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John 5.42. But I know you, that ye have not the love of God in you.
John 5.42. But I know you, that you have not the love of God in you.
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YOU have heard several Discourses from this Scripture, and from another in the same Gospel: That we spoke to alternately with this at several times: Thou knowest all things, Lord;
YOU have herd several Discourses from this Scripture, and from Another in the same Gospel: That we spoke to alternately with this At several times: Thou Knowest all things, Lord;
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thou knowest that I love thee, c. 20.17. and that which after Doctrinal Explication hath hitherto been insisted on, was an enquiry into the state of our own case in reference hereunto.thou Knowest that I love thee, c. 20.17. and that which After Doctrinal Explication hath hitherto been insisted on, was an enquiry into the state of our own case in Referente hereunto.
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Are we lovers of God in Christ, or are we not? There have been many things signified to you, by which this case might be discerned:
are we lovers of God in christ, or Are we not? There have been many things signified to you, by which this case might be discerned:
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And that which remains, and most naturally follows hereupon, is to direct you what you are to do, supposing your case, upon enquiry, to be this or that.
And that which remains, and most naturally follows hereupon, is to Direct you what you Are to do, supposing your case, upon enquiry, to be this or that.
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Why such an enquiry, if it hath been attended to at all amongst us, it must have signified somewhat:
Why such an enquiry, if it hath been attended to At all among us, it must have signified somewhat:
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It must, one would think, have some or other result, and what should we suppose it to result into,
It must, one would think, have Some or other result, and what should we suppose it to result into,
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but either this, I do not love God, or I do? These are most vastly different Cases;
but either this, I do not love God, or I do? These Are most vastly different Cases;
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it's a Tryal upon the most important Point that could have been discust among us;
it's a Trial upon the most important Point that could have been discussed among us;
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and supposing there should be two sorts among us, the effect of it is as if a parting Line should be drawn through a Congregation, severing the living from the dead;
and supposing there should be two sorts among us, the Effect of it is as if a parting Line should be drawn through a Congregation, severing the living from the dead;
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here are so many living, and so many dead Souls:
Here Are so many living, and so many dead Souls:
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Indeed it is a very hard Supposition, to suppose that there should be any one in all this Assembly, that doth not love God: A very hard Supposition:
Indeed it is a very hard Supposition, to suppose that there should be any one in all this Assembly, that does not love God: A very hard Supposition:
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I am extreamly loth to make such a Supposition 〈 … 〉 me is, not suppose it.
I am extremely loath to make such a Supposition 〈 … 〉 me is, not suppose it.
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For truly it were a very sad case that we should agree so far as we do in many other things, and not agree in this:
For truly it were a very sad case that we should agree so Far as we do in many other things, and not agree in this:
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That is, that we should agree so many of us to come all and meet together here in one place, agree to Worship God together, agree to sing his Praises together, to seek his Face together, to call upon his Name together, to hear his Word together,
That is, that we should agree so many of us to come all and meet together Here in one place, agree to Worship God together, agree to sing his Praises together, to seek his Face together, to call upon his Name together, to hear his Word together,
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and not agree all to love God together:
and not agree all to love God together:
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The God whom we worship, whom we invocate, whose Name we bear, and unto whom we all of us pretend:
The God whom we worship, whom we invocate, whose Name we bear, and unto whom we all of us pretend:
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For who is there among us will say, I have no part in God? And it were a most lovely thing, a most comely, desirable thing, that all such Worshipping Assemblies,
For who is there among us will say, I have no part in God? And it were a most lovely thing, a most comely, desirable thing, that all such Worshipping Assemblies,
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even this Worshipping Assembly, at this time, and all times, could still meet together under this one common Notion,
even this Worshipping Assembly, At this time, and all times, could still meet together under this one Common Notion,
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truly and justly assumed, as so many lovers of God:
truly and justly assumed, as so many lovers of God:
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We are sure there will be an Assembly, a General Assembly, in which no one that is not a lover of God will be found,
We Are sure there will be an Assembly, a General Assembly, in which no one that is not a lover of God will be found,
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an Assembly of Glorious Angels, and of the Spirits of Just Men made perfect, a numerous,
an Assembly of Glorious Angels, and of the Spirits of Just Men made perfect, a numerous,
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an innumerable Assembly, in which not one but a sincere lover of God. What a blessed thing were it, if our Assemblies on Earth were such!
an innumerable Assembly, in which not one but a sincere lover of God. What a blessed thing were it, if our Assemblies on Earth were such!
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But we cannot speak more gently, than to say, there is cause to fear they are not such:
But we cannot speak more gently, than to say, there is cause to Fear they Are not such:
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It hath been actually otherwise among a People professing the true Religion;
It hath been actually otherwise among a People professing the true Religion;
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They come before thee, and sit before thee as my People, and with their mouth shew much love with [ their face ] or in external appearance and shew [ ore tenus :They come before thee, and fit before thee as my People, and with their Mouth show much love with [ their face ] or in external appearance and show [ over tenus:
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] they are lovers of God, and they hear thy words, but they will not do them, Ezek. 33.31.
] they Are lovers of God, and they hear thy words, but they will not do them, Ezekiel 33.31.
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If such a Case hath been actually, it is still possible, and is still too much to be feared to be but too common a case.
If such a Case hath been actually, it is still possible, and is still too much to be feared to be but too Common a case.
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But now supposing that there be different Cases amongst us;
But now supposing that there be different Cases among us;
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in reference to these different Cases, there must be very different Deportments, and a very different management of 〈 ◊ 〉 selves.
in Referente to these different Cases, there must be very different Deportments, and a very different management of 〈 ◊ 〉 selves.
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This Text more naturally leads me to direct what is to be done upon the Supposition of the sadder case, most deplorably sadder, that one is no lover of God ;
This Text more naturally leads me to Direct what is to be done upon the Supposition of the sadder case, most deplorably sadder, that one is no lover of God;
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though we must be led on thereto by some things common to both cases. Therefore that I may proceed by steps, this is requisite in the first place;
though we must be led on thereto by Some things Common to both cases. Therefore that I may proceed by steps, this is requisite in the First place;
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that is, that we make one Judgment of our case or another ;
that is, that we make one Judgement of our case or Another;
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that is, that we bring the matter some way to a Judgment, not let so great a thing as this hang always in suspence:
that is, that we bring the matter Some Way to a Judgement, not let so great a thing as this hang always in suspense:
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It's very plain, (a little to press this:) That,
It's very plain, (a little to press this:) That,
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First, While the case hangs thus in suspence, it suspends the proper subsequent Duty too that should follow hereupon:
First, While the case hangs thus in suspense, it suspends the proper subsequent Duty too that should follow hereupon:
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What canst thou do that is certainly fit and proper for thy own Soul, when thou dost not understand the state of its case? How canst thou guide thy course,
What Canst thou do that is Certainly fit and proper for thy own Soul, when thou dost not understand the state of its case? How Canst thou guide thy course,
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or tell which way to apply or turn thy self? And,
or tell which Way to apply or turn thy self? And,
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Secondly, (to press it further) consider, That the not bringing, or omitting to bring this matter to a Judgment,
Secondly, (to press it further) Consider, That the not bringing, or omitting to bring this matter to a Judgement,
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if it proceed from indifferency and neglect, speaks the greatest Contempt that can be, both of God and thine own Soul, the greatest that can be:
if it proceed from indifferency and neglect, speaks the greatest Contempt that can be, both of God and thine own Soul, the greatest that can be:
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That is now, supposing the Question be askt, dost thou love God? or dost thou not? And thou unconcernedly answerest, I can't tell, I don't know:
That is now, supposing the Question be asked, dost thou love God? or dost thou not? And thou unconcernedly Answerest, I can't tell, I don't know:
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Why, what to be carelesly ignorant whether thou lovest God, or lovest him not:
Why, what to be carelessly ignorant whither thou Lovest God, or Lovest him not:
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There could not be a more concluding medium against thee, that thou dost not love him.
There could not be a more concluding medium against thee, that thou dost not love him.
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It speaks thee at once to despise both God and thy self: What, to have this matter hang in indifferency through neglect!
It speaks thee At once to despise both God and thy self: What, to have this matter hang in indifferency through neglect!
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whether thou lovest God, or lovest him not? It shews that neither regard to God,
whither thou Lovest God, or Lovest him not? It shows that neither regard to God,
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nor a just value of thy self makes thee care whether thou art an holy Man or a Devil.
nor a just valve of thy self makes thee care whither thou art an holy Man or a devil.
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For know, that the loving God, or not loving him, does more distinguish a Saint from a Devil,
For know, that the loving God, or not loving him, does more distinguish a Saint from a devil,
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than wearing a Body, or not wearing it, can do:
than wearing a Body, or not wearing it, can do:
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A Devil ▪ if he did love God were a Saint A Man that doth not love God, he is no other,
A devil ▪ if he did love God were a Saint A Man that does not love God, he is no other,
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though he wear a Body, than an incarnate Devil:
though he wear a Body, than an incarnate devil:
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It's the want of love to God that makes the Devil a Devil, makes him what he is.
It's the want of love to God that makes the devil a devil, makes him what he is.
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Secondly, For further Direction, Take heed of passing a false Judgment in this case, a Judgment contrary to the truth;
Secondly, For further Direction, Take heed of passing a false Judgement in this case, a Judgement contrary to the truth;
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for first, That's to no purpose, it will avail thee nothing; you can't be advantag'd by it:
for First, That's to no purpose, it will avail thee nothing; you can't be advantaged by it:
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for yours is not the supream Judgment:
for yours is not the supreme Judgement:
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there will be another and superior Judgment to yours that will controul, and reverse your false Judgment,
there will be Another and superior Judgement to yours that will control, and reverse your false Judgement,
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and make it signifie nothing, it is therefore to no purpose: And
and make it signify nothing, it is Therefore to no purpose: And
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Secondly, It is a great piece of Insolency, for it will be to oppose your Judgment to his certain and most authoriz'd Judgment:
Secondly, It is a great piece of Insolency, for it will be to oppose your Judgement to his certain and most authorized Judgement:
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Who, if this be your case, hath already judg'd it, and tells you, I know you, that you have not the love of God in you.
Who, if this be your case, hath already judged it, and tells you, I know you, that you have not the love of God in you.
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It belongs to him by Office to Judge.
It belongs to him by Office to Judge.
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The Father hath committed all Judgment to the Son, as a little above in this Chapter:The Father hath committed all Judgement to the Son, as a little above in this Chapter:
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From what will you depose him? dethrone him? disannul his Judgment? condemn him? that thou may be righteous? (to borrow that Job 40.8.)
From what will you depose him? dethrone him? disannul his Judgement? condemn him? that thou may be righteous? (to borrow that Job 40.8.)
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Thirdly, It's most absurd supposing such Characters as you have heard, do conclude against a Man in this case,
Thirdly, It's most absurd supposing such Characters as you have herd, do conclude against a Man in this case,
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yet to judge himself a lover of God:
yet to judge himself a lover of God:
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If against the Evidence of such Characters a Man should pronounce the wrong Judgment, it would be the most unreasonable and absurd thing imaginable:
If against the Evidence of such Characters a Man should pronounce the wrong Judgement, it would be the most unreasonable and absurd thing imaginable:
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For then let us but suppose how that wrong Judgment must lye, related to those fore-mention'd Characters that have been given you.
For then let us but suppose how that wrong Judgement must lie, related to those forementioned Characters that have been given you.
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Let me remind you of some of them.
Let me remind you of Some of them.
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He that never put forth the Act of love to God, cannot say he hath the Principle.
He that never put forth the Act of love to God, cannot say he hath the Principle.
pns31 cst av-x vvd av dt n1 pp-f n1 p-acp np1, vmbx vvi pns31 vhz dt n1.
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He that is not inclin'd to do good to others for the sake of God, 1 John 3.17. He that indulges himself in the inconsistent love of this World, 1 John 2.15.
He that is not inclined to do good to Others for the sake of God, 1 John 3.17. He that indulges himself in the inconsistent love of this World, 1 John 2.15.
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He that lives not in obedience to his known Laws, John 14.15. 1 John 5.3. (with many more.)
He that lives not in Obedience to his known Laws, John 14.15. 1 John 5.3. (with many more.)
pns31 cst vvz xx p-acp n1 p-acp po31 j-vvn n2, np1 crd. crd np1 crd. (p-acp d dc.)
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Now, if you will pass a Judgment of your case against the Evidence of such Characters, come forth then, let the matter be brought into clear light, put your sense into plain words, and this it will be.
Now, if you will pass a Judgement of your case against the Evidence of such Characters, come forth then, let the matter be brought into clear Light, put your sense into plain words, and this it will be.
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I am a Lover of God, or I have the love of God in me,
I am a Lover of God, or I have the love of God in me,
pns11 vbm dt n1 pp-f np1, cc pns11 vhb dt n1 pp-f np1 p-acp pno11,
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though I can't tell that ever I put forth one act of love towards him in all my Life;
though I can't tell that ever I put forth one act of love towards him in all my Life;
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I have the love of God in me, though I never knew what it meant to do good to any for his sake, against the express words of Scripture:
I have the love of God in me, though I never knew what it meant to do good to any for his sake, against the express words of Scripture:
pns11 vhb dt n1 pp-f np1 p-acp pno11, cs pns11 av-x vvd r-crq pn31 vvd pc-acp vdi j p-acp d c-acp po31 n1, p-acp dt j n2 pp-f n1:
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How dwelleth the love of God in such a man? I have the Love of God in me,How dwells the love of God in such a man? I have the Love of God in me,
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though I have constantly indulged my self in that which he maketh an inconsistent love: Love not the World, nor the things which are in the World.
though I have constantly indulged my self in that which he makes an inconsistent love: Love not the World, nor the things which Are in the World.
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If any man love the world, the love of the Father is not in him. If any man love the world, the love of the Father is not in him.
cs d n1 vvi dt n1, dt n1 pp-f dt n1 vbz xx p-acp pno31.
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I have the love of God in me, though I would never allow him to Rule me,
I have the love of God in me, though I would never allow him to Rule me,
pns11 vhb dt n1 pp-f np1 p-acp pno11, cs pns11 vmd av-x vvi pno31 pc-acp vvi pno11,
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though I never kept his Commandments with a design to please him, and comply with his w•ll:
though I never kept his commandments with a Design to please him, and comply with his w•ll:
cs pns11 av-x vvd po31 n2 p-acp dt n1 pc-acp vvi pno31, cc vvi p-acp po31 n1:
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I have the love of God in me, though I never va•ued his Love: I have the love of God in me, though I never cared for his Image,
I have the love of God in me, though I never va•ued his Love: I have the love of God in me, though I never cared for his Image,
pns11 vhb dt n1 pp-f np1 p-acp pno11, cs pns11 av-x vvd po31 n1: pns11 vhb dt n1 pp-f np1 p-acp pno11, cs pns11 av-x vvd p-acp po31 n1,
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for his Presence, for his Converse, for his Interest and Honour: I beseech you consider how all this will sound!
for his Presence, for his Converse, for his Interest and Honour: I beseech you Consider how all this will found!
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Can any thing be more absurdly spoken? And shall it be upon such improbabilities or impossibilities as these, that any Man will think it fit to venture his Soul!
Can any thing be more absurdly spoken? And shall it be upon such improbabilities or impossibilities as these, that any Man will think it fit to venture his Soul!
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I'll pawn my Soul upon it, I'll run the hazard of my Soul upon it, I am a lover of God for all this? Would you venture any thing else so besides your Soul? Would you venture a Finger so? an Eye so ▪ It's to place the name where there is nothing of the thing:
I'll pawn my Soul upon it, I'll run the hazard of my Soul upon it, I am a lover of God for all this? Would you venture any thing Else so beside your Soul? Would you venture a Finger so? an Eye so ▪ It's to place the name where there is nothing of the thing:
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It's to place the name of a thing upon its contrary:
It's to place the name of a thing upon its contrary:
pn31|vbz p-acp n1 dt n1 pp-f dt n1 p-acp po31 j-jn:
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The Soul of Man can't be in an indifferency towards God, but if there be not love, propension ;
The Soul of Man can't be in an indifferency towards God, but if there be not love, propension;
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there is aversion, and that's hatred: And what, is hatred to be called love? If you bear that habitual disposition of Soul towards God, to go all the day long with no inclination towards him, no thought of him, no design to please him, to serve him, to glorifie him:
there is aversion, and that's hatred: And what, is hatred to be called love? If you bear that habitual disposition of Soul towards God, to go all the day long with no inclination towards him, no Thought of him, no Design to please him, to serve him, to Glorify him:
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If this be your habitual temper, and usual course, will you call this Love? Shall this contrariety to the love of God be call'd love to him? You may as well call water fire,
If this be your habitual temper, and usual course, will you call this Love? Shall this contrariety to the love of God be called love to him? You may as well call water fire,
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or fire water, as so grosly mis-name things here, and therefore again: In the Third place: That we may advance somewhat:
or fire water, as so grossly misname things Here, and Therefore again: In the Third place: That we may advance somewhat:
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Plainly and positively pass the true Judgment. Plainly and positively pass the true Judgement.
av-j cc av-j vvi dt j n1.
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If the Characters that you have heard do carry the matter so, come at last plainly and positively to pass the true Judgment of your own case,
If the Characters that you have herd do carry the matter so, come At last plainly and positively to pass the true Judgement of your own case,
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though it be a sad one, and tell your own Souls: Oh my Soul, Though I must sadly say it; I must say it:
though it be a sad one, and tell your own Souls: O my Soul, Though I must sadly say it; I must say it:
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All things conclude and make against thee: The love of God is not in thee.
All things conclude and make against thee: The love of God is not in thee.
d n2 vvi cc vvi p-acp pno21: dt n1 pp-f np1 vbz xx p-acp pno21.
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Why, is it not as good this should be the present issue at your own Bar,
Why, is it not as good this should be the present issue At your own Bar,
q-crq, vbz pn31 xx p-acp j d vmd vbi dt j n1 p-acp po22 d n1,
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and at the Tribunal of your own Conscience, as before God's Judgment-Seat? Why should you not concur and fall in with Christ the authorized Judge? Whose Judgment is according to truth:
and At the Tribunal of your own Conscience, as before God's Judgment seat? Why should you not concur and fallen in with christ the authorized Judge? Whose Judgement is according to truth:
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Why, this is a thing that must be done, the case requires it, and God's express Word requires it, 1 Cor. 11.31. Other previous and preparatory Duty, plainly enjoyned, doth by consequence enjoyn it, and requires that it follow, 2 Cor. 13.5.
Why, this is a thing that must be done, the case requires it, and God's express Word requires it, 1 Cor. 11.31. Other previous and preparatory Duty, plainly enjoined, does by consequence enjoin it, and requires that it follow, 2 Cor. 13.5.
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What is Examination for, but in order to Judgment? It must therefore be done, and I shall shew how it must be done, and proceed to some farther Directions.
What is Examination for, but in order to Judgement? It must Therefore be done, and I shall show how it must be done, and proceed to Some farther Directions.
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First, You must do it solemnly: Take your selves aside at some fit season or another:
First, You must do it solemnly: Take your selves aside At Some fit season or Another:
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Inspect your own Souls, review your Life: Consider what your wonted frame and your ordinary course has been:
Inspect your own Souls, review your Life: Consider what your wonted frame and your ordinary course has been:
j po22 d n2, vvi po22 n1: vvb q-crq po22 j n1 cc po22 j n1 vhz vbn:
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And if you find by such Characters as heretofore were given, this is the truth of your case,
And if you find by such Characters as heretofore were given, this is the truth of your case,
cc cs pn22 vvb p-acp d n2 c-acp av vbdr vvn, d vbz dt n1 pp-f po22 n1,
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then let Judgment pass upon deliberation, Oh my Soul! Thou hast not the love of God in thee:
then let Judgement pass upon deliberation, O my Soul! Thou hast not the love of God in thee:
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Whatsoever thine appearances hitherto have been:
Whatsoever thine appearances hitherto have been:
r-crq po21 n2 av vhb vbn:
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And whatsoever thy Peace and Quiet hath been, thou hast not the love of God in thee:
And whatsoever thy Peace and Quiet hath been, thou hast not the love of God in thee:
cc r-crq po21 n1 cc j-jn vhz vbn, pns21 vh2 xx dt n1 pp-f np1 p-acp pno21:
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Let it be done with Solemnity. Secondly, Do it in the sight of God as before him, as under his Eye,
Let it be done with Solemnity. Secondly, Do it in the sighed of God as before him, as under his Eye,
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as under the Eye of Christ: That Eye that is as a flame of fire, that searches Hearts, and tries Reins: Arraign thy self before him: Lord!
as under the Eye of christ: That Eye that is as a flame of fire, that Searches Hearts, and tries Reins: Arraign thy self before him: Lord!
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I have here brought before thee a guilty Soul, a delinquent Soul, a wretched, an horrid delinquent, a Soul that was breathed into me by thee,
I have Here brought before thee a guilty Soul, a delinquent Soul, a wretched, an horrid delinquent, a Soul that was breathed into me by thee,
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an intelligent, understanding Soul, a Soul that hath love in its Nature, but a Soul that never loved thee.
an intelligent, understanding Soul, a Soul that hath love in its Nature, but a Soul that never loved thee.
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Thirdly, Judge thy self before him as to the fact, and as to the fault :
Thirdly, Judge thy self before him as to the fact, and as to the fault:
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As to the fact, I have never yet loved thee, O God, I own it to thee: Lord!
As to the fact, I have never yet loved thee, Oh God, I own it to thee: Lord!
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I accuse, I charge my Soul with this before thee, this is the truth of the fact, I have not the love of God in me:
I accuse, I charge my Soul with this before thee, this is the truth of the fact, I have not the love of God in me:
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And charge thy self with the fault: Oh horrid Creature that I am! I was made by thee, and don't love thee:
And charge thy self with the fault: O horrid Creature that I am! I was made by thee, and don't love thee:
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thou didst breath into me this reasonable immortal Spirit, and it doth not love thee: It is thy own Off-spring, and does not love thee:
thou didst breath into me this reasonable immortal Spirit, and it does not love thee: It is thy own Offspring, and does not love thee:
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It can never be blessed in any thing but thee, and it does not love thee: And then hereupon in the
It can never be blessed in any thing but thee, and it does not love thee: And then hereupon in the
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Fourth place, Joyn to this self-judging, self-loathing:
Fourth place, Join to this Self-judging, Self-loathing:
ord n1, vvb p-acp d j, j:
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That we are to Judge our selves, is a Law laid upon us by the Supream Law-giver, the one Law-giver, that hath power to save, and to destroy:
That we Are to Judge our selves, is a Law laid upon us by the Supreme Lawgiver, the one Lawgiver, that hath power to save, and to destroy:
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And his Word that enjoyns it, as plainly tells us what must go with it, that this self-judging must be accompanied with self-loathing, Ezek. 6.9. ch. 20.43. and 36.31.
And his Word that enjoins it, as plainly tells us what must go with it, that this Self-judging must be accompanied with Self-loathing, Ezekiel 6.9. changed. 20.43. and 36.31.
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Do God that right upon thy self, that thou mayest tell him, Blessed God! I do even hate my self,
Do God that right upon thy self, that thou Mayest tell him, Blessed God! I do even hate my self,
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because I find I have not loved thee, and I cannot but hate my self,
Because I find I have not loved thee, and I cannot but hate my self,
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and I never will be reconciled to my self, till I find I am reconciled to thee: This is doing Justice:
and I never will be reconciled to my self, till I find I am reconciled to thee: This is doing justice:
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Doth not the Scripture usually and familiarly so represent to us the great turn of the Soul to God:
Does not the Scripture usually and familiarly so represent to us the great turn of the Soul to God:
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When poor sinners become Penitents, and return, that they are brought to hate themselves, and loath themselves in their own Eyes? And is there any thing that can make a Soul so loathsom in it self, or ought to make it so loathsom to it self, as not to love God, to be destitute of the love of God? And then,
When poor Sinners become Penitents, and return, that they Are brought to hate themselves, and loath themselves in their own Eyes? And is there any thing that can make a Soul so loathsome in it self, or ought to make it so loathsome to it self, as not to love God, to be destitute of the love of God? And then,
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Fifthly, Hereupon too: Pity thy self, pity thy own Soul, there is cause to hate it, to loath it,
Fifthly, Hereupon too: Pity thy self, pity thy own Soul, there is cause to hate it, to loath it,
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and is there no cause to pity it? to lament it? Doth not this look like a lamentable case? Oh! what a Soul have I, that can love any thing else, that can love Trifles, that can love Impurities, that can love Sin:
and is there no cause to pity it? to lament it? Does not this look like a lamentable case? Oh! what a Soul have I, that can love any thing Else, that can love Trifles, that can love Impurities, that can love since:
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And can't love God, Christ, the most desirable good of Souls? What a Soul have I? What a Monster in the Creation of God is this Soul of mine!
And can't love God, christ, the most desirable good of Souls? What a Soul have I? What a Monster in the Creation of God is this Soul of mine!
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Methinks you should set your selves, if any of you can find this to be the case, to weep over your own Souls.
Methinks you should Set your selves, if any of you can find this to be the case, to weep over your own Souls.
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Some may see cause to say:
some may see cause to say:
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Oh my Soul, thou hast in thee other valuable things, thou hast Understanding in thee, Judgment in thee, Wit in thee;
O my Soul, thou hast in thee other valuable things, thou hast Understanding in thee, Judgement in thee, Wit in thee;
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perhaps Learning, considerable acquired Endowments in thee; but thou hast not the love of God in thee:
perhaps Learning, considerable acquired Endowments in thee; but thou hast not the love of God in thee:
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I can do many other commendable or useful things, I can Discourse plausibly, Argue subtilly, I can manage Affairs dexterously, but I can't love God:
I can do many other commendable or useful things, I can Discourse plausibly, Argue subtly, I can manage Affairs dexterously, but I can't love God:
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Oh my Soul, how great an Essential dost thou want to all Religion, to all Duty, to all Felicity!
O my Soul, how great an Essential dost thou want to all Religion, to all Duty, to all Felicity!
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The one thing necessary thou wantest, thou hast every thing but what thou needest more than any thing, more than all things:
The one thing necessary thou Wantest, thou hast every thing but what thou Needest more than any thing, more than all things:
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And Oh my Soul, what is like at this rate to become of thee? Where art thou to have thy eternal abode? To what Regions of Horror,
And O my Soul, what is like At this rate to become of thee? Where art thou to have thy Eternal Abided? To what Regions of Horror,
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and Darkness, and Woe, art thou going? What Society can be fit for thee? No lover of God! No lover of God! what,
and Darkness, and Woe, art thou going? What Society can be fit for thee? No lover of God! No lover of God! what,
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but of Infernal accursed Spirits that are at utmost distance from him, and to whom no beam of holy vital Light shall ever shine to all Eternity:
but of Infernal accursed Spirits that Are At utmost distance from him, and to whom no beam of holy vital Light shall ever shine to all Eternity:
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Thou, Oh my Soul, art self-abandon'd to the blackness of Darkness for ever. Thy doom is in thy Breast, thy own Bosom:
Thou, O my Soul, art self-abandoned to the blackness of Darkness for ever. Thy doom is in thy Breast, thy own Bosom:
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Thy no-love to God is thy own doom, thy eternal doom: Creates thee a present Hell, and shews whither thou belongest. Sixth place:
Thy no-love to God is thy own doom, thy Eternal doom: Creates thee a present Hell, and shows whither thou belongest. Sixth place:
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Let a due fear and solicitude hereupon be set on work in thee : For consider thy self as one shortly to be arraign'd before the Supream Tribunal:Let a due Fear and solicitude hereupon be Set on work in thee: For Consider thy self as one shortly to be arraigned before the Supreme Tribunal:
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And then here is the critical, vertical point upon which thy Judgment turns: Lovers of God; Or no Lovers of God:
And then Here is the critical, vertical point upon which thy Judgement turns: Lovers of God; Or no Lovers of God:
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All are to be judged in reference to what they were and did in the Body, whether good or evil:
All Are to be judged in Referente to what they were and did in the Body, whither good or evil:
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As in 2 Cor. chap. 5. ver. 10. What wast thou as to this point,
As in 2 Cor. chap. 5. ver. 10. What waste thou as to this point,
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while thou wast in the Body? For the last Judgment regards that former state, what thou didst;
while thou wast in the Body? For the last Judgement regards that former state, what thou didst;
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and what was thy wont as to this whilst thou wast in the Body? Therefore by the way no hope,
and what was thy wont as to this while thou wast in the Body? Therefore by the Way no hope,
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after thou art gone out of the Body:
After thou art gone out of the Body:
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Go out of the Body, no lover of God, the departing Soul no lover of God,
Go out of the Body, no lover of God, the departing Soul no lover of God,
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and this will be found your state at the Judgment-day:
and this will be found your state At the Judgment day:
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You are not to expect after Death a Gospel to be preach'd, that you may then be reconciled to God: No;
You Are not to expect After Death a Gospel to be preached, that you may then be reconciled to God: No;
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but what did you do in the Body? According to that you are to be judged:
but what did you do in the Body? According to that you Are to be judged:
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Did you love God in this Body while here, yea or no? And this is a Tryal upon the most Fundamental Point:
Did you love God in this Body while Here, yea or no? And this is a Trial upon the most Fundamental Point:
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For as all the Law is comprehended in Love, as was formerly hinted, if you be found guilty in this Point, that you were no lover of God, totally destitute of the love of God, you were a perpetual underminer of his whole Government, of the whole frame of his Law, a Disloyal Creature, Rebellious and False to the God that made you, to Jesus Christ that redeemed you by his Blood:
For as all the Law is comprehended in Love, as was formerly hinted, if you be found guilty in this Point, that you were no lover of God, totally destitute of the love of God, you were a perpetual underminer of his Whole Government, of the Whole frame of his Law, a Disloyal Creature, Rebellious and False to the God that made you, to jesus christ that redeemed you by his Blood:
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All Disobedience and Rebellion is summ'd up in this one word: Having been no lover of God:
All Disobedience and Rebellion is summed up in this one word: Having been no lover of God:
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And won't it make any man's heart to meditate Terror, to think of having such a charge as this likely to lye against him in the Judgment of that day;
And won't it make any Man's heart to meditate Terror, to think of having such a charge as this likely to lie against him in the Judgement of that day;
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that day, when the secrets of all hearts are to be laid open? Every work must be then brought into Judgment,
that day, when the secrets of all hearts Are to be laid open? Every work must be then brought into Judgement,
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and every secret thing, whether it be good or evil: Eccles. 12.14. And it will be to the confusion of many a one:and every secret thing, whither it be good or evil: Eccles. 12.14. And it will be to the confusion of many a one:
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It may be your no-love of God was heretofore a great Secret:
It may be your no-love of God was heretofore a great Secret:
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You had a heart in which was no love of God, but it was a secret, you took not care to have it writ in your forehead;
You had a heart in which was no love of God, but it was a secret, you took not care to have it writ in your forehead;
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you convers'd with Men so plausibly, no body took you to be no lover of God, to have a heart disaffected to God:
you conversed with Men so plausibly, no body took you to be no lover of God, to have a heart disaffected to God:
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But now out comes the Secret, that which you kept for a great Secret all your days, out comes the Secret :
But now out comes the Secret, that which you kept for a great Secret all your days, out comes the Secret:
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And to have such a Secret as this disclosed to that vast Assembly before Angels and Men!
And to have such a Secret as this disclosed to that vast Assembly before Angels and Men!
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Here was a Creature, a Reasonable Creature, an Intelligent Soul, that lived upon the Divine Bounty and Goodness so many Years in the World below,
Here was a Creature, a Reasonable Creature, an Intelligent Soul, that lived upon the Divine Bounty and goodness so many years in the World below,
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and hid a false disloyal Heart by a plausible shew, and external profession of great devotedness to God all the time of his abode in that World:
and hid a false disloyal Heart by a plausible show, and external profession of great devotedness to God all the time of his Abided in that World:
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Oh! What a fearful thing would it be to have this Secret so disclosed? And do you think that all the Loyal Creatures that shall be Spectators and Auditors in the hearing of that great day, will not all conceive a just and a loyal Indignation against such a one when convicted of not loving God, convicted of not loving him that gave him breath, him whose he was, to whom he belonged, whose name he bore? What a fearful thing will it be to stand convicted so upon such a Point as this? And sure in the mean time there's great reason for continual fear why a man's heart should meditate terror :
Oh! What a fearful thing would it be to have this Secret so disclosed? And do you think that all the Loyal Creatures that shall be Spectators and Auditors in the hearing of that great day, will not all conceive a just and a loyal Indignation against such a one when convicted of not loving God, convicted of not loving him that gave him breath, him whose he was, to whom he belonged, whose name he boar? What a fearful thing will it be to stand convicted so upon such a Point as this? And sure in the mean time there's great reason for continual Fear why a Man's heart should meditate terror:
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One would even think that all the Creation should be continually every moment in Arms against him:
One would even think that all the Creation should be continually every moment in Arms against him:
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One would be afraid that every Wind that blows should be a deadly blast to destroy me:
One would be afraid that every Wind that blows should be a deadly blast to destroy me:
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That when the Sun shines upon me, all its beams should be turn'd into vindictive flames, to execute vengeance upon me!
That when the Sun shines upon me, all its beams should be turned into vindictive flames, to execute vengeance upon me!
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I would fear that even the very stones in the streets should fly against me and every thing that meets me be my death.
I would Fear that even the very stones in the streets should fly against me and every thing that meets me be my death.
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What, to go about the streets from day to day with a heart void of the love of God! What a heart have I? Fear ought to be exercised in this case:
What, to go about the streets from day to day with a heart void of the love of God! What a heart have I? fear ought to be exercised in this case:
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We are bid to fear if we do evil against an Humane Ruler:
We Are bid to Fear if we do evil against an Humane Ruler:
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If thou do that which is evil, be afraid, for he beareth not the Sword in vain, Rom. 13.4.If thou do that which is evil, be afraid, for he bears not the Sword in vain, Rom. 13.4.
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But if I be such an evil doer against the Supream Ruler, the Lord of Heaven and Earth:
But if I be such an evil doer against the Supreme Ruler, the Lord of Heaven and Earth:
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Have I not reason to be afraid? And to think sadly with my self what will the end of this be? But yet I will add in the Seventh place: Don't despair for all this:
Have I not reason to be afraid? And to think sadly with my self what will the end of this be? But yet I will add in the Seventh place: Don't despair for all this:
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God is in Christ reconciling the World to himself: As in that 2 Cor. chap. 5. v. 19. that sin might not be imputed:
God is in christ reconciling the World to himself: As in that 2 Cor. chap. 5. v. 19. that since might not be imputed:
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He is in Christ to reconcile you to win Hearts, to captivate Souls to the love of God:
He is in christ to reconcile you to win Hearts, to captivate Souls to the love of God:
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For what else is Reconciliation on our part? He is in Christ to reconcile, to conquer Enmity, to subdue disaffected Hearts, to make such Souls call and cry, My Lord,
For what Else is Reconciliation on our part? He is in christ to reconcile, to conquer Enmity, to subdue disaffected Hearts, to make such Souls call and cry, My Lord,
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and my God! I have been a stranger to thee: I will through thy grace be so no longer, therefore don't despair:
and my God! I have been a stranger to thee: I will through thy grace be so no longer, Therefore don't despair:
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Despair that ever you should do well without loving of God: But don't despair you shall ever be brought to love him by no means:
Despair that ever you should do well without loving of God: But don't despair you shall ever be brought to love him by no means:
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You have to do with him that is the Element of Love, the God of Love, the Fountain of Love, the great Source of Love, the Fountain at once both of Loveliness and Love, whose Nature is Love, and is with his name in his Son, who was manifested in the Flesh full of Grace and Truth, i. e. sincerest love.
You have to do with him that is the Element of Love, the God of Love, the Fountain of Love, the great Source of Love, the Fountain At once both of Loveliness and Love, whose Nature is Love, and is with his name in his Son, who was manifested in the Flesh full of Grace and Truth, i. e. Sincerest love.
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He was incarnate Love, Love pointed at us, and is upon these terms able to transform all the World into Love;
He was incarnate Love, Love pointed At us, and is upon these terms able to transform all the World into Love;
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the Nature of God is all Love, 1 John 4.16. and in Christ, he is Emanuel, God with us, so the Divine Love hath a direct aspect upon us:
the Nature of God is all Love, 1 John 4.16. and in christ, he is Emmanuel, God with us, so the Divine Love hath a Direct aspect upon us:
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Why then apply your selves to him: Turn your selves towards him, open your Souls to him;
Why then apply your selves to him: Turn your selves towards him, open your Souls to him;
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say to him, Lord, flow in with all the mighty Powers of thine own Love upon my Soul, thou that 〈 … 〉 the true genuine Sons of Abraham, and there can be no such Children, without Love:
say to him, Lord, flow in with all the mighty Powers of thine own Love upon my Soul, thou that 〈 … 〉 the true genuine Sons of Abraham, and there can be no such Children, without Love:
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Oh dissolve this stone, this stone in my Breast, mollifie this obdurate Heart, turn it into Love!
O dissolve this stone, this stone in my Breast, mollify this obdurate Heart, turn it into Love!
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How soon may it be done upon due application!
How soon may it be done upon due application!
uh-crq av vmb pn31 vbi vdn p-acp j-jn n1!
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He can quickly do it, draw thee into a Love-Union with himself, so as that thou shouldest come to dwell in Love:
He can quickly do it, draw thee into a Love union with himself, so as that thou Shouldst come to dwell in Love:
pns31 vmb av-j vdi pn31, vvb pno21 p-acp dt n1 p-acp px31, av c-acp cst pns21 vmd2 vvi pc-acp vvi p-acp n1:
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And dwell in God, who is Love: And he in thee:
And dwell in God, who is Love: And he in thee:
cc vvi p-acp np1, r-crq vbz n1: cc pns31 p-acp pno21:
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Then the Foundations are surely laid, for all thy future Duty, and for all thy future Felicity:
Then the Foundations Are surely laid, for all thy future Duty, and for all thy future Felicity:
av dt n2 vbr av-j vvn, p-acp d po21 j-jn n1, cc p-acp d po21 j-jn n1:
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Then how pleasantly wilt thou obey, and how blessedly wilt thou enjoy God for ever!
Then how pleasantly wilt thou obey, and how blessedly wilt thou enjoy God for ever!
av c-crq av-j vm2 pns21 vvi, cc c-crq av-vvn vm2 pns21 vvi np1 p-acp av!
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But such application must be made through Christ, and for the Spirit: Which Spirit is the Spirit of Love,
But such application must be made through christ, and for the Spirit: Which Spirit is the Spirit of Love,
p-acp d n1 vmb vbi vvn p-acp np1, cc p-acp dt n1: r-crq n1 vbz dt n1 pp-f n1,
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and of Power, and of a sound Mind, as you have it in that first of the second to Tim. v. 7. But these things I can't now further insist upon. FINIS.
and of Power, and of a found Mind, as you have it in that First of the second to Tim. v. 7. But these things I can't now further insist upon. FINIS.
cc pp-f n1, cc pp-f dt j n1, c-acp pn22 vhb pn31 p-acp d ord pp-f dt ord p-acp np1 n1 crd p-acp d n2 pns11 vmb|pn31 av jc vvb p-acp. fw-la.
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