Multitude, Righteousness, or Ʋprightness of heart, that he took them to be his People, Deut. 7.7. and 9.5. but out of his own Compassion;
As God said of the people of Israel, that it was not for their Excellency, Multitude, Righteousness, or Ʋprightness of heart, that he took them to be his People, Deuteronomy 7.7. and 9.5. but out of his own Compassion;
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so it is true concerning every person that is saved, that is justified and sanctified, that he is before unclean, till the Loving-kindness of God towards him appears.
so it is true Concerning every person that is saved, that is justified and sanctified, that he is before unclean, till the Lovingkindness of God towards him appears.
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So that full Satisfaction to his Justice and free Remission do well consist together, notwithstanding the exceptions of Socinians. And we must still acknowledge, that it is not for our sakes, but for his holy Name's sake, that he cleanseth us from our Iniquities:
So that full Satisfaction to his justice and free Remission do well consist together, notwithstanding the exceptions of socinians. And we must still acknowledge, that it is not for our sakes, but for his holy Name's sake, that he Cleanseth us from our Iniquities:
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That the onely way to obtain Deletion of Transgressions, and Cleansing from Sin, is to beg them of God, upon consideration of the multitude of his Mercies,
That the only Way to obtain Deletion of Transgressions, and Cleansing from since, is to beg them of God, upon consideration of the multitude of his mercies,
In him we have Redemption through his bloud, the Forgiveness of Sins, according to the riches of his Grace, Eph. 1.7. This is the way whereby God will be glorified, and we shall be saved.
In him we have Redemption through his blood, the Forgiveness of Sins, according to the riches of his Grace, Ephesians 1.7. This is the Way whereby God will be glorified, and we shall be saved.
Casual Concurrence of things may prompt, but not compell to Sin. Evil Company, bad Counsel, cruel Tyrants, may have power on the Members, not the Will.
Casual Concurrence of things may prompt, but not compel to Sin. Evil Company, bad Counsel, cruel Tyrants, may have power on the Members, not the Will.
Ʋriah 's assaulting Rabbah, and the Souldiers falling upon Ʋriah, were by Divine Providence: but the Plot of David, and execution of it by Joab, were of humane Maliciousness.
Ʋriah is assaulting Rabbah, and the Soldiers falling upon Ʋriah, were by Divine Providence: but the Plot of David, and execution of it by Joab, were of humane Maliciousness.
but Acknowledgment of their Transgressions and Sins, with the hainous Degree and Circumstances of them. Which was David 's profession here, and is an instance of an humble Penitent's practice.
but Acknowledgment of their Transgressions and Sins, with the heinous Degree and circumstances of them. Which was David is profession Here, and is an instance of an humble Penitent's practice.
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This is manifest by all the Examples of humble Penitents in the Scripture. We have sinned, saith holy Daniel, Dan. 9.5. and have committed Iniquity, and have done wickedly, and have rebelled, even by departing from thy Precepts and from thy Judgments.
This is manifest by all the Examples of humble Penitents in the Scripture. We have sinned, Says holy daniel, Dan. 9.5. and have committed Iniquity, and have done wickedly, and have rebelled, even by departing from thy Precepts and from thy Judgments.
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Hence it is that David makes not a small matter of the Sins of his youth, but prays God not to remember them: and Job complaineth, that God wrote bitter things against him,
Hence it is that David makes not a small matter of the Sins of his youth, but prays God not to Remember them: and Job Complaineth, that God wrote bitter things against him,
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Popish Doctrine of Venial Sins, Resolutions of Cases of Conscience after Popish Casuists Dictates, are not found in the expressions of Scripture-Penitents;
Popish Doctrine of Venial Sins, Resolutions of Cases of Conscience After Popish Casuists Dictates, Are not found in the expressions of Scripture-Penitents;
and his Innocence from any Oppression of men, with which his Antagonists charged him,) yet disclaims the Covering of his Transgressions, as Adam, by hiding his Iniquity in his bosome, Job 31.33. And Chap. 7.20. he bespeaks God thus;
and his Innocence from any Oppression of men, with which his Antagonists charged him,) yet disclaims the Covering of his Transgressions, as Adam, by hiding his Iniquity in his bosom, Job 31.33. And Chap. 7.20. he bespeaks God thus;
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yea in their Transgressions against men, when doing right to them, and giving glory to God hath required it, they have not stuck in full Congregations to confess their Errours, and to bewail their Transgressions.
yea in their Transgressions against men, when doing right to them, and giving glory to God hath required it, they have not stuck in full Congregations to confess their Errors, and to bewail their Transgressions.
Which thing hath been always necessary, 1. To justifie God in his Sentence and Judgments; that he might be justified in his sayings, and be clear when he is judged:
Which thing hath been always necessary, 1. To justify God in his Sentence and Judgments; that he might be justified in his sayings, and be clear when he is judged:
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who shall deliver me from the body of this death? Rom. 7. Such is the Affection of the most inlightned Saints, who have been best acquainted with God's Purity, the Perfection of his Law, their own Impurity,
who shall deliver me from the body of this death? Rom. 7. Such is the Affection of the most enlightened Saints, who have been best acquainted with God's Purity, the Perfection of his Law, their own Impurity,
Both which Ends are discernible in that humble Confession of Daniel, and his speech to God, Dan. 9.7. O Lord, Righteousness belongeth unto thee, but unto us Confusion of faces, because of our Trespass committed against thee.
Both which Ends Are discernible in that humble Confessi of daniel, and his speech to God, Dan. 9.7. Oh Lord, Righteousness belongeth unto thee, but unto us Confusion of faces, Because of our Trespass committed against thee.
when he found a Law in his Members rebelling against the Law of his Mind, and leading him into captivity to the Law of Sin, which was in his Members;
when he found a Law in his Members rebelling against the Law of his Mind, and leading him into captivity to the Law of since, which was in his Members;
while he was ignorant of its Spirituality, he observed not how the Law forbade Coveting, the very first Motions of Lust: But when he knew how holy and perfect the Law was, how imperfect he was;
while he was ignorant of its Spirituality, he observed not how the Law forbade Coveting, the very First Motions of Lust: But when he knew how holy and perfect the Law was, how imperfect he was;
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that they have secret Sins, which neither other men nor themselves perceive. S. Paul once conceived himself, touching the Righteousness of the Law, blameless:
that they have secret Sins, which neither other men nor themselves perceive. S. Paul once conceived himself, touching the Righteousness of the Law, blameless:
All Holy persons do subscribe to that of Bildad, Job 25.4, 5, 6. that in comparison of God, in his sight no man living can be justified. How can he be clean that is born of a woman? They know that God searcheth the Heart, discerns the windings and turnings of their deceitfull Hearts:
All Holy Persons do subscribe to that of Bildad, Job 25.4, 5, 6. that in comparison of God, in his sighed no man living can be justified. How can he be clean that is born of a woman? They know that God Searches the Heart, discerns the windings and turnings of their deceitful Hearts:
I have sinned, what shall I doe unto thee, O thou Preserver of men? And again, Chap. 40.4. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth.
I have sinned, what shall I do unto thee, Oh thou Preserver of men? And again, Chap. 40.4. Behold, I am vile, what shall I answer thee? I will lay my hand upon my Mouth.
Such a View of Sin, as thus tends to Despair, that eyes onely God's Justice and their own Desert, that begets Hatred of God as a Tyrant, no Address to him as a Gracious Prince, is indeed very dangerous.
Such a View of since, as thus tends to Despair, that eyes only God's justice and their own Desert, that begets Hatred of God as a Tyrant, no Address to him as a Gracious Prince, is indeed very dangerous.
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but also on the riches of God's Grace, the fulness of Christ 's Obedience, the inexhaustible fountain of Christ 's Bloud, the infallible Assurance of the New Covenant, the ample Promises of the Gospel:
but also on the riches of God's Grace, the fullness of christ is obedience, the inexhaustible fountain of christ is Blood, the infallible Assurance of the New Covenant, the ample Promises of the Gospel:
They present their Sins to themselves, that they may shame themselves, and give Glory to God in acknowledging his Righteousness; without deniall of his Grace.
They present their Sins to themselves, that they may shame themselves, and give Glory to God in acknowledging his Righteousness; without denial of his Grace.
and thou forgavest the Iniquity of my Sin. And therefore, For this shall every one that is Godly pray unto thee in a time that thou maist be found, Psal. 32.5, 6. And consequently, it is their course, (as being best for them) to set their Sins before them, so as to humble them;
and thou forgavest the Iniquity of my Sin. And Therefore, For this shall every one that is Godly pray unto thee in a time that thou Mayest be found, Psalm 32.5, 6. And consequently, it is their course, (as being best for them) to Set their Sins before them, so as to humble them;
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but he that confesseth and forsaketh them shall have Mercy, Prov. 28.13. That, if we confess our Sins, he is faithfull and just to forgive us our Sins:
but he that Confesses and Forsaketh them shall have Mercy, Curae 28.13. That, if we confess our Sins, he is faithful and just to forgive us our Sins:
He will deliver his Soul from the Pit, and his Life shall see the Light, Job 33.27, 28. They have learned, that he that hideth his Sins shall not prosper;
He will deliver his Soul from the Pit, and his Life shall see the Light, Job 33.27, 28. They have learned, that he that Hideth his Sins shall not prosper;
The believing Penitent knows both by experience, and from the Nature, Works and Word of God, that when he sets his Sins before him, God casts them behind his back:
The believing Penitent knows both by experience, and from the Nature, Works and Word of God, that when he sets his Sins before him, God Cast them behind his back:
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Even the wicked Ninevites had so much apprehension of the possibility of God's mercifull Clemency, that (after Jonas 's Proclamation of their approaching Ruine) they resolved to cry mightily to God upon this apprehension, Who can tell if God will turn and repent,
Even the wicked Ninevites had so much apprehension of the possibility of God's merciful Clemency, that (After Jonah is Proclamation of their approaching Ruin) they resolved to cry mightily to God upon this apprehension, Who can tell if God will turn and Repent,
As to be near such a King as Solomon, was counted so great a Happiness, that the blessedness of Solomon 's Courtiers was magnified with admiration by the Queen of Sheba: so much more blessed are they that are acquainted with God, and are near to him.
As to be near such a King as Solomon, was counted so great a Happiness, that the blessedness of Solomon is Courtiers was magnified with admiration by the Queen of Sheba: so much more blessed Are they that Are acquainted with God, and Are near to him.
And gives this reason, vers. 16. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us?
And gives this reason, vers. 16. For wherein shall it be known Here that I and thy people have found grace in thy sighed? is it not in that thou goest with us?
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nor death, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall prevail against us.
nor death, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall prevail against us.
The auxiliary force of God's Presence makes a Believer, in Tribulation, distress, persecution, famine, nakedness, peril, sword, to be more then a Conquerour, even to triumph and to glory in the Lord;
The auxiliary force of God's Presence makes a Believer, in Tribulation, distress, persecution, famine, nakedness, peril, sword, to be more then a Conqueror, even to triumph and to glory in the Lord;
as knowing that his Riches exceed Croesus his wealth, his Glory Solomon 's glory; and that he may truly say, without Thrasonicall vaunting, Whether Paul, or Apollos, or Cephas,
as knowing that his Riches exceed Croesus his wealth, his Glory Solomon is glory; and that he may truly say, without Thrasonical vaunting, Whither Paul, or Apollos, or Cephas,
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for God was with him, his Rod and his Staff did comfort him, Psal. 23.3, 4. That his Goodness and Mercy should follow him all the days of his life, vers. 6. That he would shew him the path of Life:
for God was with him, his Rod and his Staff did Comfort him, Psalm 23.3, 4. That his goodness and Mercy should follow him all the days of his life, vers. 6. That he would show him the path of Life:
after God had made that terrible Commination, of coming up into the midst of the people of Israel in a moment to consume them, because of their great Provocation of him in making the Golden Calf,
After God had made that terrible Commination, of coming up into the midst of the people of Israel in a moment to consume them, Because of their great Provocation of him in making the Golden Calf,
and not to goe up with them, vers. 3, 5. and Moses, vers. 12, 13. had instantly made Supplication for God's Guidance in that great Expedition which he put him upon, of bringing the people of Israel into the Land of Canaan; the Lord tells him, that his Presence should goe with him,
and not to go up with them, vers. 3, 5. and Moses, vers. 12, 13. had instantly made Supplication for God's Guidance in that great Expedition which he put him upon, of bringing the people of Israel into the Land of Canaan; the Lord tells him, that his Presence should go with him,
and not in wrath, but like a Father's dealing with his Child, when he for a little while sequesters himself, to make experiment of his Child's Affection,
and not in wrath, but like a Father's dealing with his Child, when he for a little while sequesters himself, to make experiment of his Child's Affection,
And indeed in case of great Sins committed presumptuously against Warning, or Conscience enlightned, and continued in with Impenitency, it is inconsistent with God's Holiness and Honour to afford his Presence;
And indeed in case of great Sins committed presumptuously against Warning, or Conscience enlightened, and continued in with Impenitency, it is inconsistent with God's Holiness and Honour to afford his Presence;
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And David himself, when he had by his great Transgressions provoked the Lord to Anger in the matter of Ʋriah the Hittite, found God's favourable Presence so removed from him, that in his House he suffered by his Children great Calamities, which were inflicted by God to shew his Indignation:
And David himself, when he had by his great Transgressions provoked the Lord to Anger in the matter of Ʋriah the Hittite, found God's favourable Presence so removed from him, that in his House he suffered by his Children great Calamities, which were inflicted by God to show his Indignation:
yet by reason of the hainousness of his Sins, the Lord brought upon him and his people the Captains of the hoast of the King of Assyria, which took him among the thorns,
yet by reason of the heinousness of his Sins, the Lord brought upon him and his people the Captains of the host of the King of Assyria, which took him among the thorns,
which he accomplished in the Babylonish Captivity, as it is Jerem. 52.3. Through the Anger of the Lord it came to pass in Jerusalem and Judah, that God cast them out of his Presence;
which he accomplished in the Babylonish Captivity, as it is Jeremiah 52.3. Through the Anger of the Lord it Come to pass in Jerusalem and Judah, that God cast them out of his Presence;
by leaving them to be a Prey to those who waste and oppress them: as when he threatned, Jerem. 7.15. to cast the Jews out of his sight, as he had cast out all their brethren, the whole seed of Ephraim:
by leaving them to be a Prey to those who waste and oppress them: as when he threatened, Jeremiah 7.15. to cast the jews out of his sighed, as he had cast out all their brothers, the Whole seed of Ephraim:
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therefore the Prophet Hosea (5.15.) brings in God thus saying, I will goe away and return to my place, till they acknowledge their Offence, and seek my Face:
Therefore the Prophet Hosea (5.15.) brings in God thus saying, I will go away and return to my place, till they acknowledge their Offence, and seek my Face:
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he weeps and makes Supplication, till he becomes an Isaac, one that prevails with God; his Eye trickleth down and ceaseth not, without any intermission, till the Lord look down, and behold from Heaven;
he weeps and makes Supplication, till he becomes an Isaac, one that prevails with God; his Eye trickleth down and ceases not, without any intermission, till the Lord look down, and behold from Heaven;
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he is sensible that he hath done foolishly in leaving God's way, fears lest he shall become a prey to Satan, finds the want of God's Guidance, the need of his Assistence:
he is sensible that he hath done foolishly in leaving God's Way, fears lest he shall become a prey to Satan, finds the want of God's Guidance, the need of his Assistance:
Wherefore hidest thou thy face? Psal. 44.23, 24. Return for thy servants sake, Isa. 63.17. Take away all Iniquity, and receive us graciously, Hos. 14.2.
Wherefore hidest thou thy face? Psalm 44.23, 24. Return for thy Servants sake, Isaiah 63.17. Take away all Iniquity, and receive us graciously, Hos. 14.2.
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In a word, that Life, that Holiness, that Beauty, that Liberty, that Joy, that Hope, that Fruit which a Christian hath from Christ, is communicated by the Spirit;
In a word, that Life, that Holiness, that Beauty, that Liberty, that Joy, that Hope, that Fruit which a Christian hath from christ, is communicated by the Spirit;
For though the Letter of the Law killeth, being the ministration of Condemnation; yet the Spirit giveth Life, being the ministration of Righteousness, which exceeds in glory. And consequently, they have liberty by the Spirit of God;
For though the letter of the Law kills, being the ministration of Condemnation; yet the Spirit gives Life, being the ministration of Righteousness, which exceeds in glory. And consequently, they have liberty by the Spirit of God;
even as by the Spirit of the Lord, 2 Cor. 3.3, 18. By which means they are made the Temple of God, in that the Spirit of God dwelleth in them, vers. 16. and holy unto God, an habitation of God through the Spirit:
even as by the Spirit of the Lord, 2 Cor. 3.3, 18. By which means they Are made the Temple of God, in that the Spirit of God dwells in them, vers. 16. and holy unto God, an habitation of God through the Spirit:
Even to Babes are these things revealed by God's Spirit, which the Princes of the world knew not, but they were hid from the wise and prudent, Matth. 11.25.
Even to Babes Are these things revealed by God's Spirit, which the Princes of the world knew not, but they were hid from the wise and prudent, Matthew 11.25.
even those things which eye hath not seen, nor ear heard, nor have entred into the heart of man, the things which God hath prepared for them that love him.
even those things which eye hath not seen, nor ear herd, nor have entered into the heart of man, the things which God hath prepared for them that love him.
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On the other side, where the Spirit of God inhabits, it renews a man in the spirit of his mind, so that he knows the things that are freely given him of God;
On the other side, where the Spirit of God inhabits, it renews a man in the Spirit of his mind, so that he knows the things that Are freely given him of God;
An evil Spirit possesseth them, so that they want the Consolations of God, the Peace which passeth understanding, which guards the minds of them that believe through Christ Jesus: they are filled with Horrour of Conscience, are under the spirit of Bondage: they sow to the Flesh, and of the Flesh reap Corruption.
an evil Spirit Possesses them, so that they want the Consolations of God, the Peace which passes understanding, which guards the minds of them that believe through christ jesus: they Are filled with Horror of Conscience, Are under the Spirit of Bondage: they sow to the Flesh, and of the Flesh reap Corruption.
Whereby it is manifest, that the Communion of the Holy Spirit is ranked among the best things he could beg for that people, to wit, the Grace of Christ, and the Love of God. Nor is this without reason:
Whereby it is manifest, that the Communion of the Holy Spirit is ranked among the best things he could beg for that people, to wit, the Grace of christ, and the Love of God. Nor is this without reason:
it cures that Blindness of Mind, that Hardness of Heart, that Perverseness of Soul, that Impotency of Faculties, which make us unable to doe any thing that may please God, or rectify our own Actions.
it cures that Blindness of Mind, that Hardness of Heart, that Perverseness of Soul, that Impotency of Faculties, which make us unable to do any thing that may please God, or rectify our own Actions.
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God takes away the stony heart out of our flesh, and gives us an heart of flesh, which causeth us to walk in God's Statutes, and to keep his Judgments,
God Takes away the stony heart out of our Flesh, and gives us an heart of Flesh, which Causes us to walk in God's Statutes, and to keep his Judgments,
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So that I may safely infer from this enumeration of Benefits, even the most precious Riches that a Spirit is capable of, that the Gift of God's Spirit to a man is the greatest Commodity, the Jewel of Heaven.
So that I may safely infer from this enumeration of Benefits, even the most precious Riches that a Spirit is capable of, that the Gift of God's Spirit to a man is the greatest Commodity, the Jewel of Heaven.
And if the Spirit of him that raised up Jesus from the dead dwell in us, he that raised up Christ from the dead shall also quicken our mortal bodies by the Spirit that dwelleth in us, Rom. 8.9, 10, 11.
And if the Spirit of him that raised up jesus from the dead dwell in us, he that raised up christ from the dead shall also quicken our Mortal bodies by the Spirit that dwells in us, Rom. 8.9, 10, 11.
else the Apostle, 1 Thess. 5.19. would not have premonished the Thessalonians that they should not quench the Spirit. Such Gifts of the Spirit as are for others good, to which the Salvation of a person is not promised, may undoubtedly be totally lost by great Transgressions.
Else the Apostle, 1 Thess 5.19. would not have premonished the Thessalonians that they should not quench the Spirit. Such Gifts of the Spirit as Are for Others good, to which the Salvation of a person is not promised, may undoubtedly be totally lost by great Transgressions.
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so doth it attribute Grief to the Holy Spirit, Eph. 4.30. where it minds us that we grieve not the Holy Spirit of God, whereby we are sealed unto the day of redemption, in respect of the effect that Grief hath in man, which makes him withdraw from that which grieves him.
so does it attribute Grief to the Holy Spirit, Ephesians 4.30. where it minds us that we grieve not the Holy Spirit of God, whereby we Are sealed unto the day of redemption, in respect of the Effect that Grief hath in man, which makes him withdraw from that which grieves him.
but also of its inexistence and quickening virtue, when men are so overcome by Lust as Solomon and David, or Fear as Peter, or other Temptations, to sin so foully as they did.
but also of its inexistence and quickening virtue, when men Are so overcome by Lust as Solomon and David, or fear as Peter, or other Temptations, to sin so foully as they did.
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and uphold me with thy free Spirit? And however the event be, yet there is great danger of an utter Loss of the Spirit of God, not onely in respect of its Comforts and Motions,
and uphold me with thy free Spirit? And however the event be, yet there is great danger of an utter Loss of the Spirit of God, not only in respect of its Comforts and Motions,
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but to the physicians, vers. 12. And Hezekiah, though he walked before God in truth and with a perfect Heart, and did that which was good in his sight;
but to the Physicians, vers. 12. And Hezekiah, though he walked before God in truth and with a perfect Heart, and did that which was good in his sighed;
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and yet he put the Seer in prison, being in a rage with him for reproving his Relying on the King of Syria, 2 Chron. 16.7, 10. and even in his Disease he sought not to the Lord,
and yet he put the Seer in prison, being in a rage with him for reproving his Relying on the King of Syria, 2 Chronicles 16.7, 10. and even in his Disease he sought not to the Lord,
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Judas lost the Gift of Healing which he had with the rest of the Apostles, and other Abilities to preach the Gospell, by his traitourous Selling of his Master:
Judas lost the Gift of Healing which he had with the rest of the Apostles, and other Abilities to preach the Gospel, by his traitorous Selling of his Master:
So Saul lost the Royal Magnanimity and other Princely Endowments which he had before, by sparing Agag, and by usurping the Priestly Office in offering Sacrifice.
So Saul lost the Royal Magnanimity and other Princely Endowments which he had before, by sparing Agag, and by usurping the Priestly Office in offering Sacrifice.
In a word, when a Sinner hath found his Misery by acting that Sin which forfeits his interest in the Guidance and Assistence of God's Spirit, he bewails it,
In a word, when a Sinner hath found his Misery by acting that since which forfeits his Interest in the Guidance and Assistance of God's Spirit, he bewails it,
His Bones, his Soul were sore vexed; Innumerable Evils compassed him about; His Iniquities took hold upon him, so that he was not able to look up, therefore his heart failed him:
His Bones, his Soul were soar vexed; Innumerable Evils compassed him about; His Iniquities took hold upon him, so that he was not able to look up, Therefore his heart failed him:
But the chief way whereby the Lord supports the Spirit, when it sinks of it self, is by giving to some the tongue of the learned, that they may know how to speak a word in season to him that is weary, Isa. 50.4. whose business it is first to humble, to search the Wound;
But the chief Way whereby the Lord supports the Spirit, when it sinks of it self, is by giving to Some the tongue of the learned, that they may know how to speak a word in season to him that is weary, Isaiah 50.4. whose business it is First to humble, to search the Wound;
This method is described at large by Elihu, Job 33. from vers. 15. to v. 29. When God hath spoken to man in sleep, and otherwise, to open his ears, to seal his Instruction, to withdraw him from his purposes, to hide Pride from man: He chasteneth him upon his Bed,
This method is described At large by Elihu, Job 33. from vers. 15. to v. 29. When God hath spoken to man in sleep, and otherwise, to open his ears, to seal his Instruction, to withdraw him from his Purposes, to hide Pride from man: He Chasteneth him upon his Bed,
Yet if there be a Messenger with him, an Interpreter, one among a thousand, to shew unto man his Ʋprightness, to make known to him the Atonement which is made by the Bloud of the everlasting Covenant;
Yet if there be a Messenger with him, an Interpreter, one among a thousand, to show unto man his Ʋprightness, to make known to him the Atonement which is made by the Blood of the everlasting Covenant;
This is verified by experience in holy Job, then whom none was ever more sorely handled, (except our Lord Christ, when he bare our Sins in his Body on the Tree, ) insomuch that he complained, Job 6.4. For the Arrows of the Almighty are within me, the poison whereof drinketh up my Spirit:
This is verified by experience in holy Job, then whom none was ever more sorely handled, (except our Lord christ, when he bore our Sins in his Body on the Tree,) insomuch that he complained, Job 6.4. For the Arrows of the Almighty Are within me, the poison whereof Drinketh up my Spirit:
Holy Paul, though he were abundant in Sufferings, so that he had the sentence of death in himself, yet he would not relinquish his Trust in God, whom he found the Father of Mercies, and the God of all Comfort:
Holy Paul, though he were abundant in Sufferings, so that he had the sentence of death in himself, yet he would not relinquish his Trust in God, whom he found the Father of mercies, and the God of all Comfort:
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unto him that was able to save him from death; yet he was heard in that he feared, Heb. 5.7. David, after he had committed that Sin against Ʋriah the Hittite, when Nathan had discovered the Evil thereof, His Bones waxed old, through his Roaring all the day long;
unto him that was able to save him from death; yet he was herd in that he feared, Hebrew 5.7. David, After he had committed that since against Ʋriah the Hittite, when Nathan had discovered the Evil thereof, His Bones waxed old, through his Roaring all the day long;
That God is a pardoning God, is the Assertion of God himself, in that Proclamation in which he told Moses, he would make all his Goodness to pass before him:
That God is a pardoning God, is the Assertion of God himself, in that Proclamation in which he told Moses, he would make all his goodness to pass before him:
and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. Conformable whereunto, in that Prayer of Nehemiah, (9.17.) it is said, Thou art a God ready to pardon, or, a God of Pardons; gracious and mercifull, slow to anger, and of great Kindness.
and abundant in goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. Conformable whereunto, in that Prayer of Nehemiah, (9.17.) it is said, Thou art a God ready to pardon, or, a God of Pardons; gracious and merciful, slow to anger, and of great Kindness.
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It is then one of God's Jewells, which his Crown is set with, that he is not as a cruell Tyrant or infernall Fiend, with whom there is nothing but Cruelty and Mischievousness:
It is then one of God's Jewels, which his Crown is Set with, that he is not as a cruel Tyrant or infernal Fiend, with whom there is nothing but Cruelty and Mischievousness:
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Which that we may the better conceive, (it being that on which our Life lies,) it will be requisite that we consider, 1. What Sins God forgives. 2. For what Motive. 3. To whom he forgives them. 4. Why he forgives them. I.
Which that we may the better conceive, (it being that on which our Life lies,) it will be requisite that we Consider, 1. What Sins God forgives. 2. For what Motive. 3. To whom he forgives them. 4. Why he forgives them. I.
If we say that we have not sinned, we make him a Liar, and his word is not in us, 1 Joh. 1.8, 9, 10. How full is the Scripture against all Self-justitiaries, Pharisees, Philosophers, Votaries, Pelagians, Quakers, and other Perfectionists, that boast of their own Good works,
If we say that we have not sinned, we make him a Liar, and his word is not in us, 1 John 1.8, 9, 10. How full is the Scripture against all Self-justiciaries, Pharisees, Philosophers, Votaries, Pelagians, Quakers, and other Perfectionists, that boast of their own Good works,
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The proud Pharisee, that talked of his own Well-doings, the boasting Papist, that is confident of his own good Merits from God, are not capable of Justification.
The proud Pharisee, that talked of his own Welldoings, the boasting Papist, that is confident of his own good Merits from God, Are not capable of Justification.
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It is the poor Publican, that is sensible of his Sin, that stands afar off, that will not lift up so much as his eyes to Heaven, as being dejected by the sense of his Sins,
It is the poor Publican, that is sensible of his since, that Stands afar off, that will not lift up so much as his eyes to Heaven, as being dejected by the sense of his Sins,
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as Christ himself hath determined, Luk. 18.13, 14. When I kept silence, day and night (saith David to God, Psal. 32.3, 4, 5.) thy Hand was heavy upon me.
as christ himself hath determined, Luk. 18.13, 14. When I kept silence, day and night (Says David to God, Psalm 32.3, 4, 5.) thy Hand was heavy upon me.
and Nathan, without injoyning him Penance for Satisfaction, tells him immediately, The Lord also hath put away thy Sin. A free and unfeigned Confession of Sins to God never goes without Pardon,
and Nathan, without enjoining him Penance for Satisfaction, tells him immediately, The Lord also hath put away thy Sin. A free and unfeigned Confessi of Sins to God never Goes without Pardon,
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Protestant Divines, taking in other Texts, out of the Epistles to the Hebrews and Titus, and out of S. John 's 1. Epistle, have formed such a Definition as this, That it is a Blaspheming against the Gospel of Christ, testified by a clear Conviction of the Spirit of God in the heart of the Blasphemer, arising out of a spightfull Hatred and obstinate Rejection of that Truth and Testimony of and by which he was convinced, causing an oppugning of it and the Avouchers of it, upon the strong possession Satan hath got in his Heart. But the Text, Mark 3.30.
Protestant Divines, taking in other Texts, out of the Epistles to the Hebrews and Titus, and out of S. John is 1. Epistle, have formed such a Definition as this, That it is a Blaspheming against the Gospel of christ, testified by a clear Conviction of the Spirit of God in the heart of the Blasphemer, arising out of a spiteful Hatred and obstinate Rejection of that Truth and Testimony of and by which he was convinced, causing an Oppugning of it and the Avouchers of it, upon the strong possession Satan hath god in his Heart. But the Text, Mark 3.30.
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in which it is added, Because they said, He hath an unclean Spirit, doth seem to restrain it to that spightfull belying Christ 's Miracles, (done by the Spirit of God most evividently,
in which it is added, Because they said, He hath an unclean Spirit, does seem to restrain it to that spiteful belying christ is Miracles, (done by the Spirit of God most evividently,
as can evidently shew the Operation of the Holy Spirit to be blasphemed, as it was by the Pharisees. Nor is Julian the Apostate sufficiently proved (however so judged by some of the Ancients) to have committed this Sin.
as can evidently show the Operation of the Holy Spirit to be blasphemed, as it was by the Pharisees. Nor is Julian the Apostate sufficiently proved (however so judged by Some of the Ancients) to have committed this Sin.
Much less have any of those doubting Souls, who, by reason of their Tenderness of Conscience, (which makes them very jealous and fearfull of their own Condition,) have been apt to charge themselves with this Sin, any reason so to doe;
Much less have any of those doubting Souls, who, by reason of their Tenderness of Conscience, (which makes them very jealous and fearful of their own Condition,) have been apt to charge themselves with this since, any reason so to do;
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they being guilty of no such Blasphemy in words, Rejecting of Christ, Speaking evil of his Spirit or its Operations, Oppugning of the Gospel, or the Believers of it;
they being guilty of no such Blasphemy in words, Rejecting of christ, Speaking evil of his Spirit or its Operations, Oppugning of the Gospel, or the Believers of it;
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Perhaps this which I have said may be of great use to some doubting and troubled Spirits, who put themselves on the Rack, through Mistakes arising from the Weakness of their Understandings,
Perhaps this which I have said may be of great use to Some doubting and troubled Spirits, who put themselves on the Rack, through Mistakes arising from the Weakness of their Understandings,
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and therefore there is no Condemnation to them that are in Christ Jesus, Rom. 8.1, 3. 2. But then must be added the second thing, wherein we turn to God, to wit, Newness of life:
and Therefore there is no Condemnation to them that Are in christ jesus, Rom. 8.1, 3. 2. But then must be added the second thing, wherein we turn to God, to wit, Newness of life:
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and directs him the best course, Let us search and try our ways, and turn again to the Lord, vers. 40. And that is to be done, 1. By humble Supplication;
and directs him the best course, Let us search and try our ways, and turn again to the Lord, vers. 40. And that is to be done, 1. By humble Supplication;
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and to our God, for he will abundantly pardon, saith the Prophet Isa. (55.7.) Wherefore doth a living man complain, a man for the punishment of his Sins? saith Jeremy, Lament. 3.39.
and to our God, for he will abundantly pardon, Says the Prophet Isaiah (55.7.) Wherefore does a living man complain, a man for the punishment of his Sins? Says Jeremiah, Lament. 3.39.
Whosoever therefore believes not that Christ is he that was to come, that doth not believe and trust to his Bloud and Intercession for Forgiveness with God, that trusts in the Sacrifice of the Mass, the Milk of the Virgin Mary, the Mediation of Saints,
Whosoever Therefore believes not that christ is he that was to come, that does not believe and trust to his Blood and Intercession for Forgiveness with God, that trusts in the Sacrifice of the Mass, the Milk of the Virgae Marry, the Mediation of Saints,
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But Faith is sufficient (without the Figment of the unbloudy Propitiatory Sacrifice offered by a Priest in the Mass) to expiate Sin, and to obtain Remission.
But Faith is sufficient (without the Figment of the unbloody Propitiatory Sacrifice offered by a Priest in the Mass) to expiate since, and to obtain Remission.
It is impossible now, without Faith in Christ, his Death, Resurrection, and Intercession at God's right Hand, to be free from Condemnation, and to obtain Forgiveness.
It is impossible now, without Faith in christ, his Death, Resurrection, and Intercession At God's right Hand, to be free from Condemnation, and to obtain Forgiveness.
we have turned every one to his own way, and the Lord hath laid on him the Iniquity of us all, Isa. 53.5, 6. His own self bare our Sins in his own body on the Tree, 1 Pet. 2.24. These and many more places in Holy Scripture do evince, that it is by the Death of Christ that our Sins are remitted. And the Apostle, Heb. 10.12. tells us, that after he had offered one Sacrifice for Sins, he sate down for ever at the right hand of God: and, Heb. 9.24. that he is entred into heaven with his bloud, to appear for us in the presence of God: and, Heb. 10.14. that by one Offering he hath for ever perfected them that are sanctified.
we have turned every one to his own Way, and the Lord hath laid on him the Iniquity of us all, Isaiah 53.5, 6. His own self bore our Sins in his own body on the Tree, 1 Pet. 2.24. These and many more places in Holy Scripture do evince, that it is by the Death of christ that our Sins Are remitted. And the Apostle, Hebrew 10.12. tells us, that After he had offered one Sacrifice for Sins, he sat down for ever At the right hand of God: and, Hebrew 9.24. that he is entered into heaven with his blood, to appear for us in the presence of God: and, Hebrew 10.14. that by one Offering he hath for ever perfected them that Are sanctified.
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He was delivered for our Offences, and raised for our Justification, Rom. 4.25. Christ died for our Sins, according to the Scriptures, 1 Cor. 15.3. He was wounded for our Transgressions, he was bruised for our Iniquities:
He was Delivered for our Offences, and raised for our Justification, Rom. 4.25. christ died for our Sins, according to the Scriptures, 1 Cor. 15.3. He was wounded for our Transgressions, he was Bruised for our Iniquities:
And accordingly S. Peter saith to Cornelius, Act. 10.43. To Christ give all the Prophets witness, that through his Name, whosoever believeth in him shall receive Remission of Sins.
And accordingly S. Peter Says to Cornelius, Act. 10.43. To christ give all the prophets witness, that through his Name, whosoever Believeth in him shall receive Remission of Sins.
are Enemies to him that tells them the Truth; hate him that rebuketh in the Gate, and abhorre him that speaks uprightly, Amos 5.10. Such men are so far from obtaining Pardon, that they fall into Judas his Curse, of adding Iniquity to Iniquity, and never come into God's Righteousness, Psal. 69.27. 4. That Sin may be forgiven, the chiefest Qualification of all must not be omitted, Faith in the Lord Jesus; who though he knew no Sin, yet was made Sin for us, that we might be made the Righteousness of God in him, 2 Cor. 5.21. This is the tenour of the Gospel, (as Christ himself instructed his Apostles,) that Repentance and Remission of Sins should be preached in his Name among all Nations, Luk. 24.47.
Are Enemies to him that tells them the Truth; hate him that Rebuketh in the Gate, and abhor him that speaks uprightly, Amos 5.10. Such men Are so Far from obtaining Pardon, that they fallen into Judas his Curse, of adding Iniquity to Iniquity, and never come into God's Righteousness, Psalm 69.27. 4. That since may be forgiven, the chiefest Qualification of all must not be omitted, Faith in the Lord jesus; who though he knew no since, yet was made since for us, that we might be made the Righteousness of God in him, 2 Cor. 5.21. This is the tenor of the Gospel, (as christ himself instructed his Apostles,) that Repentance and Remission of Sins should be preached in his Name among all nations, Luk. 24.47.
Not to mention the Sins of David, or Lot, or Noah, or Solomon: If Cain meant it as the Vulgar Latin hath it, Gen. 4.13. My Sin is greater then can be forgiven;
Not to mention the Sins of David, or Lot, or Noah, or Solomon: If Cain meant it as the vulgar Latin hath it, Gen. 4.13. My since is greater then can be forgiven;
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But if ye forgive not men their Trespasses, neither will your Father forgive your Trespasses, Matth. 6.14, 15. Yea, in the close of that Parable, Matth. 18.35. he tells us, that our heavenly Father will exact our Debts, cast us into Prison, deliver us to the Tormentours, if we from our hearts forgive not every one his Brother their Trespasses.
But if you forgive not men their Trespasses, neither will your Father forgive your Trespasses, Matthew 6.14, 15. Yea, in the close of that Parable, Matthew 18.35. he tells us, that our heavenly Father will exact our Debts, cast us into Prison, deliver us to the Tormentors, if we from our hearts forgive not every one his Brother their Trespasses.
Our Saviour puts it into the Lord's Prayer, that we should profess to God our Forgiveness of them that are indebted to us, as a Reason why we expect Forgiveness of him when we pray him to forgive us. Yea he allows us not to ask Forgiveness of God,
Our Saviour puts it into the Lord's Prayer, that we should profess to God our Forgiveness of them that Are indebted to us, as a Reason why we expect Forgiveness of him when we pray him to forgive us. Yea he allows us not to ask Forgiveness of God,
speak otherwise then the Scripture, which makes the Wages of Sin simply, and every Sin, death, Rom. 6.23. and him cursed who continues not in every thing written in the Law to doe it, Gal. 3.10. They derogate from the efficacy of Christ 's Bloud, which alone is it that cleanseth from all Sin; make it a light matter to sin against the Most high and infinite Majesty;
speak otherwise then the Scripture, which makes the Wages of since simply, and every since, death, Rom. 6.23. and him cursed who continues not in every thing written in the Law to do it, Gal. 3.10. They derogate from the efficacy of christ is Blood, which alone is it that Cleanseth from all since; make it a Light matter to since against the Most high and infinite Majesty;
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though they provide for their accursed Gain, yet they derogate from the Necessity and alone Sufficiency of Christ 's Bloud, who is the onely Advocate with the Father, and the Propitiation for our Sins,
though they provide for their accursed Gain, yet they derogate from the Necessity and alone Sufficiency of christ is Blood, who is the only Advocate with the Father, and the Propitiation for our Sins,
yet that it is the Bloud of Christ alone (who through the eternal Spirit offered himself without spot to God) that can purge our Consciences from dead works, to serve the living God, vers. 14. and that it is for Christ's sake (whom God hath set forth to be a Propitiation, through faith in his Bloud, to declare his Righteousness for the Remission of Sins that are past, through the forbearance of God, Rom. 3.25.) that God doth forgive any Sins of any persons, Eph. 4.32. Not for any Saint's or Martyr's Intercession;
yet that it is the Blood of christ alone (who through the Eternal Spirit offered himself without spot to God) that can purge our Consciences from dead works, to serve the living God, vers. 14. and that it is for Christ's sake (whom God hath Set forth to be a Propitiation, through faith in his Blood, to declare his Righteousness for the Remission of Sins that Are past, through the forbearance of God, Rom. 3.25.) that God does forgive any Sins of any Persons, Ephesians 4.32. Not for any Saint's or Martyr's Intercession;
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Nor all that are in the visible Church, that have been baptized into the Name of Christ. Notwithstanding Simon Magus believed, was baptized, continued with Philip,
Nor all that Are in the visible Church, that have been baptised into the Name of christ. Notwithstanding Simon Magus believed, was baptised, continued with Philip,
yet when, by his offer of Money for the power of bestowing the Holy Ghost, his Heart appeared not right in the sight of God, S. Peter admonisheth him to repent of that his Wickedness,
yet when, by his offer of Money for the power of bestowing the Holy Ghost, his Heart appeared not right in the sighed of God, S. Peter Admonisheth him to Repent of that his Wickedness,
and in thy sight, and am no more worthy to be called thy Son. Thus S. John Baptist preached the Baptism of Repentance for the Remission of Sins, Mark 1.4. S. Peter, Act. 2.38. Repent, and be baptized every one of you in the Name of Jesus Christ, for the Remission of Sins.
and in thy sighed, and am no more worthy to be called thy Son. Thus S. John Baptist preached the Baptism of Repentance for the Remission of Sins, Mark 1.4. S. Peter, Act. 2.38. repent, and be baptised every one of you in the Name of jesus christ, for the Remission of Sins.
And, Repent, and be converted, that your Sins may be blotted out, Act. 3.19. To them that thus Repent, there is Forgiveness of Sins, not to the Impenitent and unrelenting.
And, repent, and be converted, that your Sins may be blotted out, Act. 3.19. To them that thus repent, there is Forgiveness of Sins, not to the Impenitent and unrelenting.
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And the Covenant of God is alleged as witnessing the effect of Christ 's Sacrifice, wherein God said, Their Sins and Iniquities will I remember no more, Heb. 10.16, 17. For which reason S. John saith, that God is faithfull and just to forgive us our Sins,
And the Covenant of God is alleged as witnessing the Effect of christ is Sacrifice, wherein God said, Their Sins and Iniquities will I Remember no more, Hebrew 10.16, 17. For which reason S. John Says, that God is faithful and just to forgive us our Sins,
to perform the Mercy promised to our Fathers, and to remember his holy Covenant, the Oath which he sware to our Father Abraham, Luk. 1.69, 72, 73, 77. And for this Reason the Bloud of Christ is termed by himself, the bloud of the New Testament, which is shed for many for the Remission of Sins, Matth. 26.28.
to perform the Mercy promised to our Father's, and to Remember his holy Covenant, the Oath which he sware to our Father Abraham, Luk. 1.69, 72, 73, 77. And for this Reason the Blood of christ is termed by himself, the blood of the New Testament, which is shed for many for the Remission of Sins, Matthew 26.28.
Who is a God like unto thee, (saith the Prophet Micah, 7.18, 19.) that pardoneth Iniquity, and passeth by the Transgression of the remnant of his Heritage? he retaineth not his Anger for ever, because he delighteth in Mercy.
Who is a God like unto thee, (Says the Prophet micah, 7.18, 19.) that Pardoneth Iniquity, and passes by the Transgression of the remnant of his Heritage? he retaineth not his Anger for ever, Because he delights in Mercy.
What Rebel is so hardhearted, as not to love his Prince, that hath forgiven his manifold Treasons? We have been more treacherous to God, and yet he forgives us;
What Rebel is so hardhearted, as not to love his Prince, that hath forgiven his manifold Treasons? We have been more treacherous to God, and yet he forgives us;
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It is objected against the Jews, Jer. 5.23, 24. that they had a revolting and a rebellious Heart, because they said not in their hearts, Let us now fear the Lord our God, that giveth Rain, both the former and the latter in his season:
It is objected against the jews, Jer. 5.23, 24. that they had a revolting and a rebellious Heart, Because they said not in their hearts, Let us now Fear the Lord our God, that gives Rain, both the former and the latter in his season:
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Bless the Lord, O my Soul, and forget not all his Benefits, Who forgiveth all thine Iniquities, Psal. 103.2, 3. And it is the greatest Blessing to us.
Bless the Lord, Oh my Soul, and forget not all his Benefits, Who forgiveth all thine Iniquities, Psalm 103.2, 3. And it is the greatest Blessing to us.
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Not a tormenting Fear, which consisteth not with Love, and which is expelled by Love, 1 Joh. 4.18. such as is in Devils, that fear and tremble, Jam. 2.19. but a dutifull Fear, which makes us wary how we offend God, and studious how to please him:
Not a tormenting fear, which Consisteth not with Love, and which is expelled by Love, 1 John 4.18. such as is in Devils, that Fear and tremble, Jam. 2.19. but a dutiful fear, which makes us wary how we offend God, and studious how to please him:
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And therefore there is no more expedite, more rationall, more sure way to maintain perpetuall Amity between us and God, to devote us to his Service, to bring us into Communion with him,
And Therefore there is no more expedite, more rational, more sure Way to maintain perpetual Amity between us and God, to devote us to his Service, to bring us into Communion with him,
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and shall we not then love him, and fear to offend him? 2. There is no greater Security can be given to draw our Hearts to God, then the Forgiveness of Sins.
and shall we not then love him, and Fear to offend him? 2. There is no greater Security can be given to draw our Hearts to God, then the Forgiveness of Sins.
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Job 's Calamities came on him by God's Permission, though he were an upright man, one that feared God, and eschewed Evil, Job 1.8. that he might prove his Integrity by his great Patience.
Job is Calamities Come on him by God's Permission, though he were an upright man, one that feared God, and Eschewed Evil, Job 1.8. that he might prove his Integrity by his great Patience.
for then how shall God judge the world? saith the Apostle, Rom. 3.5, 6. We deny not, that God might impose Sufferings on him that had no Sin of himself:
for then how shall God judge the world? Says the Apostle, Rom. 3.5, 6. We deny not, that God might impose Sufferings on him that had no since of himself:
He doth not afflict willingly, nor grieve the children of men, To crush under his feet all the prisoners of the earth, Lament. 3.33, 34. Is God unrighteous, who taketh Vengeance? (I speak as a man:) God forbid;
He does not afflict willingly, nor grieve the children of men, To crush under his feet all the Prisoners of the earth, Lament. 3.33, 34. Is God unrighteous, who Takes Vengeance? (I speak as a man:) God forbid;
But when Manasseh had filled Jerusalem with Witchcraft, Idolatry, Cruelty, and added an obdurate Heart against God's Messengers, the Desolation by Nebuchadnezzar seized on them in a far greater measure.
But when Manasses had filled Jerusalem with Witchcraft, Idolatry, Cruelty, and added an obdurate Heart against God's Messengers, the Desolation by Nebuchadnezzar seized on them in a Far greater measure.
But worst of all, when the Jews killed the Lord Jesus, and their own Prophets, and persecuted the Apostles of Christ, not pleasing God, and being contrary to all men;
But worst of all, when the jews killed the Lord jesus, and their own prophets, and persecuted the Apostles of christ, not pleasing God, and being contrary to all men;
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yet the Histories of such people as knew not God, the Observations of considerate men, the extorted or free Confession of notorious Sinners in all Ages, were abundant evidence to inferrre, that it is God's Remembrance of Sin that is the Source of Calamities:
yet the Histories of such people as knew not God, the Observations of considerate men, the extorted or free Confessi of notorious Sinners in all Ages, were abundant evidence to inferrre, that it is God's Remembrance of since that is the Source of Calamities:
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And Joseph 's Brethren could then acknowledge that God had found out their Iniquity, when they were in Distress themselves: Gen. 42.21. and 44.16. Any remarkable Affliction, that is not ordinary and common, wrings out from guilty Consciences such expressions as that of the Widow of Sarepta, 1 King. 17.18.
And Joseph is Brothers could then acknowledge that God had found out their Iniquity, when they were in Distress themselves: Gen. 42.21. and 44.16. Any remarkable Affliction, that is not ordinary and Common, wrings out from guilty Consciences such expressions as that of the Widow of Sarepta, 1 King. 17.18.
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and your Sins have hid his Face from you. Perditio tua ex te, Israel: O Israel, thou hast destroyed thy self, Hos. 13.9. Your Iniquities have turned away these things, and your Sins have withholden good things from you, Jer. 5.25. We may then thank our selves for all the Evils that come upon us:
and your Sins have hid his Face from you. Perdition tua ex te, Israel: Oh Israel, thou hast destroyed thy self, Hos. 13.9. Your Iniquities have turned away these things, and your Sins have withholden good things from you, Jer. 5.25. We may then thank our selves for all the Evils that come upon us:
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By one man Sin entred into the world, and Death by Sin: and so Death passed upon all men, for that all have sinned, Rom. 5.12. Adam opened the Floud-gate whereby a Deluge of all sorts of Miseries hath drowned the world.
By one man since entered into the world, and Death by since: and so Death passed upon all men, for that all have sinned, Rom. 5.12. Adam opened the Floodgate whereby a Deluge of all sorts of Misery's hath drowned the world.
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But though his Sin were the Fountain of all Calamities: yet as Rivers swell by much Rain, and overflowing cause particular Inundations of some places;
But though his since were the Fountain of all Calamities: yet as rivers swell by much Rain, and overflowing cause particular Inundations of Some places;
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besides the First man's Transgression, there is such an increase of Sin in his Posterity, that it provokes God sometimes to inflict such remarkable Plagues and Vengeance as are different from the common Death of all men.
beside the First Man's Transgression, there is such an increase of since in his Posterity, that it provokes God sometime to inflict such remarkable Plagues and Vengeance as Are different from the Common Death of all men.
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and Insensibleness of the Afflictions of others, secret Atheism, Lukewarmness in Religion, leaving our first Love, Backsliding from our Profession, secret Hypocrisie, Formality without the Power of Godliness, which may cause Christ to spue us out of his mouth;
and Insensibleness of the Afflictions of Others, secret Atheism, Lukewarmness in Religion, leaving our First Love, Backsliding from our Profession, secret Hypocrisy, Formality without the Power of Godliness, which may cause christ to spue us out of his Mouth;
and there is never a one of us but hath his secret Sins, (perhaps our Security, putting far from us the Evil day, living in Ease and Pleasure, Unmercifulness,
and there is never a one of us but hath his secret Sins, (perhaps our Security, putting Far from us the Evil day, living in Ease and Pleasure, Unmercifulness,
for instance, the Uncleanness, Riot, Profaneness, and other Sins committed among us, have brought down this Vengeance on our great City:) yet since there are particular Sins also with us,
for instance, the Uncleanness, Riot, Profaneness, and other Sins committed among us, have brought down this Vengeance on our great city:) yet since there Are particular Sins also with us,
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but at a certain Mark; (and so the consideration of the Practices of the Persons and Places may justly lead us to determine, that such Sins as have been by them and there committed are the Sins God punisheth,
but At a certain Mark; (and so the consideration of the Practices of the Persons and Places may justly led us to determine, that such Sins as have been by them and there committed Are the Sins God Punisheth,
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Though in this day of God's Visitation we may discern many common and open Sins, the increase of which may be judged the Cause wherefore God brings this sore Scourge of the Pestilence, in such a manner, at such a time, in those places on which it lights, considering that God shoots not at Rovers,
Though in this day of God's Visitation we may discern many Common and open Sins, the increase of which may be judged the Cause Wherefore God brings this soar Scourge of the Pestilence, in such a manner, At such a time, in those places on which it lights, considering that God shoots not At Rovers,
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Moses, the man of God, in the 109. Psalm, which was made in a time of great Mortality, (such as is now with us,) having said to God, vers. 7. We are consumed by thine Anger,
Moses, the man of God, in the 109. Psalm, which was made in a time of great Mortality, (such as is now with us,) having said to God, vers. 7. We Are consumed by thine Anger,
It is his Mercy that our Parents take care of us, that our Friends comfort us, our Enemies pity us, Devils are curbed from hurting us, Ministers preach to us the way of Life, the Holy Angels assist us, the Spirit of God guides us,
It is his Mercy that our Parents take care of us, that our Friends Comfort us, our Enemies pity us, Devils Are curbed from hurting us, Ministers preach to us the Way of Life, the Holy Angels assist us, the Spirit of God guides us,
without the Mercy of God teaching, strengthening, and providing for us, certain to perish. There is none eye that pities us, to doe us any good, without God.
without the Mercy of God teaching, strengthening, and providing for us, certain to perish. There is none eye that pities us, to do us any good, without God.
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Therefore à primo ad ultimum, those follow one another; Redemption from Evil follows Forgiveness of Sins, and Forgiveness of Sins God's tender Mercies.
Therefore à primo ad ultimum, those follow one Another; Redemption from Evil follows Forgiveness of Sins, and Forgiveness of Sins God's tender mercies.
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And Forgiving of Sins is derived from Mercy: He pardoneth Iniquity, because he delighteth in Mercy, Mich. 7.18. Of his own Mercy he saved us, Tit. 3.5.
And Forgiving of Sins is derived from Mercy: He Pardoneth Iniquity, Because he delights in Mercy, Mich. 7.18. Of his own Mercy he saved us, Tit. 3.5.
1. Because without God's Mercy there would be no Forgiveness of Sin, and without Forgiveness of Sin there would be no Deliverance from Evil. Where the Holy Scripture mentions Redemption from Evil, it ascribes it to the Forgiveness of Sin. The Redemption in Christ is in the Forgiveness of Sins, Eph. 1.7. Forgiving of Sins and Healing Diseases are conjoyned Psal. 103.3.
1. Because without God's Mercy there would be no Forgiveness of since, and without Forgiveness of since there would be no Deliverance from Evil. Where the Holy Scripture mentions Redemption from Evil, it ascribes it to the Forgiveness of Sin. The Redemption in christ is in the Forgiveness of Sins, Ephesians 1.7. Forgiving of Sins and Healing Diseases Are conjoined Psalm 103.3.
and their Prayers are still enforced by minding God of his Mercies. So in the Penitentiall Psalms: Psal. 6.2. Have Mercy upon me, O Lord, for I am weak;
and their Prayers Are still Enforced by minding God of his mercies. So in the Penitential Psalms: Psalm 6.2. Have Mercy upon me, Oh Lord, for I am weak;
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and according to the multitude of his Loving-kindnesses. In like manner, their Obsecrations are by the Mercies of God, Rom. 12.1. as of all things most dear to them:
and according to the multitude of his Loving-kindnesses. In like manner, their Prayer Are by the mercies of God, Rom. 12.1. as of all things most dear to them:
Above all, the great Redemption in Christ, of which the Apostle thus speaks, Eph. 2.4, 5. God who is rich in Mercy, out of the great Love wherewith he hath loved us,
Above all, the great Redemption in christ, of which the Apostle thus speaks, Ephesians 2.4, 5. God who is rich in Mercy, out of the great Love wherewith he hath loved us,
as to the World in general, in causing his Sun to rise on the Just and Ʋnjust, and being kind to the Ʋnthankfull and to the Evil, Luk. 6.35. so as that his tender Mercies are over all his works, Psal. 145.9. so chiefly to his own people, all whose Deliverances and Benefits are made the fruits of his Mercy.
as to the World in general, in causing his Sun to rise on the Just and Ʋnjust, and being kind to the Ʋnthankfull and to the Evil, Luk. 6.35. so as that his tender mercies Are over all his works, Psalm 145.9. so chiefly to his own people, all whose Deliverances and Benefits Are made the fruits of his Mercy.
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That he is the Lord, the Lord God, mercifull and gracious, long-suffering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin;
That he is the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and since;
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So it is expresly said, Lament. 3.22, 23. It is of the Lord's Mercies that we are not consumed, because his Compassions fail not. They are new every morning: great is thy Faithfulness.
So it is expressly said, Lament. 3.22, 23. It is of the Lord's mercies that we Are not consumed, Because his Compassions fail not. They Are new every morning: great is thy Faithfulness.
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III. OBSERVATION. He makes the low Condition of Supplicants his Season of ministring Help. This is acknowledged Psal. 136.23. Who remembred us in our low estate;
III. OBSERVATION. He makes the low Condition of Supplicants his Season of ministering Help. This is acknowledged Psalm 136.23. Who remembered us in our low estate;
In another Psalm (107.) throughout, this way of God's Providence is exemplified in his dealing with Pilgrims, Prisoners, Captives, Diseased persons, Mariners, oppressed Subjects;
In Another Psalm (107.) throughout, this Way of God's Providence is exemplified in his dealing with Pilgrim's, Prisoners, Captives, Diseased Persons, Mariners, oppressed Subject's;
when they are reduced to extremities, and are at their wits end, God steps in, and by some way unthought of, unexpected, ministers seasonable supply, timely Succour and Relief.
when they Are reduced to extremities, and Are At their wits end, God steps in, and by Some Way unthought of, unexpected, Ministers seasonable supply, timely Succour and Relief.
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of Help to Constantine against Maxentius, to Theodosius against Eugenius: and of late, our own great Deliverances, from the Spanish Invasion in Eighty eight, of the King and Parliament from the Gunpowder-Treason;
of Help to Constantine against Maxentius, to Theodosius against Eugenius: and of late, our own great Deliverances, from the Spanish Invasion in Eighty eight, of the King and Parliament from the Gunpowder treason;
and, which is most apposite to the present state of things, the Deliverance of our Metropolis from the sweeping Pestilence in the memory of many of us.
and, which is most apposite to the present state of things, the Deliverance of our Metropolis from the sweeping Pestilence in the memory of many of us.
so God appears to be God, by making our Infirmity the Reason of his Help. Thereby he encourageth us to trust in him, engageth us to Thankfulness, and to Obedience.
so God appears to be God, by making our Infirmity the Reason of his Help. Thereby he Encourageth us to trust in him, engageth us to Thankfulness, and to obedience.
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S. Paul therefore tells us, that in his Trouble in Asia, he was pressed out of measure, above strength, insomuch that he despaired even of life, had the sentence of death in himself, to this end, that he should not trust in himself,
S. Paul Therefore tells us, that in his Trouble in Asia, he was pressed out of measure, above strength, insomuch that he despaired even of life, had the sentence of death in himself, to this end, that he should not trust in himself,
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The Israelites were commanded to present their basket of First-fruits, and to make this Confession solemnly, Deut. 26.5, &c. A Syrian ready to perish was my Father,
The Israelites were commanded to present their basket of Firstfruits, and to make this Confessi solemnly, Deuteronomy 26.5, etc. A Syrian ready to perish was my Father,
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Such Providences of God he requires us to observe, that we may understand his Loving-kindness, Psal. 107.43. that we may be excited to cry unto the Lord in our Trouble, who delivereth us out of our Distress. Which brings us to the
Such Providences of God he requires us to observe, that we may understand his Lovingkindness, Psalm 107.43. that we may be excited to cry unto the Lord in our Trouble, who Delivereth us out of our Distress. Which brings us to the
Thus did David, when God sent a Plague on Israel, and swept away 700000, 1 Chron. 21.16, 17. He and the Elders of Israel, cloathed in Sackcloath, fell on their faces, confessed the Sin which was the Cause of it, prayed God to remove the Pestilence;
Thus did David, when God sent a Plague on Israel, and swept away 700000, 1 Chronicles 21.16, 17. He and the Elders of Israel, clothed in sackcloth, fell on their faces, confessed the since which was the Cause of it, prayed God to remove the Pestilence;
and the Plague brake in upon them, Phineas stood up, and executed Judgment, or prayed; and the Plague was stayed, Psal. 106.29, 30. This Antidote hath in all Ages been found a Preservative against the Plague, and the most effectual Medicine to cure it. Physicians prescribe many good Receipts:
and the Plague brake in upon them, Phinehas stood up, and executed Judgement, or prayed; and the Plague was stayed, Psalm 106.29, 30. This Antidote hath in all Ages been found a Preservative against the Plague, and the most effectual Medicine to cure it. Physicians prescribe many good Receipts:
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They that are unmercifull to the Sick, suffering or causing them to perish by their negligence and ill usage, are justly censured as Promoters of the Contagion.
They that Are unmerciful to the Sick, suffering or causing them to perish by their negligence and ill usage, Are justly censured as Promoters of the Contagion.
But the truly Penitent, who confesseth and forsaketh his Sins, the importunate believing Petitioner at the Throne of Grace, the zealous and impartiall Magistrate, who executeth Judgment against those venomous Sins that provoke God to shoot his deadly Arrows against us, are the best and most prevalent Instruments to cure the Plague,
But the truly Penitent, who Confesses and Forsaketh his Sins, the importunate believing Petitioner At the Throne of Grace, the zealous and impartial Magistrate, who Executeth Judgement against those venomous Sins that provoke God to shoot his deadly Arrows against us, Are the best and most prevalent Instruments to cure the Plague,
but are not affected with God's Hand, nor sensible of the Evil of their ways, that reform not their ungodly and unrighteous Life, that use other means to preserve them,
but Are not affected with God's Hand, nor sensible of the Evil of their ways, that reform not their ungodly and unrighteous Life, that use other means to preserve them,
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when there came such a Voice to him from the excellent Glory, This is my beloved Son, in whom I am well pleased, 2 Pet. 1.17. besides all this, the Miracles which Christ and his Apostles did so convinced Nicodemus, that he confessed, We know that thou art a Teacher come from God:
when there Come such a Voice to him from the excellent Glory, This is my Beloved Son, in whom I am well pleased, 2 Pet. 1.17. beside all this, the Miracles which christ and his Apostles did so convinced Nicodemus, that he confessed, We know that thou art a Teacher come from God:
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And that I may not be infinite in this, (though of all Points it be of most concernment,) the Gift of the Spirit, the fulfilling of Prophecies delivered by Christ, the wonderous Success of the Gospell in converting the World, the direfull Judgments of God on the Opposers and Persecuters of Christ, Christians,
And that I may not be infinite in this, (though of all Points it be of most concernment,) the Gift of the Spirit, the fulfilling of Prophecies Delivered by christ, the wondrous Success of the Gospel in converting the World, the direful Judgments of God on the Opposers and Persecuters of christ, Christians,
It makes men to be of composed Spirits, and celestiall Conversation, beyond what either Stoicall Philosophy or Rabbinicall Dictates could raise men unto:
It makes men to be of composed Spirits, and celestial Conversation, beyond what either Stoical Philosophy or Rabbinical Dictates could raise men unto:
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Whence S. Peter tells us, 2 Pet. 1.16. We have not followed cunningly-devised Fables, when we made known unto you the Power and Coming of our Lord Jesus Christ;
Whence S. Peter tells us, 2 Pet. 1.16. We have not followed cunningly-devised Fables, when we made known unto you the Power and Coming of our Lord jesus christ;
agreeable to the undoubted Oracles of God committed to the Jews; foretold and prefigured by the Prophecies of the Old Testament, and Shadows of the Law.
agreeable to the undoubted Oracles of God committed to the jews; foretold and prefigured by the Prophecies of the Old Testament, and Shadows of the Law.
yea it is such as eye hath not seen, ear hath not heard, nor hath it entred into the heart of man, without Revelation from him, it being not an humane Invention, but a Divine Contrivance:
yea it is such as eye hath not seen, ear hath not herd, nor hath it entered into the heart of man, without Revelation from him, it being not an humane Invention, but a Divine Contrivance:
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in respect of which it is termed the Light of the glorious Gospel of Jesus Christ, who is the Image of God, 2 Cor. 4.4. It is not denied that it is the hidden Wisedom of God in a mystery, which none of the Princes of the world knew;
in respect of which it is termed the Light of the glorious Gospel of jesus christ, who is the Image of God, 2 Cor. 4.4. It is not denied that it is the hidden Wisdom of God in a mystery, which none of the Princes of the world knew;
I. OBSERVATION. That the Gospel of Christ is the Voice of God. It is the express Assertion of S. Peter, 1. Epist. 1.25. alluding to Isa. 40.8. But the Word of the Lord endureth for ever:
I. OBSERVATION. That the Gospel of christ is the Voice of God. It is the express Assertion of S. Peter, 1. Epistle 1.25. alluding to Isaiah 40.8. But the Word of the Lord Endureth for ever:
But God's Voice, the Gospell of Christ, never misguides, never perverts, but leads men into all Truth, for their present Benefit, and their everlasting Happiness.
But God's Voice, the Gospel of christ, never misguides, never perverts, but leads men into all Truth, for their present Benefit, and their everlasting Happiness.
and therefore it is of greatest advantage to us to hear him. Mens foolish Hearts hearken oftentimes to them that flatter them, that speak pleasing things;
and Therefore it is of greatest advantage to us to hear him. Mens foolish Hearts harken oftentimes to them that flatter them, that speak pleasing things;
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with all submission and devotion he attends him, telling him, We are all here present before God, to hear all things that are commanded thee of God, Act. 10.33.
with all submission and devotion he attends him, telling him, We Are all Here present before God, to hear all things that Are commanded thee of God, Act. 10.33.
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While the Ministers of Reconciliation, as Embassadours for Christ, as Workers together with God, beseech us that we receive not the Grace of God in vain, is the accepted time, and the day of Salvation, 2 Cor. 6.1, 2. It was Jerusalem's Day, the time of her Visitation, while Christ would have gathered them to him, as a Hen gathereth her Chickens under her wings.
While the Ministers of Reconciliation, as ambassadors for christ, as Workers together with God, beseech us that we receive not the Grace of God in vain, is the accepted time, and the day of Salvation, 2 Cor. 6.1, 2. It was Jerusalem's Day, the time of her Visitation, while christ would have gathered them to him, as a Hen gathereth her Chickens under her wings.
which intimates, that there is a day, and but a day, fixt for this transaction. To day implies something inclusivè, and something exclusivé. That which is included is the Opportunity, and the Duration:
which intimates, that there is a day, and but a day, fixed for this transaction. To day Implies something inclusivè, and something exclusivé. That which is included is the Opportunity, and the Duration:
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If men slumber and sleep, and get not Oil in their Lamps and Vessels, no admission will be for them into the Wedding-chamber when the Bridegroom comes.
If men slumber and sleep, and get not Oil in their Lamps and Vessels, no admission will be for them into the Wedding-chamber when the Bridegroom comes.
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Hence it is that worldly-minded men and voluptuous livers harden their Hearts against the Warnings of God's Word, slight the Tender of the Gospell, imploy their wits to discredit it, hearken to Seducers, which foment their Lusts, and pervert their Understanding.
Hence it is that worldly-minded men and voluptuous livers harden their Hearts against the Warnings of God's Word, slight the Tender of the Gospel, employ their wits to discredit it, harken to Seducers, which foment their Lustiest, and pervert their Understanding.
It was Lydia 's happiness, that when she heard S. Paul, the Lord opened her Heart, that she attended unto the things which were spoken, Act. 16.14. They are unhappy to whom the Lord vouchsafes not the opening of the Ear to hear his Voice:
It was Lydia is happiness, that when she herd S. Paul, the Lord opened her Heart, that she attended unto the things which were spoken, Act. 16.14. They Are unhappy to whom the Lord vouchsafes not the opening of the Ear to hear his Voice:
For this reason, as the absenting from hearing of God's Voice is a damnable Sin; (they that come not to hear with their Ears, shew their Contempt of God's Grace;) so much more damnable is the hardening of the Heart, whereby the Voice of God is wilfully kept out of the Understanding, Memory, Conscience, Will, Affections,
For this reason, as the absenting from hearing of God's Voice is a damnable since; (they that come not to hear with their Ears, show their Contempt of God's Grace;) so much more damnable is the hardening of the Heart, whereby the Voice of God is wilfully kept out of the Understanding, Memory, Conscience, Will, Affections,
Pride and Self-dependence were two of the chief Causes of the Jews hardening their Hearts against the Voice of God in the Preaching of the Gospell by Christ and his Apostles.
Pride and Self-dependence were two of the chief Causes of the jews hardening their Hearts against the Voice of God in the Preaching of the Gospel by christ and his Apostles.
and seek not the Honour which cometh from God onely? Rom. 10.3. They being ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God, Rom. 10.3.
and seek not the Honour which comes from God only? Rom. 10.3. They being ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God, Rom. 10.3.
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like those who judged themselves unworthy of eternall life, Act. 13.46. In like manner, the Cares of this World, the Deceitfulness of Riches, the Pleasures of this life, with other Lusts, choak the word of the Kingdome, so as that it becomes unfruitfull, Matth. 13.22. Luk. 8.14.
like those who judged themselves unworthy of Eternal life, Act. 13.46. In like manner, the Cares of this World, the Deceitfulness of Riches, the Pleasures of this life, with other Lustiest, choke the word of the Kingdom, so as that it becomes unfruitful, Matthew 13.22. Luk. 8.14.
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so where the Heart is filled with sinfull Lusts, or erroneous Principles, they make the most precious Truths of the Gospell to be loathed and refused. Vicious minds expell holy Doctrines:
so where the Heart is filled with sinful Lustiest, or erroneous Principles, they make the most precious Truths of the Gospel to be loathed and refused. Vicious minds expel holy Doctrines:
That abundant Grace which is here supposed is the same with that which he speaks of Rom. 5.20, 21. Moreover, the Law entred, that the Offence might abound:
That abundant Grace which is Here supposed is the same with that which he speaks of Rom. 5.20, 21. Moreover, the Law entered, that the Offence might abound:
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even so might Grace reign through Righteousness unto eternal Life, by Jesus Christ our Lord. Which elsewhere, Ephes. 1.7. he terms the Riches of his Grace;
even so might Grace Reign through Righteousness unto Eternal Life, by jesus christ our Lord. Which elsewhere, Ephesians 1.7. he terms the Riches of his Grace;
That in the Ages to come he might shew the exceeding Riches of his Grace, in his Kindness towards us, through Christ Jesus. And Eph. 3.8. it is termed the unsearchable Riches of Christ.
That in the Ages to come he might show the exceeding Riches of his Grace, in his Kindness towards us, through christ jesus. And Ephesians 3.8. it is termed the unsearchable Riches of christ.
then it was in before the exhibiting of the Divine Evangelical Grace of Christ to the sons of men? They had all sinned, and came short of the Glory of God:
then it was in before the exhibiting of the Divine Evangelical Grace of christ to the Sons of men? They had all sinned, and Come short of the Glory of God:
the rest of them were a Generation of Vipers, full of Hypocrisie and Cruelty, Unpeaceable, Ambitious, seeking the Praise of men, not the Honour that cometh of God;
the rest of them were a Generation of Vipers, full of Hypocrisy and Cruelty, Unpeaceable, Ambitious, seeking the Praise of men, not the Honour that comes of God;
The other were filled with all Ʋnrighteousness, Fornication, Wickedness, Covetousness, Maliciousness; full of Envy, Murther, Debate, Deceit, Malignity;
The other were filled with all Ʋnrighteousness, Fornication, Wickedness, Covetousness, Maliciousness; full of Envy, Murder, Debate, Deceit, Malignity;
Whisperers, Backbiters, Haters of God, despightfull, proud, Boasters, Inventers of evil things, disobedient to Parents, without Ʋnderstanding, Covenant-breakers, without natural Affection, implacable, unmercifull, Rom. 1.29, 30, 31. Yet even such as these he washed, he sanctified, he justified in the Name of the Lord Jesus, and by his Spirit.
Whisperers, Backbiters, Haters of God, despiteful, proud, Boaster's, Inventers of evil things, disobedient to Parents, without Ʋnderstanding, Covenant-breakers, without natural Affection, implacable, unmerciful, Rom. 1.29, 30, 31. Yet even such as these he washed, he sanctified, he justified in the Name of the Lord jesus, and by his Spirit.
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as he did on the world of the ungodly in Noah 's time, by a Deluge of water, to wash away from the Earth that Dunghill and filth of evil Imaginations and wicked Works that had polluted the whole Earth;
as he did on the world of the ungodly in Noah is time, by a Deluge of water, to wash away from the Earth that Dunghill and filth of evil Imaginations and wicked Works that had polluted the Whole Earth;
or should have rained Fire and brimstone from Heaven, to burn up, and so to take away, those unclean Sodomites, those brutish Dogs and Swine which filled the World.
or should have reigned Fire and brimstone from Heaven, to burn up, and so to take away, those unclean Sodomites, those brutish Dogs and Swine which filled the World.
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so as that they should go down quick into Hell, as it did the Families of Korah, Dathan, and Abiram. He might have sworn in his Wrath, (as he did concerning the Rebellious Israelites, ) that they should never enter into his Rest. They and we in all Generations succeeding might have expected to suffer the Vengeance of eternal fire.
so as that they should go down quick into Hell, as it did the Families of Korah, Dathan, and Abiram. He might have sworn in his Wrath, (as he did Concerning the Rebellious Israelites,) that they should never enter into his Rest. They and we in all Generations succeeding might have expected to suffer the Vengeance of Eternal fire.
when the Sins of men were ripe, the Harvest come to its full growth, when they lay weltring in their own bloud, he said unto such out-cast, helpless sons of Adam, Live: he hath swaddled, washed, nourished, decked, married to his Son such forlorn Creatures, done the greatest Good to the worst of men:
when the Sins of men were ripe, the Harvest come to its full growth, when they lay weltering in their own blood, he said unto such outcast, helpless Sons of Adam, Live: he hath swaddled, washed, nourished, decked, married to his Son such forlorn Creatures, done the greatest Good to the worst of men:
And yet even to such did the Loving-kindness of God towards Man appear, so as to reconcile the world unto himself, not imputing their Trespasses to them.
And yet even to such did the Lovingkindness of God towards Man appear, so as to reconcile the world unto himself, not imputing their Trespasses to them.
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and committed the Ministry of Reconciliation to chosen Vessels, which might bear his Name to the Gentiles, and bring Light and Salvation to such persons.
and committed the Ministry of Reconciliation to chosen Vessels, which might bear his Name to the Gentiles, and bring Light and Salvation to such Persons.
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How many are there who presume on God's Mercy, though they persist in their Impenitency? Is it not a frequent thing with many, that profane the Name of God by an hourly Abuse of it in vain Swearing, that spend a great part of their lives in Debauchery,
How many Are there who presume on God's Mercy, though they persist in their Impenitency? Is it not a frequent thing with many, that profane the Name of God by an hourly Abuse of it in vain Swearing, that spend a great part of their lives in Debauchery,
so as to become more like Beasts then Men, to live more Pecudum, or more Ferarum, as Sensualists, rather then Religious persons, as Devils, rather then Saints;
so as to become more like Beasts then Men, to live more Pecudum, or more Ferarum, as Sensualists, rather then Religious Persons, as Devils, rather then Saints;
yet to feed themselves with imaginations of God's Grace, as if God would be mercifull to such, Christ died for All, God would damn None? to bolster up themselves in Sin, deluding themselves with Conceits of Pardon,
yet to feed themselves with Imaginations of God's Grace, as if God would be merciful to such, christ died for All, God would damn None? to bolster up themselves in since, deluding themselves with Conceits of Pardon,
How great a part of the sons of men expose themselves to Temptations, and give way to sinfull Compliance in Errour or unrighteous Practices, out of a fond hope of future Repentance,
How great a part of the Sons of men expose themselves to Temptations, and give Way to sinful Compliance in Error or unrighteous Practices, out of a found hope of future Repentance,
and easie Pardon? Not onely notorious ungodly persons, who walk in the Stubbornness of their heart, adding drunkenness to thirst, say in their heart, they shall have Peace, when God saith he will not spare them, Deut. 29.19. bless themselves, when God curseth them:
and easy Pardon? Not only notorious ungodly Persons, who walk in the Stubbornness of their heart, adding Drunkenness to thirst, say in their heart, they shall have Peace, when God Says he will not spare them, Deuteronomy 29.19. bless themselves, when God Curseth them:
Yea, somewhat of this Leaven is hidden even in Good mens Hearts, which is apt to sour their Spirits, to puff them up with high conceits of their Happiness and Interest in God,
Yea, somewhat of this Leaven is hidden even in Good men's Hearts, which is apt to sour their Spirits, to puff them up with high conceits of their Happiness and Interest in God,
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Mercy to him that confesseth and forsaketh his Sin. Onely a working Faith, that is in Christ operative by Love, avails with God to the Justification of a Sinner.
Mercy to him that Confesses and Forsaketh his Sin. Only a working Faith, that is in christ operative by Love, avails with God to the Justification of a Sinner.
he acknowledgeth his Sin, before Nathan tells him, The Lord hath put away thy Sin. We reade of God's Mercy to Manasseh: but the same Story tells us of his humbling himself first.
he acknowledgeth his since, before Nathan tells him, The Lord hath put away thy Sin. We read of God's Mercy to Manasses: but the same Story tells us of his humbling himself First.
and fall prostrate at his feet. Else he should maintain Enemies, not secure his Dominion: he should, in the event, destroy himself, by saving his Foe:
and fallen prostrate At his feet. Else he should maintain Enemies, not secure his Dominion: he should, in the event, destroy himself, by Saving his Foe:
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This is the way of God, which he counts, as it is indeed, most equall: it being altogether incongruous to God's Holiness to abett Evil. For that would foster such Conceits in men,
This is the Way of God, which he counts, as it is indeed, most equal: it being altogether incongruous to God's Holiness to abet Evil. For that would foster such Conceits in men,
Then which there is nothing more opposite to his pure Nature, nothing being more repugnant to him then Sin. Such Imputations therefore are the greatest Disparagements of God;
Then which there is nothing more opposite to his pure Nature, nothing being more repugnant to him then Sin. Such Imputations Therefore Are the greatest Disparagements of God;
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that (as it is said of that woman, Luk. 7.47. that her Sins, which were many, were forgiven, for she loved much, ) much Love might be the fruit of much Grace.
that (as it is said of that woman, Luk. 7.47. that her Sins, which were many, were forgiven, for she loved much,) much Love might be the fruit of much Grace.
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Spider-like, to suck Poison out of that Flower which a Bee would convert to the sweetest Hony. In the end, this course is most pernicious to him that follows it;
Spiderlike, to suck Poison out of that Flower which a Bee would convert to the Sweetest Hony In the end, this course is most pernicious to him that follows it;
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that are so unthankfull for so great a Favour as the offer of Reconciliation, the Sacrifice of Christ, the Invitation to his Supper, to the Marriage of the Son of God,
that Are so unthankful for so great a Favour as the offer of Reconciliation, the Sacrifice of christ, the Invitation to his Supper, to the Marriage of the Son of God,
yet he will not make a full end of them, but correct them in measure; yet will he not leave them wholly unpunished, Jer. 46.28. Wherein he manifests a mixture of Mercy and Justice.
yet he will not make a full end of them, but correct them in measure; yet will he not leave them wholly unpunished, Jer. 46.28. Wherein he manifests a mixture of Mercy and justice.
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It is true, the Devil is a roaring Lion, that goes about, seeking whom he may devour, 1 Pet. 5.8. He is the Apollyon, the Abaddon, the Thief that comes not to save, but to steal and to kill and to destroy, Joh. 10.10. because the Sheep are not his own.
It is true, the devil is a roaring lion, that Goes about, seeking whom he may devour, 1 Pet. 5.8. He is the Apollyon, the Abaddon, the Thief that comes not to save, but to steal and to kill and to destroy, John 10.10. Because the Sheep Are not his own.
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But the People of God are the work of his hands, and the Sheep of his Pasture, Psal. 100.3. and therefore he will have a desire to the work of his hands, Job 14.15. What is our work, we are loth to pull down.
But the People of God Are the work of his hands, and the Sheep of his Pasture, Psalm 100.3. and Therefore he will have a desire to the work of his hands, Job 14.15. What is our work, we Are loath to pull down.
as others, but also his Redeemed and Chosen people. Thus the Prophet Samuel told the Israelites, 1 Sam. 12.20, 22. Fear not, (ye have done all this Wickedness:
as Others, but also his Redeemed and Chosen people. Thus the Prophet Samuel told the Israelites, 1 Sam. 12.20, 22. fear not, (you have done all this Wickedness:
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yet turn not aside from following the Lord, but serve the Lord with all your heart:) For the Lord will not forsake his people for his great Name's sake,
yet turn not aside from following the Lord, but serve the Lord with all your heart:) For the Lord will not forsake his people for his great Name's sake,
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Though Michal had been given to another, and was defiled, yet David would have her again, 2 Sam. 3.13. because he had espoused her to him for an hundred Foreskins of the Philistines.
Though Michal had been given to Another, and was defiled, yet David would have her again, 2 Sam. 3.13. Because he had espoused her to him for an hundred Foreskins of the philistines.
If any, through the Watchman 's failing to warn them, perish, their bloud will he require at the Watchman's hands, Ezek. 3.18. Which shews, that he hath a Fatherly Care of his own People, that they be not consumed.
If any, through the Watchman is failing to warn them, perish, their blood will he require At the Watchman's hands, Ezekiel 3.18. Which shows, that he hath a Fatherly Care of his own People, that they be not consumed.
Nevertheless his Loving-kindness he will not utterly take from them, nor suffer his Faithfulness to fail, Psal. 89.31, 32, 33. Though he make a full end of all the Nations,
Nevertheless his Lovingkindness he will not utterly take from them, nor suffer his Faithfulness to fail, Psalm 89.31, 32, 33. Though he make a full end of all the nations,
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Though the Punishment of the Jews were exceeding great, insomuch that our Prophet, Lament. 4.6. compares it to the Punishment of the Sin of Sodom, and aggravates it, as secundùm quid, in some respect, greater then it:
Though the Punishment of the jews were exceeding great, insomuch that our Prophet, Lament. 4.6. compares it to the Punishment of the since of Sodom, and aggravates it, as secundùm quid, in Some respect, greater then it:
for the very best of Men or People can never acquit themselves from being guilty of such Iniquities as might justly expose them to greater Wrath then they feel.
for the very best of Men or People can never acquit themselves from being guilty of such Iniquities as might justly expose them to greater Wrath then they feel.
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There is not a Just man upon earth that doeth good, and sinneth not, saith Solomon, Eccles. 7.20. Who can say, I have made my Heart clean, I am pure from my Sin? Prov. 20.9.
There is not a Just man upon earth that doth good, and Sinneth not, Says Solomon, Eccles. 7.20. Who can say, I have made my Heart clean, I am pure from my since? Curae 20.9.
Holy Job, of whom God testifieth, that he was his Servant, none like him in the Earth, a perfect and an upright man, one that feared God, and eschewed Evil, Job 1.8. though he still avouched his Integrity;
Holy Job, of whom God Testifieth, that he was his Servant, none like him in the Earth, a perfect and an upright man, one that feared God, and Eschewed Evil, Job 1.8. though he still avouched his Integrity;
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Yet shalt thou plunge me in the ditch, and mine own cloaths shall abhor me, Job 9.2, 3, 20, 30, 31. He makes no such plea for himself as the proud Pharisee, that trusted in himself that he was Righteous, and despised others:
Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me, Job 9.2, 3, 20, 30, 31. He makes no such plea for himself as the proud Pharisee, that trusted in himself that he was Righteous, and despised Others:
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nor doth he out of meer Modesty speak thus of himself, but out of the sense of the verity thereof, he confesseth concerning all the Sons of Adam, Job 14.4. Who can bring a clean thing out of an unclean? not one.
nor does he out of mere Modesty speak thus of himself, but out of the sense of the verity thereof, he Confesses Concerning all the Sons of Adam, Job 14.4. Who can bring a clean thing out of an unclean? not one.
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Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect Heart, and have done that which is good in thy sight:
remember now, Oh Lord, I beseech thee, how I have walked before thee in truth, and with a perfect Heart, and have done that which is good in thy sighed:
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He doth not, like a proud Pharisee, impute his Recovery to his own Righteousness; nor, like some boasting Frier, brag of his own Merits or Works of Supererogation:
He does not, like a proud Pharisee, impute his Recovery to his own Righteousness; nor, like Some boasting Friar, brag of his own Merits or Works of Supererogation:
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but these Sheep what have they done? 2 Sam. 24.17. yet that there were Iniquities in the People which occasioned David 's Sin, is plain from vers. 1. where it is said, that the Anger of the Lord was kindled against Israel.
but these Sheep what have they done? 2 Sam. 24.17. yet that there were Iniquities in the People which occasioned David is since, is plain from vers. 1. where it is said, that the Anger of the Lord was kindled against Israel.
and that he should be found unto them such as they would not: lest there be Debates, Envyings, Wraths, Strifes, Backbitings, Whisperings, Swellings, Tumults:
and that he should be found unto them such as they would not: lest there be Debates, Envyings, Wraths, Strifes, Backbitings, Whisperings, Swellings, Tumults:
Compassion in them is a dolorous Passion, arising from some appearing Evil, that is destructive, or otherwise grievous, which happens to a man undeservedly.
Compassion in them is a dolorous Passion, arising from Some appearing Evil, that is destructive, or otherwise grievous, which happens to a man undeservedly.
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But in God, who is without Body, Parts, or Passions, (as the First Article of the Church of England speaks,) there is no such Perturbation, no afflicting Affection:
But in God, who is without Body, Parts, or Passion, (as the First Article of the Church of England speaks,) there is no such Perturbation, no afflicting Affection:
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This Attribute is asserted by himself, in that most majestick Proclamation of his, when he shewed his Glory, and made all his Goodness to pass before Moses, Exod. 33.18, 19. descended in a Cloud, passed by him,
This Attribute is asserted by himself, in that most majestic Proclamation of his, when he showed his Glory, and made all his goodness to pass before Moses, Exod 33.18, 19. descended in a Cloud, passed by him,
so that as Christ said, There is none Good but one, that is, God, Mark 10.18. so we may say, There is none Mercifull or compassionate but one, that is, God;
so that as christ said, There is none Good but one, that is, God, Mark 10.18. so we may say, There is none Merciful or compassionate but one, that is, God;
and of the most extensive Latitude, (quoad Effectum,) in respect of the Effect and working of it; for so it is universall. Psal. 145.9. The Lord is good to All, and his tender Mercies (in some kind) are over all his works.
and of the most extensive Latitude, (quoad Effectum,) in respect of the Effect and working of it; for so it is universal. Psalm 145.9. The Lord is good to All, and his tender mercies (in Some kind) Are over all his works.
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O Lord, thou preservest Man and Beast, Psal. 36.5, 6. And Christ sets out the Mercifulness of God, in that he maketh his Sun to rise on the Evil and the Good,
Oh Lord, thou preservest Man and Beast, Psalm 36.5, 6. And christ sets out the Mercifulness of God, in that he makes his Sun to rise on the Evil and the Good,
but with everlasting Kindness will I have Mercy on thee, saith the Lord. And indeed the Mercies of God to his Elect are, as himself is, eternall. As they arise from himself;
but with everlasting Kindness will I have Mercy on thee, Says the Lord. And indeed the mercies of God to his Elect Are, as himself is, Eternal. As they arise from himself;
When our Pressure is great, so as that the Enemy hath inclosed us, and we know not which way to escape, (as Pharaoh did the Israelites at the Red sea,) even then he redeemeth us from our Enemies;
When our Pressure is great, so as that the Enemy hath enclosed us, and we know not which Way to escape, (as Pharaoh did the Israelites At the Read sea,) even then he Redeemeth us from our Enemies;
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When he seeth his People's power gone, when there is none shut up or left, Deut. 32.36. when the Enemy is most insolent, the Danger greatest, our Hearts fail us, we despond and despair;
When he sees his People's power gone, when there is none shut up or left, Deuteronomy 32.36. when the Enemy is most insolent, the Danger greatest, our Hearts fail us, we despond and despair;
why hast thou forsaken me? when in our own account we are free among the dead, like the slain that lie in the Grave, whom we think he remembers no more, but they are cut off from his hand:
why hast thou forsaken me? when in our own account we Are free among the dead, like the slave that lie in the Grave, whom we think he remembers no more, but they Are Cut off from his hand:
yea when there is no reason to expect any, no not from God himself, yet even then his Compassions fail not, he comes in opportunely, and shews Mercy efficaciously.
yea when there is no reason to expect any, no not from God himself, yet even then his Compassions fail not, he comes in opportunely, and shows Mercy efficaciously.
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to perform the Mercy promised to our Fathers, vers. 68, 72. John Baptist was to give knowledge of Salvation unto his People, by the Remission of their Sins, through the tender Mercy of our God, vers. 77, 78.
to perform the Mercy promised to our Father's, vers. 68, 72. John Baptist was to give knowledge of Salvation unto his People, by the Remission of their Sins, through the tender Mercy of our God, vers. 77, 78.
and that should praise the Beauty of Holiness, as they went out before the Army, and to say, Praise the Lord, for his mercy endureth for ever, 2 Chron. 20.21.
and that should praise the Beauty of Holiness, as they went out before the Army, and to say, Praise the Lord, for his mercy Endureth for ever, 2 Chronicles 20.21.
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How precious are thy thoughts unto me, O God? how great is the summe of them? If I should count them, they are more in number then the Sand, Psalm 139.17, 18. The Law of Gratitude (then which none is more equal) ties every one to magnify God's Mercy.
How precious Are thy thoughts unto me, Oh God? how great is the sum of them? If I should count them, they Are more in number then the Sand, Psalm 139.17, 18. The Law of Gratitude (then which none is more equal) ties every one to magnify God's Mercy.
That I be not infinite in this Account, Our Life, Breath, and all our Ways, all our natural Parts and Abilities, all our Motions and Proceedings, all our Escapes from Dangers, from Sicknesses, from Death,
That I be not infinite in this Account, Our Life, Breath, and all our Ways, all our natural Parts and Abilities, all our Motions and Proceedings, all our Escapes from Dangers, from Sicknesses, from Death,
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and most of all from being a Prey to the Devil, and our Deliverance from Hell, are Evidences of transcendent Mercy in God, which all God's people are sensible of.
and most of all from being a Prey to the devil, and our Deliverance from Hell, Are Evidences of transcendent Mercy in God, which all God's people Are sensible of.
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this is that Gale of wind which carries them on comfortably in all their Voiages. They have learned from the Psalmist, Psal. 33.18. Behold, the Eye of the Lord is upon them that fear him, and that hope in his Mercy:
this is that Gale of wind which carries them on comfortably in all their Voyages. They have learned from the Psalmist, Psalm 33.18. Behold, the Eye of the Lord is upon them that Fear him, and that hope in his Mercy:
and therefore they joyn with the Holy Prophet, in the words of my Text, and the two following verses, It is of the Lord's Mercies that we are not consumed, because his Compassions fail not. They are new every morning: great is thy Faithfulness.
and Therefore they join with the Holy Prophet, in the words of my Text, and the two following Verses, It is of the Lord's mercies that we Are not consumed, Because his Compassions fail not. They Are new every morning: great is thy Faithfulness.
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Vers. 18. We do not present our Supplications before thee for our Righteousnesses, but for thy great Mercies. Psalm 138.8. The Lord will perfect that which concerneth me.
Vers. 18. We do not present our Supplications before thee for our Righteousness, but for thy great mercies. Psalm 138.8. The Lord will perfect that which concerns me.
Thy Mercy, O Lord, endureth for ever: forsake not the works of thine own hands. Isa. 63.15. Look down from Heaven, and behold from the habitation of thy Holiness, and of thy Glory:
Thy Mercy, Oh Lord, Endureth for ever: forsake not the works of thine own hands. Isaiah 63.15. Look down from Heaven, and behold from the habitation of thy Holiness, and of thy Glory:
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where is thy Zeal and thy Strength, the sounding of thy Bowells and of thy Mercies towards me? are they restrained? Psal. 130.7. Let Israel hope in the Lord;
where is thy Zeal and thy Strength, the sounding of thy Bowels and of thy mercies towards me? Are they restrained? Psalm 130.7. Let Israel hope in the Lord;
as if they could challenge the least Relief in Trouble, the least Abatement of Sufferings, much less eternall Life and Reward in Heaven, upon account of their own Merit,
as if they could challenge the least Relief in Trouble, the least Abatement of Sufferings, much less Eternal Life and Reward in Heaven, upon account of their own Merit,
This Deliverance from Death proceeding from God's special Love, that great Love wherewith he loved us, when we were dead in Trespasses and Sins, quickening us together with Christ, saving us by Grace, is that which makes it incomprehensibly welcome,
This Deliverance from Death proceeding from God's special Love, that great Love wherewith he loved us, when we were dead in Trespasses and Sins, quickening us together with christ, Saving us by Grace, is that which makes it incomprehensibly welcome,
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O Lord, I beseech thee, deliver my Soul, vers. 4. The Event is, he was brought low, and God helped him, vers. 6. he called upon the Lord, and he heard him.
Oh Lord, I beseech thee, deliver my Soul, vers. 4. The Event is, he was brought low, and God helped him, vers. 6. he called upon the Lord, and he herd him.
for the Lord hath dealt bountifully with thee, vers. 7. Therefore he loves the Lord, consults what he may render to the Lord for all his Benefits towards him, chiefly for delivering his Soul from death:
for the Lord hath dealt bountifully with thee, vers. 7. Therefore he loves the Lord, consults what he may render to the Lord for all his Benefits towards him, chiefly for delivering his Soul from death:
to pay his Vows in the presence of all his people, vers. 13, 14. to offer the Sacrifice of Thanksgiving, vers. 17. to tell of all God's works with gladness,
to pay his Vows in the presence of all his people, vers. 13, 14. to offer the Sacrifice of Thanksgiving, vers. 17. to tell of all God's works with gladness,
and to make others to be partakers of his Joy. He invites the Godly to hear the Narrative of God's Mercies towards him, Psal. 66.16. Come and hear, all ye that fear God, and I will declare what he hath done for my Soul. And in a word, He uses all the ways he can, to demonstrate his sense of God's Goodness to him, to keep a Memorial of his Loving-kindnesses, to affect others with his Experiments;
and to make Others to be partakers of his Joy. He invites the Godly to hear the Narrative of God's mercies towards him, Psalm 66.16. Come and hear, all you that Fear God, and I will declare what he hath done for my Soul. And in a word, He uses all the ways he can, to demonstrate his sense of God's goodness to him, to keep a Memorial of his Loving-kindnesses, to affect Others with his Experiments;
Being recovered, he writes an Hymn of Praise, sets out his Danger and Deliverance, with his Resolution to praise God all his days in the most solemn manner he was able.
Being recovered, he writes an Hymn of Praise, sets out his Danger and Deliverance, with his Resolution to praise God all his days in the most solemn manner he was able.
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and have still performed their NONLATINALPHABET, or Thank-offerings, to their Deities upon their Preservation. Nor was this done by them without great and just Reasons.
and have still performed their, or Thank-offerings, to their Deities upon their Preservation. Nor was this done by them without great and just Reasons.
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Even our Lord Christ would fain have had this Cup pass from him, and therefore in the days of his Flesh, he offered up Prayers and Supplications, with strong Crying and Tears,
Even our Lord christ would fain have had this Cup pass from him, and Therefore in the days of his Flesh, he offered up Prayers and Supplications, with strong Crying and Tears,
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but there is Bitterness in Death, as the King of the Amalekites speaks, 1 Sam. 15.32. Many Circumstances make it indeed more bitter to some then others:
but there is Bitterness in Death, as the King of the Amalekites speaks, 1 Sam. 15.32. Many circumstances make it indeed more bitter to Some then Others:
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There were some Circumstances which might have made Death more bitter at this time to David, then it was to him when he fell asleep, and was gathered to his Fathers.
There were Some circumstances which might have made Death more bitter At this time to David, then it was to him when he fell asleep, and was gathered to his Father's.
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Violent Deaths and dying by pestilential Diseases are the more terrible, in regard a person is then deprived of all Help, Society, Conference with others;
Violent Death's and dying by pestilential Diseases Are the more terrible, in regard a person is then deprived of all Help, Society, Conference with Others;
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but also of our own particular Sins, so as Conscience tells a man, My Excess in Drinking hath shortened my Life, I have hastened my Death by my Riot and Intemperance, by my Quarrelling, my Disloyalty, my Eagerness to get Wealth, by my Wilfulness and Rashness in venturing into infected houses, by a pragmatick humour in meddling with that which did not concern me, by these and such like practices;
but also of our own particular Sins, so as Conscience tells a man, My Excess in Drinking hath shortened my Life, I have hastened my Death by my Riot and Intemperance, by my Quarreling, my Disloyalty, my Eagerness to get Wealth, by my Wilfulness and Rashness in venturing into infected houses, by a pragmatic humour in meddling with that which did not concern me, by these and such like practices;
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Oh then how doth Death bite as a Serpent, and sting as an Adder! The Sting of Death is Sin, when it lies on the Conscience: it kills as a Scorpion; tortures as well as kills;
O then how does Death bite as a Serpent, and sting as an Adder! The Sting of Death is since, when it lies on the Conscience: it kills as a Scorpion; tortures as well as kills;
Especially when the Soul remembers how Sin hath been committed presumptuously with an high hand, against Instructions of Parents, Warnings of Friends, Admonitions of Preachers, Offers of Grace, Invitations to Repentance:
Especially when the Soul remembers how since hath been committed presumptuously with an high hand, against Instructions of Parents, Warnings of Friends, Admonitions of Preachers, Offers of Grace, Invitations to Repentance:
When the Conscience of Unmercifulness, Neglect of the poor Members of Christ, wasting our Estate in Luxury, spending our precious Time in vanities, (which should have been employed in Prayer,
When the Conscience of Unmercifulness, Neglect of the poor Members of christ, wasting our Estate in Luxury, spending our precious Time in vanities, (which should have been employed in Prayer,
when the thought of Christ 's Coming to Judgment, of that dreadfull Sentence, Goe, ye cursed, into everlasting fire, prepared for the Devill and his Angels, still runs in our mind;
when the Thought of christ is Coming to Judgement, of that dreadful Sentence, Go, you cursed, into everlasting fire, prepared for the devil and his Angels, still runs in our mind;
The man not onely sings Adrian 's Ditty, Animula, vagula, blandula, Hospes Comésque Corporis, Quae nunc abibis in loca? but he roars out for the Disquietness of his Soul;
The man not only sings Adrian is Ditty, Animula, Vagula, blandula, Guest Comésque Corporis, Quae nunc abibis in loca? but he roars out for the Disquietness of his Soul;
Now then Deliverance from Death must needs deserve Praise and Thanksgiving: Deliverance from the greatest Evil should be received with the greatest Gratitude.
Now then Deliverance from Death must needs deserve Praise and Thanksgiving: Deliverance from the greatest Evil should be received with the greatest Gratitude.
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There is much more cause to magnifie the Goodness of God, who saves his people from Death by pardoning of their Sins, by advancing them to Nearness with himself;
There is much more cause to magnify the goodness of God, who saves his people from Death by pardoning of their Sins, by advancing them to Nearness with himself;
as of God's free Grace in Christ. The God and Father of our Lord Jesus Christ so loved the World, the sinfull World, even when they were Enemies to him, that he gave his onely-begotten Son to death,
as of God's free Grace in christ. The God and Father of our Lord jesus christ so loved the World, the sinful World, even when they were Enemies to him, that he gave his only-begotten Son to death,
and encourageth the Soul to expect farther Preservation; as David doth here: which brings me to the Second Part of my Text, now to be handled, viz. II. David 's Postulation;
and Encourageth the Soul to expect farther Preservation; as David does Here: which brings me to the Second Part of my Text, now to be handled, viz. II David is Postulation;
We have an exact and ample Paraphrase upon the words of my Text in that passage, Psal. 36. from vers. 5. to the end, where, having set out the Wickedness of men,
We have an exact and ample paraphrase upon the words of my Text in that passage, Psalm 36. from vers. 5. to the end, where, having Set out the Wickedness of men,
and it shews this to be the customary practice of Holy persons, to gather Arguments of Assurance of future Help from God, from their experience of his former gracious Deliverances.
and it shows this to be the customary practice of Holy Persons, to gather Arguments of Assurance of future Help from God, from their experience of his former gracious Deliverances.
So did David: 1 Sam. 17.37. when he was to fight wïth Goliah, he argued thus, The Lord that delivered me out of the Paw of the Lion and of the Bear, he will deliver me out of the hand of this Philistine.
So did David: 1 Sam. 17.37. when he was to fight wïth Goliath, he argued thus, The Lord that Delivered me out of the Paw of the lion and of the Bear, he will deliver me out of the hand of this Philistine.
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so all Mercies are linked together in God's Love and Care of his Servants. And indeed so the Apostle inferrs, Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? He that preserves our Lives, will keep our Feet.
so all mercies Are linked together in God's Love and Care of his Servants. And indeed so the Apostle infers, Rom. 8.32. He that spared not his own Son, but Delivered him up for us all, how shall he not with him also freely give us all things? He that preserves our Lives, will keep our Feet.
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When Christ cured the lame Cripple, he bade him take up his bed, and walk. God, when he saves our Life from death, expects that we should walk before him. Our Life is a Pilgrimage;
When christ cured the lame Cripple, he bade him take up his Bed, and walk. God, when he saves our Life from death, expects that we should walk before him. Our Life is a Pilgrimage;
first into Sin, and then into Mischief. The Psalmist, Psal. 73.2. tells us out of his experience of himself, that his Feet were almost gone, his Steps had well-nigh slipt.
First into since, and then into Mischief. The Psalmist, Psalm 73.2. tells us out of his experience of himself, that his Feet were almost gone, his Steps had well-nigh slipped.
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And had not God mercifully caught him when he was falling, by directing him to the Sanctuary of God, where he might see the End of the wicked, (that however they stood on smooth,
And had not God mercifully caught him when he was falling, by directing him to the Sanctuary of God, where he might see the End of the wicked, (that however they stood on smooth,
Therefore he recovers himself, and applies himself to God, vers. 23, 24. and stays himself on the Manutenentia Divina; Thou hast holden me by my right hand:
Therefore he recovers himself, and Applies himself to God, vers. 23, 24. and stays himself on the Maintenance Divine; Thou hast held me by my right hand:
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Thou wilt keep him in perfect Peace whose mind is stayed on thee, because he trusteth in thee, saith the Prophet Isa. (26.3.) He that trusteth in his own Heart is a fool:
Thou wilt keep him in perfect Peace whose mind is stayed on thee, Because he Trusteth in thee, Says the Prophet Isaiah (26.3.) He that Trusteth in his own Heart is a fool:
but whoso walketh wisely shall be delivered, saith Solomon, Prov. 28.26. He that leaneth on his own Free will, his own good Purposes, his own Reason, his own good Merits, shall be sure to fall.
but whoso walks wisely shall be Delivered, Says Solomon, Curae 28.26. He that leaneth on his own Free will, his own good Purposes, his own Reason, his own good Merits, shall be sure to fallen.
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S. Peter, when he was confident of his own Strength, that he should die rather then deny his Master, (and was so venturous thereupon as to go into the High Priest's Palace,) was so affrighted with the words of a Maid, that he not onely denied him, but forswore him.
S. Peter, when he was confident of his own Strength, that he should die rather then deny his Master, (and was so venturous thereupon as to go into the High Priest's Palace,) was so affrighted with the words of a Maid, that he not only denied him, but forswore him.
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for they stumbled at the Stumbling-stone, saith the Apostle, Rom. 9.31, 32. We are like little Children, we love to be on our Feet, not knowing our own Weakness:
for they stumbled At the Stumbling-stone, Says the Apostle, Rom. 9.31, 32. We Are like little Children, we love to be on our Feet, not knowing our own Weakness:
That a Godly man, when God delivers his Soul from Death, and his Feet from falling, aims at walking before God in the light of the living; as counting himself thereto engaged.
That a Godly man, when God delivers his Soul from Death, and his Feet from falling, aims At walking before God in the Light of the living; as counting himself thereto engaged.
he knows their down-sitting and their uprising; he understandeth their Thoughts afar off; he compasseth their path and their lying down, and is acquainted with all their ways.
he knows their downsit and their uprising; he understands their Thoughts afar off; he Compasseth their path and their lying down, and is acquainted with all their ways.
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his Omnipresence, Omniscience, Omnipotency, are apprehended and observed by us, as the Psalmist speaks, Psal. 16.8. I have set the Lord always before me:
his Omnipresence, Omniscience, Omnipotency, Are apprehended and observed by us, as the Psalmist speaks, Psalm 16.8. I have Set the Lord always before me:
and Walking before God, a Multiplication of Actions, and those in God's way; as they said, Mic. 4.2. He will teach us his ways, and we shall walk in his paths.
and Walking before God, a Multiplication of Actions, and those in God's Way; as they said, Mic. 4.2. He will teach us his ways, and we shall walk in his paths.
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yet he counts no Walking to be before him, but that which is in Holiness and Righteousness, as it is Luk. 1.75. There must be a removing from the opposite term, to wit, Satan.
yet he counts no Walking to be before him, but that which is in Holiness and Righteousness, as it is Luk. 1.75. There must be a removing from the opposite term, to wit, Satan.
Familiarity with Satan, Conformity to this World, Reasoning with flesh and bloud, are inconsistent with walking before God. There must be a turning from Darkness to Light,
Familiarity with Satan, Conformity to this World, Reasoning with Flesh and blood, Are inconsistent with walking before God. There must be a turning from Darkness to Light,
and from the power of Satan unto God, as the words are Act. 26.18. God must be the Terminus ad quem, he to whom we come, as it is Heb. 11.6. He that cometh unto God must believe that he is, and that he is a Rewarder of them that diligently seek him.
and from the power of Satan unto God, as the words Are Act. 26.18. God must be the Terminus ad Whom, he to whom we come, as it is Hebrew 11.6. He that comes unto God must believe that he is, and that he is a Rewarder of them that diligently seek him.
when he doth, as the Apostle speaks, Phil. 3.16. go on gradually, orderly, by the same Rule that the Apostles and other Holy persons have heretofore gone by.
when he does, as the Apostle speaks, Philip 3.16. go on gradually, orderly, by the same Rule that the Apostles and other Holy Persons have heretofore gone by.
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The Fear and Reverence of God as the Supreme Majesty, as he that is Maximus, the Greatest, should attract our Eyes and our Hearts towards him with Awfulness:
The fear and reverence of God as the Supreme Majesty, as he that is Maximus, the Greatest, should attract our Eyes and our Hearts towards him with Awfulness:
And thus the Apostle requires, that we should walk NONLATINALPHABET, Rom. 13.13. that is, in good fashion, decently or honestly, (as we would say, and our Translation reads it,) after the Court-fashion of Heaven.
And thus the Apostle requires, that we should walk, Rom. 13.13. that is, in good fashion, decently or honestly, (as we would say, and our translation reads it,) After the Court-fashion of Heaven.
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We should walk before God in white, like the heavenly Courtiers, cloathed with white Linen, fine and clean, which is the Righteousness of Saints, Rev. 19.8. that is, with holy Habits and Dispositions of mind.
We should walk before God in white, like the heavenly Courtiers, clothed with white Linen, fine and clean, which is the Righteousness of Saints, Rev. 19.8. that is, with holy Habits and Dispositions of mind.
They that walk before God must have clean Hands, and a pure Heart. He that hath not lift up his Soul to Vanity, nor sworn deceitfully, Psal. 24.4. enters into God's holy Hill. As Kings love Purity of heart, and grace in the lips, Prov. 22.11. so doth God much more.
They that walk before God must have clean Hands, and a pure Heart. He that hath not lift up his Soul to Vanity, nor sworn deceitfully, Psalm 24.4. enters into God's holy Hill. As Kings love Purity of heart, and grace in the lips, Curae 22.11. so does God much more.
he will destroy them that speak leasing, &c. Psal. 5.5, 6. No impure-spirited man that hath vain Imaginations of God, that fears him not, neither is God in all his Thoughts, can stand before him.
he will destroy them that speak leasing, etc. Psalm 5.5, 6. No impure-spirited man that hath vain Imaginations of God, that fears him not, neither is God in all his Thoughts, can stand before him.
As long as a man retains erroneous Opinions in the things of God, as long as vain Thoughts, fraudulent Designs, unrighteous Projects, evil Counsels, lodge in his Heart,
As long as a man retains erroneous Opinions in the things of God, as long as vain Thoughts, fraudulent Designs, unrighteous Projects, evil Counsels, lodge in his Heart,
He that shall apprehend it in vain to serve God, and that there is no profit in walking mournfully before the Lord of hoasts, that there is no profit in keeping his Ordinances, as those mentioned Mal. 3.14. will never walk pleasantly before God.
He that shall apprehend it in vain to serve God, and that there is no profit in walking mournfully before the Lord of hosts, that there is no profit in keeping his Ordinances, as those mentioned Malachi 3.14. will never walk pleasantly before God.
hide his Talent in a Napkin, rather then imploy it to improvement for his Master. He that walks before God must walk NONLATINALPHABET, exactly, as the Apostle speaks Ephes. 5.15. circumspectly and diligently.
hide his Talon in a Napkin, rather then employ it to improvement for his Master. He that walks before God must walk, exactly, as the Apostle speaks Ephesians 5.15. circumspectly and diligently.
As Courtiers that expect Benefits from their Prince, will be carefull to accommodate themselves to his Humour, diligent to prosecute his Business to the utmost of their skill and power:
As Courtiers that expect Benefits from their Prince, will be careful to accommodate themselves to his Humour, diligent to prosecute his Business to the utmost of their skill and power:
so the Favour of God makes his Servants walk diligently before him, with all readiness and alacrity doing his Will. So saith David, Psalm 26.3. Thy Loving-kindness is before mine eyes;
so the Favour of God makes his Servants walk diligently before him, with all readiness and alacrity doing his Will. So Says David, Psalm 26.3. Thy Lovingkindness is before mine eyes;
And indeed this is the chief Encouragement to a man that walks before God, that he does all for a Prince that is not onely Deliciae generis humani, the Love and Delight of mankind, (as Titus Vespasian the Roman Emperour was styled;) but that he serves a God who is Love it self, Joh. 4.16. in whom there is not onely a River, but an Ocean of Love;
And indeed this is the chief Encouragement to a man that walks before God, that he does all for a Prince that is not only Deliciae Generis Humani, the Love and Delight of mankind, (as Titus Vespasian the Roman Emperor was styled;) but that he serves a God who is Love it self, John 4.16. in whom there is not only a River, but an Ocean of Love;
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This was it that made David to aim at walking before God, because he had found God's Love to him, in delivering his Soul from Death, and his Feet from falling.
This was it that made David to aim At walking before God, Because he had found God's Love to him, in delivering his Soul from Death, and his Feet from falling.
Thus God encouraged Abraham to walk before him, because he had assured him that he was his Shield and exceeding great Reward, Gen. 15.1. It is good for me to draw nigh unto God, saith the Psalmist, Psal. 73.28.
Thus God encouraged Abraham to walk before him, Because he had assured him that he was his Shield and exceeding great Reward, Gen. 15.1. It is good for me to draw High unto God, Says the Psalmist, Psalm 73.28.
But above all the Manifestations of God's Love, that which is the grand Motive to encourage our walking before God, is, that there is now a new and living Way whereby we may draw nigh to God,
But above all the Manifestations of God's Love, that which is the grand Motive to encourage our walking before God, is, that there is now a new and living Way whereby we may draw High to God,
That now the Son of God is made the Way, the Truth, and the Life, whereby we may come to the Father. That now we are assured, that, however it be that we travel through a Wilderness, through a dry and barren Land, where we meet with fiery Serpents and many Wants;
That now the Son of God is made the Way, the Truth, and the Life, whereby we may come to the Father. That now we Are assured, that, however it be that we travel through a Wilderness, through a dry and barren Land, where we meet with fiery Serpents and many Wants;
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not in an earthly Canaan, but in the Heavenly Jerusalem, where we shall rest in Abraham 's Bosom, in the presence of the Holy Angels and glorified Saints;
not in an earthly Canaan, but in the Heavenly Jerusalem, where we shall rest in Abraham is Bosom, in the presence of the Holy Angels and glorified Saints;
and where he delights to meet with us. The Church in Isa. 64.5. thus speaks to God, Thou meetest him that rejoyceth and worketh Righteousness, those that remember thee in thy Ways.
and where he delights to meet with us. The Church in Isaiah 64.5. thus speaks to God, Thou meetest him that Rejoiceth and works Righteousness, those that Remember thee in thy Ways.
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There are indeed Ways of God that are unsearchable, and Paths past finding out. The ways of God's Election and Reprobation are secret things, belonging to the Lord our God, and cannot be found out by us,
There Are indeed Ways of God that Are unsearchable, and Paths passed finding out. The ways of God's Election and Reprobation Are secret things, belonging to the Lord our God, and cannot be found out by us,
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2. As we are to observe God's Ways, so we are to prepare our own Ways before him: (as it is said of Jotham, 2 Chron. 27.6.) As he that is to walk with another, must provide all things in readiness, that he may keep him company:
2. As we Are to observe God's Ways, so we Are to prepare our own Ways before him: (as it is said of Jotham, 2 Chronicles 27.6.) As he that is to walk with Another, must provide all things in readiness, that he may keep him company:
(as the Apostle speaks, Eph. 5.14.) awake to Righteousness, 1 Cor. 15.34. He is not fit to walk with another, that is drowzy and loves to slumber:
(as the Apostle speaks, Ephesians 5.14.) awake to Righteousness, 1 Cor. 15.34. He is not fit to walk with Another, that is drowsy and loves to slumber:
A Heart that thinks of nothing but how he may injoy the Good things of this Life, that is so minded as Peter was in the Mount, that thinks it is good to be here, and cries, Let us build us Tabernacles below, is not fit to walk with God.
A Heart that thinks of nothing but how he may enjoy the Good things of this Life, that is so minded as Peter was in the Mount, that thinks it is good to be Here, and cries, Let us built us Tabernacles below, is not fit to walk with God.
He that will walk with God must follow him fully: (as it is said of Caleb, Num. 14.24. that he had another Spirit then the rest of the Spies, and followed God fully. ) What way God will have us to take, that we must take:
He that will walk with God must follow him Fully: (as it is said of Caleb, Num. 14.24. that he had Another Spirit then the rest of the Spies, and followed God Fully.) What Way God will have us to take, that we must take:
As many as mean to walk with God must hold fast this Staff of Faith, to stay themselves in Precipices and slippery places, to remove what would cast them down, to support them when they grow feeble and faint, to clear themselves of all Incumbrances that may clog them in their going, to beat down all Assaults;
As many as mean to walk with God must hold fast this Staff of Faith, to stay themselves in Precipices and slippery places, to remove what would cast them down, to support them when they grow feeble and faint, to clear themselves of all Encumbrances that may clog them in their going, to beatrice down all Assaults;
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4. He that will walk before the Lord must have low thoughts of himself; as Abraham, Gen. 18.27. I have begun to speak unto my Lord, who am but Dust and Ashes.
4. He that will walk before the Lord must have low thoughts of himself; as Abraham, Gen. 18.27. I have begun to speak unto my Lord, who am but Dust and Ashes.
5. He that walks before God must be of a pleasing Disposition: as the Apostle speaks elegantly, Col. 1.10. when he prays for the Colossians, that they may walk worthy of the Lord, unto all pleasing.
5. He that walks before God must be of a pleasing Disposition: as the Apostle speaks elegantly, Col. 1.10. when he prays for the colossians, that they may walk worthy of the Lord, unto all pleasing.
God will not brook him to be with him that persecutes his Fellow-servants, that molests his Children, that is not loving and kind to them that honour him.
God will not brook him to be with him that persecutes his Fellow servants, that molests his Children, that is not loving and kind to them that honour him.
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as those Gentiles that did walk in the Vanity of their Mind, having their Ʋnderstanding darkened, Eph. 4.17, 18. He must be as an obedient Child, not fashioning himself according to the former Lusts, in his Ignorance:
as those Gentiles that did walk in the Vanity of their Mind, having their Ʋnderstanding darkened, Ephesians 4.17, 18. He must be as an obedient Child, not fashioning himself according to the former Lustiest, in his Ignorance:
But if we walk in the Light, as he is in the Light, we have fellowship one with another, 1 Joh. 1.6, 7. Our Conversation must be in Heaven; we must seek the things that are above, the Kingdom of God and his Righteousness;
But if we walk in the Light, as he is in the Light, we have fellowship one with Another, 1 John 1.6, 7. Our Conversation must be in Heaven; we must seek the things that Are above, the Kingdom of God and his Righteousness;
As he is not fit to wait on a Prince, that is of a sawcy and malapert Disposition, that thinks as well of himself as of his Master, that will take upon him to controll him, that is proud and stubborn, not flexible and pliable, that will not stand bare, observe the Ceremonies of his Court, give him his due Titles,
As he is not fit to wait on a Prince, that is of a saucy and malapert Disposition, that thinks as well of himself as of his Master, that will take upon him to control him, that is proud and stubborn, not flexible and pliable, that will not stand bore, observe the Ceremonies of his Court, give him his due Titles,
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Shall not God avenge his own Elect, which cry day and night unto him? Luke 18.7. Without ceasing I have remembrance of thee in my Prayers night and day, 2 Tim. 1.3.) of a constant course of doing this Duty when other Duties, Offices and Necessities permit:
Shall not God avenge his own Elect, which cry day and night unto him? Luke 18.7. Without ceasing I have remembrance of thee in my Prayers night and day, 2 Tim. 1.3.) of a constant course of doing this Duty when other Duties, Offices and Necessities permit:
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As God appointed the King of Israel, when he sate on the Throne of his Kingdome, that he should write him a Copy of God's Law in a Book, out of that which was before the Priests, the Levites,
As God appointed the King of Israel, when he sat on the Throne of his Kingdom, that he should write him a Copy of God's Law in a Book, out of that which was before the Priests, the Levites,
that he might learn to fear the Lord his God, to keep all the words of the Law and the Statutes to doe them, Deut. 17.18, 19. So he injoyned the rest of the People, that the words which he commanded should be in the Heart of the whole People of Israel; and that they should teach them diligently unto their Children,
that he might Learn to Fear the Lord his God, to keep all the words of the Law and the Statutes to do them, Deuteronomy 17.18, 19. So he enjoined the rest of the People, that the words which he commanded should be in the Heart of the Whole People of Israel; and that they should teach them diligently unto their Children,
And therefore it is most evident to be the wisest course we can take, and whereby we can shew most Love to our selves, to Reade, to Hear, to Study and lay to heart God's Word.
And Therefore it is most evident to be the Wisest course we can take, and whereby we can show most Love to our selves, to Read, to Hear, to Study and lay to heart God's Word.
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I understand more then the Ancients, because I keep thy Precepts. And S. Paul tells Timothy, 2 Tim. 3.15. that the Holy Scriptures were able to make him wise unto Salvation.
I understand more then the Ancients, Because I keep thy Precepts. And S. Paul tells Timothy, 2 Tim. 3.15. that the Holy Scriptures were able to make him wise unto Salvation.
and the most profound Rabbins among the Jews, or acutest Schoolmen among the Christians, who have sought the knowledge of Morality or Religion from Inventions and Traditions of men, from their own Reasonings or devised Rules, without the excellent Directions of the Holy Scritures.
and the most profound Rabbis among the jews, or acutest Schoolmen among the Christians, who have sought the knowledge of Morality or Religion from Inventions and Traditions of men, from their own Reasonings or devised Rules, without the excellent Directions of the Holy Scriptures.
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as not to make them our Study, not to consider the Usefulness of them, not to observe our Concernments in them, not to set forth to his Praise his gracious dealing in his notification of them to us.
as not to make them our Study, not to Consider the Usefulness of them, not to observe our Concernments in them, not to Set forth to his Praise his gracious dealing in his notification of them to us.
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It would therefore be an high Provocation of God to Anger, so far to neglect the great Favour he hath shewed in giving us such Holy Precepts and beneficial Revelations of his Counsell,
It would Therefore be an high Provocation of God to Anger, so Far to neglect the great Favour he hath showed in giving us such Holy Precepts and beneficial Revelations of his Counsel,
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Which plainly intimates this to have been the top or chief of his Goodness to Israel, not that he seated them in a Land flowing with Milk and Honey, which was the glory of other Lands, Ezek. 20.6. but that he revealed his Counsells to them, whereby he advanced them above all the people of the Earth;
Which plainly intimates this to have been the top or chief of his goodness to Israel, not that he seated them in a Land flowing with Milk and Honey, which was the glory of other Lands, Ezekiel 20.6. but that he revealed his Counsels to them, whereby he advanced them above all the people of the Earth;
Among the many Mercies for which the Psalmist extolls God's Goodness, after the Commemoration of his Providence in his ordering Peace and Plenty, he concludes thus, Psal. 147.19, 20. He sheweth his Word unto Jacob, his Statutes and his Judgments unto Israel.
Among the many mercies for which the Psalmist extols God's goodness, After the Commemoration of his Providence in his ordering Peace and Plenty, he concludes thus, Psalm 147.19, 20. He shows his Word unto Jacob, his Statutes and his Judgments unto Israel.
And indeed the Law of Gratitude binds us to meditate on God's Precepts, it being one of the greatest Favours from God to Men, that he is pleased to reveal his Will to them.
And indeed the Law of Gratitude binds us to meditate on God's Precepts, it being one of the greatest Favours from God to Men, that he is pleased to reveal his Will to them.
And not onely so, but also to search into the Sacred Scriptures, as our Lord requires, Joh. 5.39. to seek after the Wisedom therein as for Silver, and search for it as for hidden Treasure, Prov. 2.4. and when any Doctrine is taught as from God, to doe as it is said of the Beroeans, Act. 17.11. who searched the Scriptures daily, whether the things S. Paul preached were so or no; and withall, speaking the truth in love, to edify one another by communicating what they have found and learned.
And not only so, but also to search into the Sacred Scriptures, as our Lord requires, John 5.39. to seek After the Wisdom therein as for Silver, and search for it as for hidden Treasure, Curae 2.4. and when any Doctrine is taught as from God, to do as it is said of the Beroeans, Act. 17.11. who searched the Scriptures daily, whither the things S. Paul preached were so or no; and withal, speaking the truth in love, to edify one Another by communicating what they have found and learned.
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It is then evident, that it was God's Institution and Design, in vouchsafing to communicate to the sons of men the great Treasure of his Oracles, that they should busy their Minds and Members about them.
It is then evident, that it was God's Institution and Design, in vouchsafing to communicate to the Sons of men the great Treasure of his Oracles, that they should busy their Minds and Members about them.
To which accords that of the Apostle, Rom. 15.4. Whatsoever things were written aforetime, were written for our learning, that we through Patience and Comfort of the Scriptures might have hope.
To which accords that of the Apostle, Rom. 15.4. Whatsoever things were written aforetime, were written for our learning, that we through Patience and Comfort of the Scriptures might have hope.
It is also manifest, that the people of the Jews (as they do to this day) did conceive themselves bound by God, old and young, of all Sexes and Ranks, to exercise themselves in reading and meditating on the Holy Scriptures, which God vouchsafed to them in all the Books that were by any of the Prophets delivered to them.
It is also manifest, that the people of the jews (as they do to this day) did conceive themselves bound by God, old and young, of all Sexes and Ranks, to exercise themselves in reading and meditating on the Holy Scriptures, which God vouchsafed to them in all the Books that were by any of the prophets Delivered to them.
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And that this Precept was not confined to the Five Books of Moses, but that it exended to the rest of the Holy Scriptures, that which is said of Timothy, (2 Tim. 3.15. that from a child he had known the Holy Scriptures, which were able to make him wise unto Salvation ) doth evince.
And that this Precept was not confined to the Five Books of Moses, but that it exended to the rest of the Holy Scriptures, that which is said of Timothy, (2 Tim. 3.15. that from a child he had known the Holy Scriptures, which were able to make him wise unto Salvation) does evince.
And therefore a Woe is denounced by the Prophet, Isa. 5.11, 12. against those Epicurean Sensualists that spent their time in voluptuous Drinking, and pleasant Musick;
And Therefore a Woe is denounced by the Prophet, Isaiah 5.11, 12. against those Epicurean Sensualists that spent their time in voluptuous Drinking, and pleasant Music;
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and therefore it is the Character of a Righteous person, that the Law of his God is in his Heart, and none of his Steps therefore shall slide: ( Psal. 37.31.) so it is said, Psal. 111.2, 3, 4. The Works of the Lord are great, sought out of all them that have pleasure therein.
and Therefore it is the Character of a Righteous person, that the Law of his God is in his Heart, and none of his Steps Therefore shall slide: (Psalm 37.31.) so it is said, Psalm 111.2, 3, 4. The Works of the Lord Are great, sought out of all them that have pleasure therein.
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He alleges God's former Providences as the reason of his gallant Resolution to encounter Goliah without any hesitancy now; telling Saul, 1 Sam. 17.36. Thy Servant slew both the Lion and the Bear:
He alleges God's former Providences as the reason of his gallant Resolution to encounter Goliath without any hesitancy now; telling Saul, 1 Sam. 17.36. Thy Servant slew both the lion and the Bear:
Thus David, in the great Trial of his Faith and undaunted Fortitude which he shewed in his heroick Encounter with the Giant of Gath, recollects his own Experience of Divine Assistence formerly,
Thus David, in the great Trial of his Faith and undaunted Fortitude which he showed in his heroic Encounter with the Giant of Gaza, recollects his own Experience of Divine Assistance formerly,
That he might by this Argument deterre the Trans-Jordan Israelites from a Schismaticall departure from the God of Israel, and a Communion in Worship with the other Tribes on this side Jordan.
That he might by this Argument deter the Trans-Jordan Israelites from a Schismatical departure from the God of Israel, and a Communion in Worship with the other Tribes on this side Jordan.
Thus Phineas argues, Josh. 22.17, 20. Is the Iniquity of Peor too little for us, from which we are not cleansed to this day? Did not Achan the son of Zerah commit a Trespass in the accursed thing,
Thus Phinehas argues, Josh. 22.17, 20. Is the Iniquity of Peor too little for us, from which we Are not cleansed to this day? Did not achan the son of Zerah commit a Trespass in the accursed thing,
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We have Experiments fitted either to deterre us from Sinning against him, who is a consuming Fire; or to encourage us to serve him with holy Reverence and godly Fear;
We have Experiments fitted either to deter us from Sinning against him, who is a consuming Fire; or to encourage us to serve him with holy reverence and godly fear;
Be it Plenty, Peace, Honour, Liberty, Power, Pleasure, or what-ever else is valued by men that have their Portion in this life, it is but an imperfect, fading, vexing Good;
Be it Plenty, Peace, Honour, Liberty, Power, Pleasure, or whatever Else is valued by men that have their Portion in this life, it is but an imperfect, fading, vexing Good;
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but also Solomon 's Glory, his Wisedom, his Knowledge of the Properties of Natural bodies, and what-ever Excellency (short of Acquaintance with God) he was endued with.
but also Solomon is Glory, his Wisdom, his Knowledge of the Properties of Natural bodies, and whatever Excellency (short of Acquaintance with God) he was endued with.
and before him his Father David, Psal. 4.6, 7. There be many that say, Who will shew us any Good? Lord, lift thou up the light of thy Countenance upon us.
and before him his Father David, Psalm 4.6, 7. There be many that say, Who will show us any Good? Lord, lift thou up the Light of thy Countenance upon us.
it being their Privilege as well as their Duty to delight themselves in the Lord, Isa. 58.14. and according to the Desire of their Heart. Which brings me to the
it being their Privilege as well as their Duty to delight themselves in the Lord, Isaiah 58.14. and according to the Desire of their Heart. Which brings me to the
after such Perplexities and Affrightments and Disconsolations of Spirit as are incident to the most holy Saint, by reason of the seeming Disorders and dismall Occurrences in the world which are obvious to him.
After such Perplexities and Affrightments and Disconsolations of Spirit as Are incident to the most holy Saint, by reason of the seeming Disorders and dismal Occurrences in the world which Are obvious to him.
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expresses himself in holy Hymns, in devout Prayers, in wise Observations of his Doings, in commemorating of his Works and his Word, in holy Conferences,
Expresses himself in holy Hymns, in devout Prayers, in wise Observations of his Doings, in commemorating of his Works and his Word, in holy Conferences,
so that in Admiration of them he is affected like the Psalmist, Psal. 8.1. O Lord our God, how excellent is thy Name in all the Earth, who hast set thy Glory above the Heavens! Psal. 104.24. In wisedom hast thou made them all, and rulest all.
so that in Admiration of them he is affected like the Psalmist, Psalm 8.1. Oh Lord our God, how excellent is thy Name in all the Earth, who hast Set thy Glory above the Heavens! Psalm 104.24. In Wisdom hast thou made them all, and Rulest all.
His Work is honourable and glorious; and his Righteousness endureth for ever. And hereupon the Psalmist resolves, Psal. 104.34. My meditation of him shall be sweet;
His Work is honourable and glorious; and his Righteousness Endureth for ever. And hereupon the Psalmist resolves, Psalm 104.34. My meditation of him shall be sweet;
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and the vanity of Godly courses; yet he upholds himself by delighting in the Lord; and thus expresseth himself in that Psalm: Vers. 1. Truly God is good to Israel,
and the vanity of Godly courses; yet he upholds himself by delighting in the Lord; and thus Expresses himself in that Psalm: Vers. 1. Truly God is good to Israel,
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and by other gestures of the Members, which discover the Complacency of the Spirit within. Delighting then in the Lord, is, for a man to have pleasing Thoughts of God,
and by other gestures of the Members, which discover the Complacency of the Spirit within. Delighting then in the Lord, is, for a man to have pleasing Thoughts of God,
and thereby strengthening his Heart and Mind against all Objections concerning God or himself, against all Fears and Occurrences which might cast down his Spirit.
and thereby strengthening his Heart and Mind against all Objections Concerning God or himself, against all Fears and Occurrences which might cast down his Spirit.
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Most fully we find this Argument urged against God's Providence, even to the staggering of that Holy Psalmist, in Psal. 73.2, &c. where he relates his Temptation,
Most Fully we find this Argument urged against God's Providence, even to the staggering of that Holy Psalmist, in Psalm 73.2, etc. where he relates his Temptation,
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That they who delight themselves in the Lord shall have their Hearts Desire, and in fine speed better then they who are in the most illustrious estate of Wicked men.
That they who delight themselves in the Lord shall have their Hearts Desire, and in fine speed better then they who Are in the most illustrious estate of Wicked men.
How earnestly did Moses beg the sight of God's Face? How often doth David bemoan his Absence from God's Worship at his Temple? As the Hart (saith he) panteth after the water-brooks, so panteth my Soul after thee, O God.
How earnestly did Moses beg the sighed of God's Face? How often does David bemoan his Absence from God's Worship At his Temple? As the Heart (Says he) pants After the Water brooks, so pants my Soul After thee, Oh God.
for the Lord upholdeth him with his hand, Psal. 37.23, 34. Next unto these ultimate and supreme Ends, the Desire of his Soul who delights in the Lord is, to see God.
for the Lord upholds him with his hand, Psalm 37.23, 34. Next unto these ultimate and supreme Ends, the Desire of his Soul who delights in the Lord is, to see God.
so that, however he that delights in the Lord be assaulted with Temptations, be benighted in his Apprehensions of God's Favour, though Heaviness may endure for a night, Joy shall come in the morning; though he miss of his Way,
so that, however he that delights in the Lord be assaulted with Temptations, be benighted in his Apprehensions of God's Favour, though Heaviness may endure for a night, Joy shall come in the morning; though he miss of his Way,
That which is said by David, but most truly verified of our Lord Christ, is true of all that delight in the Lord, Psal. 40.8. I delight to doe thy Will, O my God;
That which is said by David, but most truly verified of our Lord christ, is true of all that delight in the Lord, Psalm 40.8. I delight to do thy Will, Oh my God;
Therefore are they taught to make this their first Petition, Hallowed be thy Name; and to that end to pray, Thy Kingdom come, Thy Will be done on Earth as it is in Heaven.
Therefore Are they taught to make this their First Petition, Hallowed be thy Name; and to that end to pray, Thy Kingdom come, Thy Will be done on Earth as it is in Heaven.
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And this Desire God will give them at last who delight in him. Blessed are the pure in heart, for they shall see God, Matth. 5.8. Now are we the Sons of God, and it doth not yet appear what we shall be:
And this Desire God will give them At last who delight in him. Blessed Are the pure in heart, for they shall see God, Matthew 5.8. Now Are we the Sons of God, and it does not yet appear what we shall be:
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but we know, that when he shall appear, we shall be like him; for we shall see him as he is, 1 Joh. 3.2. Manutenentia Divina, God's supporting Grace here, and Visio beatifica, the Fruition of God hereafter, are two grand Desires of Souls that delight in God;
but we know, that when he shall appear, we shall be like him; for we shall see him as he is, 1 John 3.2. Maintenance Divine, God's supporting Grace Here, and Visio Beatifica, the Fruition of God hereafter, Are two grand Desires of Souls that delight in God;
let them lead me, let them bring me unto thy holy Hill and to thy Tabernacles. So Saint Paul, Phil. 1.23. I desire to depart, and to be with Christ, which is best of all.
let them led me, let them bring me unto thy holy Hill and to thy Tabernacles. So Saint Paul, Philip 1.23. I desire to depart, and to be with christ, which is best of all.
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he reproves Kings for their sake, saying, Touch not mine Anointed, and doe my Prophets no harm, Psal. 105.14, 15. When a man's ways please the Lord, he maketh even his Enemies to be at peace with him, Prov. 16.7. Sometimes the Luster of a Good life doth either attract the favourable Aspect, or dazzle the Eyes of those with whom they live.
he reproves Kings for their sake, saying, Touch not mine Anointed, and do my prophets no harm, Psalm 105.14, 15. When a Man's ways please the Lord, he makes even his Enemies to be At peace with him, Curae 16.7. Sometime the Luster of a Good life does either attract the favourable Aspect, or dazzle the Eyes of those with whom they live.
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Sometimes the benefit of Laws and Government secures their Peace: they are Ministers to them for good, Rom. 13.4. By these and many more means are they that follow that which is Good indemnified;
Sometime the benefit of Laws and Government secures their Peace: they Are Ministers to them for good, Rom. 13.4. By these and many more means Are they that follow that which is Good indemnified;
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but the people mourn. There is a Just man that perisheth in his Righteousness, and there is a Wicked man that prolongeth his life in his Wickedness, Eccles. 7.15.
but the people mourn. There is a Just man that Perishes in his Righteousness, and there is a Wicked man that prolongeth his life in his Wickedness, Eccles. 7.15.
When cedunt Armis Togae, men of the long Robe are awed by men of the long Sword, the people are hurried up and down by popular Oratours, Demagogues sway with them, and they controll their Governours;
When cedunt Armis Togae, men of the long Robe Are awed by men of the long Sword, the people Are hurried up and down by popular Orators, Demagogues sway with them, and they control their Governors;
There is a spitefull Spirit in all that are of the Wicked one; yet sometimes God restrains the remainder of their Wrath. He cuts off the spirit of Princes, he is terrible to the Kings of the earth, Psal. 76.10, 12. He rebukes an Abimelech in a Dream,
There is a spiteful Spirit in all that Are of the Wicked one; yet sometime God restrains the remainder of their Wrath. He cuts off the Spirit of Princes, he is terrible to the Kings of the earth, Psalm 76.10, 12. He rebukes an Abimelech in a Dream,
or else he will divert them, as he did Saul, 1 Sam. 23.28. or disable them, as he did Pharaoh: or if they be permitted to harm you outwardly, God will comfort you inwardly;
or Else he will divert them, as he did Saul, 1 Sam. 23.28. or disable them, as he did Pharaoh: or if they be permitted to harm you outwardly, God will Comfort you inwardly;
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as he promised the Israelites, Exod. 34.24. that no man should desire their Land, when they should goe up to appear before the Lord thrice in the year;
as he promised the Israelites, Exod 34.24. that no man should desire their Land, when they should go up to appear before the Lord thrice in the year;
Yea, even in time of universal Loss, in such Sufferings as Job 's, they find an hundred-fold advantage with Persecution, and in the end everlasting Life:
Yea, even in time of universal Loss, in such Sufferings as Job is, they find an hundredfold advantage with Persecution, and in the end everlasting Life:
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While they hold Faith and a good Conscience, and make no shipwreck of them, the Peace of God, which passeth all understanding, guards their hearts and minds through Christ Jesus. Hic Murus aheneus.
While they hold Faith and a good Conscience, and make no shipwreck of them, the Peace of God, which passes all understanding, guards their hearts and minds through christ jesus. Hic Murus aheneus.
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then it is likely, in such an Iron Age, (wherein non Hospes ab Hospite tutus, ) to follow that which is Good may be a man's greatest Danger, to speak truth may be his Ruine.
then it is likely, in such an Iron Age, (wherein non Guest ab Hospite tutus,) to follow that which is Good may be a Man's greatest Danger, to speak truth may be his Ruin.
This is not unlike that Speech in the Prophet Isa. (33.15, 16.) He that walketh righteously, and speaketh uprightly, he that despiseth the gain of Oppressions, that shaketh his hands from holding of Bribes, that stoppeth his ears from hearing of Bloud,
This is not unlike that Speech in the Prophet Isaiah (33.15, 16.) He that walks righteously, and speaks uprightly, he that despises the gain of Oppressions, that shakes his hands from holding of Bribes, that stoppeth his ears from hearing of Blood,
There be many that say, Who will shew us any good? Psal. 4.6. that is, procure us Wealth, Good chear, Corn and Wine and Oyl, mentioned vers. 7. Son, (said Abraham to the Rich man, Luk. 16.25.) remember that thou in thy life-time receivedst thy Good things;
There be many that say, Who will show us any good? Psalm 4.6. that is, procure us Wealth, Good cheer, Corn and Wine and Oil, mentioned vers. 7. Son, (said Abraham to the Rich man, Luk. 16.25.) Remember that thou in thy lifetime Received thy Good things;
that is, he was rich, cloathed in Purple and fine Linen, and fared deliciously, or sumptuously, or lived wantonly, every day. Those were his Good things;
that is, he was rich, clothed in Purple and fine Linen, and fared deliciously, or sumptuously, or lived wantonly, every day. Those were his Good things;
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And indeed He is the chiefest Good: He is most transcendently, perfectly, originally Good; from whom every good and every perfect Gift cometh, James 1.17.
And indeed He is the chiefest Good: He is most transcendently, perfectly, originally Good; from whom every good and every perfect Gift comes, James 1.17.
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There is also a derivative Goodness from him, which is communicated primitively to his Son, concerning whom it is the Father's pleasure, that in him should all Fulness dwell, Col. 1.19. The Spirit is given him without measure, Joh. 3.34.
There is also a derivative goodness from him, which is communicated primitively to his Son, Concerning whom it is the Father's pleasure, that in him should all Fullness dwell, Col. 1.19. The Spirit is given him without measure, John 3.34.
the Good of his Gifts, (the Gifts of his Spirit,) to be zealous after them, 1 Cor. 12.31. the Good of Righteousness and eternall Life which is from God by Jesus Christ, to injoy it;
the Good of his Gifts, (the Gifts of his Spirit,) to be zealous After them, 1 Cor. 12.31. the Good of Righteousness and Eternal Life which is from God by jesus christ, to enjoy it;
But though these sorts of Good are to be followed, yet that which we are here required more specially to be Followers of, is not so much Bonum Beatitudinis, the Good of Blessedness for our selves,
But though these sorts of Good Are to be followed, yet that which we Are Here required more specially to be Followers of, is not so much Bonum Beatitudinis, the Good of Blessedness for our selves,
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as Bonum Sanctitatis, the Good of Holiness, whereby we may be like unto God, be holy as he is holy, 1 Pet. 1.15, 16. and Bonum Justitiae, the Good of Righteousness, towards our selves and others, such as may consist with a good Conscience, and a good Conversation in Christ; the Good of Innocency, that we may be blameless and harmless, the sons of God, without rebuke, Phil. 2.15. the Good of Benevolence and Beneficence, willing and procuring good unto all, Gal. 6.10. as we have opportunity, doing good to all, especially unto them that are of the houshold of Faith.
as Bonum Sanctitatis, the Good of Holiness, whereby we may be like unto God, be holy as he is holy, 1 Pet. 1.15, 16. and Bonum Justitiae, the Good of Righteousness, towards our selves and Others, such as may consist with a good Conscience, and a good Conversation in christ; the Good of Innocency, that we may be blameless and harmless, the Sons of God, without rebuke, Philip 2.15. the Good of Benevolence and Beneficence, willing and procuring good unto all, Gal. 6.10. as we have opportunity, doing good to all, especially unto them that Are of the household of Faith.
We must endeavour after the good Heart, that may out of its Treasure bring forth good things, Matth. 12.35. after the good Tongue, that speaketh Wisedom, and talketh of Judgment, Psal. 37.30. that uttereth that which is good to the use of Edifying, that it may minister Grace to the hearers, Eph. 4.29.
We must endeavour After the good Heart, that may out of its Treasure bring forth good things, Matthew 12.35. After the good Tongue, that speaks Wisdom, and talketh of Judgement, Psalm 37.30. that utters that which is good to the use of Edifying, that it may minister Grace to the hearers, Ephesians 4.29.
after the good Hand, that may work the thing that is good, that it may have to give to him that needeth, v. 28. In summe, we must labour to become Vessels unto honour, sanctified and meet for the Master's use,
After the good Hand, that may work the thing that is good, that it may have to give to him that needs, v. 28. In sum, we must labour to become Vessels unto honour, sanctified and meet for the Masters use,
and prepared to every good work, 2 Tim. 2.21. created in Christ Jesus unto good works, which God hath before ordained that we should walk in them, Eph. 2.10. II. How this Good is to be followed. 1. Universally;
and prepared to every good work, 2 Tim. 2.21. created in christ jesus unto good works, which God hath before ordained that we should walk in them, Ephesians 2.10. II How this Good is to be followed. 1. Universally;
not onely the Good of Religion towards God, but also of Love towards Man. The End of our Deliverance from the hands of our Enemies is, that we might serve God in Holiness and Righteousness before him all the days of our life;
not only the Good of Religion towards God, but also of Love towards Man. The End of our Deliverance from the hands of our Enemies is, that we might serve God in Holiness and Righteousness before him all the days of our life;
as it is in the Benedictus, Luk. 1.74, 75. The Grace of God hath appeared to all men, teaching them, that denying Ʋngodliness and worldly Lusts, they should live righteously, soberly and godly in this present world, Tit. 2.11, 12. We know it is S. James his determination, (2.10.) Whosoever shall keep the whole Law,
as it is in the Benedictus, Luk. 1.74, 75. The Grace of God hath appeared to all men, teaching them, that denying Ʋngodliness and worldly Lustiest, they should live righteously, soberly and godly in this present world, Tit. 2.11, 12. We know it is S. James his determination, (2.10.) Whosoever shall keep the Whole Law,
He that is all for the practice of Religious Ordinances, but no whit for Charity; he that is devout at Church, but proud, vain, wanton, uncharitable, unrighteous, intemperate at home;
He that is all for the practice of Religious Ordinances, but no whit for Charity; he that is devout At Church, but proud, vain, wanton, uncharitable, unrighteous, intemperate At home;
and Abstinence from Excess, or prohibited Pleasures, yet careless of Prayer, Reading, Hearing God's Word, in publick and in private, is a profane person;
and Abstinence from Excess, or prohibited Pleasures, yet careless of Prayer, Reading, Hearing God's Word, in public and in private, is a profane person;
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What the Apostle prays for in the behalf of the Colossians, Col. 1.9, 10. should be the aim of every sincere Christian, that he may be filled with the knowledge of God's Will in all wisedom and spiritual understanding;
What the Apostle prays for in the behalf of the colossians, Col. 1.9, 10. should be the aim of every sincere Christian, that he may be filled with the knowledge of God's Will in all Wisdom and spiritual understanding;
and increasing in the knowledge of God. So what he prays for in behalf of the Philippians, Phil. 1.11. that he may be filled with the Fruits of Righteousness, which are by Jesus Christ unto the glory and praise of God:
and increasing in the knowledge of God. So what he prays for in behalf of the Philippians, Philip 1.11. that he may be filled with the Fruits of Righteousness, which Are by jesus christ unto the glory and praise of God:
If ye salute your Brethren onely, saith Christ, ( Matth. 5.47.) what singular thing, or more then others, doe ye? intimating, that a Christian that exceeds not a Philosopher or a Jew, is not worthy of that name.
If you salute your Brothers only, Says christ, (Matthew 5.47.) what singular thing, or more then Others, do you? intimating, that a Christian that exceeds not a Philosopher or a Jew, is not worthy of that name.
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He must not onely doe good to them that love him, but even to them that hate him, vers. 44. Though we own no Popish Evangelical Counsels, no Monkish Vows,
He must not only do good to them that love him, but even to them that hate him, vers. 44. Though we own no Popish Evangelical Counsels, no Monkish Vows,
not as pleasing Men, but God that trieth the heart, 1 Thess. 2.4. Not like the Pharisees, who gave Alms, Fasted, Prayed, that they might be seen of Men, and therefore did all with Ostentation;
not as pleasing Men, but God that trieth the heart, 1 Thess 2.4. Not like the Pharisees, who gave Alms, Fasted, Prayed, that they might be seen of Men, and Therefore did all with Ostentation;
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and the pleasing of him, as our End. Insomuch that, if we can acquit our selves so as to have his Favour and good Liking of us, we must not care what we lose,
and the pleasing of him, as our End. Insomuch that, if we can acquit our selves so as to have his Favour and good Liking of us, we must not care what we loose,
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We should give all diligence and study that we may abound in Faith, Vertue, Knowledge, Temperance, Patience, Godliness, Brotherly love, Charity, 2 Pet. 1.5, 6, 7. We should follow Peace with all men, and Holiness, Heb. 12.14. pursue after it, as Hunters after a Prey, or Enemies after Enemies. This one thing I doe;
We should give all diligence and study that we may abound in Faith, Virtue, Knowledge, Temperance, Patience, Godliness, Brotherly love, Charity, 2 Pet. 1.5, 6, 7. We should follow Peace with all men, and Holiness, Hebrew 12.14. pursue After it, as Hunters After a Prey, or Enemies After Enemies. This one thing I do;
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(saith the Apostle, Phil. 3.13, 14.) forgetting the things that are behind, and reaching forth unto those things that are before, I press, or pursue, towards the Mark,
(Says the Apostle, Philip 3.13, 14.) forgetting the things that Are behind, and reaching forth unto those things that Are before, I press, or pursue, towards the Mark,
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such a Seeking as the old Saints are said to have used is that which is required of them that will inherit the Promises, Heb. 6.11, 12. 5. Yea, we should not onely follow that which is Good our selves, but animate others to follow it too.
such a Seeking as the old Saints Are said to have used is that which is required of them that will inherit the Promises, Hebrew 6.11, 12. 5. Yea, we should not only follow that which is Good our selves, but animate Others to follow it too.
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in all Companies, in all Estates, on all Occasions: not by sits and starts. We must cleave to that which is good, Rom. 12.9. as a Wife adheres to her Husband, as Ruth did to her Mother-in-law.
in all Companies, in all Estates, on all Occasions: not by sits and starts. We must cleave to that which is good, Rom. 12.9. as a Wife adheres to her Husband, as Ruth did to her Mother-in-law.
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While men follow that which is Good, they are not obnoxious to those Lashes of a guilty Conscience, which are consequent upon the remembrance of lewd Pranks in youth, Deceits and Covetous practices in age, cruel Murthers, horrid Perjuries, unjust Bribes, Purloining, Stealing,
While men follow that which is Good, they Are not obnoxious to those Lashes of a guilty Conscience, which Are consequent upon the remembrance of lewd Pranks in youth, Deceits and Covetous practices in age, cruel Murders, horrid Perjuries, unjust Bribes, Purloining, Stealing,
and such other Evils as do vastare Conscientiam, violently torture the Mind, and are as scorching Heat in a man's Bones, Gall and Wormwood in his Belly;
and such other Evils as doe Vastare Conscientiam, violently torture the Mind, and Are as scorching Heat in a Man's Bones, Gall and Wormwood in his Belly;
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Nor shall those who follow what is Good be liable to the Indignation and Wrath, Tribulation and Anguish, which God inflicts on them that are contentious, and obey not the Truth,
Nor shall those who follow what is Good be liable to the Indignation and Wrath, Tribulation and Anguish, which God inflicts on them that Are contentious, and obey not the Truth,
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but my Text intends likewise all Afflictions incident to us from mens Injuriousness and Malignity, such as are Reproaches, Derision, Slanders, privation of Liberty, Livelihood, Life:
but my Text intends likewise all Afflictions incident to us from men's Injuriousness and Malignity, such as Are Reproaches, Derision, Slanders, privation of Liberty, Livelihood, Life:
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but fear him that can cast both Soul and Body into Hell-sire, Matth. 10.28. Luk. 12.4. Men and Devils may interrupt our Peace, but cannot damn our Souls.
but Fear him that can cast both Soul and Body into Hellsire, Matthew 10.28. Luk. 12.4. Men and Devils may interrupt our Peace, but cannot damn our Souls.
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And the Promise of this Life animated all the Holy Apostles, Martyrs and Saints, in their severall Generations, to give all diligence, to deny themselves, to take up their Cross, and so to follow Christ even to Death, not counting their own Lives dear to them,
And the Promise of this Life animated all the Holy Apostles, Martyrs and Saints, in their several Generations, to give all diligence, to deny themselves, to take up their Cross, and so to follow christ even to Death, not counting their own Lives dear to them,
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even the death of the Cross, Phil. 2.7, 8. Though the Cup he was to drink of were a very bitter Cup, a Cup of deadly Wine, such as had in it the Dregs of God's Anger,
even the death of the Cross, Philip 2.7, 8. Though the Cup he was to drink of were a very bitter Cup, a Cup of deadly Wine, such as had in it the Dregs of God's Anger,
when he commended his Spirit into the hands of his Father, Luk. 23.46. And upon the promise of Life which is in Christ Jesus, 2 Tim. 1.1. not onely of the Life that now is, but also of that which is to come, 1 Tim. 4.8. S. Paul did both labour and suffer Reproach, vers. 10. In hope of this eternall Life, Tit. 1.2. he exposed himself to daily danger of Death, which he terms dying daily, 1 Cor. 15.31. as being sensible, (as he saith vers. 19.) if in this life onely he and other Christians had hope in Christ, they were of all men most miserable.
when he commended his Spirit into the hands of his Father, Luk. 23.46. And upon the promise of Life which is in christ jesus, 2 Tim. 1.1. not only of the Life that now is, but also of that which is to come, 1 Tim. 4.8. S. Paul did both labour and suffer Reproach, vers. 10. In hope of this Eternal Life, Tit. 1.2. he exposed himself to daily danger of Death, which he terms dying daily, 1 Cor. 15.31. as being sensible, (as he Says vers. 19.) if in this life only he and other Christians had hope in christ, they were of all men most miserable.
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and this Life is in his Son. He that hath the Son, hath Life: and he that hath not the Son of God, hath not Life. Joh. 3.36. He that believeth on the Son, hath everlasting Life:
and this Life is in his Son. He that hath the Son, hath Life: and he that hath not the Son of God, hath not Life. John 3.36. He that Believeth on the Son, hath everlasting Life:
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as our Saviour's expression is, Luk. 20.38. they live and reign with Christ, as it is Revel. 20.4. It is an holy and happy Life, and therefore simply termed Life by way of excellency, in opposition to Hell-fire, Mark 9.45. If thy Foot offend thee, cut it off:
as our Saviour's expression is, Luk. 20.38. they live and Reign with christ, as it is Revel. 20.4. It is an holy and happy Life, and Therefore simply termed Life by Way of excellency, in opposition to Hell-fire, Mark 9.45. If thy Foot offend thee, Cut it off:
yet it is not termed Life, but Death, or the Second Death, it being to a Copartnership with the Devil and his Angels, with whom they are sentenced to be in Torments, as they were guided and ruled by them while they conversed with men on Earth.
yet it is not termed Life, but Death, or the Second Death, it being to a Copartnership with the devil and his Angels, with whom they Are sentenced to be in Torments, as they were guided and ruled by them while they conversed with men on Earth.
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For the distinct handling hereof, we are to consider, 1. What Life it is, the Path of which both are assured of having made known to them. 2. What is the Path of this Life,
For the distinct handling hereof, we Are to Consider, 1. What Life it is, the Path of which both Are assured of having made known to them. 2. What is the Path of this Life,
though some of them have admirable Sagacity, as Experience hath shewed in Elephants and divers other Animals. 3. Rationall, in a Man, whereby he is enabled not onely to know what concerns his Food and Necessaries to uphold his Corporall Being;
though Some of them have admirable Sagacity, as Experience hath showed in Elephants and diverse other Animals. 3. Rational, in a Man, whereby he is enabled not only to know what concerns his Food and Necessaries to uphold his Corporal Being;
yet much short of the Father of Spirits, with whom is the Fountain of Life, (as it is said Psal. 36.9.) who hath all Fulness of Life in him, not capable either of diminution or privation;
yet much short of the Father of Spirits, with whom is the Fountain of Life, (as it is said Psalm 36.9.) who hath all Fullness of Life in him, not capable either of diminution or privation;
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and is the universall Cause of all Life in other Beings, which he imparts to all living things in that way and measure as he thinks best to appertain to them.
and is the universal Cause of all Life in other Beings, which he imparts to all living things in that Way and measure as he thinks best to appertain to them.
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and the uncleanest Sodomites, while they walk up and down on Earth, have Life, though in a morall sense they are dead while alive: they have also in some things a bene esse, or well-being, to wit, in respect of such things as pertain to Nature, or outward Condition among men;
and the uncleanest Sodomites, while they walk up and down on Earth, have Life, though in a moral sense they Are dead while alive: they have also in Some things a bene esse, or well-being, to wit, in respect of such things as pertain to Nature, or outward Condition among men;
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for doubtless David assured himself, and therein rejoyced, that God would uphold his Soul in Life, deliver his Soul from Death, his Eyes from Tears, and his Feet from Falling;
for doubtless David assured himself, and therein rejoiced, that God would uphold his Soul in Life, deliver his Soul from Death, his Eyes from Tears, and his Feet from Falling;
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as he speaks Psal. 116.8, 9. And Christ understood by the Life which he expected from his Father, that he would bring his Soul and Body together again,
as he speaks Psalm 116.8, 9. And christ understood by the Life which he expected from his Father, that he would bring his Soul and Body together again,
as it is said Heb. 11.35. Women received their dead raised to life again; and others were tortured, not accepting Deliverance, that they might obtain a better Resurrection.
as it is said Hebrew 11.35. Women received their dead raised to life again; and Others were tortured, not accepting Deliverance, that they might obtain a better Resurrection.
so as that they shall come out of the Graves, hear the voice of the Son of man, and in a sort live, stand before the Tribunal of Christ, and hear their Sentence,
so as that they shall come out of the Graves, hear the voice of the Son of man, and in a sort live, stand before the Tribunal of christ, and hear their Sentence,
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He that overcometh shall not be hurt of the second Death. To the Church of Sardis, Rev. 3.5. He that overcometh, I will not blot his name out of the Book of Life.
He that Overcometh shall not be hurt of the second Death. To the Church of Sardis, Rev. 3.5. He that Overcometh, I will not blot his name out of the Book of Life.
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esteeming the Reproach of Christ greater Riches then the Treasures in Egypt, as having respect unto the recompence of the Reward, Heb. 11.25, 26. Wherefore Christ assures Believers, in his Epistle to the Church of Ephesus, Rev. 2.7. To him that overcometh will I give to eat of the Tree of Life, which is in the midst of the Paradise of God.
esteeming the Reproach of christ greater Riches then the Treasures in Egypt, as having respect unto the recompense of the Reward, Hebrew 11.25, 26. Wherefore christ assures Believers, in his Epistle to the Church of Ephesus, Rev. 2.7. To him that Overcometh will I give to eat of the Tree of Life, which is in the midst of the Paradise of God.
but of them that believe to the saving of the Soul, Heb. 10.38, 39. That, with Moses, they may chuse rather to suffer Afflictions with the people of God,
but of them that believe to the Saving of the Soul, Hebrew 10.38, 39. That, with Moses, they may choose rather to suffer Afflictions with the people of God,
so should all the Disciples of Christ be confirmed in all their Sufferings, encouraged in all their Actings for Christ, by their Assurance of Life with Christ; that they may live by Faith, and not be of them who draw back unto Perdition,
so should all the Disciples of christ be confirmed in all their Sufferings, encouraged in all their Actings for christ, by their Assurance of Life with christ; that they may live by Faith, and not be of them who draw back unto Perdition,
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That as thereby Christ was to be strengthened in all his Temptations, in all his Sufferings, animated in all his Obedience to his Father's Will, by having an eye to the Life which was propounded to him:
That as thereby christ was to be strengthened in all his Temptations, in all his Sufferings, animated in all his obedience to his Father's Will, by having an eye to the Life which was propounded to him:
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To us he makes known the Ways of Life, 1. By his Son's Appearing, and his Gospel, who hath abolished Death, and hath brought Life and Immortality to life, through the Gospell, 2 Tim. 1.10. 2. By his Spirit which he gives, whereby we are assured, that through it, mortifying the deeds of the Body, we shall live, Rom. 8.13. We have received the Spirit which is of God, that we might know the things that are freely given us of God, 1 Cor. 2.12. IV. Why God doth shew them this Path of Life.
To us he makes known the Ways of Life, 1. By his Son's Appearing, and his Gospel, who hath abolished Death, and hath brought Life and Immortality to life, through the Gospel, 2 Tim. 1.10. 2. By his Spirit which he gives, whereby we Are assured, that through it, mortifying the Deeds of the Body, we shall live, Rom. 8.13. We have received the Spirit which is of God, that we might know the things that Are freely given us of God, 1 Cor. 2.12. IV. Why God does show them this Path of Life.
I have insisted the longer on this Point, (of the Path of Life,) because it is the main thing that concerns us to know. III. How God makes known or shews this Path of Life to them.
I have insisted the longer on this Point, (of the Path of Life,) Because it is the main thing that concerns us to know. III. How God makes known or shows this Path of Life to them.
if we suffer, we shall also reign with him, 2 Tim. 2.11, 12. If so be we suffer with him, that we may be also glorified together, Rom. 8.17. 2. In his Resurrection:
if we suffer, we shall also Reign with him, 2 Tim. 2.11, 12. If so be we suffer with him, that we may be also glorified together, Rom. 8.17. 2. In his Resurrection:
Secondly, to Sin. Rom. 6.6, 7, 8. Knowing this, that our Old man is crucified with him, that the body of Sin might be destroyed, that henceforth we should not serve Sin. For he that is dead is freed from Sin. Now if we be dead with Christ, we believe that we shall live with him. Thirdly, by Suffering with him.
Secondly, to Sin. Rom. 6.6, 7, 8. Knowing this, that our Old man is Crucified with him, that the body of since might be destroyed, that henceforth we should not serve Sin. For he that is dead is freed from Sin. Now if we be dead with christ, we believe that we shall live with him. Thirdly, by Suffering with him.
But if the Spirit of him that raised up Christ from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you, Rom. 8.10, 11. Sixthly, Christ 's Appearing shall consummate the Life of a Believer.
But if the Spirit of him that raised up christ from the dead dwell in you, he that raised up christ from the dead shall also quicken your Mortal bodies by his Spirit that dwells in you, Rom. 8.10, 11. Sixthly, christ is Appearing shall consummate the Life of a Believer.
Fifthly, He is the Prince of Life, or Cause of our Life, by shedding forth his Spirit after his being glorified, which was as Rivers of living water, as his own words import, Joh. 7.38, 39. This Gift of the Spirit of Christ is that whereby we are born again to a Spiritual Life.
Fifthly, He is the Prince of Life, or Cause of our Life, by shedding forth his Spirit After his being glorified, which was as rivers of living water, as his own words import, John 7.38, 39. This Gift of the Spirit of christ is that whereby we Are born again to a Spiritual Life.
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but after the power of an endless or indissoluble Life: and therefore he is able to save them to the uttermost, or evermore, that come unto God by him;
but After the power of an endless or indissoluble Life: and Therefore he is able to save them to the uttermost, or evermore, that come unto God by him;
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but continueth for ever, and hath an unchangeable Priesthood, or a Priesthood that passeth not from one to another, being made, not after the Law of a carnal Commandment,
but Continueth for ever, and hath an unchangeable Priesthood, or a Priesthood that passes not from one to Another, being made, not After the Law of a carnal Commandment,
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Fourthly, by his Ascension, whereby he is become an High Priest, not on Earth, but such as is set down on the right hand of the Throne of the Majesty in the Heavens, Heb. 8.1. He is not as the Priests of the Law, who were not suffered to continue by reason of death;
Fourthly, by his Ascension, whereby he is become an High Priest, not on Earth, but such as is Set down on the right hand of the Throne of the Majesty in the Heavens, Hebrew 8.1. He is not as the Priests of the Law, who were not suffered to continue by reason of death;
even so the Son quickeneth whom he will, Joh. 5.21. Hereupon the Apostle argues thus, Rom. 5.10. For if when we were Enemies, we were reconciled to God by the Death of his Son;
even so the Son Quickeneth whom he will, John 5.21. Hereupon the Apostle argues thus, Rom. 5.10. For if when we were Enemies, we were reconciled to God by the Death of his Son;
Thirdly, by his Resurrection, whereby he becomes as the First-fruits, that sanctifies the rest of the Lump, and so obtains Resurrection and Life for those that are Christ ' s.
Thirdly, by his Resurrection, whereby he becomes as the Firstfruits, that Sanctifies the rest of the Lump, and so obtains Resurrection and Life for those that Are christ ' s.
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so might Grace reign through Righteousness unto eternall Life, by Jesus Christ our Lord, as the Apostle saith, Rom. 5.18, 21. His Death procures our Life, both removendo Prohibens, by taking away the Sting of Death, Sin, disarming Satan of his Power;
so might Grace Reign through Righteousness unto Eternal Life, by jesus christ our Lord, as the Apostle Says, Rom. 5.18, 21. His Death procures our Life, both removendo Prohibens, by taking away the Sting of Death, since, disarming Satan of his Power;
even so by the Righteousness of one, (better rendred, by one Righteous deed, to wit, his Obedience unto Death,) the free Gift came upon all men unto Sanctification of life.
even so by the Righteousness of one, (better rendered, by one Righteous deed, to wit, his obedience unto Death,) the free Gift Come upon all men unto Sanctification of life.
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and deliver them that through fear of Death were all their Life subject to bondage, Heb. 2.14, 15. As by the Offence of one, Judgment came upon all men to Condemnation:
and deliver them that through Fear of Death were all their Life Subject to bondage, Hebrew 2.14, 15. As by the Offence of one, Judgement Come upon all men to Condemnation:
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which moved S. Peter to say, Lord, to whom shall we go? thou hast the words of eternall Life, Joh. 6.68. The words, saith Christ, that I speak unto you, they are Spirit, and they are Life, vers. 63. The Preaching of the Law was but the Ministration of Death, of the Letter, that killed, 2 Cor. 3.6, 7. but the word of the Gospel is the word of Life, Phil. 2.16. Secondly, by his Death:
which moved S. Peter to say, Lord, to whom shall we go? thou hast the words of Eternal Life, John 6.68. The words, Says christ, that I speak unto you, they Are Spirit, and they Are Life, vers. 63. The Preaching of the Law was but the Ministration of Death, of the letter, that killed, 2 Cor. 3.6, 7. but the word of the Gospel is the word of Life, Philip 2.16. Secondly, by his Death:
so is he the Way of our Life as the procuring Cause thereof: He is the Prince of Life, Act. 3.15. the Cause or Authour of eternall Salvation, Heb. 5.9. and that many ways. First, by his Preaching:
so is he the Way of our Life as the procuring Cause thereof: He is the Prince of Life, Act. 3.15. the Cause or Author of Eternal Salvation, Hebrew 5.9. and that many ways. First, by his Preaching:
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it is deposited as a Treasure in Christ 's hand, who is the Trustee, to whom our Life is conveyed ad opus & usum nostrum, for our use and behoof, (as the Lawyers use to speak:) he hath Livery and Seisin given of Life on our behalf,
it is deposited as a Treasure in christ is hand, who is the Trustee, to whom our Life is conveyed ad opus & usum nostrum, for our use and behoof, (as the Lawyers use to speak:) he hath Livery and Seisin given of Life on our behalf,
All whom his Father hath foreknown, being predestinated to be conformed to the Image of his Son, that he might be the firstborn among many Brethren, Rom. 8.29.
All whom his Father hath foreknown, being predestinated to be conformed to the Image of his Son, that he might be the firstborn among many Brothers, Rom. 8.29.
Hereby it is that Christ is become the Path of Life to them; as at several times he declares. Joh. 14.6. Jesus saith unto Thomas, I am the Way, the Truth, and the Life:
Hereby it is that christ is become the Path of Life to them; as At several times he declares. John 14.6. jesus Says unto Thomas, I am the Way, the Truth, and the Life:
but should raise it up again at the last day. And accordingly he saith, Joh. 17.2. As thou hast given him power over all flesh, that he should give eternall Life to as many as thou hast given him.
but should raise it up again At the last day. And accordingly he Says, John 17.2. As thou hast given him power over all Flesh, that he should give Eternal Life to as many as thou hast given him.
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termed the writing their Names in the Book of Life from the foundation of the world, Rev. 17.8. which (because they are given to Christ ) is said to be the Lamb's Book of life, Rev. 21.27. and our Saviour tells them, their names are written in Heaven, Luk. 10.20. Hereby is Christ engaged to give Life to them, as he himself testifieth, Joh. 6.39.
termed the writing their Names in the Book of Life from the Foundation of the world, Rev. 17.8. which (Because they Are given to christ) is said to be the Lamb's Book of life, Rev. 21.27. and our Saviour tells them, their names Are written in Heaven, Luk. 10.20. Hereby is christ engaged to give Life to them, as he himself Testifieth, John 6.39.
which therefore he allegeth in that Prayer of his wherein he opened his Bosome to his Father, Joh. 17.4, 5. I have glorified thee on Earth, I have finished the Work thou gavest me to doe:
which Therefore he allegeth in that Prayer of his wherein he opened his Bosom to his Father, John 17.4, 5. I have glorified thee on Earth, I have finished the Work thou Gavest me to do:
This unparallel'd Dutifulness of Christ to his Father, in yielding so freely to his Self-exinanition and Humiliation unto Death, did obtain a singular Love from his Father to him,
This unparalleled Dutifulness of christ to his Father, in yielding so freely to his Self-exinanition and Humiliation unto Death, did obtain a singular Love from his Father to him,
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And therefore it is said, He foresaw the Lord always before his face, as being on his right hand, that he should not be moved with the fear of Death, vers. 25. being firmly assured by his Father's Covenant, (upon which he put himself on that great Expedition of Coming into the world to save Sinners, by the offering of himself,) that he should not lose by his Adventure,
And Therefore it is said, He foresaw the Lord always before his face, as being on his right hand, that he should not be moved with the Fear of Death, vers. 25. being firmly assured by his Father's Covenant, (upon which he put himself on that great Expedition of Coming into the world to save Sinners, by the offering of himself,) that he should not loose by his Adventure,
Christ undertook the great Business of doing his Father's Will, which was written in the volume of his Book, by offering that Body which his Father had prepared him, upon a Contract between them when he came into the world;
christ undertook the great Business of doing his Father's Will, which was written in the volume of his Book, by offering that Body which his Father had prepared him, upon a Contract between them when he Come into the world;
1. On God's part, the Engagement of his Father to him, Isa. 53.10, 11. that when he should make his Soul an Offering for Sin, he should see his Seed, he should prolong his days,
1. On God's part, the Engagement of his Father to him, Isaiah 53.10, 11. that when he should make his Soul an Offering for since, he should see his Seed, he should prolong his days,
as having learned, that whosoever will save his Life shall lose it, and whosoever will lose his Life for Christ's sake shall find it, Matth. 16.25. What things were gain to me, saith S. Paul, ( Phil. 3.7, 8, 9, 10, 11.) those I have counted Loss for Christ.
as having learned, that whosoever will save his Life shall loose it, and whosoever will loose his Life for Christ's sake shall find it, Matthew 16.25. What things were gain to me, Says S. Paul, (Philip 3.7, 8, 9, 10, 11.) those I have counted Loss for christ.
My II. OBSERVATION I shall consider in these Four Propositions. 1. That there are Joys in God's Presence, or, with his Face, or Countenance. 2. That there is a Fulness in these Joys.
My II OBSERVATION I shall Consider in these Four Propositions. 1. That there Are Joys in God's Presence, or, with his Face, or Countenance. 2. That there is a Fullness in these Joys.
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So in like manner we may say, That be far from God, that the Wicked should be as the Righteous. Yea, God complains, Mal. 2.17. thus, You have wearied the Lord with your words:
So in like manner we may say, That be Far from God, that the Wicked should be as the Righteous. Yea, God complains, Malachi 2.17. thus, You have wearied the Lord with your words:
and according to the fruit of their doings, Jer. 32.19. He is the Judge of all the World, and therefore must needs doe right; as Abraham pleaded Gen. 18.25. That be far from thee, that the Righteous should be as the Wicked.
and according to the fruit of their doings, Jer. 32.19. He is the Judge of all the World, and Therefore must needs do right; as Abraham pleaded Gen. 18.25. That be Far from thee, that the Righteous should be as the Wicked.
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4. The Justice of God, as well as the Veracity of God, engageth God to inflict Anguish on men for Sin. His eyes are upon all the ways of the sons of men, to give to them according to their ways,
4. The justice of God, as well as the Veracity of God, engageth God to inflict Anguish on men for Sin. His eyes Are upon all the ways of the Sons of men, to give to them according to their ways,
when he puts the question to them, Your Fathers where are they? and the Prophets do they live for ever? But my words and my Statutes, which I commanded my servants the Prophets, did they not take hold of your Fathers? They returned and said,
when he puts the question to them, Your Father's where Are they? and the prophets do they live for ever? But my words and my Statutes, which I commanded my Servants the prophets, did they not take hold of your Father's? They returned and said,
as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged, or dost judge. God forceth the Jews to acknowledge this,
as it is written, That thou Mightest be justified in thy sayings, and Mightest overcome when thou art judged, or dost judge. God forceth the jews to acknowledge this,
We are sure (saith the Apostle, Rom. 2.2.) that the Judgment of God is according to truth against them which commit such things: and again, Rom. 3.4. Let God be true, but every man a Liar;
We Are sure (Says the Apostle, Rom. 2.2.) that the Judgement of God is according to truth against them which commit such things: and again, Rom. 3.4. Let God be true, but every man a Liar;
and count all my steps? We are foolishly apt to imagine, that God sees not through the thick Clouds, that he hath forgotten, that he regards not what we doe:
and count all my steps? We Are foolishly apt to imagine, that God sees not through the thick Clouds, that he hath forgotten, that he regards not what we do:
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But her end is bitter as wormwood, sharp as a two-edged sword, Prov. 5.3, 4. Stolen waters are sweet, and bread eaten in secret is pleasant, Prov. 9.17. But after the mouth is filled with gravell, Prov. 20.17. Though Wickedness be sweet in a man's mouth, though he hide it under his tongue, as men use to doe, who would keep the tast of Sweet-meats long with them;
But her end is bitter as wormwood, sharp as a two-edged sword, Curae 5.3, 4. Stolen waters Are sweet, and bred eaten in secret is pleasant, Curae 9.17. But After the Mouth is filled with gravel, Curae 20.17. Though Wickedness be sweet in a Man's Mouth, though he hide it under his tongue, as men use to do, who would keep the taste of Sweetmeats long with them;
but in the conclusion Terrours take hold on him as waters, a Tempest stealeth him away in the night, saith Job, 27.20. The lips of a strange woman drop as an hony-comb, and her mouth is smoother then oil:
but in the conclusion Terrors take hold on him as waters, a Tempest steals him away in the night, Says Job, 27.20. The lips of a strange woman drop as an honeycomb, and her Mouth is smoother then oil:
but when they had a while been at the sport, Abner calls to Joab, and says, Shall the Sword devour for ever? knowest thou not that it will be Bitterness in the latter end? 2 Sam. 2.14, 26. A man never thrives by Sin:
but when they had a while been At the sport, Abner calls to Joab, and Says, Shall the Sword devour for ever? Knowest thou not that it will be Bitterness in the latter end? 2 Sam. 2.14, 26. A man never thrives by since:
Be it Sickness, Exile, Restraint, or whatever other Affliction the Almighty brings a man's Sin to remembrance by, it will fetch Groans and Sighs from his Breast;
Be it Sickness, Exile, Restraint, or whatever other Affliction the Almighty brings a Man's since to remembrance by, it will fetch Groans and Sighs from his Breast;
the secret and silent Lashes and Tortures of a guilty Conscience, when Affliction, Trouble, the apprehension of Death or God's Anger seize on the spirit of a man.
the secret and silent Lashes and Tortures of a guilty Conscience, when Affliction, Trouble, the apprehension of Death or God's Anger seize on the Spirit of a man.
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till he acknowledged his Sin. Psal. 31.10. My strength faileth because of mine Iniquity. Psal. 38.8. that he was feeble and sore smitten, that he roared by reason of the disquietness of his heart.
till he acknowledged his Sin. Psalm 31.10. My strength Faileth Because of mine Iniquity. Psalm 38.8. that he was feeble and soar smitten, that he roared by reason of the disquietness of his heart.
Job speaks thus to God, Job 13.26. Thou writest bitter things against me, and makest me to possess the Sins of my youth. And Jeremy, Lament. 1.14. The yoke of my Transgressions is bound by his hand, they are wreathed and come up upon my neck:
Job speaks thus to God, Job 13.26. Thou Writer bitter things against me, and Makest me to possess the Sins of my youth. And Jeremiah, Lament. 1.14. The yoke of my Transgressions is bound by his hand, they Are wreathed and come up upon my neck:
Justitia est perpetua & constans voluntas suum cuique tribuendi, (saith Justinian in the beginning of his Institutions;) Justice is a perpetual and constant will of giving to every one his own.
Justitia est perpetua & constans Voluntas suum cuique tribuendi, (Says Justinian in the beginning of his Institutions;) justice is a perpetual and constant will of giving to every one his own.
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He can punish Soul and Body, yea and cast both into Hell-fire, Matth. 10.28. 2. He can make all or any of the Creatures his Instruments of Punishment;
He can Punish Soul and Body, yea and cast both into Hell-fire, Matthew 10.28. 2. He can make all or any of the Creatures his Instruments of Punishment;
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He is great in power, and will not at all acquit the wicked, saith the Prophet Nahum, 1.3. Moses therefore, having bewailed the great Devastation of mankind by God's Anger, that carries them away as with a Floud, breaks out into these words, Psal. 90.11. Who knoweth the power of thy Anger? even according to thy fear, so is thy Wrath. Whereby he plainly intimates, that the Power of God makes God's rebukes for Sin extreme and intolerable. 1. Because they reach to all parts of a man.
He is great in power, and will not At all acquit the wicked, Says the Prophet Nahum, 1.3. Moses Therefore, having bewailed the great Devastation of mankind by God's Anger, that carries them away as with a Flood, breaks out into these words, Psalm 90.11. Who Knoweth the power of thy Anger? even according to thy Fear, so is thy Wrath. Whereby he plainly intimates, that the Power of God makes God's rebukes for since extreme and intolerable. 1. Because they reach to all parts of a man.
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As Powers be ordained of God in his Ministers to reward well-doing with praise; and to be revengers for wrath upon him that doeth evil, Rom. 13.4. so God (whose Deputies they are, and bear his name,) will render to every man according to his works.
As Powers be ordained of God in his Ministers to reward welldoing with praise; and to be revengers for wrath upon him that doth evil, Rom. 13.4. so God (whose Deputies they Are, and bear his name,) will render to every man according to his works.
God shall cast them out of he Belly, saith Zophar, Job 20.12, 14, 15. The whole Books of the Proverbs and Job, yea and the whole Bible, are so full of such expressions,
God shall cast them out of he Belly, Says Zophar, Job 20.12, 14, 15. The Whole Books of the Proverbs and Job, yea and the Whole bible, Are so full of such expressions,
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it hath a smooth Skin, but a venomous Tail. The sting of Death (saith S. Paul ) is Sin, 1 Cor. 15.56. It is a Sting, and that deadly, though it be hidden.
it hath a smooth Skin, but a venomous Tail. The sting of Death (Says S. Paul) is since, 1 Cor. 15.56. It is a Sting, and that deadly, though it be hidden.
is true of every Sin. There is a deceitfulness of Sin, which hardens men in the committing of it, Heb. 3.13. Men are fearless and secure while the pleasure of Sin beguiles them;
is true of every Sin. There is a deceitfulness of since, which hardens men in the committing of it, Hebrew 3.13. Men Are fearless and secure while the pleasure of since beguiles them;
That Beds and Couches and other bodily Refections little avail to ease a Conscience or a Person that is oppressed with the weight of God's Stroke for Sin.
That Beds and Couches and other bodily Refections little avail to ease a Conscience or a Person that is oppressed with the weight of God's Stroke for Sin.
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All the Artists, Oratours, Divines, Angels, and whatever there is in the Universe to cure or alleviate an afflicted Spirit, are no more able to redress its Malady, without God,
All the Artists, Orators, Divines, Angels, and whatever there is in the Universe to cure or alleviate an afflicted Spirit, Are no more able to redress its Malady, without God,
He was affected so to Christ and his love to him, that in his farewell speech to the Ephesian Elders, Act. 20.22, 23, 24. he saith, And now behold, I goe bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there:
He was affected so to christ and his love to him, that in his farewell speech to the Ephesian Elders, Act. 20.22, 23, 24. he Says, And now behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there:
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2. The End of a Godly man's life is to honour God, and to promote the Service and Kingdome of Jesus Christ. None of us (saith the Apostle, Rom. 14.7, 8.) liveth to himself, and no man dieth to himself.
2. The End of a Godly Man's life is to honour God, and to promote the Service and Kingdom of jesus christ. None of us (Says the Apostle, Rom. 14.7, 8.) lives to himself, and no man Dieth to himself.
because they delight in God, and count all other delight as insipid, without relish, while they want that Intercourse with God which makes all things savoury and pleasant to them.
Because they delight in God, and count all other delight as insipid, without relish, while they want that Intercourse with God which makes all things savoury and pleasant to them.
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As it is the greatest Grievance for an Epicure, a swinish, brutish, voluptuous, luxurious man, to be restrained from his Cups, wanton and sensuall Company and Delights:
As it is the greatest Grievance for an Epicure, a swinish, brutish, voluptuous, luxurious man, to be restrained from his Cups, wanton and sensual Company and Delights:
When he was besought not to goe up to Jerusalem, because of Agabus his Prophecy of his being bound at Jerusalem, and delivered into the hands of the Gentiles;
When he was besought not to go up to Jerusalem, Because of Agabus his Prophecy of his being bound At Jerusalem, and Delivered into the hands of the Gentiles;
But far more excellent was the Objurgation of Christ to S. Peter, to whom (when he dissuaded him from going up to Jerusalem, to suffer death there) with indignation he turns himself with this Thunder-clap, Get thee behind me, Satan, thou art an offence unto me;
But Far more excellent was the Objurgation of christ to S. Peter, to whom (when he dissuaded him from going up to Jerusalem, to suffer death there) with Indignation he turns himself with this Thunderclap, Get thee behind me, Satan, thou art an offence unto me;
And indeed, though in a far inferiour degree, such is the mind of all that truly love God and the Lord Jesus Christ; They are magnanimously resolved to encounter with all Difficulties for Their honour; (as Luther, who would goe to Wormes to witness his Doctrine before the Emperour,
And indeed, though in a Far inferior degree, such is the mind of all that truly love God and the Lord jesus christ; They Are magnanimously resolved to encounter with all Difficulties for Their honour; (as Luther, who would go to Worms to witness his Doctrine before the Emperor,
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though he should meet with as many Devils there as there were Tiles on the houses of that City;) and are well contented when they part with the greatest outward Advantages for it.
though he should meet with as many Devils there as there were Tiles on the houses of that city;) and Are well contented when they part with the greatest outward Advantages for it.
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Trahit sua quemque voluptas. As carnall hearts have carnall delights; so a spirituall person delights in the things of the Spirit of God, Rom. 8.5. A Sow will feed on filth, a Sheep on tender sweet grass:
Trahit sua quemque voluptas. As carnal hearts have carnal delights; so a spiritual person delights in the things of the Spirit of God, Rom. 8.5. A Sow will feed on filth, a Sheep on tender sweet grass:
they are sanctified to him by the word of God and prayer, and thereby they are good to him, 1 Tim. 4.4, 5. otherwise they would be unclean to him, Tit. 1.15.
they Are sanctified to him by the word of God and prayer, and thereby they Are good to him, 1 Tim. 4.4, 5. otherwise they would be unclean to him, Tit. 1.15.
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and drinks his wine with a merry heart; for God accepteth his works, Eccles. 9.7. He rejoyceth in them, because he hath them with God's allowance, with his favour;
and drinks his wine with a merry heart; for God Accepteth his works, Eccles. 9.7. He Rejoiceth in them, Because he hath them with God's allowance, with his favour;
That the want of opportunity of glorifying God, by praising of him, by commemorating his Goodness, exciting of and joyning with others in the celebrating his Praise, is very grievous to a person that is Godly,
That the want of opportunity of glorifying God, by praising of him, by commemorating his goodness, exciting of and joining with Others in the celebrating his Praise, is very grievous to a person that is Godly,
when I go down to the Pit? shall the Dust praise thee? shall it declare thy Truth? And Hezekiah in his Sickness bemoans his Condition thus, Isa. 38.10, 11. I am deprived of the residue of my years:
when I go down to the Pit? shall the Dust praise thee? shall it declare thy Truth? And Hezekiah in his Sickness bemoans his Condition thus, Isaiah 38.10, 11. I am deprived of the residue of my Years:
In his plea before Saul, David makes this his greatest Grievance by reason of Saul 's Persecution, that he was driven from abiding in the Inheritance of the Lord, 1 Sam. 26.19. Psal. 84.1, 2. he expresseth his Affection thus;
In his plea before Saul, David makes this his greatest Grievance by reason of Saul is Persecution, that he was driven from abiding in the Inheritance of the Lord, 1 Sam. 26.19. Psalm 84.1, 2. he Expresses his Affection thus;
And as preferring the condition of the Birds before his present condition in his Exile, he thus bespeaks God, vers. 3. Yea, the Sparrow hath found a house,
And as preferring the condition of the Birds before his present condition in his Exile, he thus bespeaks God, vers. 3. Yea, the Sparrow hath found a house,
No Society, no Habitation, no Fare, no Pleasure, could content David, while he was deprived of the Society of them that praised God, was kept from the Worship of God at his Tabernacle, debarr'd from access to God, to enquire of him what he was to doe,
No Society, no Habitation, no Fare, no Pleasure, could content David, while he was deprived of the Society of them that praised God, was kept from the Worship of God At his Tabernacle, debarred from access to God, to inquire of him what he was to do,
he regards nothing so much as the gratifying of his beloved, is willing to part with any thing which may be inconsistent therewith, imploys his faculties to the utmost, acts ad extremum virium, to the uttermost, on his behalf.
he regards nothing so much as the gratifying of his Beloved, is willing to part with any thing which may be inconsistent therewith, employs his faculties to the utmost, acts and extremum virium, to the uttermost, on his behalf.
though it be with never so great diminution and detriment to himself. 4. And lastly, They know that thus doing, they shall best provide for themselves.
though it be with never so great diminution and detriment to himself. 4. And lastly, They know that thus doing, they shall best provide for themselves.
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Christ bids us pray, Our Father, which art in Heaven, Hallowed be thy Name, before he directs us to pray, Give us this day our daily bread, And forgive us our debts.
christ bids us pray, Our Father, which art in Heaven, Hallowed be thy Name, before he directs us to pray, Give us this day our daily bred, And forgive us our debts.
As David 's people counted their King (as all good Subjects do) worth ten thousand of themselves, 2 Sam. 18.3. and all honest Servants count their Master's Wel-fare and Credit far before their own, yea his Life before their own:
As David is people counted their King (as all good Subject's do) worth ten thousand of themselves, 2 Sam. 18.3. and all honest Servants count their Masters Welfare and Credit Far before their own, yea his Life before their own:
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They know they are engaged to fear this glorious and fearfull Name, The Lord their God, Deut. 28.58. as the Father that begat them, the Rock that formed them, Deut. 32.6, 15, 18. When S. John would have worshipped the Angel, he forbade him, See thou doe it not;
They know they Are engaged to Fear this glorious and fearful Name, The Lord their God, Deuteronomy 28.58. as the Father that begat them, the Rock that formed them, Deuteronomy 32.6, 15, 18. When S. John would have worshipped the Angel, he forbade him, See thou do it not;
for how should my Name be polluted? and I will not give my Glory to another. Ezek. 20.9. But I wrought for my Name's sake, that it should not be polluted before the Heathen, among whom they were, in whose sight I made my self known unto them.
for how should my Name be polluted? and I will not give my Glory to Another. Ezekiel 20.9. But I wrought for my Name's sake, that it should not be polluted before the Heathen, among whom they were, in whose sighed I made my self known unto them.
2. They know that God's Name is most tenderly regarded by him. Num. 14.21. the Lord said, Truly as I live, all the Earth shall be filled with the Glory of the Lord.
2. They know that God's Name is most tenderly regarded by him. Num. 14.21. the Lord said, Truly as I live, all the Earth shall be filled with the Glory of the Lord.
and other Hymns of the Saints in the Old and New Testament, which do fully shew, that this is the constant disposition of all Holy hearts, to nullify all their Excellency,
and other Hymns of the Saints in the Old and New Testament, which do Fully show, that this is the constant disposition of all Holy hearts, to nullify all their Excellency,
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for thou hast created all things, and for thy pleasure they are and were created, Rev. 4.8, 9, 10, 11. Many more such expressions there are in the Songs of Hannah, the blessed Virgin, the 14000 Virgins,
for thou hast created all things, and for thy pleasure they Are and were created, Rev. 4.8, 9, 10, 11. Many more such expressions there Are in the Songs of Hannah, the blessed Virgae, the 14000 Virgins,
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On the other side, they ascribe all Greatness unto God. Moses in his Song, Exod. 15.11. Who is like unto thee, O Lord, among the Gods? who is like thee, glorious in holiness, fearfull in praises, doing wonders? Deut. 32.3, 4. Because I will publish the Name of the Lord;
On the other side, they ascribe all Greatness unto God. Moses in his Song, Exod 15.11. Who is like unto thee, Oh Lord, among the God's? who is like thee, glorious in holiness, fearful in praises, doing wonders? Deuteronomy 32.3, 4. Because I will publish the Name of the Lord;
Who am I, O Lord, and what is my house, that thou hast brought me hitherto? 1 Chron. 29.14, 15. Who am I, and what is my people, that we should be able to offer so willingly after this sort? For we are strangers before thee,
Who am I, Oh Lord, and what is my house, that thou hast brought me hitherto? 1 Chronicles 29.14, 15. Who am I, and what is my people, that we should be able to offer so willingly After this sort? For we Are Strangers before thee,
and of all the Truth, which thou hast shewed unto thy Servant: And Job, 40.4. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth;
and of all the Truth, which thou hast showed unto thy Servant: And Job, 40.4. Behold, I am vile, what shall I answer thee? I will lay my hand upon my Mouth;
When Abraham bespeaks God, he useth this self-debasing preface, Gen. 18.27. Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes: And Jacob, Gen. 32.10.
When Abraham bespeaks God, he uses this self-debasing preface, Gen. 18.27. Behold now, I have taken upon me to speak unto the Lord, who am but dust and Ashes: And Jacob, Gen. 32.10.
This is indeed the constant disposition of all uprighthearted men, that they had rather suffer any Indignities, Injuries, Dammages, Calamities, themselves,
This is indeed the constant disposition of all uprighthearted men, that they had rather suffer any Indignities, Injuries, Damages, Calamities, themselves,
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Exod. 32.11, 12. Num. 14.13, &c. Yea, the Dishonour done to God in making the Golden Calf did so incense Moses, that he broke the Tables of the Decalogue,
Exod 32.11, 12. Num. 14.13, etc. Yea, the Dishonour done to God in making the Golden Calf did so incense Moses, that he broke the Tables of the Decalogue,
In like manner Moses, when he interceded for the Israelites, who had provoked God to destroy them by their Idolatry and their Murmuring, useth this Argument, of the Injury that would accrue to his great Name,
In like manner Moses, when he interceded for the Israelites, who had provoked God to destroy them by their Idolatry and their Murmuring, uses this Argument, of the Injury that would accrue to his great Name,
and what wilt thou doe unto thy great Name? Josh. 7.6, 8, 9. Wherein you may perceive, that the Sore which most of all vexed the spirit of Joshua and the Elders of Israel, which made them to put on the habit of Mourners, was the Disparagement likely to befall the great Name of God, if the Canaanites did prevail.
and what wilt thou do unto thy great Name? Josh. 7.6, 8, 9. Wherein you may perceive, that the Soar which most of all vexed the Spirit of joshua and the Elders of Israel, which made them to put on the habit of Mourners, was the Disparagement likely to befall the great Name of God, if the Canaanites did prevail.
and he prayed, O Lord, what shall I say, when Israel turneth their backs before their Enemies? For the Canaanites and all the Inhabitants of the Land shall hear of it,
and he prayed, Oh Lord, what shall I say, when Israel turns their backs before their Enemies? For the Canaanites and all the Inhabitants of the Land shall hear of it,
When Hezekiah heard of Sennacherib 's message, in which he magnified himself, and vilified the God of Israel, it is said that he rent his cloaths, and covered himself with Sackcloath,
When Hezekiah herd of Sennacherib is message, in which he magnified himself, and vilified the God of Israel, it is said that he rend his clothes, and covered himself with sackcloth,
And indeed the Apostle tells us, Rom. 15.3. that herein Christ pleased not himself, but it was an addition to the heavy Sufferings which he underwent, that the Reproaches of them that reproached God fell on him.
And indeed the Apostle tells us, Rom. 15.3. that herein christ pleased not himself, but it was an addition to the heavy Sufferings which he underwent, that the Reproaches of them that reproached God fell on him.
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on the Cross, it is evident, that as to David in the Type, so to Christ in the Antitype, this was one of the greatest Vexations to them in their Sufferings, that they were twitted with and scoffingly taunted for their Trust in God,
on the Cross, it is evident, that as to David in the Type, so to christ in the Antitype, this was one of the greatest Vexations to them in their Sufferings, that they were twitted with and scoffingly taunted for their Trust in God,
let him deliver him, seeing he delighted in him. Which being the thing done to Christ, Matth. 27.43. and Christ using the first words of that Psalm, Matth. 27.46.
let him deliver him, seeing he delighted in him. Which being the thing done to christ, Matthew 27.43. and christ using the First words of that Psalm, Matthew 27.46.
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or prophetically describing the Anguish of our Lord Christ 's Soul when he suffered for us, of which that Psalm is a manifest Prediction,) David sets out his deplorable estate, he urgeth thus, that all that saw him laughed him to scorn, they shoot out the lip, they shake the head, saying, He trusted on the Lord, that he would deliver him:
or prophetically describing the Anguish of our Lord christ is Soul when he suffered for us, of which that Psalm is a manifest Prediction,) David sets out his deplorable estate, he urges thus, that all that saw him laughed him to scorn, they shoot out the lip, they shake the head, saying, He trusted on the Lord, that he would deliver him:
or in a flitting Condition, or driven from Jerusalem by his Son Absalom: as Psal. 3.1, 2. he complains, Lord, how are they increased that trouble me? many are they that rise up against me.
or in a flitting Condition, or driven from Jerusalem by his Son Absalom: as Psalm 3.1, 2. he complains, Lord, how Are they increased that trouble me? many Are they that rise up against me.
and his Enemies in Saul 's Court, or the Philistines, insulted over him, as if his hopes were at an end, God had cast him off, and would be favourable no more, had forgotten to be gracious, and did fail in his promise, Psal. 77.7, 8, 9. yet even then (as the Title of the Psalm imports, Psal. 34.1, 2.) he resolved thus, I will bless the Lord at all times:
and his Enemies in Saul is Court, or the philistines, insulted over him, as if his hope's were At an end, God had cast him off, and would be favourable no more, had forgotten to be gracious, and did fail in his promise, Psalm 77.7, 8, 9. yet even then (as the Title of the Psalm imports, Psalm 34.1, 2.) he resolved thus, I will bless the Lord At all times:
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while they say daily unto me, Where is thy God? God had sent Samuel to anoint him King over Israel, he had promised to establish the Kingdome in his House,
while they say daily unto me, Where is thy God? God had sent Samuel to anoint him King over Israel, he had promised to establish the Kingdom in his House,
Now the Reason why his Enemies were such a thorn in his side, when he was in Sickness or Exile, (in one of which it is likely this Psalm was penned,) is expressed Psal. 42.9, 10. thus, I will say unto God, My Rock,
Now the Reason why his Enemies were such a thorn in his side, when he was in Sickness or Exile, (in one of which it is likely this Psalm was penned,) is expressed Psalm 42.9, 10. thus, I will say unto God, My Rock,
and caused the mournful Groans and Tears here mentioned, may be gathered from the next verse, where he saith, Mine eye is consumed because of Grief, it waxeth old because of all mine Enemies:
and caused the mournful Groans and Tears Here mentioned, may be gathered from the next verse, where he Says, Mine eye is consumed Because of Grief, it Waxes old Because of all mine Enemies:
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When Adonibezek was caught, and his Thumbs and great Toes cut off, he could then remember, Threescore and ten Kings, having their Thumbs and great Toes cut off, gathered their meat under my Table:
When Adonibezek was caught, and his Thumbs and great Toes Cut off, he could then Remember, Threescore and ten Kings, having their Thumbs and great Toes Cut off, gathered their meat under my Table:
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The Widow of Sarepta that entertained Elijah the Prophet, when her Son was dead, expressed her self in a fit of passion to Elijah, What have I to doe with thee, O thou man of God? art thou come unto me to call my Sin to remembrance,
The Widow of Sarepta that entertained Elijah the Prophet, when her Son was dead, expressed her self in a fit of passion to Elijah, What have I to do with thee, Oh thou man of God? art thou come unto me to call my since to remembrance,
Even holy Job, though an upright and perfect man, one that feared God, and eschewed evil, yet in the time of his Affliction complains, that God did write bitter things against him,
Even holy Job, though an upright and perfect man, one that feared God, and Eschewed evil, yet in the time of his Affliction complains, that God did write bitter things against him,
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When Manasseh was bound in fetters, and carried to Babylon, then he humbled himself greatly before the God of his Fathers, 2 Chron. 33.11, 12. When Jerusalem, that slighted the many Warnings of the Prophets that were sent to her, was taken by Nebuchadnezzar, and the people carried captive to Babylon, then they could remember that they had grievously sinned, and therefore were removed, Lament. 1.7, 8.
When Manasses was bound in fetters, and carried to Babylon, then he humbled himself greatly before the God of his Father's, 2 Chronicles 33.11, 12. When Jerusalem, that slighted the many Warnings of the prophets that were sent to her, was taken by Nebuchadnezzar, and the people carried captive to Babylon, then they could Remember that they had grievously sinned, and Therefore were removed, Lament. 1.7, 8.
or an Enemy is coming, they jog and pinch, and, if need be, whip and scourge and beat such a drowzy person to awaken him, that he may escape the fire or the sword, that he may perceive his folly and his danger:
or an Enemy is coming, they jog and pinch, and, if need be, whip and scourge and beatrice such a drowsy person to awaken him, that he may escape the fire or the sword, that he may perceive his folly and his danger:
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he hedgeth up their way with thorns, and makes a wall, that they may not find their paths, as it is Hos. 2.6. What the Lord often inculcates to us concerning our Children, he is not wanting to observe towards his own.
he hedgeth up their Way with thorns, and makes a wall, that they may not find their paths, as it is Hos. 2.6. What the Lord often inculcates to us Concerning our Children, he is not wanting to observe towards his own.
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He tells us that Foolishness is bound in the heart of a Child; but the Rod of Correction shall drive it far from him, Prov. 22.15. The Rod of Reproof gives wisedom;
He tells us that Foolishness is bound in the heart of a Child; but the Rod of Correction shall drive it Far from him, Curae 22.15. The Rod of Reproof gives Wisdom;
when he doth perceive them careless, and heedless of their Duty, secure in their Sin, sets their Sin before them, making it legible by some Correction;
when he does perceive them careless, and heedless of their Duty, secure in their since, sets their since before them, making it legible by Some Correction;
As many as I love, (saith Christ, ) I rebuke and chasten, Revel. 3.19. Which is no other then what the Authour of the Epistle to the Hebrews (12.5, 6.) tells them;
As many as I love, (Says christ,) I rebuke and chasten, Revel. 3.19. Which is no other then what the Author of the Epistle to the Hebrews (12.5, 6.) tells them;
For whom the Lord loveth he correcteth, even as a Father the Son in whom he delighteth, Prov. 3.11, 12. And before him Eliphaz in Job, (5.17.) Behold, happy is the man whom God correcteth:
For whom the Lord loves he Correcteth, even as a Father the Son in whom he delights, Curae 3.11, 12. And before him Eliphaz in Job, (5.17.) Behold, happy is the man whom God Correcteth:
nor the Judgment of their God, Jerem. 5.3, 4. Yet so much effect hath natural Conscience had even in Infidels, that it hath accused or excused them between themselves, that they have judged others; as knowing the Judgment of God, that they who do commit great enormous Crimes are worthy of death, Rom. 1.32. and 2.1, 15. Even the barbarous people, Act. 28.4.
nor the Judgement of their God, Jeremiah 5.3, 4. Yet so much Effect hath natural Conscience had even in Infidels, that it hath accused or excused them between themselves, that they have judged Others; as knowing the Judgement of God, that they who do commit great enormous Crimes Are worthy of death, Rom. 1.32. and 2.1, 15. Even the barbarous people, Act. 28.4.
were so acquainted with God's avenging Justice, that when they saw a Viper on S. Paul 's hand, they said among themselves, No doubt this man is a Murtherer, whom,
were so acquainted with God's avenging justice, that when they saw a Viper on S. Paul is hand, they said among themselves, No doubt this man is a Murderer, whom,
though he hath escaped the Sea, yet Vengeance suffereth not to live. And always those who have acquaintance with God become sensible of his Hand: as David, Psal. 119.120. saith of himself, My flesh trembleth for fear of thee, and I am afraid of thy Judgments.
though he hath escaped the Sea, yet Vengeance suffers not to live. And always those who have acquaintance with God become sensible of his Hand: as David, Psalm 119.120. Says of himself, My Flesh Trembleth for Fear of thee, and I am afraid of thy Judgments.
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is apparent from the Instances we have of such Penitent persons. In David 's penitential Complaints, it is his Sin that he still complains of. Psal. 31.10. My life is spent with grief, and my years with sighing:
is apparent from the Instances we have of such Penitent Persons. In David is penitential Complaints, it is his since that he still complains of. Psalm 31.10. My life is spent with grief, and my Years with sighing:
He saith not his Pain was too heavy a Burthen for him, but his Iniquity: which is indeed so heavy a Burthen, that the Shoulders of Christ himself, the Lord of Glory, were so pressed with it,
He Says not his Pain was too heavy a Burden for him, but his Iniquity: which is indeed so heavy a Burden, that the Shoulders of christ himself, the Lord of Glory, were so pressed with it,
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as to make him cry out, My Soul is heavy unto the death; and, My God, my God, why hast thou forsaken me? Again, Psal. 40.12. he bemoans his case, that innumerable Evils had compassed him about;
as to make him cry out, My Soul is heavy unto the death; and, My God, my God, why hast thou forsaken me? Again, Psalm 40.12. he bemoans his case, that innumerable Evils had compassed him about;
Where Sin (as it is said of Antipheron Oretanus, that his Shadow was always before him) is still before a man, it haunteth and vexeth him as a Hornet:
Where since (as it is said of Antipheron Oretanus, that his Shadow was always before him) is still before a man, it haunteth and vexes him as a Hornet:
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or, as the Poets feign of the Furies, which the Oratour interprets of a guilty Conscience, it still affrights him. Lament. 1.14. The yoke of my Transgressions is bound by his hand.
or, as the Poets feign of the Furies, which the Orator interprets of a guilty Conscience, it still affrights him. Lament. 1.14. The yoke of my Transgressions is bound by his hand.
The yoke they felt, they term the yoke of their Transgressions; intimating, that by reason of their Transgressions, their Afflictions were as a yoke bound by God's hand, and wreathed, and came upon their neck. And in like manner, Isa. 64.5, 6, 7. the afflicted Penitents pour out their Souls before God thus:
The yoke they felt, they term the yoke of their Transgressions; intimating, that by reason of their Transgressions, their Afflictions were as a yoke bound by God's hand, and wreathed, and Come upon their neck. And in like manner, Isaiah 64.5, 6, 7. the afflicted Penitents pour out their Souls before God thus:
Heb. 12.16, 17. His Crying and Bitterness of spirit is not to God, but Isaac, Gen. 27.34. with a murtherous mind towards Jacob, vers. 42. Cain tells God, Gen. 4.13, 14. My Punishment is greater then I can bear.
Hebrew 12.16, 17. His Crying and Bitterness of Spirit is not to God, but Isaac, Gen. 27.34. with a murderous mind towards Jacob, vers. 42. Cain tells God, Gen. 4.13, 14. My Punishment is greater then I can bear.
This indeed is the nature of true Repentance, it begetteth a Sorrow after God, such as produceth Carefulness, Self-clearing, Indignation, Fear, vehement Desire, Zeal, Revenge;
This indeed is the nature of true Repentance, it begetteth a Sorrow After God, such as Produceth Carefulness, Self-clearing, Indignation, fear, vehement Desire, Zeal, Revenge;
When they remember their ways and their doings, wherein they have been defiled, true Repenting persons will not inveigh against others, cry out of their Destiny,
When they Remember their ways and their doings, wherein they have been defiled, true Repenting Persons will not inveigh against Others, cry out of their Destiny,
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Death it self, were it not for the Sting of Sin, could not harm us: take away the Conscience of Sin, and the weight of our Sufferings will be removed.
Death it self, were it not for the Sting of since, could not harm us: take away the Conscience of since, and the weight of our Sufferings will be removed.
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though we should wear Sackcloath, cast Ashes on our heads, creep to a Cross, whip our selves naked, go on Pilgrimage to Jerusalem, to weep at Christ 's Sepulchre;
though we should wear sackcloth, cast Ashes on our Heads, creep to a Cross, whip our selves naked, go on Pilgrimage to Jerusalem, to weep At christ is Sepulchre;
and fretting against the Lord in heart, or blaspheming his Name because of their Plagues, as those mentioned Revel. 16.11. 2. That the wisest and most successfull course that any can take in the time of God's Scourge upon them, is, to search and try their ways, that is, to find out their Sins;
and fretting against the Lord in heart, or blaspheming his Name Because of their Plagues, as those mentioned Revel. 16.11. 2. That the Wisest and most successful course that any can take in the time of God's Scourge upon them, is, to search and try their ways, that is, to find out their Sins;
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1. That Complaints of our Punishments without Complaint of our Sins are vain and fruitless. It was to no purpose for living men to complain of the Evils they felt,
1. That Complaints of our Punishments without Complaint of our Sins Are vain and fruitless. It was to no purpose for living men to complain of the Evils they felt,
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For Duty, thus saith Jeremiah, Lament. 3.39, 40, 41, 42. Wherefore doth a living man complain, a man for the punishment of his Sins? Let us search and try our ways,
For Duty, thus Says Jeremiah, Lament. 3.39, 40, 41, 42. Wherefore does a living man complain, a man for the punishment of his Sins? Let us search and try our ways,
Nor is this Case of Manasseh a singular Case, but such as other passages of Holy Scripture warrant us to make a common Rule of, both for Duty, and for Success.
Nor is this Case of Manasses a singular Case, but such as other passages of Holy Scripture warrant us to make a Common Rule of, both for Duty, and for Success.
Then Manasseh knew that the Lord he was God, 2 Chron. 33.2, 9, 10, 11, 12, 13. By which Instance we may perceive what is the right course to be taken by any one whom God afflicts for Sin;
Then Manasses knew that the Lord he was God, 2 Chronicles 33.2, 9, 10, 11, 12, 13. By which Instance we may perceive what is the right course to be taken by any one whom God afflicts for since;
The Penitent pious person, in the sense of his Sin and Misery, bemoaneth himself to God, confesseth and bewaileth his Sin, humbleth himself before him, deprecateth his Wrath,
The Penitent pious person, in the sense of his since and Misery, bemoaneth himself to God, Confesses and bewaileth his since, Humbleth himself before him, deprecateth his Wrath,
procures more Vengeance from God, who walks contrary to them that walk contrary to him, and when men are not reformed by Afflictions, punisheth them seven times more for their Sins, Levit. 26.23, 24. And therefore Christ 's Warning to the cured person is necessary for all that are holpen in their Affliction, Sin no more, lest a worse thing happen to thee:
procures more Vengeance from God, who walks contrary to them that walk contrary to him, and when men Are not reformed by Afflictions, Punisheth them seven times more for their Sins, Levit. 26.23, 24. And Therefore christ is Warning to the cured person is necessary for all that Are helped in their Affliction, since no more, lest a Worse thing happen to thee:
Relapses into Sin make mens cases the worse, so as that their latter end is worse then their beginning, 2 Pet. 2.20. The Devil enters into such with more force;
Relapses into since make men's cases the Worse, so as that their latter end is Worse then their beginning, 2 Pet. 2.20. The devil enters into such with more force;
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6. There be a Forsaking of Sin, and Obedience to God; as saith the Prophet, Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts:
6. There be a Forsaking of since, and obedience to God; as Says the Prophet, Isaiah 55.7. Let the wicked forsake his Way, and the unrighteous man his thoughts:
as it was to Rehoboam, when he and his people humbled themselves, and said, The Lord is Righteous, 2 Chron. 12.6. Which Prescriptions are effectuall, if
as it was to Rehoboam, when he and his people humbled themselves, and said, The Lord is Righteous, 2 Chronicles 12.6. Which Prescriptions Are effectual, if
yea the abundance and continuance of his Tears, David saith hyperbolically, watered his Couch, made his Bed to swim, every or all the Night, with Groans unutterable,
yea the abundance and Continuance of his Tears, David Says hyperbolically, watered his Couch, made his Bed to swim, every or all the Night, with Groans unutterable,
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and in some speciall cases, when the hand of God is sore upon us, and our Sin hath been eminently great, there must be Fasting, Weeping and Mourning for our Sins;
and in Some special cases, when the hand of God is soar upon us, and our since hath been eminently great, there must be Fasting, Weeping and Mourning for our Sins;
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4. To which, fourthly, it is necessary should be added Sorrow of heart, a contrite, broken and rended heart, Compunction of spirit, Remorse of Conscience for what we have done:
4. To which, fourthly, it is necessary should be added Sorrow of heart, a contrite, broken and rended heart, Compunction of Spirit, Remorse of Conscience for what we have done:
and complain of our selves to him. He that hideth his Sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy, saith Solomon, Prov. 28.13. Auricular Confession to a Priest, as the Papists teach it, is but an Invention of men for their advantage;
and complain of our selves to him. He that Hideth his Sins shall not prosper: but whoso Confesses and Forsaketh them shall have mercy, Says Solomon, Curae 28.13. Auricular Confessi to a Priest, as the Papists teach it, is but an Invention of men for their advantage;
Pelagian NONLATINALPHABET or Sinlesness, Popish Merit and keeping of the Law, Monkish works of Supererogation, Quakers imagined Perfection, are all proud and arrogant Dotages, contrary to Christ and his Gospel.
Pelagian or Sinlessness, Popish Merit and keeping of the Law, Monkish works of Supererogation, Quakers imagined Perfection, Are all proud and arrogant Dotages, contrary to christ and his Gospel.
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thereby intimating, that in the best, who call God Father, there are Peccata quotidianae incursationis, Sins of daily incursion, (as Tertullian called them,) which have need of Pardon;
thereby intimating, that in the best, who call God Father, there Are Peccata Daily incursationis, Sins of daily incursion, (as Tertullian called them,) which have need of Pardon;
as a body of Death, which made him wretched, and of which he enquires, Who shall deliver me from it? When David speaks of his Sins as exceeding the hairs of his head, doubtless he comprehends his Omissions, his imperfect Performances of Duties, Praying with distraction, Praising God with coldness, Hearing without attention of mind, giving Alms with self-respect, the Mixtures of Evil with what was Good, his Vanity of thoughts, his Ignorance, Incogitancy, Excess in words, Jests, Merriments, and thousands of such Failings;
as a body of Death, which made him wretched, and of which he enquires, Who shall deliver me from it? When David speaks of his Sins as exceeding the hairs of his head, doubtless he comprehends his Omissions, his imperfect Performances of Duties, Praying with distraction, Praising God with coldness, Hearing without attention of mind, giving Alms with self-respect, the Mixtures of Evil with what was Good, his Vanity of thoughts, his Ignorance, Incogitancy, Excess in words, Jests, Merriments, and thousands of such Failings;
And that it is so to all the Servants of Christ, is frequently told us. Rom. 5.1, 2, 3. Being justified by Faith, we have Peace with God through our Lord Jesus Christ:
And that it is so to all the Servants of christ, is frequently told us. Rom. 5.1, 2, 3. Being justified by Faith, we have Peace with God through our Lord jesus christ:
who shall deliver me from it? They are the Desertions of God, the Domineering of his Corruption, the Absence of God's Spirit, his Decay in Prayer, his Doubts of his Interest in God's Grace, his Backslidings, Inconstancy in good,
who shall deliver me from it? They Are the Desertions of God, the Domineering of his Corruption, the Absence of God's Spirit, his Decay in Prayer, his Doubts of his Interest in God's Grace, his Backslidings, Inconstancy in good,
and such like Spiritual Evils, that do most annoy him, eclipse his Joys, beget in him Lipothymies, Fainting fits, cold Sweats, Trembling of Heart, Fearfulness and Dejection of Spirit.
and such like Spiritual Evils, that do most annoy him, eclipse his Joys, beget in him Lipothymies, Fainting fits, cold Sweats, Trembling of Heart, Fearfulness and Dejection of Spirit.
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How do men rejoyce, when they have overthrown their Adversary in a Law-suit, in which if they had been cast, they had been undone in their Estates? How do men rejoyce,
How do men rejoice, when they have overthrown their Adversary in a Lawsuit, in which if they had been cast, they had been undone in their Estates? How do men rejoice,
when they have overcome their Enemies in Battel, to whom if they had been Captives, they had been led into Exile from their own Country? How do Slaves rejoyce,
when they have overcome their Enemies in Battle, to whom if they had been Captives, they had been led into Exile from their own Country? How do Slaves rejoice,
when they are redeemed from Turkish Bondage, and, in stead of rowing in their Gallies, are returned to live with their own Masters in their own Families? How do Prisoners condemned to the Gallows rejoyce,
when they Are redeemed from Turkish Bondage, and, in stead of rowing in their Galleys, Are returned to live with their own Masters in their own Families? How do Prisoners condemned to the Gallows rejoice,
These Deliverances do cause much Joy and Exultation in men, and sometimes much Glorying; though perhaps they be not long free from the Fear and Danger of their Evils,
These Deliverances do cause much Joy and Exultation in men, and sometime much Glorying; though perhaps they be not long free from the fear and Danger of their Evils,
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which make our Joys either more pure or mixed, greater or lesser, with great difference in degrees upon variation of Circumstances, different apprehensions of the Object,
which make our Joys either more pure or mixed, greater or lesser, with great difference in Degrees upon variation of circumstances, different apprehensions of the Object,
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Should I here make a Philosophical discourse of this Affection, and exhibit to you a Scheme of the several kinds, degrees, properties and effects of this one Affection, I might spend more then an hour upon this Subject.
Should I Here make a Philosophical discourse of this Affection, and exhibit to you a Scheme of the several Kinds, Degrees, properties and effects of this one Affection, I might spend more then an hour upon this Subject.
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Will the Lord cast off for ever? and will he be favourable no more? Is his Mercy clean gone for ever? doth his Promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender Mercies? Thus mournfully also speaks Heman the Ezrahite, Psal. 88.3, 6, 7. My Soul is full of Troubles,
Will the Lord cast off for ever? and will he be favourable no more? Is his Mercy clean gone for ever? does his Promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Thus mournfully also speaks Heman the Ezrahite, Psalm 88.3, 6, 7. My Soul is full of Troubles,
In the Penitentials of Holy men, (in the Relation of the Lives of Godly persons of tender Consciences, Men and Women, of former and later days, ) we meet with such Apprehensions of their Sins, dangers of Temptations, want of God's Spirit, hiding of his Face,
In the Penitentials of Holy men, (in the Relation of the Lives of Godly Persons of tender Consciences, Men and Women, of former and later days,) we meet with such Apprehensions of their Sins, dangers of Temptations, want of God's Spirit, hiding of his Face,
as benight their Souls, take away their Joys, fill them with Pensiveness, Horrour, and Fear of Divine Vengeance, of Hell-sire, of Apparitions of Devils, that they can neither feed pleasantly in the day,
as benight their Souls, take away their Joys, fill them with Pensiveness, Horror, and fear of Divine Vengeance, of Hellsire, of Apparitions of Devils, that they can neither feed pleasantly in the day,
[ Glover, in Queen Mary 's days, burnt at Coventry; ] when they can discern the Light of God's Countenance shining upon them, can see him reconciled in Christ, can hear the voice of Christ speaking to them, Son, be of good chear, thy Sins are forgiven thee;
[ Glover, in Queen Marry is days, burned At Coventry; ] when they can discern the Light of God's Countenance shining upon them, can see him reconciled in christ, can hear the voice of christ speaking to them, Son, be of good cheer, thy Sins Are forgiven thee;
from all Ignorance, which now doth sadly perplex us: it will enlighten us with that Knowledge, which will be sufficient to glorifie our God, and satisfie our selves.
from all Ignorance, which now does sadly perplex us: it will enlighten us with that Knowledge, which will be sufficient to Glorify our God, and satisfy our selves.
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though some of them make use of it, to excuse their abominable Invocation of Saints deceased, whom they absurdly and foolishly pray to for all sorts of Good things,
though Some of them make use of it, to excuse their abominable Invocation of Saints deceased, whom they absurdly and foolishly pray to for all sorts of Good things,
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When they have overcome, they shall inherit all things: God will be their God, and they shall be his Sons, Rev. 21.7. They have advancement to Honour and Greatness.
When they have overcome, they shall inherit all things: God will be their God, and they shall be his Sons, Rev. 21.7. They have advancement to Honour and Greatness.
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and at the Resurrection their Bodies fashioned like unto the glorious Body of Christ. They become fully Rich, being made Heirs of God, Joynt-heirs with Christ, Rom. 8.17.
and At the Resurrection their Bodies fashioned like unto the glorious Body of christ. They become Fully Rich, being made Heirs of God, Joint heirs with christ, Rom. 8.17.
Our selves, which have the First-fruits of the Spirit, even we our selves groan within our selves, waiting for the Adoption, to wit, the Redemption of our bodies, Rom. 8.23. In this we groan earnestly, desiring to be cloathed upon with our house which is from Heaven.
Our selves, which have the Firstfruits of the Spirit, even we our selves groan within our selves, waiting for the Adoption, to wit, the Redemption of our bodies, Rom. 8.23. In this we groan earnestly, desiring to be clothed upon with our house which is from Heaven.
The Ignorance, Unteachableness, Unfruitfulness of his Hearers, much more their falling away into Errours and scandalous Practices, is no small Grief to a Godly Pastour;
The Ignorance, Unteachableness, Unfruitfulness of his Hearers, much more their falling away into Errors and scandalous Practices, is no small Grief to a Godly Pastor;
and not composing their Differences between themselves, were matter of Affliction to S. Paul. I fear, saith he, (2 Cor. 12.20, 21.) lest when I come, I shall not find you such as I would;
and not composing their Differences between themselves, were matter of Affliction to S. Paul. I Fear, Says he, (2 Cor. 12.20, 21.) lest when I come, I shall not find you such as I would;
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So the Schisms in that Church, the Disorders in their Assemblies, their Yielding to communicate with Idolaters in their Idolatries, their going to Law one with another before Infidels,
So the Schisms in that Church, the Disorders in their Assemblies, their Yielding to communicate with Idolaters in their Idolatries, their going to Law one with Another before Infidels,
If one Member suffer, all the Members suffer with it; as if one Member be honoured, all the Members rejoyce with it, 1 Cor. 12.26. Much more are their Sins.
If one Member suffer, all the Members suffer with it; as if one Member be honoured, all the Members rejoice with it, 1 Cor. 12.26. Much more Are their Sins.
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for, dwelling among the Sodomites, in hearing and seeing, he tormented his righteous Soul from day to day with their unlawfull deeds, 2 Pet. 2.7, 8. The Sufferings of the Saints are no small Affliction to their Fellow-members.
for, Dwelling among the Sodomites, in hearing and seeing, he tormented his righteous Soul from day to day with their unlawful Deeds, 2 Pet. 2.7, 8. The Sufferings of the Saints Are no small Affliction to their Fellow members.
Yea, Holy persons do often go mourning all their days, charging themselves with Hypocrisie, with Blasphemy against the Holy Ghost, with Apostasie, condemning themselves as Reprobates, uncapable of Pardon, destitute of all Grace,
Yea, Holy Persons do often go mourning all their days, charging themselves with Hypocrisy, with Blasphemy against the Holy Ghost, with Apostasy, condemning themselves as Reprobates, uncapable of Pardon, destitute of all Grace,
Sometimes from his Doubting of his own spiritual Estate, from the want of such Feeling as once he had of the Efficacy of God's Grace in his Heart, by the Motions of it to holy Exercises, to Prayer, Praising God, and heavenly Meditations;
Sometime from his Doubting of his own spiritual Estate, from the want of such Feeling as once he had of the Efficacy of God's Grace in his Heart, by the Motions of it to holy Exercises, to Prayer, Praising God, and heavenly Meditations;
as much as in all Riches, Psal. 119.14. These things do indeed beget the most solid Joys, which enlighten the Eyes, and chear the Heart under many Wants, many Dangers, many Persecutions, many Expectations of future Evils.
as much as in all Riches, Psalm 119.14. These things do indeed beget the most solid Joys, which enlighten the Eyes, and cheer the Heart under many Wants, many Dangers, many Persecutions, many Expectations of future Evils.
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Thou hast put Gladness in my heart, more then in the time that their Corn and their Wine increased, saith David, Psal. 4.6, 7. And again, I have rejoyced in the way of thy Testimonies,
Thou hast put Gladness in my heart, more then in the time that their Corn and their Wine increased, Says David, Psalm 4.6, 7. And again, I have rejoiced in the Way of thy Testimonies,
and I unto the World, saith the same S. Paul, Gal. 6.14. Many there be that say, Who will shew us any Good? Lord, lift thou up the light of thy Countenance upon us.
and I unto the World, Says the same S. Paul, Gal. 6.14. Many there be that say, Who will show us any Good? Lord, lift thou up the Light of thy Countenance upon us.
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That which is worth rejoycing at indeed, as begetting a permanent and genuine Joy, sutable to the Spirit of a man, is his Acquaintance with God, his Knowledge of him, God's Adopting him to an Inheritance with him, his Relation to the Son of God, the Habitation of his Blessed Spirit in him, the Holiness of his Heart, the Beauty that is in the hidden man of the Heart, which is in the sight of God of great Price;
That which is worth rejoicing At indeed, as begetting a permanent and genuine Joy, suitable to the Spirit of a man, is his Acquaintance with God, his Knowledge of him, God's Adopting him to an Inheritance with him, his Relation to the Son of God, the Habitation of his Blessed Spirit in him, the Holiness of his Heart, the Beauty that is in the hidden man of the Heart, which is in the sighed of God of great Price;
and the end of their Mirth is Heaviness. As it was with Belshazzar, Dan. 5.6. He was in his Royall Palace at Babylon, carousing in gold and silver, with his Wives and Concubines, praising his Gods;
and the end of their Mirth is Heaviness. As it was with Belshazzar, Dan. 5.6. He was in his Royal Palace At Babylon, carousing in gold and silver, with his Wives and Concubines, praising his God's;
Vanity of Vanities, all is Vanity, yea Vexation of Spirit ) they produce but a forced Mirth, Sardonium Risum, notwithstanding which, in the midst of Laughter the Heart is sorrowfull,
Vanity of Vanities, all is Vanity, yea Vexation of Spirit) they produce but a forced Mirth, Sardonium Laughter, notwithstanding which, in the midst of Laughter the Heart is sorrowful,
just and true are thy Ways, thou King of Saints, Rev. 15. v. 3. There they, with the greatest glorying and magnanimity of Spirit, take up the speech of the Apostle, 1 Cor. 15.55, 56, 57. O Death, where is thy Sting? O Grave, where is thy Victory? The Sting of Death is Sin,
just and true Are thy Ways, thou King of Saints, Rev. 15. v. 3. There they, with the greatest glorying and magnanimity of Spirit, take up the speech of the Apostle, 1 Cor. 15.55, 56, 57. Oh Death, where is thy Sting? O Grave, where is thy Victory? The Sting of Death is since,
They that are with God, in his Presence, doe as the Children of Israel did, when they saw the Egyptians dead on the Sea-shore, they triumphantly glory in their Deliverance:
They that Are with God, in his Presence, do as the Children of Israel did, when they saw the egyptians dead on the Seashore, they triumphantly glory in their Deliverance:
and, which is more, from all Corruptions within, Temptations to Sin from without, from the Malice of men, the Power of Satan, the Hiding of God's Countenance, the Absence of his Spirit, the Fear of Hell.
and, which is more, from all Corruptions within, Temptations to since from without, from the Malice of men, the Power of Satan, the Hiding of God's Countenance, the Absence of his Spirit, the fear of Hell.
that partake of that Feast full of fat things, a Feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined, Isa. 25.6. that partake of the Delicacies of Heaven, of the Riches and costly Entertainment there:
that partake of that Feast full of fat things, a Feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined, Isaiah 25.6. that partake of the Delicacies of Heaven, of the Riches and costly Entertainment there:
but it is not out of Love, but for some sordid Ends, to engage them in something which they will find cause after to repent of; it is not with True-heartedness:
but it is not out of Love, but for Some sordid Ends, to engage them in something which they will find cause After to Repent of; it is not with True-heartedness:
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so doth the sweetness of a man's Friend by hearty Counsell, saith Solomon, Prov. 27.9. The Love and hearty Welcome that a man meets with, makes the Feast the more pleasant.
so does the sweetness of a Man's Friend by hearty Counsel, Says Solomon, Curae 27.9. The Love and hearty Welcome that a man meets with, makes the Feast the more pleasant.
But they are still more sweetned from the consideration of the Fountain whence they flow: which is next to be considered. III. What is the Cause and Motive from whence these Good things, these Joys, do proceed.
But they Are still more sweetened from the consideration of the Fountain whence they flow: which is next to be considered. III. What is the Cause and Motive from whence these Good things, these Joys, do proceed.
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I. PROPOSITION. That there are Joys in God's Presence, or, with his Face, or Countenance. The same is in other words taught us Psal. 36.9. For with thee is the Fountain of Life:
I. PROPOSITION. That there Are Joys in God's Presence, or, with his Face, or Countenance. The same is in other words taught us Psalm 36.9. For with thee is the Fountain of Life:
yet Joy comes in the Morning of the Resurrection, when the Sun of Righteousness shall appear with Healing in his wings, Mal. 4.2. and they shall see the Face of God.
yet Joy comes in the Morning of the Resurrection, when the Sun of Righteousness shall appear with Healing in his wings, Malachi 4.2. and they shall see the Face of God.
This is deducible from our Lord Christ 's words, Joh. 16.20, 21, 22. Verily, verily, I say unto you, that ye shall weep and lament, but the World shall rejoyce;
This is deducible from our Lord christ is words, John 16.20, 21, 22. Verily, verily, I say unto you, that you shall weep and lament, but the World shall rejoice;
