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MATTH. 4. 1. Then was Iesus led up of the Spirit into the Wilderness to be Tempted of the Devil.
MATTHEW. 4. 1. Then was Iesus led up of the Spirit into the Wilderness to be Tempted of the devil.
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THis Scripture giveth us the History of Christs Temptation, which I shall go over by degrees.
THis Scripture gives us the History of Christ Temptation, which I shall go over by Degrees.
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In the Words Observe. 1. The Parties Tempted, and Tempting. The Person Tempted was the Lord Iesus Christ.
In the Words Observe. 1. The Parties Tempted, and Tempting. The Person Tempted was the Lord Iesus christ.
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The Person Tempting was the Devil. 2. The Occasion inducing this Combate, Iesus was led up of the Spirit.
The Person Tempting was the devil. 2. The Occasion inducing this Combat, Iesus was led up of the Spirit.
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3. The Time, Then. 4. The Place, the Wilderness. From the whole observe.
3. The Time, Then. 4. The Place, the Wilderness. From the Whole observe.
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Doctrine, The Lord Iesus Christ was pleased to submit himself to an extraordinary Combate with the Tempter,Doctrine, The Lord Iesus christ was pleased to submit himself to an extraordinary Combat with the Tempter,
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for our good. 1. I shall explain the nature and circumstances of this extraordinary Combate. 2. The Reasons,
for our good. 1. I shall explain the nature and Circumstances of this extraordinary Combat. 2. The Reasons,
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why Christ submitted to it. 3. The good of this to us. I. The circumstances of this extraordinary Combate. And here.
why christ submitted to it. 3. The good of this to us. I. The Circumstances of this extraordinary Combat. And Here.
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1. The Persons Combating, Iesus and the Devil, the Seed of the Woman, and the Seed of the Serpent.
1. The Persons Combating, Iesus and the devil, the Seed of the Woman, and the Seed of the Serpent.
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It was designed long before, Gen. 3. 15. I will put enmity between thee and the Woman,
It was designed long before, Gen. 3. 15. I will put enmity between thee and the Woman,
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and between thy Seed and her Seed:
and between thy Seed and her Seed:
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it shall bruise thy head, and thou shalt bruise his heel, and now it is accomplished.it shall bruise thy head, and thou shalt bruise his heel, and now it is accomplished.
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Here is the Prince of peace against the Prince of darkness; Michael and the Dragon; the Captain of our Salvation, and our grand Enemy.
Here is the Prince of peace against the Prince of darkness; Michael and the Dragon; the Captain of our Salvation, and our grand Enemy.
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The Devil is the great Architect of wickedness, as Christ is the Prince of Life and Righteousness. These are the Combatants;
The devil is the great Architect of wickedness, as christ is the Prince of Life and Righteousness. These Are the Combatants;
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the one ruined the creation of God, and the other restored and repaired it. 2. The Manner of the combate.
the one ruined the creation of God, and the other restored and repaired it. 2. The Manner of the combat.
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It was not meerly a phantasm, that Christ was thus assaulted and used: No, he was tempted in reality, not in conceit and imagination only.
It was not merely a phantasm, that christ was thus assaulted and used: No, he was tempted in reality, not in conceit and imagination only.
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It seemeth to be in the Spirit, though it was real.
It seems to be in the Spirit, though it was real.
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As Paul was taken up into the third Heaven, whether in the body or out of the body we cannot easily judge, but real it was.
As Paul was taken up into the third Heaven, whither in the body or out of the body we cannot Easily judge, but real it was.
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I shall more accurately discuss this question afterwards in its more proper place.
I shall more accurately discuss this question afterwards in its more proper place.
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3. What Moved him? Or how was he brought to enter into the lists with Satan? He was led by the Spirit, meaning thereby the impulsion and excitation of the Holy Spirit, the Spirit of God.
3. What Moved him? Or how was he brought to enter into the lists with Satan? He was led by the Spirit, meaning thereby the impulsion and excitation of the Holy Spirit, the Spirit of God.
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For it is said Luke 4. 1. Iesus being full of the Holy Ghost, returned from Iordan,
For it is said Lycia 4. 1. Iesus being full of the Holy Ghost, returned from Iordan,
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and was led by the Spirit into the Wilderness. and was led by the Spirit into the Wilderness.
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He did not voluntarily put himself upon Temptation, but by Gods appointment went up from Iordan further into the Desart. We Learn hence.
He did not voluntarily put himself upon Temptation, but by God's appointment went up from Iordan further into the Desert. We Learn hence.
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1. That temptations come not by chance, not out of the Earth, nor meerly from the Devil;
1. That temptations come not by chance, not out of the Earth, nor merely from the devil;
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but God ordereth them for his own Glory and our Good.
but God Ordereth them for his own Glory and our Good.
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Satan was fain to beg leave to tempt Iob, Iob 1. 12. And the Lord said unto Satan,
Satan was fain to beg leave to tempt Job, Job 1. 12. And the Lord said unto Satan,
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behold, all that he hath is in thy power, onely upon himself put not forth thine hand. behold, all that he hath is in thy power, only upon himself put not forth thine hand.
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There is a concession with a limitation, till God exposeth us to tryals, the devil cannot trouble us, nor touch us.
There is a concession with a limitation, till God exposeth us to trials, the Devil cannot trouble us, nor touch us.
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So Luke 22. 31. Simon, Simon, Satan hath desired to have you, that he may sift you as Wheat.
So Lycia 22. 31. Simon, Simon, Satan hath desired to have you, that he may sift you as Wheat.
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Nay he could not enter into the Herd of Swine without a patent, and new pass from Christ, Matth. 8. 31. So the devils besought him, saying.
Nay he could not enter into the Heard of Swine without a patent, and new pass from christ, Matthew 8. 31. So the Devils besought him, saying.
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If thou cast us out suffer us to go away into the Herd of Swine. If thou cast us out suffer us to go away into the Heard of Swine.
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This cruel spirit is held in the chains of an irresistable Providence, that he cannot molest any creature of God without his permission.
This cruel Spirit is held in the chains of an irresistible Providence, that he cannot molest any creature of God without his permission.
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Which is a great satisfaction to the faithful: all things which concern our tryal are determined and ordered by God.
Which is a great satisfaction to the faithful: all things which concern our trial Are determined and ordered by God.
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If we be free, let us bless God for it, and pray that he would not lead us into temptation:
If we be free, let us bless God for it, and pray that he would not led us into temptation:
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if tempted when we are in Satans hands remember Satan is in Gods hand.
if tempted when we Are in Satan hands Remember Satan is in God's hand.
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2. Having given up our selves to God, we are no longer to be at our own dispose and direction;
2. Having given up our selves to God, we Are no longer to be At our own dispose and direction;
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but must submit our selves to be led, guided and ordered by God in all things.
but must submit our selves to be led, guided and ordered by God in all things.
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So it was with Christ, he was led by the spirit continually:
So it was with christ, he was led by the Spirit continually:
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if he retire into the desart, he is led by the Spirit, Luke 4. 1. If he come back again into Galilee, ver. 4. Iesus returned in the power of the Spirit into Galilee.
if he retire into the desert, he is led by the Spirit, Lycia 4. 1. If he come back again into Galilee, ver. 4. Iesus returned in the power of the Spirit into Galilee.
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The Holy Ghost leadeth him into the conflict, and when it was ended, leadeth him back again.
The Holy Ghost leads him into the conflict, and when it was ended, leads him back again.
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Now there is a perfect likeness between a Christian and Christ:
Now there is a perfect likeness between a Christian and christ:
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he is led by the spirit off and on, so we must be guided by the same Spirit in all our actions, Rom. 8. 14. For as many as are led by the Spirit of God, they are the Sons of God.
he is led by the Spirit off and on, so we must be guided by the same Spirit in all our actions, Rom. 8. 14. For as many as Are led by the Spirit of God, they Are the Sons of God.
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3. That we must observe our warrant and calling in all we resolve upon.
3. That we must observe our warrant and calling in all we resolve upon.
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To put our selves upon hazards we are not called unto, is to go out of our bounds to meet a temptation,
To put our selves upon hazards we Are not called unto, is to go out of our bounds to meet a temptation,
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or to ride into the devils quarters. Christ did not go of his own accord into the desart, but by divine impulsion,
or to ride into the Devils quarters. christ did not go of his own accord into the desert, but by divine impulsion,
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and so he came from thence.
and so he Come from thence.
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We may in our place and calling venture our selves on the protection of Gods Providence upon obvious temptations, God will maintain and support us in them;
We may in our place and calling venture our selves on the protection of God's Providence upon obvious temptations, God will maintain and support us in them;
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that is to trust God, but to go out of our calling is to tempt God.
that is to trust God, but to go out of our calling is to tempt God.
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4. Compare the words used in Matthew and Mark, chap. 1. 12. And immediately the Spirit driveth him into the Wilderness.
4. Compare the words used in Matthew and Mark, chap. 1. 12. And immediately the Spirit drives him into the Wilderness.
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That shows that it was a forcible motion, or a strong impulse, such as he could not easily resist or refuse,
That shows that it was a forcible motion, or a strong impulse, such as he could not Easily resist or refuse,
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so here is freedom, he was led; there is Force and efficacious impression, he was driven, with a voluntary condescension thereunto.
so Here is freedom, he was led; there is Force and efficacious impression, he was driven, with a voluntary condescension thereunto.
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There may be liberty of mans Will, yet the victorious efficacy of Grace united together: a man may be taught and drawn;
There may be liberty of men Will, yet the victorious efficacy of Grace united together: a man may be taught and drawn;
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as Christ here was led, and driven by the Spirit into the Wilderness. 3. The Time. 1. Presently after his Baptisme.
as christ Here was led, and driven by the Spirit into the Wilderness. 3. The Time. 1. Presently After his Baptism.
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Now the Baptism of Christ agreeth with ours as to the general nature of it.
Now the Baptism of christ agreeth with ours as to the general nature of it.
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Baptism is our initiation into the service of God, or our solemn consecration of our selves to him;
Baptism is our initiation into the service of God, or our solemn consecration of our selves to him;
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and it doth not only imply work, but fight, Rom. 6. 13. Neither yield ye your members as instruments NONLATINALPHABET, of unrighteousness unto sin: but yield your selves unto God,
and it does not only imply work, but fight, Rom. 6. 13. Neither yield you your members as Instruments, of unrighteousness unto since: but yield your selves unto God,
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as those that are alive from the dead, and your members as instruments of righteousness unto God. as those that Are alive from the dead, and your members as Instruments of righteousness unto God.
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And Rom. 13. 12. Let us cast off the works of darkness, and let us put on the armour of light.
And Rom. 13. 12. Let us cast off the works of darkness, and let us put on the armour of Light.
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Christs Baptism had the same general nature with ours, not the same special nature:
Christ Baptism had the same general nature with ours, not the same special nature:
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the general nature is an engagement to God, the special use of Baptism is to be a seal of the New Covenant,
the general nature is an engagement to God, the special use of Baptism is to be a seal of the New Covenant,
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or to be to us the Baptism of Repentance for the Remission of sins.
or to be to us the Baptism of Repentance for the Remission of Sins.
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Now this Christ was not capable of, he had no sin to be repented of or remitted;
Now this christ was not capable of, he had no since to be repented of or remitted;
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but his Baptism was an engagement to the same military work, to which we are ingaged.
but his Baptism was an engagement to the same military work, to which we Are engaged.
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He came into the World for that end and purpose, to War against sin and satan;
He Come into the World for that end and purpose, to War against since and satan;
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he engageth as the General, we as the common Souldiers.
he engageth as the General, we as the Common Soldiers.
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He as the General 1 Iohn 3. 8. For this purpose the son of God was manifested NONLATINALPHABET, that he might destroy the works of the Devil.
He as the General 1 John 3. 8. For this purpose the son of God was manifested, that he might destroy the works of the devil.
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His Baptism was the taking of the Field as General; we undertake to fight under him in our rank and place.
His Baptism was the taking of the Field as General; we undertake to fight under him in our rank and place.
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2. At this Baptismal engagement the Father had given him a testimony by a voice from Heaven, this is my beloved Son in whom I am well pleased, and the Holy Ghost had descended upon him in the form of a Dove, Mark 3. 16, 17. Now presently after this he is set upon by the Tempter.
2. At this Baptismal engagement the Father had given him a testimony by a voice from Heaven, this is my Beloved Son in whom I am well pleased, and the Holy Ghost had descended upon him in the from of a Dove, Mark 3. 16, 17. Now presently After this he is Set upon by the Tempter.
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Thus many times the Children of God after solemn assurances of his love are exposed to great temptations.
Thus many times the Children of God After solemn assurances of his love Are exposed to great temptations.
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Of this you may see an instance in Abraham, Gen. 22. 1. And it came to pass after these things, that God did tempt Abraham, that is after he had assured Abraham, that he was his shield, and his exceeding great reward, and given him so many renewed testimonies of his favour.
Of this you may see an instance in Abraham, Gen. 22. 1. And it Come to pass After these things, that God did tempt Abraham, that is After he had assured Abraham, that he was his shield, and his exceeding great reward, and given him so many renewed testimonies of his favour.
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So Paul after his rapture, lest he should be exalted above measure through the abundance of revelations, there was given to him a thorn in the flesh, the messenger of Satan to buffet him, 2 Cor. 12. 7. So Heb. 10. 32. But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions, i. e.
So Paul After his rapture, lest he should be exalted above measure through the abundance of revelations, there was given to him a thorn in the Flesh, the Messenger of Satan to buffet him, 2 Cor. 12. 7. So Hebrew 10. 32. But call to remembrance the former days, in which After you were illuminated, you endured a great fight of afflictions, i. e.
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after ye were fully convinced of the Christian Faith, and furnished with those vertues and graces that belong to it.
After you were Fully convinced of the Christian Faith, and furnished with those Virtues and graces that belong to it.
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Gods conduct is gentle and proportioned to our strength, as Iacob drove as the little ones were able to bear it.
God's conduct is gentle and proportioned to our strength, as Iacob drove as the little ones were able to bear it.
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He never suffers his Castles to be besieged till they are victualled. 3. Immediately before he entred upon his Prophetical Office.
He never suffers his Castles to be besieged till they Are victualed. 3. Immediately before he entered upon his Prophetical Office.
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Experience of temptation fits for the Ministry, as Christs temptations prepared him to set a foot the Kingdom of God,
Experience of temptation fits for the Ministry, as Christ temptations prepared him to Set a foot the Kingdom of God,
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for the recovery of poor Souls out of their bondage into the liberty of the children of God, verse 17. From that time Iesus began to preach,
for the recovery of poor Souls out of their bondage into the liberty of the children of God, verse 17. From that time Iesus began to preach,
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and to say, Repent for the Kingdom of heaven is at hand. and to say, repent for the Kingdom of heaven is At hand.
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Our state of innocency was our Health, the grace of the Redeemer our Medicine, Christ our Physician:
Our state of innocency was our Health, the grace of the Redeemer our Medicine, christ our physician:
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for the Devil had poisoned our humane Nature.
for the devil had poisoned our humane Nature.
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Therefore when he sets afoot his healing cure, it was fit and congruous, that he should experimentally feel the power of the tempter,
Therefore when he sets afoot his healing cure, it was fit and congruous, that he should experimentally feel the power of the tempter,
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and in what manner he doth assault and endanger souls, Christ also would shew us, that Ministers should not only be men of Science but of Experience.
and in what manner he does assault and endanger Souls, christ also would show us, that Ministers should not only be men of Science but of Experience.
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4. The Place or Field, where this combat was fought, The Wilderness; where were none but Wild Beasts, Mark 1. 13. And he was there in the Wilderness forty days tempted of Satan,
4. The Place or Field, where this combat was fought, The Wilderness; where were none but Wild Beasts, Mark 1. 13. And he was there in the Wilderness forty days tempted of Satan,
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and was with the wild beasts, and the Angels ministred unto him. Great question there is in what Wilderness Christ was;and was with the wild beasts, and the Angels ministered unto him. Great question there is in what Wilderness christ was;
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their opinion is most probable who think it was the great Wilderness, called The Desert of Arabia, in which the Israelites wandred forty years,
their opinion is most probable who think it was the great Wilderness, called The Desert of Arabia, in which the Israelites wandered forty Years,
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and in which Elijah fasted fourty dayes and forty nights. In this solitary place Satan tryed his utmost power against our Saviour. This teacheth us.
and in which Elijah fasted fourty days and forty nights. In this solitary place Satan tried his utmost power against our Saviour. This Teaches us.
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1. That Christ alone grapled with Satan, having no fellow worker with him, that we may know the strength of our Redeemer, who is able himself to overcome the tempter without any assistance,
1. That christ alone grappled with Satan, having no fellow worker with him, that we may know the strength of our Redeemer, who is able himself to overcome the tempter without any assistance,
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and to save to the uttermost all that come unto God by him, Heb. 7. 25. 2. That the Devil often abuseth our solitude.
and to save to the uttermost all that come unto God by him, Hebrew 7. 25. 2. That the devil often abuseth our solitude.
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It is good sometimes to be alone;
It is good sometime to be alone;
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but then we need to be stocked with Holy Thoughts, or employed in Holy exercises, that we may be able to say as Christ, Iohn 16. 32. I am not alone because the Father is with me.
but then we need to be stocked with Holy Thoughts, or employed in Holy exercises, that we may be able to say as christ, John 16. 32. I am not alone Because the Father is with me.
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Howsoever a state of retirement from humane converse, if it be not necessary exposeth us to temptations:
Howsoever a state of retirement from humane converse, if it be not necessary exposeth us to temptations:
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But if we are cast upon it, we must expect God's presence and help. 3. That no place is priviledged from temptations, unless we leave our hearts behind us.
But if we Are cast upon it, we must expect God's presence and help. 3. That no place is privileged from temptations, unless we leave our hearts behind us.
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David walking on the tarrass or house top was ensnared by Bathsheba 's beauty, 2 Sam. 11. 2, 3, 4. Lot that was chast in Sodom, yet committed incest in the mountain, where there were none but his own Family, Gen. 19. 30, 31, &c. When we are locked in our closets we cannot shut out Satan.David walking on the tarrass or house top was Ensnared by Bathsheba is beauty, 2 Sam. 11. 2, 3, 4. Lot that was chaste in Sodom, yet committed Incest in the mountain, where there were none but his own Family, Gen. 19. 30, 31, etc. When we Are locked in our closets we cannot shut out Satan.
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II. The Reasons why Christ submitted to it.
II The Reasons why christ submitted to it.
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1. With respect to Adam, that the parallel between the first and second Adam might be more exact.
1. With respect to Adam, that the parallel between the First and second Adam might be more exact.
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They are often compared in Scriptures as Rom. 5. latter end, and 1 Cor. 15. and we read Rom. 5. 14. that the first Adam was NONLATINALPHABET, the figure of him that was to come, and as in other respects, so in this;
They Are often compared in Scriptures as Rom. 5. latter end, and 1 Cor. 15. and we read Rom. 5. 14. that the First Adam was, the figure of him that was to come, and as in other respects, so in this;
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in the same way we were destroyed by the first Adam, in the same way were we restored by the second.
in the same Way we were destroyed by the First Adam, in the same Way were we restored by the second.
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Christ recovereth and winneth that which Adam lost:
christ Recovereth and wins that which Adam lost:
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Our happiness was lost by the first Adam, being overcome by the tempter, so it must be recovered by the second Adam, the tempter being overcome by him.
Our happiness was lost by the First Adam, being overcome by the tempter, so it must be recovered by the second Adam, the tempter being overcome by him.
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He that did conquer must first be conquered, that sinners might be rescued from the captivity, wherein he held them captive.
He that did conquer must First be conquered, that Sinners might be rescued from the captivity, wherein he held them captive.
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The first Adam being assaulted quickly after his entrance into Paradise was overcome: and therefore must the second Adam overcome him assoon as he entred upon his office,
The First Adam being assaulted quickly After his Entrance into Paradise was overcome: and Therefore must the second Adam overcome him As soon as he entered upon his office,
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and that in a conflict hand to hand, in that nature that was foiled. The Devil must loose his Prisoners in the same way that he caught them.
and that in a conflict hand to hand, in that nature that was foiled. The devil must lose his Prisoners in the same Way that he caught them.
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Christ must do what Adam could not do.
christ must do what Adam could not do.
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The victory is gotten by a publick person in our nature, before it can be gotten by each individual in his own person, for so it was lost.
The victory is got by a public person in our nature, before it can be got by each Individu in his own person, for so it was lost.
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Adam lost the day before he had any off-spring, so Christ winneth it in his own person before he doth solemnly begin to Preach the Gospel, and call Disciples:Adam lost the day before he had any offspring, so christ wins it in his own person before he does solemnly begin to Preach the Gospel, and call Disciples:
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and therefore here was the great overthrow of the Adversary.
and Therefore Here was the great overthrow of the Adversary.
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2. In regard of Satan who by his conquest got a twofold power over man by tempting;
2. In regard of Satan who by his conquest god a twofold power over man by tempting;
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he got an interest in his heart to lead him captive at his will and pleasure, 2 Tim. 2. 26. and he was made Gods executioner, he got a power to punish him, Heb. 2. 14. That through death he might destroy him, that had the power of death, that is the Devil.
he god an Interest in his heart to led him captive At his will and pleasure, 2 Tim. 2. 26. and he was made God's executioner, he god a power to Punish him, Hebrew 2. 14. That through death he might destroy him, that had the power of death, that is the devil.
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Therefore the son of God, who interposed on our behalf, and undertook the rescue of sinners, did assume the nature of man, that he might conquer Satan in the nature that was conquered,
Therefore the son of God, who interposed on our behalf, and undertook the rescue of Sinners, did assume the nature of man, that he might conquer Satan in the nature that was conquered,
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and also offer himself as a sacrifice in the same nature for the demonstration of the justice of God.
and also offer himself as a sacrifice in the same nature for the demonstration of the Justice of God.
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First Christ must overcome by Obedience, tryed to the uttermost by temptations; and then he must also overcome by suffering:
First christ must overcome by obedience, tried to the uttermost by temptations; and then he must also overcome by suffering:
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by overcoming temptations he doth overcome Satan as a tempter;
by overcoming temptations he does overcome Satan as a tempter;
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and by death he overcame his as a tormentor, or as the Prince of death, who had the power of executing Gods sentence.
and by death he overcame his as a tormentor, or as the Prince of death, who had the power of executing God's sentence.
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So that you see before he overcame him by merit, he overcame him by example;
So that you see before he overcame him by merit, he overcame him by Exampl;
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and was an instance of a tempted man, before he was an instance of a persecuted man,
and was an instance of a tempted man, before he was an instance of a persecuted man,
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or one that came to make satisfaction to Gods Justice.
or one that Come to make satisfaction to God's justice.
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3. With respect to the Saints, who are in their passage to Heaven to be exposed to great difficulties and tryals.
3. With respect to the Saints, who Are in their passage to Heaven to be exposed to great difficulties and trials.
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Now that they might have comfort and hope in their Redeemer, and come to him boldly as one touched with a feeling of their infirmities, he himself submitted to be tempted.
Now that they might have Comfort and hope in their Redeemer, and come to him boldly as one touched with a feeling of their infirmities, he himself submitted to be tempted.
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This reason is recorded by the Apostle in two places, Heb. 2. 18. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted;
This reason is recorded by the Apostle in two places, Hebrew 2. 18. For in that he himself hath suffered, being tempted, he is able to succour them that Are tempted;
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able to succour, that is, fit, powerful, inclined, effectually moved to succour them. None so merciful as those who have been once miserable;
able to succour, that is, fit, powerful, inclined, effectually moved to succour them. None so merciful as those who have been once miserable;
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and they who have not only known misery but felt it, do more readily relieve and succour others.
and they who have not only known misery but felt it, do more readily relieve and succour Others.
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God biddeth Israel to pity strangers, Exod. 22. 21. Thou shalt neither vex a stranger, nor oppress him,
God bids Israel to pity Strangers, Exod 22. 21. Thou shalt neither vex a stranger, nor oppress him,
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for ye were strangers in the Land of Egypt. for you were Strangers in the Land of Egypt.
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They knew what it was to be exposed to the envy and hatred of the neighbours in the Land where they sojourned, Exod. 23. 9. For ye know the heart of a stranger, seeing ye were strangers in the Land of Egypt.
They knew what it was to be exposed to the envy and hatred of the neighbours in the Land where they sojourned, Exod 23. 9. For you know the heart of a stranger, seeing you were Strangers in the Land of Egypt.
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We read that when King Richard the first had been on the Sea near Sicily like to be drowned, he recalled that antient and barbarous custom, whereby the goods of shipwrackt men were escheated to the Crown, making provision that those goods should be preserved for the right owners.
We read that when King Richard the First had been on the Sea near Sicily like to be drowned, he Recalled that ancient and barbarous custom, whereby the goods of shipwrecked men were escheated to the Crown, making provision that those goods should be preserved for the right owners.
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Christ being tossed in the tempest of temptations, knows what belongs to the trouble thereof.
christ being tossed in the tempest of temptations, knows what belongs to the trouble thereof.
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The other place is, Heb. 4. 15. We have not an high priest, which cannot be toucht with the feeling of our infirmities,
The other place is, Hebrew 4. 15. We have not an high priest, which cannot be touched with the feeling of our infirmities,
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but was in all points tempted like as we are, yet without sin. but was in all points tempted like as we Are, yet without since.
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Christ hath experienced how strong the Assailant is, how feeble our nature is, how hard a matter it is to withstand when we are so sorely assaulted.
christ hath experienced how strong the Assailant is, how feeble our nature is, how hard a matter it is to withstand when we Are so sorely assaulted.
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His own experience of sufferings and temptations in himself doth intender his heart, and make him fit for sympathy with us,
His own experience of sufferings and temptations in himself does intender his heart, and make him fit for Sympathy with us,
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and begets a tender compassion towards the miseries and frailties of his members.
and begets a tender compassion towards the misery's and frailties of his members.
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4. With respect to Christ himself, that he might be an exact pattern of Obedience to God.
4. With respect to christ himself, that he might be an exact pattern of obedience to God.
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The obedience is little worth, which is carryed on in an even tenor, when we have no temptation to the contrary,
The Obedience is little worth, which is carried on in an even tenor, when we have no temptation to the contrary,
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but is cast off as soon as we are tempted to disobey, Iames 1. 12. Blessed is the man that endureth temptation,
but is cast off as soon as we Are tempted to disobey, James 1. 12. Blessed is the man that Endureth temptation,
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for when he is tryed, he shall receive the crown of Life, which the Lord hath promised to them that love him. for when he is tried, he shall receive the crown of Life, which the Lord hath promised to them that love him.
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And Heb. 11. 17. By Faith Abraham when he was tryed offered up Isaac, and he that had received the promises, offered up his only begotten Son. Now Christ was to be more eminent than all the holy ones of God,
And Hebrew 11. 17. By Faith Abraham when he was tried offered up Isaac, and he that had received the promises, offered up his only begotten Son. Now christ was to be more eminent than all the holy ones of God,
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and therefore that he might give an evidence of his Piety, Constancy, and Trust in God, it was thought fit some tryal should be made of him, that he might by example teach us, what reason we have to hold to God against the strongest temptations. III. The good of this to us.
and Therefore that he might give an evidence of his Piety, Constancy, and Trust in God, it was Thought fit Some trial should be made of him, that he might by Exampl teach us, what reason we have to hold to God against the Strongest temptations. III. The good of this to us.
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It teacheth us divers things, four I shall instance in.
It Teaches us diverse things, four I shall instance in.
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1. To shew us who is our grand enemy, the Devil, who sought the misery and destruction of mankind, as Christ did our Salvation.
1. To show us who is our grand enemy, the devil, who sought the misery and destruction of mankind, as christ did our Salvation.
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And therefore he is called NONLATINALPHABET, The Enemy, Matth. 13. 39. The Enemy that sowed them is the Devil.
And Therefore he is called, The Enemy, Matthew 13. 39. The Enemy that sowed them is the devil.
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And he is called also NONLATINALPHABET, the wicked one, Matth. 13. 19. as the first and deepest in evil.
And he is called also, the wicked one, Matthew 13. 19. as the First and Deepest in evil.
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And because this malitious cruel spirit ruined mankind at first, he is called a lyar and murderer from the beginning, Iohn 8. 44. A Lyar because of his deceit;
And Because this malicious cruel Spirit ruined mankind At First, he is called a liar and murderer from the beginning, John 8. 44. A Liar Because of his deceit;
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a murderer to show us what he hath done and would do.
a murderer to show us what he hath done and would do.
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It was he that set upon Christ, and doth upon us, as at first to destroy our health,
It was he that Set upon christ, and does upon us, as At First to destroy our health,
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so still to keep us from our medicine and recovery out of the lapsed estate by the Gospel of Christ.
so still to keep us from our medicine and recovery out of the lapsed estate by the Gospel of christ.
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2. That all men none excepted, are subject to temptations. If any might plead for exemption, our Lord Jesus, the eternal Son of God might,
2. That all men none excepted, Are Subject to temptations. If any might plead for exemption, our Lord jesus, the Eternal Son of God might,
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but he was assaulted and tempted; and if the Devil tempted our Saviour, he will be much more bold with us.
but he was assaulted and tempted; and if the devil tempted our Saviour, he will be much more bold with us.
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The godly are yet in the way not at the end of the Journey; in the Field, not with the Crown on their heads;
The godly Are yet in the Way not At the end of the Journey; in the Field, not with the Crown on their Heads;
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and it is Gods will, that the enemy should have leave to assault them.
and it is God's will, that the enemy should have leave to assault them.
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None go to Heaven without a tryal, all these things are accomplished in your brethren that are in the flesh, 1 Pet. 5. 9. To look for an exempt priviledge,
None go to Heaven without a trial, all these things Are accomplished in your brothers that Are in the Flesh, 1 Pet. 5. 9. To look for an exempt privilege,
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or immunity from temptation, is to list our selves as Christs Souldiers, and never expect Battle or Conflict.
or immunity from temptation, is to list our selves as Christ Soldiers, and never expect Battle or Conflict.
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3. It sheweth us the manner of Conflict, both of Satans Fight, and our Saviours Defence.
3. It shows us the manner of Conflict, both of Satan Fight, and our Saviors Defence.
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1. Of Satans Fight it is some advantage not to be ignorant of his enterprizes, 2 Cor. 2. 11. Lest Satan should get an advantage of us,
1. Of Satan Fight it is Some advantage not to be ignorant of his Enterprises, 2 Cor. 2. 11. Lest Satan should get an advantage of us,
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for we are not ignorant of his devices. Then we may the better stand upon our guard.for we Are not ignorant of his devices. Then we may the better stand upon our guard.
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He assaulted Christ by the same kind of temptations by which usually he assaults us.
He assaulted christ by the same kind of temptations by which usually he assaults us.
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The kinds of temptations are reckoned up, 1 Ioh. 2. 16. The lusts of the flesh, the lust of the eye, and the pride of life.
The Kinds of temptations Are reckoned up, 1 John 2. 16. The Lustiest of the Flesh, the lust of the eye, and the pride of life.
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And Iam. 3. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish.
And Iam. 3. 15. This Wisdom Descendeth not from above, but is earthly, sensual, devilish.
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With these temptations he assaulted our first Parents, Gen. 3. 8. When the woman saw that the Tree was good for fruit,
With these temptations he assaulted our First Parents, Gen. 3. 8. When the woman saw that the Tree was good for fruit,
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and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat. and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat.
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And with the same temptations he assaulted Christ, tempting him to turn stones into bread, to satisfie the longings of the flesh;
And with the same temptations he assaulted christ, tempting him to turn stones into bred, to satisfy the longings of the Flesh;
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to fall down and worship him, as to the sight of a bewitching object to his eyes;
to fallen down and worship him, as to the sighed of a bewitching Object to his eyes;
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to fly in the Air in pride, and to get Glory among men. Here are our snares, which we must carefully avoid.
to fly in the Air in pride, and to get Glory among men. Here Are our snares, which we must carefully avoid.
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2. The manner of Christs Defence, and so it instructeth us how to overcome and carry our selves in temptations.
2. The manner of Christ Defence, and so it Instructeth us how to overcome and carry our selves in temptations.
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And here are two things whereby we overcome.
And Here Are two things whereby we overcome.
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1. By Scripture, the Word of God is the Sword of the Spirit, Eph. 6. 17. and 1 Iohn 2. 14. The Word of God abideth in you,
1. By Scripture, the Word of God is the Sword of the Spirit, Ephesians 6. 17. and 1 John 2. 14. The Word of God Abideth in you,
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and ye have overcome the wicked one. and you have overcome the wicked one.
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It is good to have the Word of God abide in our memories, but chiefly in our hearts by a sound belief and fervent love to the truth.
It is good to have the Word of God abide in our memories, but chiefly in our hearts by a found belief and fervent love to the truth.
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2. Partly by Resolution, 1 Pet. 4. 1. Arm your selves with the same mind, viz. that was in Christ.
2. Partly by Resolution, 1 Pet. 4. 1. Arm your selves with the same mind, viz. that was in christ.
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When Satan grew bold and troublesome Christ rejects him with indignation. Now the conscience of our duty should thus prevail with us to be resolute therein;
When Satan grew bold and troublesome christ rejects him with Indignation. Now the conscience of our duty should thus prevail with us to be resolute therein;
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the double minded are as it were torn in pieces between God and the Devil, Iames 1. 8. A double minded man is unstable in all his ways.
the double minded Are as it were torn in Pieces between God and the devil, James 1. 8. A double minded man is unstable in all his ways.
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Therefore being in Gods way, we should resolve to be deaf to all temptations.
Therefore being in God's Way, we should resolve to be deaf to all temptations.
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4. The hopes of Success. God would set Christ before us as a pattern of Trust and Confidence, that when we address our selves to serve God, we might not fear the temptations of Satan.
4. The hope's of Success. God would Set christ before us as a pattern of Trust and Confidence, that when we address our selves to serve God, we might not Fear the temptations of Satan.
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We have an example of overcoming the Devil in our glorious Head and Chief.
We have an Exampl of overcoming the devil in our glorious Head and Chief.
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If he pleaded Iohn 16. 33. In the World ye shall have tribulation, but be of good chear, I have overcome the World;
If he pleaded John 16. 33. In the World you shall have tribulation, but be of good cheer, I have overcome the World;
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the same holdeth good here, for the Enemies of our Salvation are combined. He overcame the Devil in our natures, that we might not be discouraged:
the same holds good Here, for the Enemies of our Salvation Are combined. He overcame the devil in our nature's, that we might not be discouraged:
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we fight against the same Adversaries, in the same cause, and he will give power to us his weak members being full of compassion, which certainly is a great comfort to us.
we fight against the same Adversaries, in the same cause, and he will give power to us his weak members being full of compassion, which Certainly is a great Comfort to us.
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USE. Of Instruction to us. 1. To reckon upon temptations.
USE. Of Instruction to us. 1. To reckon upon temptations.
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Assoon as we mind our Baptismal Covenant we must expect that Satan will be our professed Foe, seeking to terrifie or allure us from the banner of our Captain Jesus Christ.
As soon as we mind our Baptismal Covenant we must expect that Satan will be our professed Foe, seeking to terrify or allure us from the banner of our Captain jesus christ.
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Many after Baptism fly to Satans Camp.
Many After Baptism fly to Satan Camp.
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There are a sort of men in the visible Church, who though they do not deny their Baptism,
There Are a sort of men in the visible Church, who though they do not deny their Baptism,
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as those did 2 Pet. 2. 9. Who have forgotten that they were purged from their old sins, yet they carry themselves as if they were in league with the Devil, the World,
as those did 2 Pet. 2. 9. Who have forgotten that they were purged from their old Sins, yet they carry themselves as if they were in league with the devil, the World,
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and the Flesh, rather then with the Father, Son, and Holy Ghost:
and the Flesh, rather then with the Father, Son, and Holy Ghost:
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with might and main they oppose Christs Kingdom both abroad and at home in their own hearts,
with might and main they oppose Christ Kingdom both abroad and At home in their own hearts,
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and are wholly governed by worldly things, the lusts of the Flesh, and the lusts of the Eye, and the pride of Life.
and Are wholly governed by worldly things, the Lustiest of the Flesh, and the Lustiest of the Eye, and the pride of Life.
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Now these are the Devils Agents, and the more dangerous, because they use Christs name against his Offices,
Now these Are the Devils Agents, and the more dangerous, Because they use Christ name against his Offices,
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and the form of his Religion to destroy the power thereof; as the Dragon in the Reve lations pushed with the horns of the Lamb.
and the from of his Religion to destroy the power thereof; as the Dragon in the Reve lations pushed with the horns of the Lamb.
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Others are not venomously and malignantly set against Christ, and his interest in the World,
Others Are not venomously and malignantly Set against christ, and his Interest in the World,
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or in their own Hearts, but tamely yield to the lusts of the Flesh, and go like an Ox to the slaughter,
or in their own Hearts, but tamely yield to the Lustiest of the Flesh, and go like an Ox to the slaughter,
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and a Fool to the correction of the Stocks, Prov. 7. 22. We cannot say that Satans work lyeth about these.and a Fool to the correction of the Stocks, Curae 7. 22. We cannot say that Satan work lies about these.
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Satan needeth not besiege the soul by temptations, that is his already by peaceable possession, when a strong man armed keepeth his palace, his goods are in peace, Luke 11. 21. There is no storm when wind and tide goeth together.
Satan needs not besiege the soul by temptations, that is his already by peaceable possession, when a strong man armed Keepeth his palace, his goods Are in peace, Lycia 11. 21. There is no storm when wind and tide Goes together.
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But then there is a third sort of men, that begin to be serious, and to mind their recovery by Christ, they have many good motions and convictions of the danger of sin, excellency of Christ, necessity of Holiness, they have many purposes to leave sin,
But then there is a third sort of men, that begin to be serious, and to mind their recovery by christ, they have many good motions and convictions of the danger of since, excellency of christ, necessity of Holiness, they have many Purposes to leave since,
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and enter upon an holy course of Life, but the wicked one cometh, and catcheth away that which was sowen in his heart, Mat. 13. 19. He beginneth betimes to oppose the work,
and enter upon an holy course of Life, but the wicked one comes, and Catches away that which was sown in his heart, Mathew 13. 19. He begins betimes to oppose the work,
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before we are confirmed and settled in a course of Godliness, as he did set upon Christ presently upon his Baptism.
before we Are confirmed and settled in a course of Godliness, as he did Set upon christ presently upon his Baptism.
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Baptism in us implyeth avowed dying unto sin, and living unto God, now God permitteth temptation and to try our Resolution.
Baptism in us Implies avowed dying unto since, and living unto God, now God permitteth temptation and to try our Resolution.
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There is a fourth sort of such as have made some progress in Religion, even to a degree of eminency: these are not altogether free;
There is a fourth sort of such as have made Some progress in Religion, even to a degree of eminency: these Are not altogether free;
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for if the Devil had confidence to assault the declared Son of God, will he be afraid of a meer mortal man? No, these he assaulteth many times very sorely.
for if the devil had confidence to assault the declared Son of God, will he be afraid of a mere Mortal man? No, these he assaulteth many times very sorely.
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Pyrates venture on the greatest booty:
Pirates venture on the greatest booty:
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these he seeketh to draw off from Christ, as Pharaoh sought to bring back the Israelites after their escape;
these he seeks to draw off from christ, as Pharaoh sought to bring back the Israelites After their escape;
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or to foil them by some scandalous fall, to do Religion a mischief, 2 Sam. 12. 14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme, or at least to vex them and torment them, to make the service of God tedious and uncomfortable to them, Luke 22. 31. Simon, Simon, Behold Satan hath desired to have you, that he might sift you as wheat, to toss and vex you, as wheat in a sieve.
or to foil them by Some scandalous fallen, to do Religion a mischief, 2 Sam. 12. 14. By this deed thou hast given great occasion to the enemies of the Lord to Blaspheme, or At least to vex them and torment them, to make the service of God tedious and uncomfortable to them, Lycia 22. 31. Simon, Simon, Behold Satan hath desired to have you, that he might sift you as wheat, to toss and vex you, as wheat in a sieve.
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So that no sort of Christians can promise themselves exemption;
So that no sort of Christians can promise themselves exemption;
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and God permitteth it, because to whom much is given, of them the more is required.
and God permitteth it, Because to whom much is given, of them the more is required.
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2. The manner and way of his fight is by the World, per blanda & aspera, by the good or evil things of the World.
2. The manner and Way of his fight is by the World, per Blanda & Aspera, by the good or evil things of the World.
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There is armour of Righteousness on the right hand, and on the left, 2 Cor. 6. 7. as there are right hand and left hand temptations.
There is armour of Righteousness on the right hand, and on the left, 2 Cor. 6. 7. as there Are right hand and left hand temptations.
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Both ways he lyeth in ambush in the creature.
Both ways he lies in ambush in the creature.
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Sometimes he tempts us by the good things of the World, 1 Chron. 21. 1. And Satan stood up against Israel and provoked David to number Israel, so glorying in his might,
Sometime he tempts us by the good things of the World, 1 Chronicles 21. 1. And Satan stood up against Israel and provoked David to number Israel, so glorying in his might,
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and puissance, and victory over neighbour Kings. So meaner people he tempteth to abuse their Wealth to Pride and Luxury;
and puissance, and victory over neighbour Kings. So meaner people he tempts to abuse their Wealth to Pride and Luxury;
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therefore we are pressed to be sober, 1 Pet. 5. 8. Be sober, be vigilant,
Therefore we Are pressed to be Sobrium, 1 Pet. 5. 8. Be Sobrium, be vigilant,
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because your adversary the Devil, as a roaring Lyon walketh about, seeking whom he may devour. Because your adversary the devil, as a roaring lion walks about, seeking whom he may devour.
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The Devil maketh an advantage of our prosperity to divert us from God and Heaven, and to render us unapt for the strictness of our Holy calling.
The devil makes an advantage of our Prosperity to divert us from God and Heaven, and to render us unapt for the strictness of our Holy calling.
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Sometimes he tempts us by the evil things of this World, Iob 1. 11. Put forth thine hand now, and touch all that he hath,
Sometime he tempts us by the evil things of this World, Job 1. 11. Put forth thine hand now, and touch all that he hath,
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and he will curse thee to thy face. and he will curse thee to thy face.
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Satans aim in bringing the Saints into trouble, is to draw them to fretting, murmuring, despondency,
Satan aim in bringing the Saints into trouble, is to draw them to fretting, murmuring, despondency,
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and distrust of Providence, yea to open defection from God, or blasphemy against him. And therefore it is said, 1 Pet. 5. 9: Knowing that the same afflictions, &c. because temptations are conveyed to us by our afflictions or troubles in the flesh.
and distrust of Providence, yea to open defection from God, or blasphemy against him. And Therefore it is said, 1 Pet. 5. 9: Knowing that the same afflictions, etc. Because temptations Are conveyed to us by our afflictions or Troubles in the Flesh.
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3. His end is to disswade us from good, and perswade us to evil. To disswade us from good by representing the impossibility, trouble, and small necessity of it.
3. His end is to dissuade us from good, and persuade us to evil. To dissuade us from good by representing the impossibility, trouble, and small necessity of it.
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If men begin to apply themselves to a strict course, such as they have sworn to in Baptism, either it is so hard as not to be born,
If men begin to apply themselves to a strict course, such as they have sworn to in Baptism, either it is so hard as not to be born,
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as Iohn 6. 60. This is a hard saying, who can bear it? Whereas Mark 19. 29. Every one that hath forsaken houses,
as John 6. 60. This is a hard saying, who can bear it? Whereas Mark 19. 29. Every one that hath forsaken houses,
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or brethren, &c. for my names sake, shall receive an hundred fold, and shall inherit everlasting Life. or brothers, etc. for my names sake, shall receive an hundred fold, and shall inherit everlasting Life.
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Or the troubles which accompany a strict profession are many.
Or the Troubles which accompany a strict profession Are many.
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The World will note us, Iohn 12. 42. Nevertheless among the chief Rulers also many believed on him,
The World will note us, John 12. 42. Nevertheless among the chief Rulers also many believed on him,
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but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue. but Because of the Pharisees they did not confess him, lest they should be put out of the Synagogue.
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Whereas we must not be ashamed of Christ, 2 Tim. 2. 12. If we suffer we shall also reign with him:
Whereas we must not be ashamed of christ, 2 Tim. 2. 12. If we suffer we shall also Reign with him:
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if we deny him, he also will deny us. if we deny him, he also will deny us.
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Or that we need not be so strict and nice, whereas all we can do is little enough, Mar. 25. 9. Not so, lest there be not enough for us and you.
Or that we need not be so strict and Nicaenae, whereas all we can do is little enough, Mar. 25. 9. Not so, lest there be not enough for us and you.
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In general the greatest mischiefs done us by sin are not regarded, but the least inconvenience, that attendeth our duty, is urged and aggravated.
In general the greatest mischiefs done us by since Are not regarded, but the least inconvenience, that attends our duty, is urged and aggravated.
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He perswadeth us to evil by profit, pleasure, necessity; we cannot live without it in the World.
He Persuadeth us to evil by profit, pleasure, necessity; we cannot live without it in the World.
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He hideth the hook, and sheweth the bait only;
He Hideth the hook, and shows the bait only;
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he concealeth the Hell, the horror, the eternal pains that follow sin, and only telleth you how beneficial, profitable and delightful the sin will be to you.
he concealeth the Hell, the horror, the Eternal pains that follow since, and only Telleth you how beneficial, profitable and delightful the since will be to you.
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Prov. 9. 17, 18. Stoln waters are sweet, and bread eaten in secret is pleasant. Curae 9. 17, 18. Stolen waters Are sweet, and bred eaten in secret is pleasant.
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But he knoweth not that the dead are there, and that her guests are in the depths of Hell. But he Knoweth not that the dead Are there, and that her guests Are in the depths of Hell.
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4. While we are striving against temptations, let us remember our General.
4. While we Are striving against temptations, let us Remember our General.
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We do but follow the Captain of our Salvation, who hath vanquished the Enemy, and will give us the victory if we keep striving, The God of peace shall bruise satan under your feet shortly, Rom. 16. 2. Not his feet,
We do but follow the Captain of our Salvation, who hath vanquished the Enemy, and will give us the victory if we keep striving, The God of peace shall bruise satan under your feet shortly, Rom. 16. 2. Not his feet,
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but ours we shall be Conquerors.
but ours we shall be Conquerors.
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Our Enemy is vigilant and strong, it is enough for us, that our Redeemer is merciful and faithful in succouring the tempted,
Our Enemy is vigilant and strong, it is enough for us, that our Redeemer is merciful and faithful in succouring the tempted,
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and able to master the tempter, and defeat all his methods.
and able to master the tempter, and defeat all his methods.
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Christ hath conquered him both as a Lamb and as a Lyon, Rev. 5. 5. 8. the notion of a Lamb intimateth his sacrifice, the notion of a Lyon his victory;
christ hath conquered him both as a Lamb and as a lion, Rev. 5. 5. 8. the notion of a Lamb intimateth his sacrifice, the notion of a lion his victory;
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in the Lamb is merit in the Lyon strength;
in the Lamb is merit in the lion strength;
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by the one he maketh satisfaction to God, by the other he rescueth sinners out of the paw of the roaring Lyon,
by the one he makes satisfaction to God, by the other he rescueth Sinners out of the paw of the roaring lion,
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and maintaineth his interest in their hearts. Therefore let us not be discouraged, but closely adhere to him.
and maintaineth his Interest in their hearts. Therefore let us not be discouraged, but closely adhere to him.
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SERMON. II. MATTH. 4. 2, 3, 4. And when he had fasted forty days, and forty nights, he was afterwards an hungred.
SERMON. II MATTHEW. 4. 2, 3, 4. And when he had fasted forty days, and forty nights, he was afterwards an hungered.
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And when the tempter came to him, he said, If thou be the son of God, command that these stones be made bread.
And when the tempter Come to him, he said, If thou be the son of God, command that these stones be made bred.
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And he answered and said, It is written, Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God.
And he answered and said, It is written, Man lives not by bred alone, but by every word that Proceedeth out of the Mouth of God.
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IN these words there are three Branches: First, The Occasion. Secondly, The Temptation it self. Thirdly, Christs Answer.
IN these words there Are three Branches: First, The Occasion. Secondly, The Temptation it self. Thirdly, Christ Answer.
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First, The Occasion of the first temptation;
First, The Occasion of the First temptation;
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in the second verse, When he had fasted forty days, and forty nights, he was afterwards an hungred.
in the second verse, When he had fasted forty days, and forty nights, he was afterwards an hungered.
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Where take notice, I. Of his Fasting. II. Of his Hunger. And something I shall speak of them Conjunctly; something Distinctly and Apart.
Where take notice, I Of his Fasting. II Of his Hunger. And something I shall speak of them Conjunctly; something Distinctly and Apart.
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1. Conjunctly. In every part of our Lords Humiliation, there is an Emission of some beams of his Godhead;
1. Conjunctly. In every part of our lords Humiliation, there is an Emission of Some beams of his Godhead;
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that whenever he is seen to be true Man, he might be known to be true God also.
that whenever he is seen to be true Man, he might be known to be true God also.
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Is Christ hungry? There was a Fast of forty days continuance preceding, to shew how as God he could sustain his Humane Nature.
Is christ hungry? There was a Fast of forty days Continuance preceding, to show how as God he could sustain his Humane Nature.
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The verity of his humane nature is seen, because he submitted to all our sinless Infirmities.
The verity of his humane nature is seen, Because he submitted to all our sinless Infirmities.
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The power of his divine Nature was manifested, because it enabled him to continue forty days and nights without eating or drinking any thing;
The power of his divine Nature was manifested, Because it enabled him to continue forty days and nights without eating or drinking any thing;
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the utmost that an ordinary man can fast being but nine days usually. Thus his Divinity and Humanity are expressed in most, or all of his Actions;
the utmost that an ordinary man can fast being but nine days usually. Thus his Divinity and Humanity Are expressed in most, or all of his Actions;
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Ioh. 1. 14. The word was made Flesh, and dwelt among us, and we beheld his glory, John 1. 14. The word was made Flesh, and dwelled among us, and we beheld his glory,
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as the glory of the onely begotten son of God. There was a Vail of Flesh, yet the glory of his divine Nature was seen,as the glory of the only begotten son of God. There was a vail of Flesh, yet the glory of his divine Nature was seen,
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and might be seen, by all that had an Eye and Heart to see it.
and might be seen, by all that had an Eye and Heart to see it.
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He lay in the Manger at Bethlehem, but a Star appeared to conduct the Wise Men to him;
He lay in the Manger At Bethlehem, but a Star appeared to conduct the Wise Men to him;
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and Angels proclaimed his Birth to the shepherds, Luk. 2. 13, 14. He grew up from a Child, at the ordinary rate of other Children;
and Angels proclaimed his Birth to the shepherd's, Luk. 2. 13, 14. He grew up from a Child, At the ordinary rate of other Children;
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but when he was but 12 years old, he disputed with the Doctors, Luk. 2. 42. He submitted to Baptism,
but when he was but 12 Years old, he disputed with the Doctors, Luk. 2. 42. He submitted to Baptism,
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but then owned by a Voice from Heaven to be Gods Beloved Son. He was deceived in the Figtree, when an hungred;
but then owned by a Voice from Heaven to be God's beloved Son. He was deceived in the Fig tree, when an hungered;
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which shews the infirmity of humane Ignorance; but suddenly blasted, this manifested the glory of a divine Power;
which shows the infirmity of humane Ignorance; but suddenly blasted, this manifested the glory of a divine Power;
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Matth. 21. 19. Here, tempted by Sathan; but Ministred unto, and Attended upon, by a multitude of glorious Angels;Matthew 21. 19. Here, tempted by Sathan; but Ministered unto, and Attended upon, by a multitude of glorious Angels;
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Matth. 4. 11. Finally Crucified through weakness, but living by the power of God, 2 Cor. 13. 4. He hung dying on the Cross;Matthew 4. 11. Finally crucified through weakness, but living by the power of God, 2 Cor. 13. 4. He hung dying on the Cross;
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but then the Rocks were rent, the Graves opened, and the Sun darkened. All along you may have these Intermixtures:
but then the Rocks were rend, the Graves opened, and the Sun darkened. All along you may have these Intermixtures:
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he needed to humble himself to purchase our mercies; but withall, to give a discovery of a divine Glory to assure our Faith.
he needed to humble himself to purchase our Mercies; but withal, to give a discovery of a divine Glory to assure our Faith.
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Therefore, when there were any Evidences of humane frailty, least the world should be offended,
Therefore, when there were any Evidences of humane frailty, lest the world should be offended,
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and stumble thereat, he was pleased at the same time to give some notable demonstration of the divine Power.
and Stumble thereat, he was pleased At the same time to give Some notable demonstration of the divine Power.
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As on the other side, when holy Men are honoured by God, something falleth out to humble them, 2 Cor. 12. 7.
As on the other side, when holy Men Are honoured by God, something falls out to humble them, 2 Cor. 12. 7.
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2. Distinctly and Apart. Where observe, 1. That he fasted forty days, and forty nights;
2. Distinctly and Apart. Where observe, 1. That he fasted forty days, and forty nights;
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so did Moses when he received the Law, Exod. 34. 28. And at the restoring of the Law Elias did the like, 1 King. 19. 8. Now what these two great Prophets had done, Christ the great Prophet and Doctor of the Christian Church, did also.
so did Moses when he received the Law, Exod 34. 28. And At the restoring of the Law Elias did the like, 1 King. 19. 8. Now what these two great prophets had done, christ the great Prophet and Doctor of the Christian Church, did also.
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For the number of forty dayes, Curiosity may make it self work enough; but 'tis dangerous to make conclusions where no certainty appeareth.
For the number of forty days, Curiosity may make it self work enough; but it's dangerous to make conclusions where no certainty appears.
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However this is not amiss, that forty dayes were the usual time allotted for Repentance:
However this is not amiss, that forty days were the usual time allotted for Repentance:
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As to the Ninevites, Ionah 3. 4. so the Prophet Ezekiel was to bear the sins of the People for forty days:
As to the Ninevites, Jonah 3. 4. so the Prophet Ezekielem was to bear the Sins of the People for forty days:
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And the Flood was forty days in coming on the old world, Gen. 7. 17. This was the time given for their Repentance, and therefore for their Humiliation;
And the Flood was forty days in coming on the old world, Gen. 7. 17. This was the time given for their Repentance, and Therefore for their Humiliation;
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yet the forty days Fast in Lent is ill grounded on this Example, for this Fast of Christ cannot be imitated by us, more than other his Miracles.
yet the forty days Fast in Lent is ill grounded on this Exampl, for this Fast of christ cannot be imitated by us, more than other his Miracles.
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2. At the end of the forty days he was an hungred, sorely assaulted with faintness and hunger,
2. At the end of the forty days he was an hungered, sorely assaulted with faintness and hunger,
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as any other man at any time is for want of meat. Gods Providence permitted it, that he might be more capable of Satans temptations;
as any other man At any time is for want of meat. God's Providence permitted it, that he might be more capable of Satan temptations;
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for Satan fits his temptations to mens present case and condition.
for Satan fits his temptations to men's present case and condition.
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When Christ was hungry, he tempteth him to provide bread, in such a way as the Tempter doth prescribe.
When christ was hungry, he tempts him to provide bred, in such a Way as the Tempter does prescribe.
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He worketh upon what he findeth: When men are full, he tempteth them to be proud, and forget God;
He works upon what he finds: When men Are full, he tempts them to be proud, and forget God;
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when they are destitute, to distrust God:
when they Are destitute, to distrust God:
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If he sees men covetous, he fits them with a wedge of Gold, as he did Achan: If discontented,
If he sees men covetous, he fits them with a wedge of Gold, as he did achan: If discontented,
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and plotting the destruction of another, he findeth out occasions. When Iudas had a mind to sell his Master, he presently sendeth him a Chapman.
and plotting the destruction of Another, he finds out occasions. When Iudas had a mind to fell his Master, he presently sends him a Chapman.
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Thus he doth work upon our Dispositions, or our Condition; most upon our Dispositions, but here only upon Christs Condition.
Thus he does work upon our Dispositions, or our Condition; most upon our Dispositions, but Here only upon Christ Condition.
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He observeth which way the Tree leaneth, and then thrusteth it forward. Secondly, The Temptation it self; Verse the third. Where two things are observable.
He observeth which Way the Tree leaneth, and then thrusts it forward. Secondly, The Temptation it self; Verse the third. Where two things Are observable.
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1. The Intimation of his Address. And when the tempter came to him. 2. The Proposal of the Temptation:
1. The Intimation of his Address. And when the tempter Come to him. 2. The Proposal of the Temptation:
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If thou be the son of God, &c. 1. For the Address to the Temptation: And when the tempter came to him.
If thou be the son of God, etc. 1. For the Address to the Temptation: And when the tempter Come to him.
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There two things must be explained: 1. In what manner the Tempter came to Christ. 2. How he is said to come then to him.
There two things must be explained: 1. In what manner the Tempter Come to christ. 2. How he is said to come then to him.
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1. How he came to him. Whether the Temptations of Christ are to be understood by way of Vision, or Historically;
1. How he Come to him. Whither the Temptations of christ Are to be understood by Way of Vision, or Historically;
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as things visibly acted and done. This latter I incline unto; and I handle here, because 'tis said NONLATINALPHABET, The Tempter came to him.
as things visibly acted and done. This latter I incline unto; and I handle Here, Because it's said, The Tempter Come to him.
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Christ importeth some local motion, and accession of the Tempter to Christ, under a visible and external form and shape.
christ imports Some local motion, and accession of the Tempter to christ, under a visible and external from and shape.
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As afterwards when the Lord biddeth him be gone, then the devil leaveth him, ver.
As afterwards when the Lord bids him be gone, then the Devil Leaveth him, ver.
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11. A retiring of Satan out of his Presence, not the ceasing of a Vision onely.
11. A retiring of Satan out of his Presence, not the ceasing of a Vision only.
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Yea all along, He taketh him, and sets him on a pinnacle of the temple. And taketh him to an high mountain.
Yea all along, He Takes him, and sets him on a pinnacle of the temple. And Takes him to an high mountain.
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All which shew some external appearance of Satan, and not a word that intimateth a Vision.
All which show Some external appearance of Satan, and not a word that intimateth a Vision.
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Neither can it be conceived how any Act of Adoration could be demanded by Satan of Christ [ fall down and worship me ] unless the object to be worshipped were set before him in some visible shape.
Neither can it be conceived how any Act of Adoration could be demanded by Satan of christ [ fallen down and worship me ] unless the Object to be worshipped were Set before him in Some visible shape.
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The coming of the Angels to Christ when the Devil left him, ver. II. all understand Historically, and of some External coming;
The coming of the Angels to christ when the devil left him, ver. II all understand Historically, and of Some External coming;
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why is not the coming and going of the Devil thus to be understood also? And if all had been done in Vision,
why is not the coming and going of the devil thus to be understood also? And if all had been done in Vision,
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and not by Converse, how could Christ be an hungred, or the devil take that occasion to tempt him? How could answers and replics be tossed to and fro,
and not by Converse, how could christ be an hungered, or the Devil take that occasion to tempt him? How could answers and replics be tossed to and from,
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and Scriptures alledged? So that from the whole view of the frame of the Text, here was some external congress between Christ and the devil.
and Scriptures alleged? So that from the Whole view of the frame of the Text, Here was Some external congress between christ and the Devil.
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If you think it below Christ, you forget the wonderful Condescension of the Son of God;
If you think it below christ, you forget the wondered Condescension of the Son of God;
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'tis no more unworthy of him than Crucifixion, Passion and Burial was:
it's no more unworthy of him than Crucifixion, Passion and Burial was:
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'Tis true in the writing of the Prophets, many things historically related were onely done in Vision;
It's true in the writing of the prophets, many things historically related were only done in Vision;
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but not in the Gospels, which are an History of the Life and Death of Christ;
but not in the Gospels, which Are an History of the Life and Death of christ;
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where things are plainly set down as they were done.
where things Are plainly Set down as they were done.
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To men the grievousness of Christs Tempations would be much lessened, if we should think it only a piece of Phantasie and imaginary, rather than real.
To men the grievousness of Christ Temptations would be much lessened, if we should think it only a piece of Fantasy and imaginary, rather than real.
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And if his Temptations be lessened, so will his Victory, so will our Comfort.
And if his Temptations be lessened, so will his Victory, so will our Comfort.
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In short, such as was Christs Journey into the Wilderness, such was his Fast, such his Temptation; all real:
In short, such as was Christ Journey into the Wilderness, such was his Fast, such his Temptation; all real:
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For all are delivered to us in the same stile and thread of discourse.
For all Are Delivered to us in the same style and thread of discourse.
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Yea farther, if these things had been onely in Vision and Extasie, there would have been no danger to Christ in the second temptation,
Yea farther, if these things had been only in Vision and Ecstasy, there would have been no danger to christ in the second temptation,
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when he was tempted to throw himself down from the Pinacle of the Temple. Surely then he was truly tempted, and not in vision onely:
when he was tempted to throw himself down from the Pinnacle of the Temple. Surely then he was truly tempted, and not in vision only:
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yea it seemeth not so credible and agreeable to the dignity and holiness of Christ, that Satan should tempt by internal false suggestions,
yea it seems not so credible and agreeable to the dignity and holiness of christ, that Satan should tempt by internal false suggestions,
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and the immission of Species into his fancy or understanding:
and the immission of Species into his fancy or understanding:
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That Christ should seem to be here and there, when all the while he was in the desert:
That christ should seem to be Here and there, when all the while he was in the desert:
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For either Christ took notice of these false Images in his Fancy, or not; if not, there is no temptation;
For either christ took notice of these false Images in his Fancy, or not; if not, there is no temptation;
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if so, there will be an Errour in the Mind of Christ, that he should think himself to be on the Pinacle of the Temple,
if so, there will be an Error in the Mind of christ, that he should think himself to be on the Pinnacle of the Temple,
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or top of an high Mountain, when he was in the Desert. 'Tis hard to think these suggestions could be made, without some error or sin;
or top of an high Mountain, when he was in the Desert. It's hard to think these suggestions could be made, without Some error or since;
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but an External suggestion, maketh the sin to be in the Tempter onely, not in the person Tempted:
but an External suggestion, makes the since to be in the Tempter only, not in the person Tempted:
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Our First Parents lost not their innocency by the external suggestion, but internal admission of it, dwelling upon it in their Minds.
Our First Parents lost not their innocency by the external suggestion, but internal admission of it, Dwelling upon it in their Minds.
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To a man void of sin, the tempter hath no way of tempting, but externally.
To a man void of since, the tempter hath no Way of tempting, but externally.
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2. How is this access to Christ said to be after his Fasting, when in Luk. 4. 2. 'tis said, Being forty dayes tempted of the Devil,
2. How is this access to christ said to be After his Fasting, when in Luk. 4. 2. it's said, Being forty days tempted of the devil,
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and in those days he did eat nothing; and when they were ended, he afterward hungred? and in those days he did eat nothing; and when they were ended, he afterwards hungered?
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I Answer 1. Some conceive that the devil tempted Christ all the forty days, but then he tempted him invisibly,
I Answer 1. some conceive that the Devil tempted christ all the forty days, but then he tempted him invisibly,
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as he doth other men, striving to inject sinful suggestions;
as he does other men, striving to inject sinful suggestions;
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but he could find nothing in him to work upon, Ioh. 14. 30. But at forty days end he taketh another course,
but he could find nothing in him to work upon, John 14. 30. But At forty days end he Takes Another course,
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and appeareth visibly in the shape of an Angel of Light. He saith he came to him most solemnly and industriously to tempt him. This opinion is probable.
and appears visibly in the shape of an Angel of Light. He Says he Come to him most solemnly and industriously to tempt him. This opinion is probable.
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2. It may be answered, Lukes speech must be understood, Being forty dayes in the wilderness,
2. It may be answered, Lukes speech must be understood, Being forty days in the Wilderness,
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and in those days he did eat nothing, and was tempted; that is, those days being ended.and in those days he did eat nothing, and was tempted; that is, those days being ended.
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There is by a Prolepsis, some little Inversion of the order.
There is by a Prolepsis, Some little Inversion of the order.
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But because of Mark 1. 13. where 'tis said, He was in the wilderness forty dayes tempted of satan,
But Because of Mark 1. 13. where it's said, He was in the Wilderness forty days tempted of satan,
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and was with the wild Beasts, take the former Answer. 2. The proposal of the Temptation:and was with the wild Beasts, take the former Answer. 2. The proposal of the Temptation:
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If thou be the son of God, command that these stones be made bread. Certainly every temptation of the devil tendeth to sin:If thou be the son of God, command that these stones be made bred. Certainly every temptation of the Devil tendeth to since:
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Now where is the sin of this? If Christ had turned stones into bread, and declared himself by this Miracle to be the Son of God;
Now where is the since of this? If christ had turned stones into bred, and declared himself by this Miracle to be the Son of God;
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there seemeth to be no such evil in this. Like Miracles he did upon other occasions;
there seems to be no such evil in this. Like Miracles he did upon other occasions;
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as turning Water into Wine at a Marriage Feast, multiplying the loaves in the distribution for feeding the Multitude.
as turning Water into Wine At a Marriage Feast, multiplying the loaves in the distribution for feeding the Multitude.
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Here was no curiosity, the Fact seemed to be necessary to supply his hunger.
Here was no curiosity, the Fact seemed to be necessary to supply his hunger.
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Here is no superfluity urged, into Bread, not dainties, or occasions of wantonness, but Bread for his necessary sustenance? I Answer, Notwithstanding all this fair appearance,
Here is no superfluity urged, into Bred, not dainties, or occasions of wantonness, but Bred for his necessary sustenance? I Answer, Notwithstanding all this fair appearance,
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yet this first assault which is propounded by Satan, was very sore and grievous.
yet this First assault which is propounded by Satan, was very soar and grievous.
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1. Because manifold sins are implyed in it, and there are many temptations combined in this one Assault.
1. Because manifold Sins Are employed in it, and there Are many temptations combined in this one Assault.
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1. In that Christ, who was led by the Spirit into the Wilderness to Fast,
1. In that christ, who was led by the Spirit into the Wilderness to Fast,
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and so to be tempted, must now break his Fast and work a Miracle at Satans direction:
and so to be tempted, must now break his Fast and work a Miracle At Satan direction:
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The contest between God, and the devil, is, who shall be Soveraign;
The contest between God, and the Devil, is, who shall be Sovereign;
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therefore it was not meet that Christ should follow the devils advice, and do any thing at his command and suggestion.
Therefore it was not meet that christ should follow the Devils Advice, and do any thing At his command and suggestion.
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2. That Christ should doubt of that Voice that he heard from Heaven at his Baptism, Thou art my beloved son;
2. That christ should doubt of that Voice that he herd from Heaven At his Baptism, Thou art my Beloved son;
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and the devil cometh, If thou be the son of God.
and the Devil comes, If thou be the son of God.
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That it should anew be put to trial by some extraordinary work, whether it were true or no,
That it should anew be put to trial by Some extraordinary work, whither it were true or no,
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or he should believe it, yea or no.
or he should believe it, yea or no.
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No temptation so sore, no dart so poisonable, as that which tendeth to the questioning of the grounds of Faith;
No temptation so soar, no dart so poisonable, as that which tendeth to the questioning of the grounds of Faith;
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as this did the Love of God, so lately spoken of him. Therefore this is one of the sharpest Arrows that could come out of Satans Bow.
as this did the Love of God, so lately spoken of him. Therefore this is one of the Sharpest Arrows that could come out of Satan Bow.
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3. It tended to weaken his confidence, in the care and love of Gods Fatherly Providence:
3. It tended to weaken his confidence, in the care and love of God's Fatherly Providence:
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Being now afflicted with hunger in a desert place, where no supply of food could be had, Satan would draw him to suspect and doubt of his Fathers Providence;
Being now afflicted with hunger in a desert place, where no supply of food could be had, Satan would draw him to suspect and doubt of his Father's Providence;
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as if it were incompatible to be the Son of God, and to be left destitute of means to supply his hunger,
as if it were incompatible to be the Son of God, and to be left destitute of means to supply his hunger,
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and therefore must take some extraordinary course of his own to furnish himself.
and Therefore must take Some extraordinary course of his own to furnish himself.
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4. It tended to put him upon an action of Vain-Glory, by working a Miracle before the devil, to shew his Power.
4. It tended to put him upon an actium of Vain-Glory, by working a Miracle before the Devil, to show his Power.
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As all needless actions are but a vain ostentation.
As all needless actions Are but a vain ostentation.
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2. Because it was in it self a puzling and perplexing proposal, not without inconveniences on both sides, which soever of the extreams our Lord should choose;
2. Because it was in it self a puzzling and perplexing proposal, not without inconveniences on both sides, which soever of the extremes our Lord should choose;
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whether he did, or did not what the tempter suggested.
whither he did, or did not what the tempter suggested.
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If he did, he might seem to doubt of the Truth of the Oracle, by which he was declared to be the Son of God,
If he did, he might seem to doubt of the Truth of the Oracle, by which he was declared to be the Son of God,
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or to distrust Gods Providence, or to give way to a vain ostentation of his own Power:
or to distrust God's Providence, or to give Way to a vain ostentation of his own Power:
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If he did not, he seemed to be wanting, in not providing necessary food for his sustentation,
If he did not, he seemed to be wanting, in not providing necessary food for his sustentation,
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when it was in his own power so to do;
when it was in his own power so to do;
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and it seemed to be unreasonable to hide that, which it concerned all to know, to wit, that he was the Son of God.
and it seemed to be unreasonable to hide that, which it concerned all to know, to wit, that he was the Son of God.
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And it seemeth grievous to hear others suspicious concerning our selves, when tis in our power easily to refute them, such provocations can hardly be born by the most modest spirits.
And it seems grievous to hear Others suspicious Concerning our selves, when this in our power Easily to refute them, such provocations can hardly be born by the most modest spirits.
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This temptation was again put upon Christ on the Cross, Math. 27. 40. If thou be the son of God, come down from the Cross.
This temptation was again put upon christ on the Cross, Math. 27. 40. If thou be the son of God, come down from the Cross.
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But all is to be done at Gods direction, and as it becometh our obedience to him, and respect to his Glory.
But all is to be done At God's direction, and as it Becometh our Obedience to him, and respect to his Glory.
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Satan and his Instruments will be satisfied with no proofs of principles of Faith, but such as he and they will prescribe,
Satan and his Instruments will be satisfied with no proofs of principles of Faith, but such as he and they will prescribe,
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and which cannot be given without intrenching upon our obedience to God, and those counsels which he hath wisely laid for his own Glory.
and which cannot be given without entrenching upon our Obedience to God, and those Counsels which he hath wisely laid for his own Glory.
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And if Gods children be surprized with such a disposition, it argueth so far the influence of Satan upon them:
And if God's children be surprised with such a disposition, it argue so Far the influence of Satan upon them:
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Namely, when they will not believe but upon their own terms;
Namely, when they will not believe but upon their own terms;
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as Thomas, Ioh. 20. 25. Except I see in his hands the print of the nails,
as Thomas, John 20. 25. Except I see in his hands the print of the nails,
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and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
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If we will not accept of the graces of Faith as offered by God, but will interpose conditions of our own prescribing, we make a snare to our selves.
If we will not accept of the graces of Faith as offered by God, but will interpose conditions of our own prescribing, we make a snare to our selves.
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God may in condescension to a weak Believer, grant what was his fault to seek,
God may in condescension to a weak Believer, grant what was his fault to seek,
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as he doth afterwards to Thomas, Ver. 27. but there is no reason he should grant it to the devil, he being a malicious and incorrigible spirit, coming temptingly to ask it.
as he does afterwards to Thomas, Ver. 27. but there is no reason he should grant it to the Devil, he being a malicious and incorrigible Spirit, coming temptingly to ask it.
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3. This temptation was cunning and plausible, it seemed onely to tend to Christs good, his refection when hungry,
3. This temptation was cunning and plausible, it seemed only to tend to Christ good, his refection when hungry,
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and his Honour and Glory, that this might be a full demonstration of his being the Son of God.
and his Honour and Glory, that this might be a full demonstration of his being the Son of God.
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There is an open solicitation to evil, and a covert; explicit, and implicite; direct, and indirect. This last here.
There is an open solicitation to evil, and a covert; explicit, and implicit; Direct, and indirect. This last Here.
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'Twas not an open, direct, explicite solicitation to sin; but covert, implicite and indirect; which sort of temptations are more dangerous.
'Twas not an open, Direct, explicit solicitation to since; but covert, implicit and indirect; which sort of temptations Are more dangerous.
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There was no need of declaring Christs power, by turning stones into bread before the devil,
There was no need of declaring Christ power, by turning stones into bred before the Devil,
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and at his instance and suit: It was neither necessary, nor profitable;
and At his instance and suit: It was neither necessary, nor profitable;
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not necessary for Christs Honour and Glory, it being sufficiently evidenced before by that voice from Heaven,
not necessary for Christ Honour and Glory, it being sufficiently evidenced before by that voice from Heaven,
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or might be evident to him without new proof:
or might be evident to him without new proof:
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Nor was it necessary for Christs refection, because he might be sustained by the same divine power, by which hitherto he had been supported for forty dayes.
Nor was it necessary for Christ refection, Because he might be sustained by the same divine power, by which hitherto he had been supported for forty days.
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Nor was it profitable, none being present but the devil, who asked not this proof for satisfaction but cavil;
Nor was it profitable, none being present but the Devil, who asked not this proof for satisfaction but cavil;
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and that he might boast and gain advantage, if Christ had done any thing at his instance and direction:
and that he might boast and gain advantage, if christ had done any thing At his instance and direction:
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And in this peculiar dispensation, all was to be done, by the direction of the holy, and not the impure Spirit.
And in this peculiar Dispensation, all was to be done, by the direction of the holy, and not the impure Spirit.
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I come now to the third Branch.
I come now to the third Branch.
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Thirdly, Christs Answer: Ver. 4. And he answered and said, It is written, Man liveth not by bread alone,
Thirdly, Christ Answer: Ver. 4. And he answered and said, It is written, Man lives not by bred alone,
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but by every word that proceedeth out of the mouth of God. but by every word that Proceedeth out of the Mouth of God.
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Christs Answer is not made to that part of the proposal, If thou be the son of God;
Christ Answer is not made to that part of the proposal, If thou be the son of God;
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but to the urgent necessity of his refection. The former was clear and evident, the force of the temptation lay not there;
but to the urgent necessity of his refection. The former was clear and evident, the force of the temptation lay not there;
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but the latter, which Satan sought to make most Advantage of, is clearly refuted:
but the latter, which Satan sought to make most Advantage of, is clearly refuted:
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Christs Answer is taken out of Deut. 8. 3. And this Answer is not given for the Tempters sake, but ours;
Christ Answer is taken out of Deuteronomy 8. 3. And this Answer is not given for the Tempters sake, but ours;
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that we may know how to answer in like Cases, and repel such kind of temptations.
that we may know how to answer in like Cases, and repel such kind of temptations.
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In the place quoted, Moses speaketh of Manna, and sheweth how God gave his people Manna from Heaven, to teach them, that though bread be the ordinary means of sustaining man,
In the place quoted, Moses speaks of Manna, and shows how God gave his people Manna from Heaven, to teach them, that though bred be the ordinary means of sustaining man,
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yet God can feed him by other means, which he is pleased to make use of to that purpose. His bare word, or nothing;
yet God can feed him by other means, which he is pleased to make use of to that purpose. His bore word, or nothing;
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all cometh from his divine power and vertue, whatever he is pleased to give for the sustentation of Man, ordinary or extraordinary.
all comes from his divine power and virtue, whatever he is pleased to give for the sustentation of Man, ordinary or extraordinary.
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The tempter had said, that either he must die for hunger, or turn stones into bread:
The tempter had said, that either he must die for hunger, or turn stones into bred:
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Christ sheweth that there is a middle between both these extreams.
christ shows that there is a middle between both these extremes.
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There are other ways which the Wisdom of God hath found out, or hath appointed by his Word,
There Are other ways which the Wisdom of God hath found out, or hath appointed by his Word,
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or decreed to such an end, and maketh use of, in the course of his Providence.
or decreed to such an end, and makes use of, in the course of his Providence.
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And the instance is fitly chosen, for he that provided forty years for an huge multitude in the desert, he will not be wanting to his own Son, who had now fasted but forty dayes. In the words there is
And the instance is fitly chosen, for he that provided forty Years for an huge multitude in the desert, he will not be wanting to his own Son, who had now fasted but forty days. In the words there is
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1. A Concession or Grant, that ordinarily man liveth by bread, and therefore must labour for it,
1. A Concession or Grant, that ordinarily man lives by bred, and Therefore must labour for it,
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and use it when it may be had. 2. There is a restriction of the Grant, that it is not by bread onely;
and use it when it may be had. 2. There is a restriction of the Grant, that it is not by bred only;
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But by every word that proceedeth out of the mouth of God. The business is to explain, how a man can live by the Word of God,But by every word that Proceedeth out of the Mouth of God. The business is to explain, how a man can live by the Word of God,
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or what is meant by it. 1. Some take Word, for the word of Precept;
or what is meant by it. 1. some take Word, for the word of Precept;
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and expound it thus, if you be faithful to your Duty, God will provide for you.
and expound it thus, if you be faithful to your Duty, God will provide for you.
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For in every command of God, general or particular, there is a promise expressed or implyed of all things necessary, Deut. 28. 5. Blessed shall be thy basket and thy store.
For in every command of God, general or particular, there is a promise expressed or employed of all things necessary, Deuteronomy 28. 5. Blessed shall be thy basket and thy store.
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And Matth. 6. 33. Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.
And Matthew 6. 33. Seek you First the Kingdom of God, and his righteousness, and all these things shall be added unto you.
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Now we may lean upon this word of God, keep our selves from indirect means, and in a fair way of Providence refer the issue to God.
Now we may lean upon this word of God, keep our selves from indirect means, and in a fair Way of Providence refer the issue to God.
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2. Some take the Word, for the word of Promise, which indeed is the livelyhood of the Saints;
2. some take the Word, for the word of Promise, which indeed is the livelihood of the Saints;
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Psal. 119. 111. Thy testimonies have I taken as an heritage for ever, they are the rejoycing of my heart. Psalm 119. 111. Thy testimonies have I taken as an heritage for ever, they Are the rejoicing of my heart.
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Gods people in a time of want, can make a Feast to themselves out of the Promises,
God's people in a time of want, can make a Feast to themselves out of the Promises,
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and when seemingly starved in the Creature, fetch not only Peace and Grace and Righteousness; but Food and Rayment out of the Covenant.
and when seemingly starved in the Creature, fetch not only Peace and Grace and Righteousness; but Food and Raiment out of the Covenant.
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3. Rather I think it is taken for his Providential word, or commanded Blessing:
3. Rather I think it is taken for his Providential word, or commanded Blessing:
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For as, God made all things by his Word, so he upholdeth all things by the word of his Power, Heb. 1. 3. His powerful word doth all in the World, Psal. 147. 15. He sendeth forth his commandment on the earth, his word runneth very swiftly, he giveth snow like wool.
For as, God made all things by his Word, so he upholds all things by the word of his Power, Hebrew 1. 3. His powerful word does all in the World, Psalm 147. 15. He sends forth his Commandment on the earth, his word Runneth very swiftly, he gives snow like wool.
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And then in the 18. ver. He sendeth out his word and melteth them.
And then in the 18. ver. He sends out his word and melts them.
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As the word of Creation made all things, so the word of Providence sustaineth all things.
As the word of Creation made all things, so the word of Providence sustaineth all things.
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This word is spoken of, Psal. 107. 20. He sent his word, and his word healed them,
This word is spoken of, Psalm 107. 20. He sent his word, and his word healed them,
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and delivered them from all their destructions. and Delivered them from all their destructions.
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'Tis dictum factum with God, if he speak but the word 'tis all done, Math. 8. 8. Speak but the word and thy servant shall be whole.
It's dictum factum with God, if he speak but the word it's all done, Math. 8. 8. Speak but the word and thy servant shall be Whole.
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So Luk. 4. 36. What a word is this? For with authority and power he commandeth the unclean spirits, and they come out.
So Luk. 4. 36. What a word is this? For with Authority and power he commands the unclean spirits, and they come out.
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So of Ioseph 'tis said Psal. 105. 19. untill the time that his word came, the word of the Lord tryed him.
So of Ioseph it's said Psalm 105. 19. until the time that his word Come, the word of the Lord tried him.
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That is his power and influence on the hearts of the parties concerned for his deliverance.
That is his power and influence on the hearts of the parties concerned for his deliverance.
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Well then the power of sustaining Life, is not in bread but in the Word of God, not in the means, but in Gods commanded blessing;
Well then the power of sustaining Life, is not in bred but in the Word of God, not in the means, but in God's commanded blessing;
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which may be conveyed to us by means, or without means as God pleaseth:
which may be conveyed to us by means, or without means as God Pleases:
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There is a powerful commanding word which God useth for Health, Strength, Sustentation, or any effect wherein the good of his people is concerned.
There is a powerful commanding word which God uses for Health, Strength, Sustentation, or any Effect wherein the good of his people is concerned.
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He is the great Commander of the World. If he say to any thing go, and it goeth: come, and it cometh.
He is the great Commander of the World. If he say to any thing go, and it Goes: come, and it comes.
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Thus you have the History of the first temptation. Now for the Observations. 1. Observe, That God may leave his children and servants to great streights;
Thus you have the History of the First temptation. Now for the Observations. 1. Observe, That God may leave his children and Servants to great straights;
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for Christ himself was sorely an hungred: so God suffereth his people to hunger in the Wilderness before he gave them Manna.
for christ himself was sorely an hungered: so God suffers his people to hunger in the Wilderness before he gave them Manna.
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Therefore 'tis said Psal. 102. 23. He weakneth the strength of the people in the way.
Therefore it's said Psalm 102. 23. He weakeneth the strength of the people in the Way.
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He hath sundry tryals wherewith to exercise our Faith, and sometimes by sharp necessities:
He hath sundry trials wherewith to exercise our Faith, and sometime by sharp necessities:
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Paul and his companions had continued fourteen dayes and had taken nothing, Acts 27. 33. Many times Gods children are thus tryed, Trading is dead and there are many mouths to be fed, and little supply cometh in;Paul and his Sodales had continued fourteen days and had taken nothing, Acts 27. 33. Many times God's children Are thus tried, Trading is dead and there Are many mouths to be fed, and little supply comes in;
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yet this is to be born, none of us more poor then Christ, or more destitute then was Christ.
yet this is to be born, none of us more poor then christ, or more destitute then was christ.
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Secondly, That the Devil maketh an advantage of our necessities, when Christ was an hungred, then the tempter came to him:
Secondly, That the devil makes an advantage of our necessities, when christ was an hungered, then the tempter Come to him:
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so unto us. Three sorts of temptations he then useth to us, the same he did to Christ, 1. Either he tempteth us to unlawful means to satisfie our hunger,
so unto us. Three sorts of temptations he then uses to us, the same he did to christ, 1. Either he tempts us to unlawful means to satisfy our hunger,
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so he did to Christ, who was to be governed by the Spirit, to work a miracle to provide for his bodily wants at Satans direction:
so he did to christ, who was to be governed by the Spirit, to work a miracle to provide for his bodily Wants At Satan direction:
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so us, Poverty hath a train of sinful temptations, Prov. 30. 9. Least I be poor and steal,
so us, Poverty hath a train of sinful temptations, Curae 30. 9. lest I be poor and steal,
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and take the name of my God in vain. and take the name of my God in vain.
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Necessities are urging, but we must not go to the Devil for a direction how to supply our selves,
Necessities Are urging, but we must not go to the devil for a direction how to supply our selves,
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least he draw us to put our hand to our neighbours goods, or to defraud our Brother,
lest he draw us to put our hand to our neighbours goods, or to defraud our Brother,
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or betray the peace of our Conscience or to do some unworthy thing, that we may live the more comfortably.
or betray the peace of our Conscience or to do Some unworthy thing, that we may live the more comfortably.
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You cannot plead necessity, 'tis to relieve your charge, to maintain Life, God is able to maintain it in his own way.
You cannot plead necessity, it's to relieve your charge, to maintain Life, God is able to maintain it in his own Way.
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No necessity can make any sin warrantable;
No necessity can make any since warrantable;
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'tis necessary thou shouldst not sin, 'tis not necessary thou shouldst borrow more then thou canst pay,
it's necessary thou Shouldst not sin, it's not necessary thou Shouldst borrow more then thou Canst pay,
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or use any fraudulent means to get thy sustenance. If others be unmerciful, thou must not be unrighteous.
or use any fraudulent means to get thy sustenance. If Others be unmerciful, thou must not be unrighteous.
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2. To question our Adoption, as he did the filiation of Christ, If thou be the Son of God.
2. To question our Adoption, as he did the filiation of christ, If thou be the Son of God.
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'Tis no wonder to find Satan calling in question, the Adoption and Regeneration of Gods Children,
It's no wonder to find Satan calling in question, the Adoption and Regeneration of God's Children,
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for he calleth in question the Filiation and Sonship of the Son of God, though so plainly attested but a little before, Heb. 12. 5. Ye have forgotten the exhortation, which speaketh unto you as Children, my Son, &c. Certainly what ever moveth us to question our interest in Gods fatherly love, bare afflictions should not;
for he calls in question the Filiation and Sonship of the Son of God, though so plainly attested but a little before, Hebrew 12. 5. You have forgotten the exhortation, which speaks unto you as Children, my Son, etc. Certainly what ever moves us to question our Interest in God's fatherly love, bore afflictions should not;
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for to be without afflictions is a sign of Bastards.
for to be without afflictions is a Signen of Bastards.
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God hath no illegitimate Children, but God hath degenerate Children who are left to a larger Discipline.
God hath no illegitimate Children, but God hath degenerate Children who Are left to a larger Discipline.
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3. To draw us to a diffidence and distrust of Gods Providence:
3. To draw us to a diffidence and distrust of God's Providence:
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this he sought to breed in Christ, or at least to do something that might seem to countenance it, if he should upon his motion work a miracle.
this he sought to breed in christ, or At least to do something that might seem to countenance it, if he should upon his motion work a miracle.
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Certainly 'tis Satans usual temptation to work in us a disesteem of Gods goodness and care,
Certainly it's Satan usual temptation to work in us a disesteem of God's Goodness and care,
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and to make us pore altogether upon our wants.
and to make us poor altogether upon our Wants.
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A sense of our wants may be a means to humble us, to quicken us to prayer,
A sense of our Wants may be a means to humble us, to quicken us to prayer,
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but it should not be a temptation to beget in us unthankfulness, or murmuring against Gods Providence,
but it should not be a temptation to beget in us unthankfulness, or murmuring against God's Providence,
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or any disquietness or unsettledness in our minds.
or any disquietness or unsettledness in our minds.
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And though they may be very pinching, yet we should still remember that God is good to them that are of a clean Heart, Psal. 73. 1. God hath in himself al-sufficiency, who knoweth both what we want,
And though they may be very pinching, yet we should still Remember that God is good to them that Are of a clean Heart, Psalm 73. 1. God hath in himself All-sufficiency, who Knoweth both what we want,
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and what is fittest for us, and is engaged by his general Providence as a faithful Creator, 1 Pet. 4. 19. Let them that suffer according to the will of God, commit the keeping of their souls to him in well doing, as unto a faithful Creator;
and what is Fittest for us, and is engaged by his general Providence as a faithful Creator, 1 Pet. 4. 19. Let them that suffer according to the will of God, commit the keeping of their Souls to him in well doing, as unto a faithful Creator;
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but more especially as related to us as a Father, Matth. 6. 32. Your heavenly Father knowest that you have need of all these things.
but more especially as related to us as a Father, Matthew 6. 32. Your heavenly Father Knowest that you have need of all these things.
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And by his faithful Promise, Heb. 13. 5. He hath said I will never leave thee, nor forsake thee.
And by his faithful Promise, Hebrew 13. 5. He hath said I will never leave thee, nor forsake thee.
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And he will give us every good thing while we fear him, Psal. 34. 9, 10. O fear the Lord ye his Saints:
And he will give us every good thing while we Fear him, Psalm 34. 9, 10. Oh Fear the Lord you his Saints:
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For there is no want to them that fear him. The young Lyons do lack and suffer hunger:
For there is no want to them that Fear him. The young Lyons do lack and suffer hunger:
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But they that seek the Lord, shall not want any good thing. But they that seek the Lord, shall not want any good thing.
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And walk uprightly, Psalm 84. 11. For the Lord God is a Sun and a shield, the Lord will give Grace and Glory:
And walk uprightly, Psalm 84. 11. For the Lord God is a Sun and a shield, the Lord will give Grace and Glory:
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No good thing will he withhold from them that walk uprightly. No good thing will he withhold from them that walk uprightly.
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And seek it of him by prayer, Matth. 7. 11. Ask, and it shall be given you, seek and ye shall find, knock and it shall be opened unto you.
And seek it of him by prayer, Matthew 7. 11. Ask, and it shall be given you, seek and you shall find, knock and it shall be opened unto you.
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But you will say, you Preach only to the poor and destitute. I Answer, I speak as my subject leadeth me:
But you will say, you Preach only to the poor and destitute. I Answer, I speak as my Subject leads me:
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It will put the point generally Satan maketh an advantage of our condition. Christ had power to do what was suggested;
It will put the point generally Satan makes an advantage of our condition. christ had power to do what was suggested;
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every condition hath its snares, a full condition most of all, Psal. 69. 22. Let their table be a snare, their welfare for a trap.
every condition hath its snares, a full condition most of all, Psalm 69. 22. Let their table be a snare, their welfare for a trap.
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He hideth his snares, and gins to catch our souls;
He Hideth his snares, and begins to catch our Souls;
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in all the comforts men enjoy they are apt to grow proud, to forget God, to become mercyless to others who want what they enjoy;
in all the comforts men enjoy they Are apt to grow proud, to forget God, to become mercyless to Others who want what they enjoy;
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to live in vain pleasures, and to forget Eternity:
to live in vain pleasures, and to forget Eternity:
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to live in sinful security, in the neglect of Christian duties, to be enslaved to sensual satisfactions, to be flat, and cold in Prayer.
to live in sinful security, in the neglect of Christian duties, to be enslaved to sensual satisfactions, to be flat, and cold in Prayer.
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This glut and fulness of worldly comforts, is much more dangerous then our hunger. Thirdly observe, In Tempting, Satan pretendeth to help the tempted party to a better condition,
This glut and fullness of worldly comforts, is much more dangerous then our hunger. Thirdly observe, In Tempting, Satan pretendeth to help the tempted party to a better condition,
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as here he seemeth careful to have bread provided for Christ at his need, yea pretendeth respect to his glory,
as Here he seems careful to have bred provided for christ At his need, yea pretendeth respect to his glory,
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and to have him manifest himself to be the Son of God, by such a miracle as he prescribeth.
and to have him manifest himself to be the Son of God, by such a miracle as he prescribeth.
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This seeming tenderness, counselling Christ to support his life and health, was the snare layed for him.
This seeming tenderness, counseling christ to support his life and health, was the snare laid for him.
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Thus he dealt with our first Parents, he seeketh to weaken the reputation of Gods love and kindness to man,
Thus he dealt with our First Parents, he seeks to weaken the reputation of God's love and kindness to man,
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and to breed in the Womans mind a good opinion of himself.
and to breed in the Woman's mind a good opinion of himself.
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That his suggestions might make the greater impression upon her, he manageth all his discourse with her, that all the advice which he seemeth to give her, proceeded of his love,
That his suggestions might make the greater impression upon her, he manageth all his discourse with her, that all the Advice which he seems to give her, proceeded of his love,
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and good affection towards her and her husband;
and good affection towards her and her husband;
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pretending a more then ordinary desire and care of mans good, Gen. 3. 5. as if he could direct him how to become a match for God himself.
pretending a more then ordinary desire and care of men good, Gen. 3. 5. as if he could Direct him how to become a match for God himself.
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So still he dealeth with us;
So still he deals with us;
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for alas, otherwise in vain is the snare layed in the sight of any Bird, Prov. 1. 17. He covereth the snare layed for mans destruction with a fair pretence of Love, to advance man to a greater happiness,
for alas, otherwise in vain is the snare laid in the sighed of any Bird, Curae 1. 17. He Covereth the snare laid for men destruction with a fair pretence of Love, to advance man to a greater happiness,
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and so pretendeth the good of those whom he meaneth wholly to destroy. He enticeth the covetous with dishonest gain, which at length proveth a real loss:
and so pretendeth the good of those whom he means wholly to destroy. He entices the covetous with dishonest gain, which At length Proves a real loss:
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The sensual with vain pleasures, which at length prove the greatest pain to body and soul:
The sensual with vain pleasures, which At length prove the greatest pain to body and soul:
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The ambitious with honours, which really tend to their disgrace.
The ambitious with honours, which really tend to their disgrace.
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Always trust God, but disbelieve the Devil, who promoteth mans destruction under a pretence of his good and happiness.
Always trust God, but disbelieve the devil, who promoteth men destruction under a pretence of his good and happiness.
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How can Satan and his instruments, put us upon any thing that is really good for us?
How can Satan and his Instruments, put us upon any thing that is really good for us?
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Fourthly, That Satans first temptations are more plausible, he doth not at first dash come with fall down and worship me;
Fourthly, That Satan First temptations Are more plausible, he does not At First dash come with fallen down and worship me;
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but only pretendeth a respect to Christs refection, and a demonstration of his Sonship.
but only pretendeth a respect to Christ refection, and a demonstration of his Sonship.
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Few or none are so desperate at first, as to leap into Hell at the first dash,
Few or none Are so desperate At First, as to leap into Hell At the First dash,
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therefore the Devil beginneth with the least temptations. First men begin with less evils, play about the brink of Hell:
Therefore the devil begins with the least temptations. First men begin with less evils, play about the brink of Hell:
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a man at first taketh a likeing to company, afterwards he doth a little inlarge himself, into some haunts and merry meetings with his companions,
a man At First Takes a liking to company, afterwards he does a little enlarge himself, into Some haunts and merry meetings with his Sodales,
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then entreth into a confederacy in evil, till he hath brought utter ruin upon himself, and what was honest Friendship at first, proveth wicked company and sure destruction at last.
then entereth into a confederacy in evil, till he hath brought utter ruin upon himself, and what was honest Friendship At First, Proves wicked company and sure destruction At last.
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At first a man playeth for recreation, then ventureth a shilling or two, afterwards by the witchery of Gaming, off goeth all sense of thrift, honesty, and credit.
At First a man plays for recreation, then ventureth a shilling or two, afterwards by the witchery of Gaming, off Goes all sense of thrift, honesty, and credit.
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At first a man dispenseth with himself in some duty, then his dispensation groweth into a settled toleration,
At First a man dispenseth with himself in Some duty, then his Dispensation grows into a settled toleration,
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and God is cast out of his closet, and his Heart groweth dead, dry, and sapless:
and God is cast out of his closet, and his Heart grows dead, dry, and sapless:
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there is no stop in sin, 'tis of a multiplying nature, and we go on from one degree to another;
there is no stop in since, it's of a multiplying nature, and we go on from one degree to Another;
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and a little lust sets open the door for a greater, as the lesser sticks set the greater on fire.
and a little lust sets open the door for a greater, as the lesser sticks Set the greater on fire.
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Fifthly, There is no way to defeat Satans temptations, but by a sound belief of Gods all-sufficiency,
Fifthly, There is no Way to defeat Satan temptations, but by a found belief of God's All-sufficiency,
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and the nothingness of the Creature.
and the nothingness of the Creature.
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1. A sound belief of, and a dependance on Gods all-sufficiency, Gen. 17. 1. I am the Almighty God, walk before me and be thou perfect.
1. A found belief of, and a dependence on God's All-sufficiency, Gen. 17. 1. I am the Almighty God, walk before me and be thou perfect.
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We need not warp, nor run to our shifts, he is enough to help to defend or reward us;
We need not warp, nor run to our shifts, he is enough to help to defend or reward us;
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he can help us without means, though there be no supply in the view of sense,
he can help us without means, though there be no supply in the view of sense,
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or full heaps in our own keeping, God knoweth when we know not, 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations, &c. or by contrary means, curing the eyes with spittle and clay.
or full heaps in our own keeping, God Knoweth when we know not, 2 Pet. 2. 9. The Lord Knoweth how to deliver the Godly out of Temptations, etc. or by contrary means, curing the eyes with spittle and clay.
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He can make a little means go far. He can make a little means go Far.
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As he blessed the pulse to the captive Children, Dan. 1. 15. And made the Widows barrel of Meal,
As he blessed the pulse to the captive Children, Dan. 1. 15. And made the Widows barrel of Meal,
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and cruise of Oyl to hold out, 1 Kings 17. 14. And his filling and feeding five Thousand with a few Barly loaves,
and cruise of Oil to hold out, 1 Kings 17. 14. And his filling and feeding five Thousand with a few Barley loaves,
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and a few Fishes, Matth. 14. 21. On the other side he can make abundance unprofitable, Luke 12. 15. A mans life consisteth not in the abundance of the things which he possesseth.
and a few Fish, Matthew 14. 21. On the other side he can make abundance unprofitable, Lycia 12. 15. A men life Consisteth not in the abundance of the things which he Possesses.
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No means can avail unless God giveth his blessing;
No means can avail unless God gives his blessing;
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therefore we should not distrust his Providence, nor attempt any thing without Gods warrant, lest we offend him,
Therefore we should not distrust his Providence, nor attempt any thing without God's warrant, lest we offend him,
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and provoke him to withdraw his blessing. 2. The Nothingness of the Creature:
and provoke him to withdraw his blessing. 2. The Nothingness of the Creature:
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Not by bread alone. 'Tis nothing by way of comparison with God, nothing by way of exclusion of God, nothing in opposition to God.Not by bred alone. It's nothing by Way of comparison with God, nothing by Way of exclusion of God, nothing in opposition to God.
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It should be nothing in our esteem, so far as it would be something separate from God,
It should be nothing in our esteem, so Far as it would be something separate from God,
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or in co-ordination with God, Isa. 40. 17. All nations before him are as nothing, less than nothing and vanity, Iob 6. 21. Now ye are nothing: All Friends cannot help, our foes cannot hurt us, not the greatest of either kind, Isa. 34. 12. All her Princes shall be nothing.
or in coordination with God, Isaiah 40. 17. All Nations before him Are as nothing, less than nothing and vanity, Job 6. 21. Now you Are nothing: All Friends cannot help, our foes cannot hurt us, not the greatest of either kind, Isaiah 34. 12. All her Princes shall be nothing.
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In regard of the effects which the World promise to its deluded lovers, all is as nothing:
In regard of the effects which the World promise to its deluded lovers, all is as nothing:
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not only that it can do nothing to our needy souls, to relieve us from the burden of sin;
not only that it can do nothing to our needy Souls, to relieve us from the burden of since;
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nothing towards the quiet, and true peace of our wounded Consciences; nothing to our acceptance with God, nothing for strength against corruptions and temptations;
nothing towards the quiet, and true peace of our wounded Consciences; nothing to our acceptance with God, nothing for strength against corruptions and temptations;
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nothing at the hour of death;
nothing At the hour of death;
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but it can do nothing for us during Life, nothing to relieve and satisfie us in the World without God.
but it can do nothing for us during Life, nothing to relieve and satisfy us in the World without God.
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Therefore God is still to be owned and trusted.
Therefore God is still to be owned and trusted.
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SERMON. III. MATTH. 4. 5, 6.
SERMON. III. MATTHEW. 4. 5, 6.
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Then the Devil taketh him into the Holy City, and setteth him on a pinnacle of the Temple.
Then the devil Takes him into the Holy city, and sets him on a pinnacle of the Temple.
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And saith unto him, if thou be the Son of God, cast thy self down,
And Says unto him, if thou be the Son of God, cast thy self down,
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for it is written he shall give his Angels charge concerning thee, and in their hands they shall bear thee up,
for it is written he shall give his Angels charge Concerning thee, and in their hands they shall bear thee up,
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least at any time thou dash thy foot against a stone.
lest At any time thou dash thy foot against a stone.
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IN this second Temptation I shall give you. 1. The History of it. 2. Observations upon it. 1. The History of it.
IN this second Temptation I shall give you. 1. The History of it. 2. Observations upon it. 1. The History of it.
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There, 1. What Satan did. 2. What he said. 3. The soarness of the temptation.
There, 1. What Satan did. 2. What he said. 3. The soreness of the temptation.
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1. What he did, Then the devil taketh him up into the Holy City, and setteth him on a pinnacle of the Temple.
1. What he did, Then the Devil Takes him up into the Holy city, and sets him on a pinnacle of the Temple.
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There 1. Take notice of the ground which the devil chose for the conflict:
There 1. Take notice of the ground which the Devil chosen for the conflict:
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he taketh him up into the Holy City, and setteth him on the pinnacle of the Temple. he Takes him up into the Holy city, and sets him on the pinnacle of the Temple.
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By the Holy City is meant Ierusilem, for this name is given to it in other Scriptures, Isa. 58. 2. They call themselves of the Holy City.
By the Holy city is meant Ierusilem, for this name is given to it in other Scriptures, Isaiah 58. 2. They call themselves of the Holy city.
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And Isa. 52. 1. O Ierusalem, the Holy City.
And Isaiah 52. 1. Oh Ierusalem, the Holy city.
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And in many other places it was so called because it was the seat of Gods Worship,
And in many other places it was so called Because it was the seat of God's Worship,
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and the place where God manifested his gracious presence with his people.
and the place where God manifested his gracious presence with his people.
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If you ask why now, it was called the Holy City, since it was a City of Blood, the seat of all wickedness, in which the Law of God was depraved their Religion corrupted, their Religion polluted? I Answer,
If you ask why now, it was called the Holy city, since it was a city of Blood, the seat of all wickedness, in which the Law of God was depraved their Religion corrupted, their Religion polluted? I Answer,
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yet there was the Temple of the Lord.
yet there was the Temple of the Lord.
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Some Relicks of good and Holy men, some grace yet continued, and the only place that owned the true God, though with much corruption.
some Relics of good and Holy men, Some grace yet continued, and the only place that owned the true God, though with much corruption.
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The more especial place which the Devil chose for the conflict was NONLATINALPHABET, the Pinnacle of the Temple,
The more especial place which the devil chosen for the conflict was, the Pinnacle of the Temple,
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or the wing of the Temple:
or the wing of the Temple:
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meaning the border round about the fist covering of the Temple, to hinder any one from falling off easily, which might be adorned with pinnacles and spires from whence one might easily fall. 2. How the devil got him there? Whether Christ was carryed through the Air,
meaning the border round about the fist covering of the Temple, to hinder any one from falling off Easily, which might be adorned with pinnacles and spires from whence one might Easily fallen. 2. How the Devil god him there? Whither christ was carried through the Air,
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or went on his feet following him of his own accord? the last seemeth to be countenanced by Luke; that he led him to the pinnacle of the Temple, Luke 4. 9. NONLATINALPHABET, yet the former is preferred by most ancient and modern interpreters, and not without reason.
or went on his feet following him of his own accord? the last seems to be countenanced by Lycia; that he led him to the pinnacle of the Temple, Lycia 4. 9., yet the former is preferred by most ancient and modern Interpreters, and not without reason.
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For Christ voluntarily to follow the Devil, and to go up to the top of the Temple,
For christ voluntarily to follow the devil, and to go up to the top of the Temple,
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and stand on one of the pinnacles thereof, it seemeth improbable, and would take up more time then could be spent on this temptation.
and stand on one of the pinnacles thereof, it seems improbable, and would take up more time then could be spent on this temptation.
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He that would not obey the Devil perswading him to cast himself down, that he might not tempt God;
He that would not obey the devil persuading him to cast himself down, that he might not tempt God;
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would not voluntarily have gone up with him, for that would have been the beginning of a temptation to yield so far.
would not voluntarily have gone up with him, for that would have been the beginning of a temptation to yield so Far.
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Most probably then Satan was permitted to carry him in the Air, without doing him any hurt to Ierusalem, and one of the pinnacles of the Temple and battlements thereof.
Most probably then Satan was permitted to carry him in the Air, without doing him any hurt to Ierusalem, and one of the pinnacles of the Temple and battlements thereof.
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But how Christ was carryed in the Air visibly or invisibly the Scripture sheweth not: it affirmeth the thing, but sets not down the manner;
But how christ was carried in the Air visibly or invisibly the Scripture shows not: it Affirmeth the thing, but sets not down the manner;
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we must believe what it asserteth, reverence what it concealeth: here was a real Translation, a Transportation from place to place;
we must believe what it Asserteth, Reverence what it concealeth: Here was a real translation, a Transportation from place to place;
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not imaginary, for then Christ had been in no danger:
not imaginary, for then christ had been in no danger:
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And again not violent but voluntary, a carrying not a haling, a leading not a forcing,
And again not violent but voluntary, a carrying not a haling, a leading not a forcing,
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as the wrestler is drawn on to the combate.
as the wrestler is drawn on to the combat.
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As he suffered himself to be drawn to death by Satans instruments, so by the Devil to be translated from place to place.
As he suffered himself to be drawn to death by Satan Instruments, so by the devil to be translated from place to place.
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The Officers of the High Priest had power to carry him from the Garden to Annas; from Annas, to Caiaphas; from Caiaphas, to Pilate; from Pilate, to Herod; from Herod; to Pilate again:
The Officers of the High Priest had power to carry him from the Garden to Annas; from Annas, to Caiaphas; from Caiaphas, to Pilate; from Pilate, to Herod; from Herod; to Pilate again:
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And then from Gabbatha, to Golgotha; which could not have been, unless this power had been given them from above,
And then from Gabbatha, to Golgotha; which could not have been, unless this power had been given them from above,
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as Christ himself telleth Pilate, Ioh. 19. 11. So God for his greater glory, and our instruction permitted this transportation:
as christ himself Telleth Pilate, John 19. 11. So God for his greater glory, and our instruction permitted this transportation:
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therefore this translation is not to be imputed to the weakness of Christ, but his patience, submitting thus far that he might experience all the machinations of Satan:
Therefore this Translation is not to be imputed to the weakness of christ, but his patience, submitting thus Far that he might experience all the machinations of Satan:
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and the transporting is not to be ascribed to the tempters strength, but his boldness.
and the transporting is not to be ascribed to the tempters strength, but his boldness.
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Christ did not obey him, but submitted to the Divine dispensation, and would fight with him not onely in the Desert, but in the Holy City:
christ did not obey him, but submitted to the Divine Dispensation, and would fight with him not only in the Desert, but in the Holy city:
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and no wonder if Christ suffered Satan to carry him, who suffered his instruments to Crucifie him.
and no wonder if christ suffered Satan to carry him, who suffered his Instruments to Crucify him.
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Secondly, What he said to him, verse 6. Where take notice. 1. Of the temptation it self, If thou be the Son of God, cast thy self down.
Secondly, What he said to him, verse 6. Where take notice. 1. Of the temptation it self, If thou be the Son of God, cast thy self down.
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2. The Reason alledged to back it, For it is written he shall give his Angels charge concerning thee, &c. 1. The temptation it self:
2. The Reason alleged to back it, For it is written he shall give his Angels charge Concerning thee, etc. 1. The temptation it self:
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If thou be the Son of God cast thy self down, mark what was the mote in the Devils eye, that Christ was declared to be the Son of God, the Messiah and Saviour of the World:If thou be the Son of God cast thy self down, mark what was the mote in the Devils eye, that christ was declared to be the Son of God, the Messiah and Saviour of the World:
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He would have him to put it to this proof in the sight of all Ierusalem, wherein if he failed,
He would have him to put it to this proof in the sighed of all Ierusalem, wherein if he failed,
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and had dyed of the fall, the Jews would think him an Impostour;
and had died of the fallen, the jews would think him an Impostor;
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if he had escaped, he had submitted to the Devils methods, and so had run into the former sins mentioned before in the first temptation, his doing something at the Devils direction;
if he had escaped, he had submitted to the Devils methods, and so had run into the former Sins mentioned before in the First temptation, his doing something At the Devils direction;
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his disbelief of the divine Oracle, unless manifested by such proof as Satan required; and besides a tempting of divine Providence, the ordinary way was down stairs.
his disbelief of the divine Oracle, unless manifested by such proof as Satan required; and beside a tempting of divine Providence, the ordinary Way was down stairs.
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He would have him leap, and throw himself over the battlements, 'twould be too long to go down stairs, he will teach him a nearer way, to cast himself down and fear no hurt,
He would have him leap, and throw himself over the battlements, 'twould be too long to go down stairs, he will teach him a nearer Way, to cast himself down and Fear no hurt,
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for if he were the Son of God he might securely do so. But chiefly Christ was not to begin his ministry by miracles, but Doctrine;
for if he were the Son of God he might securely do so. But chiefly christ was not to begin his Ministry by Miracles, but Doctrine;
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not from a demonstration of his Power, but Wisdom. The Gospel was to be first Preached, then sealed and confirmed by miracles:
not from a demonstration of his Power, but Wisdom. The Gospel was to be First Preached, then sealed and confirmed by Miracles:
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and Christs miracles were not to be ludicrous but profitable, not fitted for pomp, but use;
and Christ Miracles were not to be ludicrous but profitable, not fitted for pomp, but use;
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to instruct and help men, rather then strike them with wonder. Now this would discredit the Gosple if Christ should fly in the Air;
to instruct and help men, rather then strike them with wonder. Now this would discredit thee Gospel if christ should fly in the Air;
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besides we must not fly to extraordinary means, where ordinary are present.
beside we must not fly to extraordinary means, where ordinary Are present.
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Only before I go off observe, That Satan did not offer to cast him down, that God doth not suffer him to do,
Only before I go off observe, That Satan did not offer to cast him down, that God does not suffer him to do,
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because he sought to bring Christ to sin. If Satan had cast him down Christ had not sinned.
Because he sought to bring christ to since. If Satan had cast him down christ had not sinned.
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Secondly, The Reason by which he backeth the temptation, 'tis taken from Scripture, For it is written he shall give his Angels charge concerning thee.
Secondly, The Reason by which he backeth the temptation, it's taken from Scripture, For it is written he shall give his Angels charge Concerning thee.
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The Scripture is in the 91 Psal. 11. 12. where the words run thus, he shall give his Angels charge over thee, to keep thee in all thy wayes.
The Scripture is in the 91 Psalm 11. 12. where the words run thus, he shall give his Angels charge over thee, to keep thee in all thy ways.
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They shall bear thee up in their hands, least thou dash thy foot against a stone. Where I.They shall bear thee up in their hands, lest thou dash thy foot against a stone. Where I.
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Observe, The Devils cunning in citing Scripture.
Observe, The Devils cunning in citing Scripture.
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The Apostle telleth us that Satan is sometimes transformed into an Angel of Light, 2 Cor. 11. 14. And we read that once he took the habit,
The Apostle Telleth us that Satan is sometime transformed into an Angel of Light, 2 Cor. 11. 14. And we read that once he took the habit,
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and guise of a Prophet, 1 Sam. 28. 18. and indeed he deceiveth more by the voice of Samuel than by the voice of the Dragon.
and guise of a Prophet, 1 Sam. 28. 18. and indeed he deceives more by the voice of Samuel than by the voice of the Dragon.
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We read of NONLATINALPHABET, The depths of Satan, Rev. 2. 24. Here he cometh like a divine, with a Bible in his hand,
We read of, The depths of Satan, Rev. 2. 24. Here he comes like a divine, with a bible in his hand,
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and turneth to the place, here the Enemy of God cometh with the Word of God,
and turns to the place, Here the Enemy of God comes with the Word of God,
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and disguiseth the worst of actions with the best of words, opposeth God to God, and turneth his truth to countenance a lye.
and disguiseth the worst of actions with the best of words, Opposeth God to God, and turns his truth to countenance a lie.
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Being refuted by Scripture, he will bring Scripture too, and pretendeth to reverence that which he chiefly hateth.
Being refuted by Scripture, he will bring Scripture too, and pretendeth to Reverence that which he chiefly hates.
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Christians you have not to do with a foolish devil, who will appear in his own colours and ugly shape,
Christians you have not to do with a foolish Devil, who will appear in his own colours and ugly shape,
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but with a devout devil, who for his own turn, can pretend to be Godly.
but with a devout Devil, who for his own turn, can pretend to be Godly.
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II. That he citeth such a Scripture, which exceedingly conduceth to commend the happyness of the godly;
II That he citeth such a Scripture, which exceedingly conduceth to commend the happiness of the godly;
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for God will not only be the Keeper and Guardian of them that fear him, but hath also appointed the Ministry of Angels;
for God will not only be the Keeper and Guardian of them that Fear him, but hath also appointed the Ministry of Angels;
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and the Argument of the tempter seemeth to be taken from the less to the greater:
and the Argument of the tempter seems to be taken from the less to the greater:
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for if it be true of every one that trusts in God, and dwelleth in the shadow of the Almighty, that God will have such a care of him, much more will he have a care of his beloved son, in whom he is well pleased.
for if it be true of every one that trusts in God, and dwells in the shadow of the Almighty, that God will have such a care of him, much more will he have a care of his Beloved son, in whom he is well pleased.
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Therefore you that are declared to be so from Heaven, and having such an occasion to shew your self to be the son of God, with so much honour and profit;
Therefore you that Are declared to be so from Heaven, and having such an occasion to show your self to be the son of God, with so much honour and profit;
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Why should you scruple to cast your self down?
Why should you scruple to cast your self down?
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But wherein was the devil faulty in citing the Scripture? some say in leaving out those words in all thy wayes. This was Bernards gloss: in viis, non in praecipitiis:
But wherein was the Devil faulty in citing the Scripture? Some say in leaving out those words in all thy ways. This was Bernards gloss: in viis, non in praecipitiis:
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will keep you in your wayes, or duties, not in your headlong actions, these were none of his wayes to throw himself down from the battlements of the Temple.
will keep you in your ways, or duties, not in your headlong actions, these were none of his ways to throw himself down from the battlements of the Temple.
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This is not to be altogether rejected because it reaches the sense, yet this omission was not the devils fault in citing this Scripture,
This is not to be altogether rejected Because it reaches the sense, yet this omission was not the Devils fault in citing this Scripture,
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for all thy ways signifyeth no more but in all thy actions and businesses, and that is sufficiently implyed in the words cited by Satan.
for all thy ways signifieth no more but in all thy actions and businesses, and that is sufficiently employed in the words cited by Satan.
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But the devils errour was in application.
But the Devils error was in application.
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He applyeth the Word of God, not to instruct but deceive, rather to breed a contempt, disdain,
He Applieth the Word of God, not to instruct but deceive, rather to breed a contempt, disdain,
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and hatred of Scriptures, then a reverend esteem of them, to make the Word of God seem uncertain;
and hatred of Scriptures, then a reverend esteem of them, to make the Word of God seem uncertain;
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or if a reverence of them, to turn this reverence into an occasion of deceit: more particularly to tempt God to a needless proof of his power.
or if a Reverence of them, to turn this Reverence into an occasion of deceit: more particularly to tempt God to a needless proof of his power.
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We are not to cast our selves into danger, that Providence may fetch us off. God will protect us in the evils we suffer, not in the evils we commit:
We Are not to cast our selves into danger, that Providence may fetch us off. God will Pact us in the evils we suffer, not in the evils we commit:
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not in dangers we seek, but such as befal us besides our intention. Thirdly, The sorenesse of this temptation, which appeareth in several things.
not in dangers we seek, but such as befall us beside our intention. Thirdly, The soreness of this temptation, which appears in several things.
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1. The change of place, for a new temptation, he maketh choice of a new place;
1. The change of place, for a new temptation, he makes choice of a new place;
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he could do no good on him in the wilderness, therefore he taketh him, and carryeth him into the Holy City:
he could do no good on him in the Wilderness, Therefore he Takes him, and Carrieth him into the Holy city:
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here was a publick place where Christ might discover himself with profit, and the edification of many if he would but submit to the devils methods.
Here was a public place where christ might discover himself with profit, and the edification of many if he would but submit to the Devils methods.
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In the Temple the Messiah was as in his own House, where 'twas fit the Messiah should exhibit himself to his people:
In the Temple the Messiah was as in his own House, where 'twas fit the Messiah should exhibit himself to his people:
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There was an old Prophesie, Mal. 3. 1. The Lord whom ye seek, shall suddenly come into his Temple,
There was an old Prophesy, Malachi 3. 1. The Lord whom you seek, shall suddenly come into his Temple,
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even the messenger of the Covenant, whom ye delight in. even the Messenger of the Covenant, whom you delight in.
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And he was to send forth his rod out of Sion, even the Law of his Kingdom, Psal. 110. 2. If he would yield to this advice,
And he was to send forth his rod out of Sion, even the Law of his Kingdom, Psalm 110. 2. If he would yield to this Advice,
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and vain glorious ostentation of his power, before that numerous multitude, which continually resorted to the Holy things performed in the Temple,
and vain glorious ostentation of his power, before that numerous multitude, which continually resorted to the Holy things performed in the Temple,
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how soon should he be manifested to be the Son of God, or the power of the great God.
how soon should he be manifested to be the Son of God, or the power of the great God.
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The Devil doth not perswade him to cast himself from a Rock or top of a Tree in the Desart, that had been temerity and rashness;
The devil does not persuade him to cast himself from a Rock or top of a Tree in the Desert, that had been temerity and rashness;
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but from a pinnacle of the Temple, an Holy place, and a place of much resort.
but from a pinnacle of the Temple, an Holy place, and a place of much resort.
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But the Son of God was not to be discovered to the world by the Devils methods.
But the Son of God was not to be discovered to the world by the Devils methods.
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That had been such a piece of ostentation and vain glory, as did not become the Son of God, who came to teach the World humility.
That had been such a piece of ostentation and vain glory, as did not become the Son of God, who Come to teach the World humility.
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But however the temptation is grievous, in so good a design, in such an Holy place, there could no ill happen to the Son of God,
But however the temptation is grievous, in so good a Design, in such an Holy place, there could not ill happen to the Son of God,
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nor a better occasion be offered of shewing himself to many, so to confirm the Jews in the Truth of the Oracle they had of late heard from Heaven. 2. The change of temptations:
nor a better occasion be offered of showing himself to many, so to confirm the jews in the Truth of the Oracle they had of late herd from Heaven. 2. The change of temptations:
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since he will trust, the devil will put him upon trusting; he shall trust as much as he will.
since he will trust, the Devil will put him upon trusting; he shall trust as much as he will.
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There he tempted him to the use of unlawful means to preserve his life, here to the neglect of things lawful.
There he tempted him to the use of unlawful means to preserve his life, Here to the neglect of things lawful.
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There that God would fail him if he were still obedient to the spirit, and did not take another course then divine Providence had as yet offered to him;
There that God would fail him if he were still obedient to the Spirit, and did not take Another course then divine Providence had as yet offered to him;
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here, that God would not forsake him, though he threw himself into danger. There, that he would fail though he had promised;
Here, that God would not forsake him, though he threw himself into danger. There, that he would fail though he had promised;
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here, that he would help though he had not promised.
Here, that he would help though he had not promised.
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That Faith which sustained him in his hunger, would preserve him in this precipice, if he expected his preservation from God,
That Faith which sustained him in his hunger, would preserve him in this precipice, if he expected his preservation from God,
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why not now? He had hitherto tempted him to diffidence, now to prefidence, or an over-confident presumption, that God would needlesly shew his power.
why not now? He had hitherto tempted him to diffidence, now to presidence, or an overconfident presumption, that God would needlessly show his power.
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It is usual with the tempter to tempt man on both sides; sometimes to weaken his Faith, at other times to neglect his duty.
It is usual with the tempter to tempt man on both sides; sometime to weaken his Faith, At other times to neglect his duty.
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He was cast out of Heaven himself, and he is all for casting down.
He was cast out of Heaven himself, and he is all for casting down.
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3. The temptation was the more strong, being vailed under a pretence of Scripture, and so Christs weapons seem to be beaten back upon himself.
3. The temptation was the more strong, being veiled under a pretence of Scripture, and so Christ weapons seem to be beaten back upon himself.
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The devil tempted him to nothing but what he might be confident to do upon the promise of God.
The Devil tempted him to nothing but what he might be confident to do upon the promise of God.
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Now it is grievous to Gods Children, when the rule of their lives, and the Charter of their hopes is abused to countenance a temptation. Secondly, The Observations.
Now it is grievous to God's Children, when the Rule of their lives, and the Charter of their hope's is abused to countenance a temptation. Secondly, The Observations.
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1. Observe, That the first temptation being rejected by Christ, Satan maketh a new assault. Though he get the foil he will set on us again;
1. Observe, That the First temptation being rejected by christ, Satan makes a new assault. Though he get the foil he will Set on us again;
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like a troublesome fly that is often beaten off, yet will return to the same place.
like a troublesome fly that is often beaten off, yet will return to the same place.
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Thus the devil when he could do no good upon his first Patent against Iobs Goods and Children, cometh and sueth for a new Commission, that he might touch his flesh and bones, Iob 2. 4, 5. Skin for skin, ye all that a man hath will he give for his Life.
Thus the Devil when he could do no good upon his First Patent against Jobs Goods and Children, comes and sues for a new Commission, that he might touch his Flesh and bones, Job 2. 4, 5. Skin for skin, you all that a man hath will he give for his Life.
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But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. But put forth thine hand now, and touch his bone and his Flesh, and he will curse thee to thy face.
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Satan is uncessant in his attempts against the Saints, and is ready to assault afresh upon every occasion.
Satan is uncessant in his attempts against the Saints, and is ready to assault afresh upon every occasion.
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Now this cometh to pass by Satans unwearied malice, who is a sworn enemy to our peace and wellfare, he still seeketh to devour us, 1 Pet. 5. 8. Also from Gods Providence who permitteth this, that we may not be careless and secure after temptation,
Now this comes to pass by Satan unwearied malice, who is a sworn enemy to our peace and welfare, he still seeks to devour us, 1 Pet. 5. 8. Also from God's Providence who permitteth this, that we may not be careless and secure After temptation,
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though we have gotten the victory.
though we have got the victory.
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For our Life is a continual warfare, Iob 7. 1. Is there not an appointed time for man upon earth? The same word signifieth also a warfare. Mans Life is a perpetual toil,
For our Life is a continual warfare, Job 7. 1. Is there not an appointed time for man upon earth? The same word signifies also a warfare. men Life is a perpetual toil,
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and a condition of manifold temptations and hazards, such as a Soldier is exposed to; therefore we must perpetuperpetually watch.
and a condition of manifold temptations and hazards, such as a Soldier is exposed to; Therefore we must perpetuperpetually watch.
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We get not an absolute victory till death.
We get not an absolute victory till death.
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Now this should the more prevail with us, because many of Gods Peoplehave fail'd after some eminent service performed for God.
Now this should the more prevail with us, Because many of God's Peoplehave failed After Some eminent service performed for God.
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Iosiah after he had prepared the Temple, fell into that rash attempt against Pharaoh Necho which cost him his Life, 2 Chro. 35. 20. After all this, when Iosiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates, Josiah After he had prepared the Temple, fell into that rash attempt against Pharaoh Necho which cost him his Life, 2 Chro 35. 20. After all this, when Josiah had prepared the temple, Necho King of Egypt Come up to fight against Carchemish by Euphrates,
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and Iosiah went out against him. and Josiah went out against him.
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And Peter, after he had made a glorious Confession, giveth his Master carnal counsel, Mat. 16. 18. Thou art Peter, and upon this rock will I build my church, &c. and yet Ver. 23. Get thee behind me, Satan.
And Peter, After he had made a glorious Confessi, gives his Master carnal counsel, Mathew 16. 18. Thou art Peter, and upon this rock will I built my Church, etc. and yet Ver. 23. Get thee behind me, Satan.
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Many after they have been much lifted up in consolation, do readily miscarry; first he made a glorious confession, a sign of great Faith;
Many After they have been much lifted up in consolation, do readily miscarry; First he made a glorious Confessi, a Signen of great Faith;
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then carnal wisdom vents its self in some counsel concerning the ease of the flesh.
then carnal Wisdom vents its self in Some counsel Concerning the ease of the Flesh.
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Oh what need have we to stand upon our guard, till God tread Satan under our feet!
O what need have we to stand upon our guard, till God tread Satan under our feet!
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As one of the Roman Generals, whether conquering or conquered, semper instaurat pugnam; so doth Satan.
As one of the Roman Generals, whither conquering or conquered, semper instaurat pugnam; so does Satan.
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2. Observe, God may give Satan some power over the body of one whom he loveth dearly.
2. Observe, God may give Satan Some power over the body of one whom he loves dearly.
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For Satan is permitted to transport Christs body from the wilderness to the Holy City, and to set it on a Pinacle of the Temple.
For Satan is permitted to transport Christ body from the Wilderness to the Holy city, and to Set it on a Pinnacle of the Temple.
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As it is very consistent with Gods Love to his People to suffer them to be tempted in their souls by the fiery darts of Satan;
As it is very consistent with God's Love to his People to suffer them to be tempted in their Souls by the fiery darts of Satan;
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so he may permit Satan to afflict their bodies, either by himself, or by Witches, who are his Instruments.
so he may permit Satan to afflict their bodies, either by himself, or by Witches, who Are his Instruments.
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Thus he permitted Satan to afflict Iob, chap. 2. 6, 7. And the Lord said unto Satan,
Thus he permitted Satan to afflict Job, chap. 2. 6, 7. And the Lord said unto Satan,
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Behold, he is in thy hand, but save his life.
Behold, he is in thy hand, but save his life.
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So went satan forth from the presence of the Lord, and smote Iob with sore boils, from the sole of his foot unto his crown. So went satan forth from the presence of the Lord, and smote Job with soar boils, from the sole of his foot unto his crown.
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The devil may have a threefold power over the bodies of men.
The Devil may have a threefold power over the bodies of men.
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1. By Transportations, or carrying them from one place to another, which usually is not found,
1. By Transportations, or carrying them from one place to Another, which usually is not found,
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but in those that give up themselves to his Diabolical Inchantments. Or, 2. In Possessions, which were frequent and rife in Christs time.
but in those that give up themselves to his Diabolical Enchantments. Or, 2. In Possessions, which were frequent and rife in Christ time.
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My daughter is sorely vexed with a devil, Mat. 15. 22. Or, 3. In Diseases, which is more common.My daughter is sorely vexed with a Devil, Mathew 15. 22. Or, 3. In Diseases, which is more Common.
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Thus he afflicted Iobs body with Ulcers; and what we read, Psal. 41. 8. An evil disease cleaveth fast unto him.
Thus he afflicted Jobs body with Ulcers; and what we read, Psalm 41. 8. an evil disease cleaveth fast unto him.
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It is NONLATINALPHABET a thing of Belial, as if it a were a pestilential disease from the devil.
It is a thing of Belial, as if it a were a pestilential disease from the Devil.
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So some understand that, Psal. 91. 3. Surely he shall deliver thee from the snare of the fowler, and from the noisome Pestilence.
So Some understand that, Psalm 91. 3. Surely he shall deliver thee from the snare of the Fowler, and from the noisome Pestilence.
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As if those sudden darts of Venom by which we are stricken in the Plague, came from Satan.
As if those sudden darts of Venom by which we Are stricken in the Plague, Come from Satan.
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Certainly evil Angels may have a great hand in our diseases, Psal. 78. 49. He cast upon them the fierceness of his anger, wrath,
Certainly evil Angels may have a great hand in our diseases, Psalm 78. 49. He cast upon them the fierceness of his anger, wrath,
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and indignation and trouble, by sending evil angels among them. But I press it not much. Onlyand Indignation and trouble, by sending evil Angels among them. But I press it not much. Only
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1. A word of Patience, that we would submit to God, though our trials be never so sharp.
1. A word of Patience, that we would submit to God, though our trials be never so sharp.
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We must yield to that measure of Humiliation, which it shall please God to prescribe.
We must yield to that measure of Humiliation, which it shall please God to prescribe.
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If he should give leave to Satan to inflame our blood, and trouble the humours of our body, we must not repine;
If he should give leave to Satan to inflame our blood, and trouble the humours of our body, we must not repine;
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the Son of God permitted his sacred body to be transported by the devil in the Air. 2. A word of Comfort.
the Son of God permitted his sacred body to be transported by the Devil in the Air. 2. A word of Comfort.
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Whatever power God permitteth Satan to have over our bodies, or bodily interests, yet it is limited, he cannot hurt or molest any further than God pleaseth.
Whatever power God permitteth Satan to have over our bodies, or bodily interests, yet it is limited, he cannot hurt or molest any further than God Pleases.
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He had power to set Christ on a Pinacle of the Temple, but not to cast him down.
He had power to Set christ on a Pinnacle of the Temple, but not to cast him down.
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He had a power to touch Iob 's skin, but a charge not to endanger his Life, Iob 2. 6. Behold, he is in thine hand, but save his life.
He had a power to touch Job is skin, but a charge not to endanger his Life, Job 2. 6. Behold, he is in thine hand, but save his life.
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God sets bounds and limits to the malice of Satan, that he is not able to compass all his designs.
God sets bounds and Limits to the malice of Satan, that he is not able to compass all his designs.
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Iob was to be exercised, but God would not have him dye in a cloud, his life was to be secured till better times. 3. A word of Caution.Job was to be exercised, but God would not have him die in a cloud, his life was to be secured till better times. 3. A word of Caution.
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Let not the Devil make an advantage of those troubles, which he bringeth upon our Bodies,
Let not the devil make an advantage of those Troubles, which he brings upon our Bodies,
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or the interests of the bodily Life, yet let him not thereby draw you to sin.
or the interests of the bodily Life, yet let him not thereby draw you to since.
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Here the devil may set Christ upon a precipice, but he can do him no further hurt;
Here the Devil may Set christ upon a precipice, but he can do him no further hurt;
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he may perswade us to cast down our selves, but he cannot cast us down, unless we cast down our selves, Nemo laeditur nisi a seipso.
he may persuade us to cast down our selves, but he cannot cast us down, unless we cast down our selves, Nemo laeditur nisi a Seipso.
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His main spight is at your souls, to involve you in sin. God may give him, and his Instruments a power over your bodily lives;
His main spite is At your Souls, to involve you in since. God may give him, and his Instruments a power over your bodily lives;
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but he doth not give him a power over the Graces of the Saints. The devil aimeth at the destruction of souls;
but he does not give him a power over the Graces of the Saints. The Devil aimeth At the destruction of Souls;
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he can let men enjoy the pleasures of sin for a season, that he may deprive you of delight in God, and celestial pleasures;
he can let men enjoy the pleasures of since for a season, that he may deprive you of delight in God, and celestial pleasures;
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he can be content that you shall have Dignities and Honours, if they prove a snare to you.
he can be content that you shall have Dignities and Honours, if they prove a snare to you.
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If the devil seek to bring you to Poverty, Trouble and Nakedness, it is to draw you from God.
If the Devil seek to bring you to Poverty, Trouble and Nakedness, it is to draw you from God.
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He careth not for the Body, but as it may be an occasion to ruine the Soul.
He Careth not for the Body, but as it may be an occasion to ruin the Soul.
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3. Observe, If Satan lead us up, it is to throw us down.
3. Observe, If Satan led us up, it is to throw us down.
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He taketh up Christ to the Pinacle of the Temple, and saith unto him, Cast thy self down. He bringeth up many by little and little to some high place, that by their aspiring they may at length break their necks.
He Takes up christ to the Pinnacle of the Temple, and Says unto him, Cast thy self down. He brings up many by little and little to Some high place, that by their aspiring they may At length break their necks.
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Thus he did Haman, and so he doth many others, whose climbing maketh way for their greater fall.
Thus he did Haman, and so he does many Others, whose climbing makes Way for their greater fallen.
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The devil himself was an aspirer, and fell from Heaven like Lightning, Luk. 10. 18. I beheld Satan as lightning fall from heaven:
The Devil himself was an aspirer, and fell from Heaven like Lightning, Luk. 10. 18. I beheld Satan as lightning fallen from heaven:
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And tho in shew he may seem to befriend many that hearken to his Temptations,
And though in show he may seem to befriend many that harken to his Temptations,
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yet in the end he cryeth, down with them, down with them even to the ground.
yet in the end he Cries, down with them, down with them even to the ground.
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Gods manner is quite contrary, when he meaneth to exalt a man, he will first humble him,
God's manner is quite contrary, when he means to exalt a man, he will First humble him,
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and make him low, Matth. 23. 12. Whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted.
and make him low, Matthew 23. 12. Whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted.
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But the devils way is to lift them up to the Clouds, that he may bring them down to the lowest Pit of Destruction.
But the Devils Way is to lift them up to the Clouds, that he may bring them down to the lowest Pit of Destruction.
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Adam in conceit must be like God, that indeed he may be like the beasts that perish.Adam in conceit must be like God, that indeed he may be like the beasts that perish.
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Psal. 49. 20. Man that is in honour, and understandeth not, is like the beasts that perish. Psalm 49. 20. Man that is in honour, and understands not, is like the beasts that perish.
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4. Observe, If thou be the son of God, cast thy self down. The temptation is quite contrary to what it was before:
4. Observe, If thou be the son of God, cast thy self down. The temptation is quite contrary to what it was before:
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Then it was to preserve life by unlawful means, now to endanger life by the neglect of means lawful;
Then it was to preserve life by unlawful means, now to endanger life by the neglect of means lawful;
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there to distrust Gods care of our preservation, when he hath set us about any task and work;
there to distrust God's care of our preservation, when he hath Set us about any task and work;
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here to presume on his care without warrant.
Here to presume on his care without warrant.
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The devil tempts us sometimes to pamper the flesh, sometimes to neglect it in such a way as is destructive to our service.
The Devil tempts us sometime to pamper the Flesh, sometime to neglect it in such a Way as is destructive to our service.
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Thus the devil hurrieth us from one extream to another, as the possessed man fell oft-times into the fire, and oft into the water, Matth. 17. 15. Those that are guided by Satan reel from one extremity to another;
Thus the Devil hurrieth us from one extreme to Another, as the possessed man fell ofttimes into the fire, and oft into the water, Matthew 17. 15. Those that Are guided by Satan reel from one extremity to Another;
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either men slight sin, and make light of it, or sinners are apt to sorrow above measure,
either men slight since, and make Light of it, or Sinners Are apt to sorrow above measure,
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as the incestuous Corinthian, 2 Cor. 2. 17. Lest perhaps such an one should be swallowed up with overmuch sorrow.
as the incestuous Corinthian, 2 Cor. 2. 17. Lest perhaps such an one should be swallowed up with overmuch sorrow.
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And the Apostle sheweth there, that these were the enterprizes of Satan.
And the Apostle shows there, that these were the Enterprises of Satan.
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Some men are careless of Gods interest in the World, or else heated into the activity of a bitter Zeal.
some men Are careless of God's Interest in the World, or Else heated into the activity of a bitter Zeal.
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Some are of a scrupulous Spirit, that they make Conscience of all things;
some Are of a scrupulous Spirit, that they make Conscience of all things;
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and the devil hurrieth them into a large Atheistical Spirit, that they make conscience of nothing:
and the Devil hurrieth them into a large Atheistical Spirit, that they make conscience of nothing:
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How often have we known a fond scrupulosity to end in a prophane Licentiousness, when they have been wearyed out of that kind of frame of Spirit? Some are dead and heartless,
How often have we known a found scrupulosity to end in a profane Licentiousness, when they have been wearied out of that kind of frame of Spirit? some Are dead and heartless,
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like Gallio care for none of these things; fight Christ, fight Antichrist, 'tis all one to them;
like Gallio care for none of these things; fight christ, fight Antichrist, it's all one to them;
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and usually they are such as formerly have been heated with a blind, and bold madness:
and usually they Are such as formerly have been heated with a blind, and bold madness:
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As Peter at first refused to have his feet washed by Christ, and then would have head, hands, feet and all washed, Ioh. 13. 8, 9. being out in both.
As Peter At First refused to have his feet washed by christ, and then would have head, hands, feet and all washed, John 13. 8, 9. being out in both.
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What sad work is there made in the Church of God by Solifidians and Nullifidians: heretofore 'twas all Faith and Free-Grace misapplied and misunderstood;
What sad work is there made in the Church of God by Solifidians and Nullifidians: heretofore 'twas all Faith and Free-Grace misapplied and misunderstood;
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and now it is all Morality and Vertue, while Christ is neglected, and the mystery of the Gospel little set by or valued.
and now it is all Morality and Virtue, while christ is neglected, and the mystery of the Gospel little Set by or valued.
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It is ever the devils policy to work upon the humour of people:
It is ever the Devils policy to work upon the humour of people:
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If they will reform the Church, it shall be to a degree of separation, and condemning all Churches and Christians that are not of their mode;
If they will reform the Church, it shall be to a degree of separation, and condemning all Churches and Christians that Are not of their mode;
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if they be for uniting, Christs unquestionable interests must be trodden under foot, and all care of Truth and Reformation must be laid aside.
if they be for uniting, Christ unquestionable interests must be trodden under foot, and all care of Truth and Reformation must be laid aside.
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If he can destroy Religion and Godliness no otherway, he will be religious and godly himself;
If he can destroy Religion and Godliness not otherways, he will be religious and godly himself;
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but it is either as to private Christians to set them upon overdoing, that he may make them weary of the service of Christ;
but it is either as to private Christians to Set them upon overdoing, that he may make them weary of the service of christ;
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or as to the publick, by crying up some unnecessary things, which Christ never commanded.
or as to the public, by crying up Some unnecessary things, which christ never commanded.
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If men be troubled with sin, and see a necessity of the Gospel, and prize the comforts of it, the Gospel must be overgospelled,
If men be troubled with since, and see a necessity of the Gospel, and prize the comforts of it, the Gospel must be overgospelled,
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or else it will not serve their turns;
or Else it will not serve their turns;
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and that over-gospel must be carried to such a length, as to destroy the very Gospel, and Free Grace it self.
and that over-gospel must be carried to such a length, as to destroy the very Gospel, and Free Grace it self.
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The devil first tempted the World to despise the poor Fishermen, that preached the Gospel;
The Devil First tempted the World to despise the poor Fishermen, that preached the Gospel;
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but the World being convinced by the power of the Holy Ghost, and gained to the Faith,
but the World being convinced by the power of the Holy Ghost, and gained to the Faith,
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then he sought by Riches and Grandeur to debase the Gospel;
then he sought by Riches and Grandeur to debase the Gospel;
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so that he hath got as much or more by the worldly glory he puts upon Christs Messengers, as by Persecution.
so that he hath god as much or more by the worldly glory he puts upon Christ Messengers, as by Persecution.
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Then when that is discovered, the devil will turn Reformer;
Then when that is discovered, the Devil will turn Reformer;
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and what Reformation is that? the very necessary support and maintainance of Ministers must be taken away.
and what Reformation is that? the very necessary support and maintenance of Ministers must be taken away.
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All over-doing in Gods work is undoing.
All overdoing in God's work is undoing.
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If Christ will trust, the devil will perswade him to trust, even to the degree of tempting God.
If christ will trust, the Devil will persuade him to trust, even to the degree of tempting God.
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5. Observe, That the Devil himself may pretend Scripture to put a varnish upon his evil designs. For here he seeketh to foil Christ with his own weapons.
5. Observe, That the devil himself may pretend Scripture to put a varnish upon his evil designs. For Here he seeks to foil christ with his own weapons.
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Which serveth to prevent a double extream.
Which serves to prevent a double extreme.
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1. One is, not to be frighted with the mere noise and sound of Scriptures, which men bring to countenance their errors.
1. One is, not to be frighted with the mere noise and found of Scriptures, which men bring to countenance their errors.
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See whether they be not wrested and misapplyed; for the devil may quote Scripture, but he perverts the meaning of it.
See whither they be not wrested and misapplied; for the Devil may quote Scripture, but he perverts the meaning of it.
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And usually it is so by his Instruments;
And usually it is so by his Instruments;
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as that Pope, who would prove a double power to be in himself, Temporal and Spiritual, by that Scripture, Ecce duo gladii! Behold, here are two Swords!
as that Pope, who would prove a double power to be in himself, Temporal and Spiritual, by that Scripture, Ecce duo gladii! Behold, Here Are two Swords!
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Luk. 22. 38. It is easie to rehearse the words of Scripture, and therefore not the bare words,Luk. 22. 38. It is easy to rehearse the words of Scripture, and Therefore not the bore words,
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but the meaning must be regarded. 2. The other extream is this, Let none vilifie the Scriptures, because pleaded by Satan;
but the meaning must be regarded. 2. The other extreme is this, Let none vilify the Scriptures, Because pleaded by Satan;
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for so he might as well vilifie Human Reason, which is pleaded for all the Errors in the World;
for so he might as well vilify Human Reason, which is pleaded for all the Errors in the World;
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or Law, because it is urged sometimes to justifie a bad Cause. For it is not Scripture, that is not a Nose of Wax, as Papists say.
or Law, Because it is urged sometime to justify a bad Cause. For it is not Scripture, that is not a Nose of Wax, as Papists say.
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It is a great proof of the Authority and honour of Scriptures, that Satan and his greatest Instruments do place their greatest hopes of prevailing by perverting and misapplying of it.
It is a great proof of the authority and honour of Scriptures, that Satan and his greatest Instruments do place their greatest hope's of prevailing by perverting and misapplying of it.
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6. Observe, That God hath given his Angels a special charge about his people, to keep them from harm.
6. Observe, That God hath given his Angels a special charge about his people, to keep them from harm.
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Here I shall show, 1. That it is so. 2. Why it is so.
Here I shall show, 1. That it is so. 2. Why it is so.
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First, That it is so, is evident by the Scripture, which every where shews us, that Angels are the first Instruments of his Providence, which he maketh use of in guarding his faithful servants, Heb. 1. 14. The Apostle saith, Are they not all NONLATINALPHABET, ministering spirits, sent forth to minister to them, that shall be the heirs of salvation? Their work and employment is to attend us at Gods direction;
First, That it is so, is evident by the Scripture, which every where shows us, that Angels Are the First Instruments of his Providence, which he makes use of in guarding his faithful Servants, Hebrew 1. 14. The Apostle Says, are they not all, ministering spirits, sent forth to minister to them, that shall be the Heirs of salvation? Their work and employment is to attend us At God's direction;
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not to be worshipped, and served by us by any devotion. They are ministring spirits, not ours, but Christs;
not to be worshipped, and served by us by any devotion. They Are ministering spirits, not ours, but Christ;
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he that serveth, hath a Master whom he serveth, and by whom he is sent forth: their work and employment is to attend us indeed,
he that serves, hath a Master whom he serves, and by whom he is sent forth: their work and employment is to attend us indeed,
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but at the command and direction of their own Master:
but At the command and direction of their own Master:
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they are not at our beck to go and come at our pleasure, neither do they go and come at their inclination;
they Are not At our beck to go and come At our pleasure, neither do they go and come At their inclination;
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but at the Commission of God:
but At the Commission of God:
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Their work is appointed by him, they serve us as their Masters Children, at his Command and Will;
Their work is appointed by him, they serve us as their Masters Children, At his Command and Will;
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and whom do they serve? the heirs of salvation. They are described, Titus 3. 7. That being justified by grace, we should be made heirs according to the hope of eternal Life.
and whom do they serve? the Heirs of salvation. They Are described, Titus 3. 7. That being justified by grace, we should be made Heirs according to the hope of Eternal Life.
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They are not Ministers of conversion and sanctification; to this Ministry Christ hath called Men, not Angels;
They Are not Ministers of conversion and sanctification; to this Ministry christ hath called Men, not Angels;
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but in preserving the converted the Angels have an hand.
but in preserving the converted the Angels have an hand.
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Therefore it is notable, they are sometimes called Gods Angels, Psal. 103. 21. Bless the Lord, all ye his hosts, ye ministers of his that do his pleasure. sometimes their Angels;
Therefore it is notable, they Are sometime called God's Angels, Psalm 103. 21. Bless the Lord, all you his hosts, you Ministers of his that doe his pleasure. sometime their Angels;
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Matth. 18. 10. Take heed, that ye despise not one of these little ones, for I say unto you, that in heaven their angels do alwayes behold the face of my father, which is in heaven. Matthew 18. 10. Take heed, that you despise not one of these little ones, for I say unto you, that in heaven their Angels do always behold the face of my father, which is in heaven.
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But whether every one hath an Angel-Guardian, is a curious Question.
But whither every one hath an Angel-guardian, is a curious Question.
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Sometimes one Angel serveth many Persons, Psal. 34. 7. The angel of the Lord encampeth round about them that fear him, and delivereth them.
Sometime one Angel serves many Persons, Psalm 34. 7. The angel of the Lord encampeth round about them that Fear him, and Delivereth them.
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And sometimes many Angels are about one person;
And sometime many Angels Are about one person;
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2 King. 6. 17. And behold, the mountain was full of horses and chariots round about Elisha.
2 King. 6. 17. And behold, the mountain was full of Horses and chariots round about Elisha.
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And here in the Text quoted by satan, He shall give his angels charge concerning thee.
And Here in the Text quoted by satan, He shall give his Angels charge Concerning thee.
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There is not mention made of one, but many Angels, and the Angels in general are said to be ministring spirits. When souldiers are said to watch for a City, it is not meant that every Citizen hath a Souldier to watch for him.
There is not mention made of one, but many Angels, and the Angels in general Are said to be ministering spirits. When Soldiers Are said to watch for a city, it is not meant that every Citizen hath a Soldier to watch for him.
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The onely place, which seemeth to countenance that Opinion, is Acts 12. 15. Then said they, it is his Angel.
The only place, which seems to countenance that Opinion, is Acts 12. 15. Then said they, it is his Angel.
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But if Peter had a peculiar Angel to guard him, and look after him then, when he was in great trouble, and detained in prison;
But if Peter had a peculiar Angel to guard him, and look After him then, when he was in great trouble, and detained in prison;
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it doth not follow that every person, and every where should have an Angel-Guardian. Besides an assertion in Scripture must be distinguished from men introduced speaking in Scripture;
it does not follow that every person, and every where should have an Angel-guardian. Beside an assertion in Scripture must be distinguished from men introduced speaking in Scripture;
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it sheweth indeed, that it was the Opinion of the Iews at that time, which these holy men had imbibed and drunk in.
it shows indeed, that it was the Opinion of the Iews At that time, which these holy men had imbibed and drunk in.
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Or it may be the word Angel is onely taken for a Messenger sent from Peter; why should an Angel stand knocking at the door, who could easily make his entrance? And is it credible that the Guardian Angels do take their shape and habit, whose Angels they are? It is enough for us to believe that all the Angels are our Guardians, who are sent to keep us,
Or it may be the word Angel is only taken for a Messenger sent from Peter; why should an Angel stand knocking At the door, who could Easily make his Entrance? And is it credible that the Guardian Angels do take their shape and habit, whose Angels they Are? It is enough for us to believe that all the Angels Are our Guardians, who Are sent to keep us,
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and preserve us, as it pleaseth God.
and preserve us, as it Pleases God.
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But what is their Ministry and Custody? It is not cura animarum, care and charge of Souls, that Christ taketh upon himself,
But what is their Ministry and Custody? It is not Cure animarum, care and charge of Souls, that christ Takes upon himself,
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and performeth it by his Spirit; but ministerium externi auxilii, to afford us outward help and relief:
and Performeth it by his Spirit; but ministerium externi Auxilii, to afford us outward help and relief:
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It is custodia corporis, they guard the bodily life chiefly. Thus we find them often employed.
It is Custodia corporis, they guard the bodily life chiefly. Thus we find them often employed.
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An Angel brought Elijah his food under the Juniper Tree, 1 King. 19. 5. An Angel stirred the waters at the Pool of Siloam, Ioh. 5. 4. An Angel was the guide of the way to Abraham 's servant, Gen. 24. 7. He will send his angel before thee,
an Angel brought Elijah his food under the Juniper Tree, 1 King. 19. 5. an Angel stirred the waters At the Pool of Siloam, John 5. 4. an Angel was the guide of the Way to Abraham is servant, Gen. 24. 7. He will send his angel before thee,
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and thou shalt take a wife unto my son from thence. and thou shalt take a wife unto my son from thence.
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Angels defend us against Enemies, Psal. 34. 7. The angel of the Lord encampeth round about them that fear him, and delivereth them.
Angels defend us against Enemies, Psalm 34. 7. The angel of the Lord encampeth round about them that Fear him, and Delivereth them.
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2 King. 19. 35. The Angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.
2 King. 19. 35. The Angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.
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An Angel opened the Prison doors to the Apostles, Acts 5. 19. and 12. 7.
an Angel opened the Prison doors to the Apostles, Acts 5. 19. and 12. 7.
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But were not all these services extraordinary and Miraculous, which we may not now expect?
But were not all these services extraordinary and Miraculous, which we may not now expect?
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Answ. The visible Ministry was extraordinary, proper to those times;Answer The visible Ministry was extraordinary, proper to those times;
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but the invisible is perpetual and ordinary, as Abraham 's servant did not see the Angel in the journey.
but the invisible is perpetual and ordinary, as Abraham is servant did not see the Angel in the journey.
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The devil worketh in and about wicked men invisibly, so do the good Angels. Secondly, Reasons, Why it is so.
The Devil works in and about wicked men invisibly, so do the good Angels. Secondly, Reasons, Why it is so.
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1. To manifest the great Love and Care, which God hath over his people;
1. To manifest the great Love and Care, which God hath over his people;
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therefore he giveth those blessed Spirits, which behold his face, charge concerning his people on Earth;
Therefore he gives those blessed Spirits, which behold his face, charge Concerning his people on Earth;
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as if a Nobleman were charged to look to a Beggar, by the Prince of both.
as if a Nobleman were charged to look to a Beggar, by the Prince of both.
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2. We understand the operation of finite Agents, better than infinite.
2. We understand the operation of finite Agents, better than infinite.
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God is so far out of the reach of our commerce, that we cannot understand the particularity of his Providence. 3. To counterwork the devil;
God is so Far out of the reach of our commerce, that we cannot understand the particularity of his Providence. 3. To counterwork the Devil;
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evil Angels are ready to hurt us, and therefore good Angels are ready to preserve us.
evil Angels Are ready to hurt us, and Therefore good Angels Are ready to preserve us.
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Well might the devil be so well versed in this place, he hath often felt the effects of it, he knew it by experience, being so often encounter'd by the good Angels in his endeavors against the people of God.
Well might the Devil be so well versed in this place, he hath often felt the effects of it, he knew it by experience, being so often encountered by the good Angels in his endeavors against the people of God.
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4. To begin our acquaintance, which in Heaven shall be perfected, Heb. 12. 22. Ye are come to an innumerable company of Angels.
4. To begin our acquaintance, which in Heaven shall be perfected, Hebrew 12. 22. You Are come to an innumerable company of Angels.
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USES. 1. To shew the happy state of Gods people. No Heirs of a Crown have such Guards as they have.
USES. 1. To show the happy state of God's people. No Heirs of a Crown have such Guards as they have.
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Christ dwelleth in their hearts as in a Throne, Eph. 3. 17. That Christ may dwell in your hearts by faith.
christ dwells in their hearts as in a Throne, Ephesians 3. 17. That christ may dwell in your hearts by faith.
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The Holy Spirit guardeth them against all cares and fears, Phil. 4. 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ.
The Holy Spirit guardeth them against all Cares and fears, Philip 4. 7. And the peace of God which passes all understanding shall keep your hearts and minds through Iesus christ.
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And the good Angels are as a Wall and Camp about them, Psal. 34. 7. The Angel of the Lord encampeth round about them that fear him, and delivereth them.
And the good Angels Are as a Wall and Camp about them, Psalm 34. 7. The Angel of the Lord encampeth round about them that Fear him, and Delivereth them.
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Mat. 18. 10. Despise not one of these little ones, for verily I say unto you, that in heaven their angels do alwaies behold the face of my father, which is in heaven. Mathew 18. 10. Despise not one of these little ones, for verily I say unto you, that in heaven their Angels do always behold the face of my father, which is in heaven.
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If the Angels make an account of them, surely men should not despise them:
If the Angels make an account of them, surely men should not despise them:
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Yea rather, God esteemeth so much of the meanest of these little ones, that the good Angels, who daily enjoy Gods glorious presence, are ministring spirits appointed to attend them.
Yea rather, God esteems so much of the Meanest of these little ones, that the good Angels, who daily enjoy God's glorious presence, Are ministering spirits appointed to attend them.
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If the Lord and his Holy Angels set such a price on the meanest Christians, we should be loath to despise and offend them.
If the Lord and his Holy Angels Set such a price on the Meanest Christians, we should be loath to despise and offend them.
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2. It should breed some confidence and comfort in Christians in their sore straits and difficulties,
2. It should breed Some confidence and Comfort in Christians in their soar straits and difficulties,
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when all visible help seemeth to be cut off.
when all visible help seems to be Cut off.
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This invisible Ministry of the Angels is matter of Faith, 2 Kings 6. 16, 17. And he answered, Fear not;
This invisible Ministry of the Angels is matter of Faith, 2 Kings 6. 16, 17. And he answered, fear not;
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for they that be with us, are more than they that be with them.
for they that be with us, Are more than they that be with them.
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And Elisha prayed, and said, Lord, I pray thee, open the young mans eyes, that he may see.
And Elisha prayed, and said, Lord, I pray thee, open the young men eyes, that he may see.
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And the Lord opened the young mans eyes, and he saw; and behold, the mountain was full of horses and chariots of fire round about Elisha. And the Lord opened the young men eyes, and he saw; and behold, the mountain was full of Horses and chariots of fire round about Elisha.
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These were no other, but the Angels of God, which were as an host to defend them.
These were no other, but the Angels of God, which were as an host to defend them.
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Open the eye of Faith, you may see God, and his holy Angels to secure you.
Open the eye of Faith, you may see God, and his holy Angels to secure you.
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3. Take we heed how we carry our selves, because of this Honourable presence. In Congregations there should be no indecency, because of the Angels, 1 Cor. II. IC.
3. Take we heed how we carry our selves, Because of this Honourable presence. In Congregations there should be no indecency, Because of the Angels, 1 Cor. II IC.
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In all our wayes let us take heed that we do not step out of Gods way.
In all our ways let us take heed that we do not step out of God's Way.
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Do nothing that is unseemly and dishonest, they are spies upon us.
Do nothing that is unseemly and dishonest, they Are spies upon us.
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And it is profitable for us, that they may give an account of us to God with joy, and not with grief.
And it is profitable for us, that they may give an account of us to God with joy, and not with grief.
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SERMON. IV. MATTH. 4. 7. Iesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
SERMON. IV. MATTHEW. 4. 7. Iesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
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HEre is Christs Answer to the second Temptation; where two things are Observable. First, That Christ Answered. Secondly, What he Answered.
Here is Christ Answer to the second Temptation; where two things Are Observable. First, That christ Answered. Secondly, What he Answered.
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First, That Christ Answered. Christ answered, the more to convince and confound this old Deceiver, that he might not think that he was ignorant of his sleights,
First, That christ Answered. christ answered, the more to convince and confound this old Deceiver, that he might not think that he was ignorant of his sleights,
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or that he fainted in the conflict;
or that he fainted in the conflict;
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as also to instruct us, what to do in the renewed Assaults of the Devil, to keep up our resistance still, not letting go our sure hold, which are the Scriptures.
as also to instruct us, what to do in the renewed Assaults of the devil, to keep up our resistance still, not letting go our sure hold, which Are the Scriptures.
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Secondly, What he Answered; It is written, &c. But would it not have been more satisfactory to have said, It is sufficiently manifest to me, that I am the Son of God,
Secondly, What he Answered; It is written, etc. But would it not have been more satisfactory to have said, It is sufficiently manifest to me, that I am the Son of God,
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and cared for by him, and that it is not for the children of God to run upon Precipices?
and cared for by him, and that it is not for the children of God to run upon Precipices?
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I Answer. It is not for Humane Wisdom to interpose and prescribe to Christ, who was the Wisdom and Power of God.I Answer. It is not for Humane Wisdom to interpose and prescribe to christ, who was the Wisdom and Power of God.
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His Answer is most satisfactory for two Reasons;
His Answer is most satisfactory for two Reasons;
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1. It striketh at the Throat of the Cause. 2. It doth with advantage give us other instructions.
1. It striketh At the Throat of the Cause. 2. It does with advantage give us other instructions.
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1. Christ cutteth the throat of the Temptation, by quoting a passage of Scripture out of Deut. 6. 16. Ye shall not tempt the Lord your God,
1. christ cutteth the throat of the Temptation, by quoting a passage of Scripture out of Deuteronomy 6. 16. You shall not tempt the Lord your God,
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as ye tempted him in Massah. as you tempted him in Massah.
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If we must not tempt God, then it doth not become Christ to tempt his Fathers Providence for a new proof of his Filiation and care over him.
If we must not tempt God, then it does not become christ to tempt his Father's Providence for a new proof of his Filiation and care over him.
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Therefore the devils temptation was neither good nor profitable, to put either his Sonship, or the care of Gods Providence to this Tryal:
Therefore the Devils temptation was neither good nor profitable, to put either his Sonship, or the care of God's Providence to this Trial:
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as if he had said, I shall not require any more signs to prove my Filiation,
as if he had said, I shall not require any more Signs to prove my Filiation,
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nor express any doubt of his Power and Goodness towards me, as the Israelites did, Exod. 17. 7. And he called the name of the place Massah,
nor express any doubt of his Power and goodness towards me, as the Israelites did, Exod 17. 7. And he called the name of the place Massah,
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and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not? To which story, this prohibition of tempting God, alludeth.and Meribah, Because of the chiding of the children of Israel, and Because they tempted the Lord, saying, Is the Lord among us or not? To which story, this prohibition of tempting God, alludeth.
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2. He doth with advantage give us other Instructions; As
2. He does with advantage give us other Instructions; As
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1. That we must not esteem the less of Scripture, though Satan and his Instruments abuse it;
1. That we must not esteem the less of Scripture, though Satan and his Instruments abuse it;
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and that nothing is more profitable to dissolve doubts and objections raised from Scripture, than to compare one Scripture with another.
and that nothing is more profitable to dissolve doubts and objections raised from Scripture, than to compare one Scripture with Another.
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For scripture is not opposite to scripture; there is a fair Agreement and Harmony between the truths therein compared;
For scripture is not opposite to scripture; there is a fair Agreement and Harmony between the truths therein compared;
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and one place doth not cross another, but clear and explain another. One place saith, he hath a great care of his People,
and one place does not cross Another, but clear and explain Another. One place Says, he hath a great care of his People,
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and useth the Ministry of Angels for that end and purpose; but another place saith, Thou shalt not tempt the Lord thy God;
and uses the Ministry of Angels for that end and purpose; but Another place Says, Thou shalt not tempt the Lord thy God;
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they must not seek out dangers, and forfeit their protection by unreasonable Presumption.
they must not seek out dangers, and forfeit their protection by unreasonable Presumption.
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2. It teacheth us, that what the Scripture speaketh to all, is to be esteemed as spoken to every singular Person,
2. It Teaches us, that what the Scripture speaks to all, is to be esteemed as spoken to every singular Person,
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for they are included in their Universality. In Deuteronomy it is, ye shall not tempt the Lord your God;
for they Are included in their Universality. In Deuteronomy it is, you shall not tempt the Lord your God;
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but Christ accommodateth it to his own purpose, Thou shalt not tempt the Lord thy God.
but christ accommodateth it to his own purpose, Thou shalt not tempt the Lord thy God.
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He that is not to be tempted by a multitude, is not to be tempted by any one.
He that is not to be tempted by a multitude, is not to be tempted by any one.
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So Psal. 27. 8. When thou saidst, Seek ye my face, my heart said unto thee, Thy face, Lord, will I seek.
So Psalm 27. 8. When thou Said, Seek you my face, my heart said unto thee, Thy face, Lord, will I seek.
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Gods words invite all, but David maketh Application to himself.
God's words invite all, but David makes Application to himself.
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3. Christ subjects himself to the Moral Law, and did apply the Precepts thereof to himself, no less than to us;
3. christ subject's himself to the Moral Law, and did apply the Precepts thereof to himself, no less than to us;
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and so is a Patern of Obedience to us, that we ought to direct and order all our Actions according to the Law and Word of God.
and so is a Pattern of obedience to us, that we ought to Direct and order all our Actions according to the Law and Word of God.
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Doctrine. Tempting of God may be an usual, but yet it is a great and heinous sin.Doctrine. Tempting of God may be an usual, but yet it is a great and heinous since.
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In speaking to this Point, I shall shew. I. What this Tempting of God is. II. The Heinousness of the Sin.In speaking to this Point, I shall show. I. What this Tempting of God is. II The Heinousness of the Sin.
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I. What is this Tempting of God. And here let me speak 1. To the Object. 2. To the Act. First, The Object;
I. What is this Tempting of God. And Here let me speak 1. To the Object. 2. To the Act. First, The Object;
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The Lord thy God. To us Christians there is but one onely true God, Father, Son, and Holy Ghost.The Lord thy God. To us Christians there is but one only true God, Father, Son, and Holy Ghost.
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Now sometimes we are said to tempt God, and sometimes Christ, and sometimes the Spirit of God.
Now sometime we Are said to tempt God, and sometime christ, and sometime the Spirit of God.
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1. In Scripture we are said to tempt God, as Psal. 95. 9. When your fathers tempted me, proved me, and saw my works.
1. In Scripture we Are said to tempt God, as Psalm 95. 9. When your Father's tempted me, proved me, and saw my works.
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We tempt God either explicitely, or implicitely. 1. Explicitely, by plain and direct words, which tend to Gods dishonour;
We tempt God either explicitly, or implicitly. 1. Explicitly, by plain and Direct words, which tend to God's dishonour;
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or a doubting of his Prescience, Power and Providence, if they have not all things given them according to their fancies and humors.
or a doubting of his Prescience, Power and Providence, if they have not all things given them according to their fancies and humours.
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As Psal. 78. 18, 19. They tempted God in their hearts, by asking meat for their lusts.
As Psalm 78. 18, 19. They tempted God in their hearts, by asking meat for their Lustiest.
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Yea they spake against God, and said, Can God provide a table in the wilderness? So Exod. 17. 7. Is the Lord in the midst of us,
Yea they spoke against God, and said, Can God provide a table in the Wilderness? So Exod 17. 7. Is the Lord in the midst of us,
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or no? They doubted whether Gods Presence were among them, when they had continually such pregnant proofs of it.or no? They doubted whither God's Presence were among them, when they had continually such pregnant proofs of it.
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The words may either bear this sense;
The words may either bear this sense;
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Who knows that God is present? Or, Now see whether God be present, or takes any care of us, yea or no.
Who knows that God is present? Or, Now see whither God be present, or Takes any care of us, yea or no.
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2. Implicitely, or by Interpretation, which is a more secret way of tempting God; when the Act speaketh it, whatever be the intention of the Doer.
2. Implicitly, or by Interpretation, which is a more secret Way of tempting God; when the Act speaks it, whatever be the intention of the Doer.
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As those who were about to lay the burden of the Rites of Moses 's Law, on the new converts of the Gentiles, Acts 15. 10. Now therefore why tempt ye God, to put a yoke upon the necks of the disciples, which neither our fathers,
As those who were about to lay the burden of the Rites of Moses is Law, on the new converts of the Gentiles, Acts 15. 10. Now Therefore why tempt you God, to put a yoke upon the necks of the Disciples, which neither our Father's,
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nor we were able to bear? That is, why do you not acquiesce in the Will of God, apparently manifested,nor we were able to bear? That is, why do you not acquiesce in the Will of God, apparently manifested,
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as if ye did go about to try, whether God did require any thing of his servants, besides Faith in Christ? His Will was clearly evident in the case, by what happened to Cornelius: Or as if ye would try,
as if you did go about to try, whither God did require any thing of his Servants, beside Faith in christ? His Will was clearly evident in the case, by what happened to Cornelius: Or as if you would try,
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whether God will take it well, that ye should impose upon his Disciples a yoke that he approveth not.
whither God will take it well, that you should impose upon his Disciples a yoke that he approveth not.
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2. We are said to tempt Christ; and he may be considered, either as in the dayes of his Flesh;
2. We Are said to tempt christ; and he may be considered, either as in the days of his Flesh;
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or in his state of glory, and with respect to his invisible presence.
or in his state of glory, and with respect to his invisible presence.
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1. In the dayes of his Flesh, he was frequently tempted by the Scribes and Pharisees, who would not be satisfied in his Mission, notwithstanding all the signs and wonders, that he had wrought among them;
1. In the days of his Flesh, he was frequently tempted by the Scribes and Pharisees, who would not be satisfied in his Mission, notwithstanding all the Signs and wonders, that he had wrought among them;
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or else sought to accuse, and disgrace him, and prejudice the people against him;
or Else sought to accuse, and disgrace him, and prejudice the people against him;
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so Matth. 16. 1. The Pharisees with the Sadducees came, and tempting him, desired him, that he would shew them a sign from heaven.
so Matthew 16. 1. The Pharisees with the Sadducees Come, and tempting him, desired him, that he would show them a Signen from heaven.
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So Matth. 22. 18. Why tempt ye me, ye hypocrites? When the Pharisees and the Herodians came to question him about paying Tribute.
So Matthew 22. 18. Why tempt you me, you Hypocrites? When the Pharisees and the Herodians Come to question him about paying Tribute.
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So Luk. 10. 25. A certain Lawyer stood up, and tempted him, &c. 2. In his state of Glory, and with respect to his invisible presence.
So Luk. 10. 25. A certain Lawyer stood up, and tempted him, etc. 2. In his state of Glory, and with respect to his invisible presence.
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So the Israelites in the Wilderness tempted him before his coming in the flesh; and Christians may now tempt him, after his Ascension into Heaven.
So the Israelites in the Wilderness tempted him before his coming in the Flesh; and Christians may now tempt him, After his Ascension into Heaven.
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Both are in one place, 1 Cor. 10. 9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
Both Are in one place, 1 Cor. 10. 9. Neither let us tempt christ, as Some of them also tempted, and were destroyed of Serpents.
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What was their tempting of Christ in the Wilderness? If he be considered as God, he had a subsistence before he was incarnate of the Virgin;
What was their tempting of christ in the Wilderness? If he be considered as God, he had a subsistence before he was incarnate of the Virgae;
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and in this sense, as they tempted God, so they may be said also to tempt Christ;
and in this sense, as they tempted God, so they may be said also to tempt christ;
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for all the affliction, shame and disgrace, done to that people, are called the Reproach of Christ;
for all the affliction, shame and disgrace, done to that people, Are called the Reproach of christ;
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Heb. 11. 26, 27. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Hebrew 11. 26, 27. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of since for a season.
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Esteeming the reproach of Christ greater riches, than the treasures of Egypt. So their murmuring might be called a tempting of Christ.Esteeming the reproach of christ greater riches, than the treasures of Egypt. So their murmuring might be called a tempting of christ.
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Christ was the perpetual Head of the Church, who in his own Person did lead the people,
christ was the perpetual Head of the Church, who in his own Person did led the people,
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and was present in the midst of them under the notion of the Angel of the Covenant: The Eternal Son of God guided them in the Wilderness, Exod. 23. 20, 21, 22, 23. Behold, I will send an angel before thee, to keep thee in the way,
and was present in the midst of them under the notion of the Angel of the Covenant: The Eternal Son of God guided them in the Wilderness, Exod 23. 20, 21, 22, 23. Behold, I will send an angel before thee, to keep thee in the Way,
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and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not:
and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not:
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for he will not pardon your transgressions: for my name is in him.
for he will not pardon your transgressions: for my name is in him.
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But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy to thy enemies,
But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy to thy enemies,
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and an adversary unto thine adversaries.
and an adversary unto thine Adversaries.
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For mine angel shall go before thee, and bring thee in unto the land of the Amorites, &c. This Angel can be no other than Christ, whose office it is to keep us in the way,For mine angel shall go before thee, and bring thee in unto the land of the amorites, etc. This Angel can be no other than christ, whose office it is to keep us in the Way,
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and to bring us into the place which Christ hath prepared for us;
and to bring us into the place which christ hath prepared for us;
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he it is that must be obeyed by the people of God, and pardon their transgressions;
he it is that must be obeyed by the people of God, and pardon their transgressions;
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in him is Gods Name, for he will not communicate it to any other, that is not of the same substance with himself:
in him is God's Name, for he will not communicate it to any other, that is not of the same substance with himself:
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God is in him, and he in the Father, and his name is Iehovah our Righteousness. So Exod. 33. 14. My presence shall go with thee,
God is in him, and he in the Father, and his name is Jehovah our Righteousness. So Exod 33. 14. My presence shall go with thee,
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and I will give thee rest. My presence, that is, my Angel, spoken of before, called the angel of his presence.
and I will give thee rest. My presence, that is, my Angel, spoken of before, called the angel of his presence.
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Isa. 63. 9. In all their affliction he was afflicted, and the angel of his presence saved them. Isaiah 63. 9. In all their affliction he was afflicted, and the angel of his presence saved them.
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This Angel is called Iehovah, Exod. 13. 21. And the Lord went before them, by day in a pillar of a cloud, &c. This Angel of Gods presence was no other than Jesus Christ, the conductor of them in the Wilderness, who safe-guarded them,
This Angel is called Jehovah, Exod 13. 21. And the Lord went before them, by day in a pillar of a cloud, etc. This Angel of God's presence was no other than jesus christ, the conductor of them in the Wilderness, who safeguarded them,
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and secured them all the way from Egypt to Canaan. And we Christians may also tempt Christ,
and secured them all the Way from Egypt to Canaan. And we Christians may also tempt christ,
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for the Apostle warneth us against it:
for the Apostle warneth us against it:
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We tempt Christ now he is ascended into Heaven, when we disobey his Lawes, question his Authority, doubt of his Promises,
We tempt christ now he is ascended into Heaven, when we disobey his Laws, question his authority, doubt of his Promises,
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after sufficient means of conviction, that he is the Messias, the Son of God;
After sufficient means of conviction, that he is the Messias, the Son of God;
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grow weary of his Religion, lothing spiritual Manna, and begin to be glutted with the Gospel,
grow weary of his Religion, loathing spiritual Manna, and begin to be glutted with the Gospel,
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and are discouraged in the way to our heavenly Canaan, whither we are travelling.
and Are discouraged in the Way to our heavenly Canaan, whither we Are traveling.
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3. The Holy Ghost is said also to be tempted, Acts 5. 9. How is it that ye have agreed together to tempt the spirit of the Lord? Namely by their Hypocrisie and Dissimulation, putting it to the trial,
3. The Holy Ghost is said also to be tempted, Acts 5. 9. How is it that you have agreed together to tempt the Spirit of the Lord? Namely by their Hypocrisy and Dissimulation, putting it to the trial,
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whether he could discover them in their sin, yea or no;
whither he could discover them in their since, yea or no;
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they had endeavoured, as much as in them lay, to deceive the Spirit, by keeping back part of the price;
they had endeavoured, as much as in them lay, to deceive the Spirit, by keeping back part of the price;
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that is, by that practice they would put it to the trial, whether the Holy Ghost yea or no could find out that cheat and fallacy.
that is, by that practice they would put it to the trial, whither the Holy Ghost yea or no could find out that cheat and fallacy.
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It is not barely to deceive the Apostle, who was full of the Holy Ghost, and had a discerning spirit, though to them they brought their lye;
It is not barely to deceive the Apostle, who was full of the Holy Ghost, and had a discerning Spirit, though to them they brought their lie;
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no, saith the Apostle, ye have not lyed unto men, but unto God, Ver. 4. and therefore they are said to tempt the Holy Ghost, whether he could find them out or no:
no, Says the Apostle, you have not lied unto men, but unto God, Ver. 4. and Therefore they Are said to tempt the Holy Ghost, whither he could find them out or no:
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though they had so many experiences of his care and respect to the Church, and all affairs belonging thereunto,
though they had so many experiences of his care and respect to the Church, and all affairs belonging thereunto,
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and so the injury was done, not to the Apostles, but to the Holy Ghost himself.
and so the injury was done, not to the Apostles, but to the Holy Ghost himself.
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Secondly, The Act. What is this Tempting of God? Temptation is the proving and making Trial of a Thing or Person, what he is, and what he will do.
Secondly, The Act. What is this Tempting of God? Temptation is the proving and making Trial of a Thing or Person, what he is, and what he will do.
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Thus we tempt God, when we put it to the Trial, whether God will be as good as his Word,
Thus we tempt God, when we put it to the Trial, whither God will be as good as his Word,
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and doubt of the cominatory and promissory part thereof; or whether he will be such an one as he is taken to be.
and doubt of the cominatory and promissory part thereof; or whither he will be such an one as he is taken to be.
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Now this is lawful or unlawful, according as the Trial is made humbly and dutifully;
Now this is lawful or unlawful, according as the Trial is made humbly and dutifully;
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or else proudly and sinfully, whether God will do such a thing as we have prescribed him:
or Else proudly and sinfully, whither God will do such a thing as we have prescribed him:
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And again, as the trial is made necessarily or unnecessarily;
And again, as the trial is made necessarily or unnecessarily;
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sinfully we are said to tempt God, when we make an unnecessary experiment of his Truth, Goodness,
sinfully we Are said to tempt God, when we make an unnecessary experiment of his Truth, goodness,
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and Power and Care of us, having had sufficient assurance of these things before. 1. There is a tempting or proving of God in a way of Duty.
and Power and Care of us, having had sufficient assurance of these things before. 1. There is a tempting or proving of God in a Way of Duty.
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So we are bidden, Malachi 3. 10. Bring ye all the tithes into the storehouse, that there may be meat in mine house,
So we Are bidden, Malachi 3. 10. Bring you all the Tithes into the storehouse, that there may be meat in mine house,
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and prove me now therewith, saith the Lord of hosts, if I will not open you the windowes of heaven,
and prove me now therewith, Says the Lord of hosts, if I will not open you the windows of heaven,
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and pour you out a blessing, that there shall not be room enough to receive it. and pour you out a blessing, that there shall not be room enough to receive it.
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God there submitteth to a trial upon experience;
God there submitteth to a trial upon experience;
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though we are to believe him upon his bare word, yet he will have us to wait for the good things promised;
though we Are to believe him upon his bore word, yet he will have us to wait for the good things promised;
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and in this sense it is said, The word of the Lord is a tried word, he is a buckler to all them, that trust in him, Psal. 18. 30. All those, that build any hope upon it,
and in this sense it is said, The word of the Lord is a tried word, he is a buckler to all them, that trust in him, Psalm 18. 30. All those, that built any hope upon it,
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and wait to see what the Lord will do, will find, that God will stand to his Word.
and wait to see what the Lord will do, will find, that God will stand to his Word.
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This is a constant duty to observe Gods Truth and Faithfulness. To suspend our belief till the event is distrust;
This is a constant duty to observe God's Truth and Faithfulness. To suspend our belief till the event is distrust;
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but to wait, observing what God will do, as to the event, is an unquestionable Duty.
but to wait, observing what God will do, as to the event, is an unquestionable Duty.
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2. There is an allowed trying of God in some cases, I cannot say it is a Duty,
2. There is an allowed trying of God in Some cases, I cannot say it is a Duty,
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because it is only warrantable by Gods special indulgence and dispensation;
Because it is only warrantable by God's special indulgence and Dispensation;
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and I cannot say it is a sin, because of Gods gracious condescension to his People, Iudges 6. 39. And Gideon said unto God, Let not thine anger be hot against me,
and I cannot say it is a since, Because of God's gracious condescension to his People, Judges 6. 39. And gideon said unto God, Let not thine anger be hight against me,
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and I will speak but this once;
and I will speak but this once;
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Let me prove, I pray thee, but this once with the fleece, let it be now dry only upon the fleece,
Let me prove, I pray thee, but this once with the fleece, let it be now dry only upon the fleece,
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and upon all the ground let there be dew. and upon all the ground let there be due.
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The request was not of distrust and malice, but of infirmity and from a weak Faith;
The request was not of distrust and malice, but of infirmity and from a weak Faith;
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not out of Infidelity to tempt God, but out of Humility, being sensible of his own weakness, he desired this help,
not out of Infidelity to tempt God, but out of Humility, being sensible of his own weakness, he desired this help,
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for the further confirmation of his Faith concerning his calling to this work, as an Instrument authorized,
for the further confirmation of his Faith Concerning his calling to this work, as an Instrument authorized,
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and the issue and success of it; and also to assure others who followed him.
and the issue and success of it; and also to assure Others who followed him.
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To this head I refer Thomas his proof and trial, Ioh. 20. 25. Except I see in his hand the print of the nailes,
To this head I refer Thomas his proof and trial, John 20. 25. Except I see in his hand the print of the nails,
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and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
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Here was weakness in Thomas, to suspend his Faith upon such a condition, but an Apostle was to be NONLATINALPHABET,
Here was weakness in Thomas, to suspend his Faith upon such a condition, but an Apostle was to be,
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an Eye-witness of those things which were done, especially of his Resurrection;
an Eyewitness of those things which were done, especially of his Resurrection;
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and therefore Christ meekly condescended to his request, ver. 27. Reach hither thy finger, and behold my hands,
and Therefore christ meekly condescended to his request, ver. 27. Reach hither thy finger, and behold my hands,
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and reach hither thy hand, and thrust it into my side, and be not faithless but believing. and reach hither thy hand, and thrust it into my side, and be not faithless but believing.
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I put it among infirmities, he alloweth him his trial of sense, but with some rebuke.
I put it among infirmities, he alloweth him his trial of sense, but with Some rebuke.
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To this head may be referred that of Hezekiah, who when he was sick of a mortal disease,
To this head may be referred that of Hezekiah, who when he was sick of a Mortal disease,
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and the Lord had extraordinarily promised him on his mourning, that he should be recovered again, he asks a sign for the confirmation of his Faith,
and the Lord had extraordinarily promised him on his mourning, that he should be recovered again, he asks a Signen for the confirmation of his Faith,
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and God grants it him, 2 Kings 20. 8, 9. And the instance of Ahaz, who when the Prophet bid him ask a sign, he said, Isa. 7. 12. I will not ask, neither will I tempt the Lord.
and God grants it him, 2 Kings 20. 8, 9. And the instance of Ahaz, who when the Prophet bid him ask a Signen, he said, Isaiah 7. 12. I will not ask, neither will I tempt the Lord.
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He believed nothing of what the Prophet had spoke, and was resolved to go on in his way,
He believed nothing of what the Prophet had spoke, and was resolved to go on in his Way,
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but he pretended a reverend and religious respect to God.
but he pretended a reverend and religious respect to God.
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This kind of tempting God is tolerable, being an act of condescension in God to the weakness of his People.
This kind of tempting God is tolerable, being an act of condescension in God to the weakness of his People.
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3. There is a sinful Tempting of God, and this is done two ways.
3. There is a sinful Tempting of God, and this is done two ways.
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1. Generally, every Transgression in a general sense is a tempting of God, Num. 14. 22. They have tempted me now these ten times,
1. Generally, every Transgression in a general sense is a tempting of God, Num. 14. 22. They have tempted me now these ten times,
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and have not hearkened to my voice. Every eminent and notable provocation of theirs is called a tempting of God.and have not harkened to my voice. Every eminent and notable provocation of theirs is called a tempting of God.
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Hereby they make trial of Gods Justice, whether he will execute vengeance upon them or no.
Hereby they make trial of God's justice, whither he will execute vengeance upon them or not.
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Thus we tempt Christ, when we fall into any voluntary and known sin, we put it to the trial, what he will or can do, we enter into the Lists with God, provoke him to the Combate, 1 Cor. 10. 22. Do we provoke the Lord to jealousie? are we stronger than he? We try,
Thus we tempt christ, when we fallen into any voluntary and known since, we put it to the trial, what he will or can do, we enter into the Lists with God, provoke him to the Combat, 1 Cor. 10. 22. Do we provoke the Lord to jealousy? Are we Stronger than he? We try,
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whether God will be so severe as his threatning speaks him to be, as if we would make some experiment of his Anger, Justice and Power.
whither God will be so severe as his threatening speaks him to be, as if we would make Some experiment of his Anger, justice and Power.
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This kind of tempting of God is compounded of Infidelity and Presumption.
This kind of tempting of God is compounded of Infidelity and Presumption.
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There is Infidelity in it, when we dare sin against the clear light and checks of Conscience, and venture upon his Threatnings:
There is Infidelity in it, when we Dare since against the clear Light and Checks of Conscience, and venture upon his Threatenings:
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You cannot drive a dull Ass into the fire that is kindled before him, Prov. 1. 17. Surely in vain the net is spread in the sight of any bird.
You cannot drive a dull Ass into the fire that is kindled before him, Curae 1. 17. Surely in vain the net is spread in the sighed of any bird.
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And there is presumption in it, therefore these voluntary Acts of Rebellion are called presumptuous sins, Psal. 19. 13. Keep back thy servant also from presumptuous sins.
And there is presumption in it, Therefore these voluntary Acts of Rebellion Are called presumptuous Sins, Psalm 19. 13. Keep back thy servant also from presumptuous Sins.
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Gross and scandalous sinners are described to be such as tempt God, Mal. 3. 15. And now we call the proud happy,
Gross and scandalous Sinners Are described to be such as tempt God, Malachi 3. 15. And now we call the proud happy,
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yea they that work wickedness are set up; yea they that tempt God are even delivered. yea they that work wickedness Are Set up; yea they that tempt God Are even Delivered.
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And Ananias and Saphira are said to tempt the Holy Ghost, Acts 5. 9. By open voluntary sins men dare God to his face;
And Ananias and Sapphira Are said to tempt the Holy Ghost, Acts 5. 9. By open voluntary Sins men Dare God to his face;
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by secret sins we put it to the trial, whether God be an all-seeing God, and will discover this Hypocrisie:
by secret Sins we put it to the trial, whither God be an All-seeing God, and will discover this Hypocrisy:
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both conclude they shall do well enough, though they break his Lawes, and run wilfully upon evil practices, forbidden by his Law.
both conclude they shall do well enough, though they break his Laws, and run wilfully upon evil practices, forbidden by his Law.
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2. More Particularly, we tempt God two wayes, in a way of Distrust or Presumption. Both these arise from unbelief, though they seem to be contrary extreams;
2. More Particularly, we tempt God two ways, in a Way of Distrust or Presumption. Both these arise from unbelief, though they seem to be contrary extremes;
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for though Presumption may seem to arise from an over-much-confidence, yet if it be narrowly searched into, we shall find that men presume upon unwarrantable courses,
for though Presumption may seem to arise from an over-much-confidence, yet if it be narrowly searched into, we shall find that men presume upon unwarrantable courses,
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because they do not believe that God will do what is meet to be done in his own time, or in his own way.
Because they do not believe that God will do what is meet to be done in his own time, or in his own Way.
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As for instance, had the Israelites believed that God in his own time, and in his own way, would have destroyed the Canaanites, they would not have presumed against an express charge to have gone against them, without the Ark,
As for instance, had the Israelites believed that God in his own time, and in his own Way, would have destroyed the Canaanites, they would not have presumed against an express charge to have gone against them, without the Ark,
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and without Moses, as they did Numb. 14. 40. to the end. They presumed to go up unto the Hill-top, and then they were discomfited.
and without Moses, as they did Numb. 14. 40. to the end. They presumed to go up unto the Hilltop, and then they were discomfited.
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But Presumption in some being most visible, in others distrust, therefore we make two kinds of them.
But Presumption in Some being most visible, in Others distrust, Therefore we make two Kinds of them.
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(1.) In a way of Distrust. And that is done several wayes, but all agree in this;
(1.) In a Way of Distrust. And that is done several ways, but all agree in this;
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not content with what God hath done already to settle our Faith, we prescribe means of our own,
not content with what God hath done already to settle our Faith, we prescribe means of our own,
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and indent with him upon terms of our own making. So the Israelites, Exod. 17. 7. And he called the name of the place Massah,
and indent with him upon terms of our own making. So the Israelites, Exod 17. 7. And he called the name of the place Massah,
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and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us,
and Meribah, Because of the chiding of the children of Israel, and Because they tempted the Lord, saying, Is the Lord among us,
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or not? They had sufficient signs of Gods Presence, the pillar of a Cloud and Fire, that went before them by day and by night,or not? They had sufficient Signs of God's Presence, the pillar of a Cloud and Fire, that went before them by day and by night,
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but they would have signs of their own.
but they would have Signs of their own.
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So the Iews are said to tempt Christ, because they sought a sign from heaven, Matth. 16. 1. The Pharisees also, with the Sadducees came,
So the Iews Are said to tempt christ, Because they sought a Signen from heaven, Matthew 16. 1. The Pharisees also, with the Sadducees Come,
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and tempting desired him, that he would shew them a sign from heaven. He had given sufficient evidence of his Mission and Divine Power, in casting out devils,and tempting desired him, that he would show them a Signen from heaven. He had given sufficient evidence of his Mission and Divine Power, in casting out Devils,
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and healing the sick and diseased; but they would have, a sign from heaven, some sign of their own prescribing.
and healing the sick and diseased; but they would have, a Signen from heaven, Some Signen of their own prescribing.
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The Devil is ready to put such thoughts into our Minds. If God be with us, let him shew it by doing this or that;
The devil is ready to put such thoughts into our Minds. If God be with us, let him show it by doing this or that;
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and we are apt to require stronger proofs of Gods power and presence with us, than he alloweth.
and we Are apt to require Stronger proofs of God's power and presence with us, than he alloweth.
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This is a frequent sin now a dayes, and men are many wayes guilty of it.
This is a frequent since now a days, and men Are many ways guilty of it.
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(1.) Some will not believe the Gospel, except they see a Miracle, or hear an Oracle.
(1.) some will not believe the Gospel, except they see a Miracle, or hear an Oracle.
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Christ representeth their thoughts, Luk. 16. 30. Nay, Father Abraham, if one went to them from the dead, then they would repent.
christ Representeth their thoughts, Luk. 16. 30. Nay, Father Abraham, if one went to them from the dead, then they would Repent.
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They would have other wayes of assurance than God alloweth, and are not content with his Word and Works, by which he revealeth himself to us,
They would have other ways of assurance than God alloweth, and Are not content with his Word and Works, by which he Revealeth himself to us,
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but will at their own pleasure make trial of his Will and Power, and then believe.
but will At their own pleasure make trial of his Will and Power, and then believe.
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These tempt God, and therefore no wonder, if God will not do for them that which they require.
These tempt God, and Therefore no wonder, if God will not do for them that which they require.
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(2.) Some will not believe Gods Providence, but make question of his Power and Goodness,
(2.) some will not believe God's Providence, but make question of his Power and goodness,
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and care over us, and our welfare, when he hath given us sufficient proof thereof.
and care over us, and our welfare, when he hath given us sufficient proof thereof.
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When he hath taken care to convince our infidelity, by supplying our wants, and hath done abundantly enough already for evidencing his Power, Justice and Truth, and readiness to help us;
When he hath taken care to convince our infidelity, by supplying our Wants, and hath done abundantly enough already for evidencing his Power, justice and Truth, and readiness to help us;
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we will not believe unless he give us new, and extraordinary proof of each, such as we prescribe to him, Psal. 95. 9, 10. When your fathers tempted me, proved me,
we will not believe unless he give us new, and extraordinary proof of each, such as we prescribe to him, Psalm 95. 9, 10. When your Father's tempted me, proved me,
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and saw my works. Forty years long was I grieved with this generation;
and saw my works. Forty Years long was I grieved with this generation;
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and said, It is a people, that do err in their hearts, and they have not known my wayes. and said, It is a people, that do err in their hearts, and they have not known my ways.
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They saw his works, were fed with Miracles, and cloathed with Miracles, yet they must have new proof still.
They saw his works, were fed with Miracles, and clothed with Miracles, yet they must have new proof still.
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Two ways of Tempting him as to his providence the Scripture mentions.
Two ways of Tempting him as to his providence the Scripture mentions.
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1 One was their setting God a task of satisfying their conceits and carnal Affections, Psal. 78. 18. And they tempted God in their hearts, by asking meat for their lusts.
1 One was their setting God a task of satisfying their conceits and carnal Affections, Psalm 78. 18. And they tempted God in their hearts, by asking meat for their Lustiest.
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Of this sin they are guilty that must be maintained at such a rate, must have such provision for them and theirs,
Of this since they Are guilty that must be maintained At such a rate, must have such provision for them and theirs,
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or else they cannot believe his Truth and Care of them.
or Else they cannot believe his Truth and Care of them.
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As the Israelites, God must give them festival diet in the Wilderness, or else they will no longer believe his power, and serve him.
As the Israelites, God must give them festival diet in the Wilderness, or Else they will no longer believe his power, and serve him.
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2 The other way of tempting God with respect to his Providence, was by confining him to their own Time, Manner and Means of working, Psal. 78. 41. Yea they turned back, and tempted God,
2 The other Way of tempting God with respect to his Providence, was by confining him to their own Time, Manner and Means of working, Psalm 78. 41. Yea they turned back, and tempted God,
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and limited the holy One of Israel. and limited the holy One of Israel.
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To limit the Holy One is to confine him within a Circle of their own making,
To limit the Holy One is to confine him within a Circle of their own making,
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and if he doth not help them by their Means, and at their Time, as those in the Text, they will not tarry Gods leisure, they think there is no depending on him for any succour.
and if he does not help them by their Means, and At their Time, as those in the Text, they will not tarry God's leisure, they think there is no depending on him for any succour.
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Thus they set bounds to his Wisdom and Power, as if he could do no more,
Thus they Set bounds to his Wisdom and Power, as if he could do no more,
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than they conceive to be probable.
than they conceive to be probable.
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Thus also we prescribe Means and Time to God, take upon us to set rules to him,
Thus also we prescribe Means and Time to God, take upon us to Set rules to him,
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how he should govern the World.
how he should govern the World.
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And one usual way of tempting God now is, when we will not go fair and softly in the path and pace of Gods appointing,
And one usual Way of tempting God now is, when we will not go fair and softly in the path and pace of God's appointing,
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but are offended at the tediousness thereof, and make haste, and take more compendious wayes of our own, Isa. 28. 16. He that believeth will not make hast;
but Are offended At the tediousness thereof, and make haste, and take more compendious ways of our own, Isaiah 28. 16. He that Believeth will not make haste;
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but he that believeth not is precipitant, must have Gods Mercy, Power and Goodness manifested to them in their own way and time.
but he that Believeth not is precipitant, must have God's Mercy, Power and goodness manifested to them in their own Way and time.
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(3.) Some will not be satisfied as to their spiritual Estate without some sensible proof,
(3.) some will not be satisfied as to their spiritual Estate without Some sensible proof,
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or such kind of Assurance, as God usually vouchsafeth not to his people.
or such kind of Assurance, as God usually vouchsafeth not to his people.
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As suppose they must be fed with spiritual dainties, and overflow with sensible consolation in every holy duty,
As suppose they must be fed with spiritual dainties, and overflow with sensible consolation in every holy duty,
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or else they are filled with disquieting thoughts about their acceptance with God.
or Else they Are filled with disquieting thoughts about their acceptance with God.
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We must have matters of Faith put under the view and feeling of sense, or else we will not take comfort in them.
We must have matters of Faith put under the view and feeling of sense, or Else we will not take Comfort in them.
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But we mustnot limit God to give proofs of his Love, nor prescribe such signs, as are not promised by him, but study our case in the Word.
But we mustnot limit God to give proofs of his Love, nor prescribe such Signs, as Are not promised by him, but study our case in the Word.
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For God will not alwayes treat us by sensible experience.
For God will not always Treat us by sensible experience.
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Thomas is allowed to touch Christ, but Mary is not allowed to touch him, Ioh. 20. 17. compared with verse 27. 2. In a way of Presumption;Thomas is allowed to touch christ, but Marry is not allowed to touch him, John 20. 17. compared with verse 27. 2. In a Way of Presumption;
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so we tempt God, when without any warrant we presume of Gods Power and Providence. As here the devil tempted Christ to cast himself down from the pinacle of the Temple, to try if he would take the charge of him in the Fall;
so we tempt God, when without any warrant we presume of God's Power and Providence. As Here the Devil tempted christ to cast himself down from the pinnacle of the Temple, to try if he would take the charge of him in the Fallen;
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whereupon Christ replyeth, Thou shalt not tempt the Lord thy God. Now this is done several ways.
whereupon christ Replieth, Thou shalt not tempt the Lord thy God. Now this is done several ways.
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1 When we presume upon Gods help, forsaking the ordinary way and means.
1 When we presume upon God's help, forsaking the ordinary Way and means.
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Christ would not throw himself down, when he could go down by the stairs or steps of the Temple.
christ would not throw himself down, when he could go down by the stairs or steps of the Temple.
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Down stairs and over the battlements is not all one.
Down stairs and over the battlements is not all one.
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Christ that could walk upon the Sea in the distress of his Disciples, in ordinary cases taketh a Ship. Whosoever will not use the ordinary means, that God hath appointed,
christ that could walk upon the Sea in the distress of his Disciples, in ordinary cases Takes a Ship. Whosoever will not use the ordinary means, that God hath appointed,
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but in ordinary cases expects extraordinary supplies tempteth God.
but in ordinary cases expects extraordinary supplies tempts God.
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God is able to bring water out of the Rock, when there is nothing but Rock and Stone;
God is able to bring water out of the Rock, when there is nothing but Rock and Stone;
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but when we may hope to find spring-water, we must dig for it. God can rain Manna out of heaven;
but when we may hope to find spring-water, we must dig for it. God can rain Manna out of heaven;
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but when the Soil will bear Corn, we must Till it.
but when the Soil will bear Corn, we must Till it.
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When Elisha was in a little Village, not able to defend him from the Syrians, he had Chariots and Horsemen of Fire to defend him, 2 King. 6. 17. but when he was in Samaria, a strong walled town,
When Elisha was in a little Village, not able to defend him from the Syrians, he had Chariots and Horsemen of Fire to defend him, 2 King. 6. 17. but when he was in Samaria, a strong walled town,
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and the King of Israel sent to fetch his head, he said to those that were with him, shut the door, ver.
and the King of Israel sent to fetch his head, he said to those that were with him, shut the door, ver.
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32. Christ in the Wilderness miraculously fed many;
32. christ in the Wilderness miraculously fed many;
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but near the City he sent his disciples to buy bread, Ioh. 4. 8. When the Church of God had need of able helps at first, Gifts were miraculously conferred;
but near the city he sent his Disciples to buy bred, John 4. 8. When the Church of God had need of able helps At First, Gifts were miraculously conferred;
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but afterwards every man to his study, 1 Tim. 4. 15. Meditate upon these things, give thy self wholly to them, that thy profiting may appear to all.
but afterwards every man to his study, 1 Tim. 4. 15. Meditate upon these things, give thy self wholly to them, that thy profiting may appear to all.
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In short, Gods Omnipotency is for that time discharged, when we have ordinary means to help our selves.
In short, God's Omnipotency is for that time discharged, when we have ordinary means to help our selves.
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To disdain ordinary means, and expect extraordinary, is as if a man should put off his cloathes,
To disdain ordinary means, and expect extraordinary, is as if a man should put off his clothes,
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and then expect God should keep him from cold. 2 When we expect the End without the Means.
and then expect God should keep him from cold. 2 When we expect the End without the Means.
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If Hezekiah had refused the bunch of Figs, or Paul 's companions to tarry in the Ship, they had tempted God.
If Hezekiah had refused the bunch of Figs, or Paul is Sodales to tarry in the Ship, they had tempted God.
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When we desire any blessing, we must not refuse, or neglect any good means for attaining of it.
When we desire any blessing, we must not refuse, or neglect any good means for attaining of it.
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In spiritual things this is very usual; men hope to have the End without the Means.
In spiritual things this is very usual; men hope to have the End without the Means.
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In temporal things we will soon confess there must be means used, for if any would not work,
In temporal things we will soon confess there must be means used, for if any would not work,
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neither should he eat, 2 Thes. 3. 10. In warfare no victory is to be hoped for without fighting;neither should he eat, 2 Thebes 3. 10. In warfare no victory is to be hoped for without fighting;
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only in spiritual matters we think to do well enough, though we never put to our endeavors, to cry for knowledge, and to dig for it;
only in spiritual matters we think to do well enough, though we never put to our endeavors, to cry for knowledge, and to dig for it;
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this is a tempting of God, Prov. 2. 3, 4, 5. If thou criest after knowledge,
this is a tempting of God, Curae 2. 3, 4, 5. If thou Christ After knowledge,
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and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her, as for hid treasures.
and liftest up thy voice for understanding; if thou Seekest her as silver, and searchest for her, as for hid treasures.
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Then shalt thou understand the fear of the Lord, and find the knowledge of God. We dream of Heaven, when there is no Mortification, no exercising our selves unto Godliness.Then shalt thou understand the Fear of the Lord, and find the knowledge of God. We dream of Heaven, when there is no Mortification, no exercising our selves unto Godliness.
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A great many say as Balaam did, Let me die the death of the righteous, and let my last end be like his, Numb.
A great many say as balaam did, Let me die the death of the righteous, and let my last end be like his, Numb.
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23. 10. but they care not for living the life of the Righteous.
23. 10. but they care not for living the life of the Righteous.
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If they can but charm themselves into a secure presumption of Salvation, they never give diligence to make their Calling and Election sure.
If they can but charm themselves into a secure presumption of Salvation, they never give diligence to make their Calling and Election sure.
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This cometh from hardness of Heart, not strength of Faith.
This comes from hardness of Heart, not strength of Faith.
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Many defer their Conversion to the last, and then think that in the twinkling of an eye they shall in a trice be in Heaven, with Elias in a Whirle-wind.
Many defer their Conversion to the last, and then think that in the twinkling of an eye they shall in a trice be in Heaven, with Elias in a Whirlwind.
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It was a Prayer of Sir Thomas More, Domine, Deus, fac me in iis consequendis operam collocare, pro quibus obtinendis te orare soleo. Lord!
It was a Prayer of Sir Thomas More, Domine, Deus, fac me in iis consequendis Operam collocare, Pro quibus obtinendis te orare Solio. Lord!
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make me to bestow pains in getting those things, for the obtaining of which I use to pray to thee. Otherwise we tempt God.make me to bestow pains in getting those things, for the obtaining of which I use to pray to thee. Otherwise we tempt God.
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3 When without Call we rush into any danger, or throw our selves into it, with an expectation God will fetch us off again.
3 When without Call we rush into any danger, or throw our selves into it, with an expectation God will fetch us off again.
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As if Christ, when no body went about to thrust him down, should wilfully have cast himself down.
As if christ, when no body went about to thrust him down, should wilfully have cast himself down.
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Whether the danger be certain, or inevitable, or very probable, we must not throw our selves on it;
Whither the danger be certain, or inevitable, or very probable, we must not throw our selves on it;
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but when God calls us, then we may expect his help according to his promise, as to go into places or houses infected.
but when God calls us, then we may expect his help according to his promise, as to go into places or houses infected.
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In spiritual cases it is often done, men that by often experience have found such and such things to be occasions to them of sinning,
In spiritual cases it is often done, men that by often experience have found such and such things to be occasions to them of sinning,
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yet presume to do the same again.
yet presume to do the same again.
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These tempt God, ride into the Devils quarters, go into dangerous Places and Companies, where they are like to be corrupted;
These tempt God, ride into the Devils quarters, go into dangerous Places and Companies, where they Are like to be corrupted;
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as Peter went into the High Priests Hall, and those that go to live in Popish Families.
as Peter went into the High Priests Hall, and those that go to live in Popish Families.
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We pray, that we be not led into temptations, but when we lead our selves, what shall become of us? as we do,
We pray, that we be not led into temptations, but when we led our selves, what shall become of us? as we do,
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when we cast our selves upon Temptations, and dangerous occasions of sin.
when we cast our selves upon Temptations, and dangerous occasions of since.
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4 When we undertake things, for which we are not fitted and prepared either habitually or actually:
4 When we undertake things, for which we Are not fitted and prepared either habitually or actually:
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As to speak largely without Meditation;
As to speak largely without Meditation;
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when an unlearned man undertakes the handling a weighty Controversie, and a good cause wanteth shoulders, we tempt God.
when an unlearned man undertakes the handling a weighty Controversy, and a good cause Wants shoulders, we tempt God.
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When we undertake things above bodily strength, all will condemn us; so to undertake things, that we have no ability to perform, is unlawful.
When we undertake things above bodily strength, all will condemn us; so to undertake things, that we have no ability to perform, is unlawful.
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The sons of Sceva would take upon them to Exorcise the Devil, and the man in whom the evil spirit was, leapt on them,
The Sons of Sceva would take upon them to Exorcise the devil, and the man in whom the evil Spirit was, leapt on them,
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and overcame them, and prevailed against them, so that they fied out of that house naked and wounded, Act. 19. 16.and overcame them, and prevailed against them, so that they fied out of that house naked and wounded, Act. 19. 16.
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5 Another sort of tempting God is, when we come to him with an Idol in our hearts, that is,
5 another sort of tempting God is, when we come to him with an Idol in our hearts, that is,
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when people are resolved of a thing, they will go, and ask counsel of God.
when people Are resolved of a thing, they will go, and ask counsel of God.
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In all matters we resolve on, we are to take Gods leave, and counsel and blessing;
In all matters we resolve on, we Are to take God's leave, and counsel and blessing;
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but they first resolve, and then ask Gods Counsel.
but they First resolve, and then ask God's Counsel.
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And therefore God saith, Ezek. 14. 4. Every man of the house of Israel, that setteth up his Idols in his heart,
And Therefore God Says, Ezekiel 14. 4. Every man of the house of Israel, that sets up his Idols in his heart,
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and putteth the stumbling block of his iniquity before his face, and cometh to the Prophet, I the Lord will answer him that cometh according to the multitude of his Idols.
and putteth the stumbling block of his iniquity before his face, and comes to the Prophet, I the Lord will answer him that comes according to the multitude of his Idols.
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Balaam had a mind to the wages of unrighteousness, but yet he durst not go without God, balaam had a mind to the wages of unrighteousness, but yet he durst not go without God,
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and till God had permitted him, he would be asking again and again, Numb. 22. 12. compared with the 20 and 22 Verses. God answered him in wrath according to the Idol of his Heart.
and till God had permitted him, he would be asking again and again, Numb. 22. 12. compared with the 20 and 22 Verses. God answered him in wrath according to the Idol of his Heart.
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Thus you see men tempt God, when either out of diffidence or presumption they seek an experience of his Wisdom, Power, Justice, Truth, Goodness against his Word and Command,
Thus you see men tempt God, when either out of diffidence or presumption they seek an experience of his Wisdom, Power, justice, Truth, goodness against his Word and Command,
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and the order he hath established; as the Israelites, when means failed, murmured and prescribed Time, Means and Manner of deliverance,
and the order he hath established; as the Israelites, when means failed, murmured and prescribed Time, Means and Manner of deliverance,
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as if they would subject God to their Lusts. II. The Heinousness of the Sin.
as if they would Subject God to their Lusts. II The Heinousness of the Sin.
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1. Because it is a great Arrogancy, when we seek thus to subject the Lord to our Direction, Will, and Carnal Affections.
1. Because it is a great Arrogance, when we seek thus to Subject the Lord to our Direction, Will, and Carnal Affections.
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Prescribing to God argueth too great an Ascribing to our selves.
Prescribing to God argue too great an Ascribing to our selves.
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Certainly the Lord cannot endure that his People, who ought wholly to depend upon him, submit to him,
Certainly the Lord cannot endure that his People, who ought wholly to depend upon him, submit to him,
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and be ruled by him, should prescribe as they please, how and when he should help them;
and be ruled by him, should prescribe as they please, how and when he should help them;
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and that his Power and Goodness should lacquey upon, and be at the beck of our idle and wanton humors.
and that his Power and goodness should lackey upon, and be At the beck of our idle and wanton humours.
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The direction of the affairs of the world is one of the Flowers of Gods Crown.
The direction of the affairs of the world is one of the Flowers of God's Crown.
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Now to dislike of his Holy Government is a presumptuous Arrogancy in the creature;
Now to dislike of his Holy Government is a presumptuous Arrogance in the creature;
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we will take upon us to model our mercies, and choose our means, and will not tarry the time that he hath appointed for our relief,
we will take upon us to model our Mercies, and choose our means, and will not tarry the time that he hath appointed for our relief,
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but will anticipate it, and shorten it according to our own Fancies.
but will anticipate it, and shorten it according to our own Fancies.
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God is Soveraign, we are as clay in his hands, he is our Potter, and must prescribe the shape in which we must be formed,
God is Sovereign, we Are as clay in his hands, he is our Potter, and must prescribe the shape in which we must be formed,
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and the use we must be put to, Ier. 18. 6. O house of Israel, cannot I do with you as the potter, saith the Lord? Behold,
and the use we must be put to, Jeremiah 18. 6. Oh house of Israel, cannot I do with you as the potter, Says the Lord? Behold,
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as the clay is in the potters hand, so are ye in mine hand, O house of Israel. as the clay is in the potters hand, so Are you in mine hand, Oh house of Israel.
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He hath full right to dispose of the Creature, as he pleaseth, and according to the counsel of his own Will, to which we are to be subject without murmuring or repining.
He hath full right to dispose of the Creature, as he Pleases, and according to the counsel of his own Will, to which we Are to be Subject without murmuring or repining.
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We cannot say to him, what makest thou? or why dost thou this? Isa. 45. 9. Wo unto him that striveth with his maker, let the potsherd strive with the potsherds of the earth:
We cannot say to him, what Makest thou? or why dost thou this? Isaiah 45. 9. Woe unto him that striveth with his maker, let the potsherd strive with the potsherds of the earth:
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shall the clay say to him, that fashioneth it, what makest thou? or thy work, he hath no hands. shall the clay say to him, that fashioneth it, what Makest thou? or thy work, he hath no hands.
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Tempting before the Event is the same almost with murmuring after the Event.
Tempting before the Event is the same almost with murmuring After the Event.
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2. It is great Unbelief, or a calling into Question Gods Power, Mercy, and Goodness to us.
2. It is great Unbelief, or a calling into Question God's Power, Mercy, and goodness to us.
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We should entirely depend upon God for Salvation, and whatsover is necessary to salvation, and that he will supply our wants,
We should entirely depend upon God for Salvation, and whatsoever is necessary to salvation, and that he will supply our Wants,
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and bring us out of every streight, in a way most conducing to our own welfare, and his Honour.
and bring us out of every straight, in a Way most conducing to our own welfare, and his Honour.
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But now we are not satisfied with the assurance God hath given us in those Lawes of Commerce, which are established between him and us;
But now we Are not satisfied with the assurance God hath given us in those Laws of Commerce, which Are established between him and us;
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we must have extraordinary proofs, or else we question all.
we must have extraordinary proofs, or Else we question all.
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Tempting God seemeth rather to be opposed to the Fear and Reverence, that we should have of him;
Tempting God seems rather to be opposed to the fear and reverence, that we should have of him;
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yet primarily, and in it self it is rather opposite to our Trust. And though we take it for a sin which argueth too much Trust,
yet primarily, and in it self it is rather opposite to our Trust. And though we take it for a since which argue too much Trust,
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or an unwarrantable boldness in expecting unusual wayes of help from God; yet generally it belongeth to unbelief and diffidence, and ariseth from it.
or an unwarrantable boldness in expecting unusual ways of help from God; yet generally it belongeth to unbelief and diffidence, and arises from it.
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For therefore we put him to proof, tempt, or make trial of God, because we distrust his help,
For Therefore we put him to proof, tempt, or make trial of God, Because we distrust his help,
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and are not satisfied with his Goodness and Power, till we have other Testimonies thereof, than are ordinarily dispensed.
and Are not satisfied with his goodness and Power, till we have other Testimonies thereof, than Are ordinarily dispensed.
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Therefore this Reason is given of their tempting God, because they believed not God, and trusted not in his Salvation, Psal. 78. 22. They must have their own Salvation, their own way of supply or deliverance,
Therefore this Reason is given of their tempting God, Because they believed not God, and trusted not in his Salvation, Psalm 78. 22. They must have their own Salvation, their own Way of supply or deliverance,
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or else they cannot trust God, if he doth not help them at their time, and by their means.
or Else they cannot trust God, if he does not help them At their time, and by their means.
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3. It looseneth the bonds of all Obedience, because we set up new Laws of Commerce between God and us.
3. It looseneth the bonds of all obedience, Because we Set up new Laws of Commerce between God and us.
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For when we suspect Gods Fidelity to us, unless he do such things as we fancy, we suspect our Fidelity to him.
For when we suspect God's Fidis to us, unless he do such things as we fancy, we suspect our Fidis to him.
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Therefore disobedience is made the fruit of tempting God, Psal. 78. 56. Yea, they tempted and provoked the most high God, and kept not his testimonies.
Therefore disobedience is made the fruit of tempting God, Psalm 78. 56. Yea, they tempted and provoked the most high God, and kept not his testimonies.
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They that tempt God, cast away Gods Rule, and Gods terms of Obedience, and make others to themselves.
They that tempt God, cast away God's Rule, and God's terms of obedience, and make Others to themselves.
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The Question is, whether God shall direct us, or we him? We say, unless God will do thus and thus, we will no longer believe his power and serve him.
The Question is, whither God shall Direct us, or we him? We say, unless God will do thus and thus, we will no longer believe his power and serve him.
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4. It is great ingratitude, or a lessening Gods benefits and works already done for us, Psal. 78. 20. Behold he smote the rock, that the waters gushed out, and the streams overflowed;
4. It is great ingratitude, or a lessening God's benefits and works already done for us, Psalm 78. 20. Behold he smote the rock, that the waters gushed out, and the streams overflowed;
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can he give bread also? can he provide flesh for his people? As if what he had done formerly were nothing.can he give bred also? can he provide Flesh for his people? As if what he had done formerly were nothing.
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Now God cannot endure to have his benefits lessened, or his former works forgotten and despised.
Now God cannot endure to have his benefits lessened, or his former works forgotten and despised.
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5. It is wantonness rather than want puts us upon Tempting of God. There is a Humour in men;
5. It is wantonness rather than want puts us upon Tempting of God. There is a Humour in men;
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we are very desirous to try Conclusions, condemning things common, and are fond about strange Novelties.
we Are very desirous to try Conclusions, condemning things Common, and Are found about strange Novelties.
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It was told the Israelites as plain as could be, that they should not reserve Manna till the morning,
It was told the Israelites as plain as could be, that they should not reserve Manna till the morning,
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and they need not to have reserved it, they had fresh every day;
and they need not to have reserved it, they had fresh every day;
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yet they would needs keep it for experiments sake, to try whether it would stink or no, Exod. 16. 20. And though they were forbidden to gather it on the Sabbath day, having on the evening before enough for two dayes,
yet they would needs keep it for experiments sake, to try whither it would stink or no, Exod 16. 20. And though they were forbidden to gather it on the Sabbath day, having on the evening before enough for two days,
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and it was told them they should find none on the Sabbath day, yet they must try.
and it was told them they should find none on the Sabbath day, yet they must try.
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Where need is, there a man may commit himself to the Providence of God, and rely upon him;
Where need is, there a man may commit himself to the Providence of God, and rely upon him;
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and where means fail us, God can help us by Prerogative, that we may say with Abraham, when we have no help present, In the mount of the Lord it shall be seen, Gen. 22. 14. and with Moses, when the Red Sea was before them,
and where means fail us, God can help us by Prerogative, that we may say with Abraham, when we have no help present, In the mount of the Lord it shall be seen, Gen. 22. 14. and with Moses, when the Read Sea was before them,
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and the Enemy was behind them, Fear ye not, stand still, and ye shall see the salvation of the Lord, which he will shew to you to day, Exod. 14. 13. when Elias was in distress, the Angel brought him meat, 1 King. 19. 5, 6. when Hagar and Ishmael was in the Wilderness,
and the Enemy was behind them, fear you not, stand still, and you shall see the salvation of the Lord, which he will show to you to day, Exod 14. 13. when Elias was in distress, the Angel brought him meat, 1 King. 19. 5, 6. when Hagar and Ishmael was in the Wilderness,
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and the bottle spent, then God comforted her from Heaven, Gen. 21. 17. when the three Children were in the fiery furnace,
and the Bottle spent, then God comforted her from Heaven, Gen. 21. 17. when the three Children were in the fiery furnace,
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then God sent an Angel to be their Deliverer, Dan. 3. 28. But now in Wantonness to desire extraordinary proofs of Gods care over us,
then God sent an Angel to be their Deliverer, Dan. 3. 28. But now in Wantonness to desire extraordinary proofs of God's care over us,
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when he hath in ordinary wayes provided for us, is to tempt the Lord, Psal. 106. 14. They lusted exceedingly in the desert, and tempted God in the wilderness, when they had so many convictions of Gods Power and Providence over them, which should in reason have charmed them into a full and chearful resignation and dependance upon him, they remembring the Flesh-pots in Egypt, must have their luxuriant Appetites gratified;
when he hath in ordinary ways provided for us, is to tempt the Lord, Psalm 106. 14. They lusted exceedingly in the desert, and tempted God in the Wilderness, when they had so many convictions of God's Power and Providence over them, which should in reason have charmed them into a full and cheerful resignation and dependence upon him, they remembering the Fleshpots in Egypt, must have their luxuriant Appetites gratified;
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and because they had not that Festival plenty, which could not be expected in the Wilderness, they reproached Moses for having brought them out of Egypt, to dye in the Wilderness;
and Because they had not that Festival plenty, which could not be expected in the Wilderness, they reproached Moses for having brought them out of Egypt, to die in the Wilderness;
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and now God must show them a Miracle, not for the supply of their wants,
and now God must show them a Miracle, not for the supply of their Wants,
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but to pamper and feed their lusts, Psal. 78. 18, 19. And they tempted God in their heart, by asking meat for their lust.
but to pamper and feed their Lustiest, Psalm 78. 18, 19. And they tempted God in their heart, by asking meat for their lust.
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Yea they spake against God, they said, Can God furnish a table in the wilderness? A Table must be prepared, he must give them Festival diet in the Wilderness.Yea they spoke against God, they said, Can God furnish a table in the Wilderness? A Table must be prepared, he must give them Festival diet in the Wilderness.
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6. It argues Impatiency, Psal. 106. 13, 14. They soon forgat his works, they waited not for his counsel.
6. It argues Impatiency, Psalm 106. 13, 14. They soon forgot his works, they waited not for his counsel.
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But lusted exceedingly in the wilderness, and tempted God in the desert. But lusted exceedingly in the Wilderness, and tempted God in the desert.
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The word signifies, they made haste, took it ill, they were not presently brought into that plenty, that was promised;
The word signifies, they made haste, took it ill, they were not presently brought into that plenty, that was promised;
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Numb. 20. 5. Wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place: it is no place of seed, Numb. 20. 5. Wherefore have you made us to come up out of Egypt, to bring us in unto this evil place: it is no place of seed,
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or of figs, or of vines, or of pomegranates, neither is there any water to drink, which was the plenty that was promised in the land of Canaan. Thus they made hast, were impatient of staying Gods time of giving them this inheritance,or of figs, or of vines, or of pomegranates, neither is there any water to drink, which was the plenty that was promised in the land of Canaan. Thus they made haste, were impatient of staying God's time of giving them this inheritance,
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and because they had it not presently, they wished themselves back again in Egypt. Tempting is because we cannot attend the performance of Gods promise in his own time.
and Because they had it not presently, they wished themselves back again in Egypt. Tempting is Because we cannot attend the performance of God's promise in his own time.
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They went out passionately in the pursuit of their plenty, which they looked for, and assoon as they discovered any difficulty, conclude they were betrayed, not waiting with patience Gods time,
They went out passionately in the pursuit of their plenty, which they looked for, and As soon as they discovered any difficulty, conclude they were betrayed, not waiting with patience God's time,
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when he should accomplish his promises made to them. 7. The greatness of the sin is seen by the punishments of it.
when he should accomplish his promises made to them. 7. The greatness of the since is seen by the punishments of it.
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One is mentioned, 1 Cor. 10. 9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
One is mentioned, 1 Cor. 10. 9. Neither let us tempt christ, as Some of them also tempted, and were destroyed of Serpents.
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They were bitten of Serpents, because they tempted God, and murmured because of the length of the way, that they could not get presently into Canaan. And the Apostle tells us, that all the things, which happened to Israel of old, happened to them NONLATINALPHABET, as patterns of Providence.
They were bitten of Serpents, Because they tempted God, and murmured Because of the length of the Way, that they could not get presently into Canaan. And the Apostle tells us, that all the things, which happened to Israel of old, happened to them, as patterns of Providence.
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A people might easily read their own doom, and destiny, if they would blow off the dust from the Ancient Providences of God,
A people might Easily read their own doom, and destiny, if they would blow off the dust from the Ancient Providences of God,
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and observe what proofs and characters of his Justice, Wisdom and Truth are engraven there.
and observe what proofs and characters of his justice, Wisdom and Truth Are engraven there.
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The desert of sin is still the same, and the exactness of Divine Justice is still the same;
The desert of since is still the same, and the exactness of Divine justice is still the same;
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and therefore what hath been is a pledge and document of what may be, if we fall into like Crimes.
and Therefore what hath been is a pledge and document of what may be, if we fallen into like Crimes.
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God is impartially and immutably just, he is but one, Gal. 3. 20. God is one alwayes Consonant unto himself, and doth like unto himself;
God is impartially and immutably just, he is but one, Gal. 3. 20. God is one always Consonant unto himself, and does like unto himself;
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his Power is the same, so is his Justice.
his Power is the same, so is his justice.
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Even the historical part of the Word is a kind of Prophesie, not only a Register and Chronicle of what is past,
Even the historical part of the Word is a kind of Prophesy, not only a Register and Chronicle of what is past,
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but a kind of Calendar and Prognostication of what is to come.
but a kind of Calendar and Prognostication of what is to come.
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As other Histories in Scripture are left upon record for our Learning, so especially the History of Israel 's passage through the Wilderness unto Canaan.
As other Histories in Scripture Are left upon record for our Learning, so especially the History of Israel is passage through the Wilderness unto Canaan.
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USE. Let us not tempt God in any of the kinds mentioned. 1. Not by requiring new grounds of Faith, when God hath given sufficient already;
USE. Let us not tempt God in any of the Kinds mentioned. 1. Not by requiring new grounds of Faith, when God hath given sufficient already;
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not by cherishing Scepticisme and Irresolution in point of Religion, till new Nuncios come from Heaven, with a power to work Miracles,
not by cherishing Scepticism and Irresolution in point of Religion, till new Nuncios come from Heaven, with a power to work Miracles,
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and to be endowed with extraordinary Gifts, as the seekers do.
and to be endowed with extraordinary Gifts, as the seekers do.
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Many waver in Religion, would fain see an Apparition, and have some extraordinary satisfaction, which God would not give them upon every trifling occasion.
Many waver in Religion, would fain see an Apparition, and have Some extraordinary satisfaction, which God would not give them upon every trifling occasion.
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The Pharisees must have a fign from Heaven: The Papists would have the Protestant Teachers shew their Commission by Miracles:
The Pharisees must have a fign from Heaven: The Papists would have the Protestant Teachers show their Commission by Miracles:
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The Iews would believe if Christ came down from the Cross. To suspend our Faith, till God give us our own terms, is to tempt God;
The Iews would believe if christ Come down from the Cross. To suspend our Faith, till God give us our own terms, is to tempt God;
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and to disposses you of this conceit, consider
and to disposses you of this conceit, Consider
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1. Signs and Wonders done in one Age and Time for the confirmation of the true Religion, should suffice all Ages and Times afterward;
1. Signs and Wonders done in one Age and Time for the confirmation of the true Religion, should suffice all Ages and Times afterwards;
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and it is a tempting God to ask more signs and wonders, for the confirmation of that Truth, which is sufficiently confirmed already,
and it is a tempting God to ask more Signs and wonders, for the confirmation of that Truth, which is sufficiently confirmed already,
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if there be a good and safe Tradition of these things to us.
if there be a good and safe Tradition of these things to us.
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The giving of the Law was attended with thunderings and lightnings, and the sound of a terrible Trumpet, Exod. 19. by which means the Law was Authorized,
The giving of the Law was attended with thunderings and lightnings, and the found of a terrible Trumpet, Exod 19. by which means the Law was Authorized,
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and owned as proceeding from God:
and owned as proceeding from God:
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Now it was not needful this should be repeated in every Age, as long as a certain Report and Records of it might convey it to their Ears.
Now it was not needful this should be repeated in every Age, as long as a certain Report and Records of it might convey it to their Ears.
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In the setting up a new Law, signs and wonders are necessary, to declare it to be of God;
In the setting up a new Law, Signs and wonders Are necessary, to declare it to be of God;
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but when the Church is in the possession of it, these cease.
but when the Church is in the possession of it, these cease.
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So in the Christian Church, when the Gospel was first set on foot, it was then confirmed with signs and wonders, but now they are unnecessary.
So in the Christian Church, when the Gospel was First Set on foot, it was then confirmed with Signs and wonders, but now they Are unnecessary.
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See the Law and Gospel compared, Heb. 2. 2, 3, 4. For if the word spoken by Angels was stedfast,
See the Law and Gospel compared, Hebrew 2. 2, 3, 4. For if the word spoken by Angels was steadfast,
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and every transgression and disobedience received a just recompence of reward.
and every Transgression and disobedience received a just recompense of reward.
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How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord,
How shall we escape, if we neglect so great salvation, which At the First began to be spoken by the Lord,
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and was confirmed unto us by them that heard him, God also bearing them witness, both with signs and wonders,
and was confirmed unto us by them that herd him, God also bearing them witness, both with Signs and wonders,
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and with divers miracles, and gifts of the holy Ghost, according to his own will. and with diverse Miracles, and Gifts of the holy Ghost, according to his own will.
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2. If you had lived in the Age of signs and wonders, there were hard hearts then, unbelievers then,
2. If you had lived in the Age of Signs and wonders, there were hard hearts then, unbelievers then,
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and blasphemers then, and tempters of God then, Psal. 78. 22, 23, 24. Because they believed not in God,
and blasphemers then, and tempters of God then, Psalm 78. 22, 23, 24. Because they believed not in God,
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and trusted not in his salvation: Though he had commanded the clouds from above, and opened the doors of heaven:
and trusted not in his salvation: Though he had commanded the Clouds from above, and opened the doors of heaven:
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And had rained manna upon them to eat, and had given them of the corn of heaven, &c. to Ver. 32. For all this they sinned still,
And had reigned manna upon them to eat, and had given them of the corn of heaven, etc. to Ver. 32. For all this they sinned still,
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and believed not for his wondrous works. Extraordinary works will not work upon them, upon whom ordinary works will not prevail.and believed not for his wondrous works. Extraordinary works will not work upon them, upon whom ordinary works will not prevail.
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Object. But for them that have to do with the conversion of Indians, and remote parts of the World, is it a tempting of God to ask the gift of Miracles? Answ. I cannot say so.Object. But for them that have to do with the conversion of Indians, and remote parts of the World, is it a tempting of God to ask the gift of Miracles? Answer I cannot say so.
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God may be humbly sought unto about direction in the Gifts of Tongues, and Healing, being so necessary for the Instruments imployed,
God may be humbly sought unto about direction in the Gifts of Tongues, and Healing, being so necessary for the Instruments employed,
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as well as the conviction of the Nations.
as well as the conviction of the nations.
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I dare not determine any thing in the case, but I am satisfied with Acostus his Reasons,
I Dare not determine any thing in the case, but I am satisfied with Acostus his Reasons,
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why Miracles are not afforded by God now, as well as in the primitive times.
why Miracles Are not afforded by God now, as well as in the primitive times.
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Then simple and unlearned men were sent to preach Christianity among the Nations, where many were armed and instructed against it with all kind of Learning and Philosophy:
Then simple and unlearned men were sent to preach Christianity among the nations, where many were armed and instructed against it with all kind of Learning and Philosophy:
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But now learned men are sent to the ignorant, and are superior to them in Reason, and in Civility and Authority;
But now learned men Are sent to the ignorant, and Are superior to them in Reason, and in Civility and authority;
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and besides present them a Religion far more credible than their own, that they cannot easily withstand the light of it.
and beside present them a Religion Far more credible than their own, that they cannot Easily withstand the Light of it.
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2. Do not run into any wilful and known sin, as if you would try, how far the Patience of God will go;
2. Do not run into any wilful and known since, as if you would try, how Far the Patience of God will go;
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nor abuse his fatherly goodness, by going on still in your Trespasses. When a man will try the patience of God without any regard of his Threatnings,
nor abuse his fatherly Goodness, by going on still in your Trespasses. When a man will try the patience of God without any regard of his Threatenings,
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or the instances of his Wrath, which are before his eyes, he puts it to the proof,
or the instances of his Wrath, which Are before his eyes, he puts it to the proof,
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whether God will punish him, yea or no.
whither God will Punish him, yea or no.
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Remember you are no match for him, Isa. 45. 9. Wo unto him, that striveth with his maker;
remember you Are no match for him, Isaiah 45. 9. Woe unto him, that striveth with his maker;
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let the potsherds strive with the potsherds of the earth; let the potsherds strive with the potsherds of the earth;
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As Abner said to Asahel, 2 Sam. 2. 21, 22. Turn thee aside to thy right hand,
As Abner said to Ashahel, 2 Sam. 2. 21, 22. Turn thee aside to thy right hand,
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or to thy left, and lay thee hold on one of the young men, and take thee his Armour.
or to thy left, and lay thee hold on one of the young men, and take thee his Armour.
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But Asahel would not turn aside from following of him.
But Ashahel would not turn aside from following of him.
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And Abner said again to Asahel, Turn thee aside from following me, wherefore should I smite thee to the ground? So if you will needs be tempting and trying Conclusions,And Abner said again to Ashahel, Turn thee aside from following me, Wherefore should I smite thee to the ground? So if you will needs be tempting and trying Conclusions,
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and making Experiments, let men meddle with their Match, those who are equal to themselves, not challenging one infinitely above them;
and making Experiments, let men meddle with their Match, those who Are equal to themselves, not challenging one infinitely above them;
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let frail man cope with man, but let him take heed of medling with God, Ezek. 22. 14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? Many foolish people say,
let frail man cope with man, but let him take heed of meddling with God, Ezekiel 22. 14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? Many foolish people say,
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as those in the Prophet, It is an evil, and I must bear it; endure it as well as I can.
as those in the Prophet, It is an evil, and I must bear it; endure it as well as I can.
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What, endure the loss of Heaven!
What, endure the loss of Heaven!
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endure the Wrath of the Almighty God! If Rachel could not endure the loss of her Children,
endure the Wrath of the Almighty God! If Rachel could not endure the loss of her Children,
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nor Iacob the supposed loss of Ioseph, but sayes he, I will go down into the grave unto my son, mourning, Gen. 37. 35. If Achitophel could not endure the rejectment of his counsel,
nor Iacob the supposed loss of Ioseph, but Says he, I will go down into the grave unto my son, mourning, Gen. 37. 35. If Ahithophel could not endure the rejectment of his counsel,
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and Haman could not endure to be slighted by Mordecai, and many cannot endure the loss of a beloved Child;
and Haman could not endure to be slighted by Mordecai, and many cannot endure the loss of a Beloved Child;
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how wilt thou endure the loss of eternal Happiness!
how wilt thou endure the loss of Eternal Happiness!
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The Disciples wept bitterly when Paul said, ye shall see my face no more, Acts 20. 38. What will ye do then,
The Disciples wept bitterly when Paul said, you shall see my face no more, Acts 20. 38. What will you do then,
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when God shall say, ye shall see my face no more? Ah Wretch!
when God shall say, you shall see my face no more? Ah Wretch!
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how canst thou endure the Wrath of God! Thou canst not endure to be scorched a few dayes with feavorish Flames, thou canst not endure the acute pains of Stone and Gout,
how Canst thou endure the Wrath of God! Thou Canst not endure to be scorched a few days with feavorish Flames, thou Canst not endure the acute pains of Stone and Gout,
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when God armeth the humours of thine own body against thee, thou canst not endure the scorching of a little Gunpowder casually blown up, thou canst not endure the pains of a broken Arm or Leg;
when God armeth the humours of thine own body against thee, thou Canst not endure the scorching of a little Gunpowder casually blown up, thou Canst not endure the pains of a broken Arm or Leg;
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and can you endure the Wrath of God, when God himself shall sall upon you with all his might?
and can you endure the Wrath of God, when God himself shall shall upon you with all his might?
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3. When we are destitute and sorely distressed, let us wait upon God with patience according to the tenour of his Promises, and tarry his leisure, without prescribing Time and Means.
3. When we Are destitute and sorely distressed, let us wait upon God with patience according to the tenor of his Promises, and tarry his leisure, without prescribing Time and Means.
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God knoweth the fittest season, and delighteth oftentimes to shew our impatience, and try our Faith.
God Knoweth the Fittest season, and delights oftentimes to show our impatience, and try our Faith.
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Matth. 15. 28. O woman, great is thy faith. And that his help may not be ascribed to chance, or our industry;Matthew 15. 28. Oh woman, great is thy faith. And that his help may not be ascribed to chance, or our industry;
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and that we may the more prize blessings, consider you cannot be more distressed than Christ was, who seemed abandoned to Satans power, distressed with sore hunger through his long fasting.
and that we may the more prize blessings, Consider you cannot be more distressed than christ was, who seemed abandoned to Satan power, distressed with soar hunger through his long fasting.
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The Devil was permitted to have power over his body, to carry him to one of the Pinacles of the Temple;
The devil was permitted to have power over his body, to carry him to one of the Pinnacles of the Temple;
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and yet he discovered an invincible confidence and trust in God, that he would not step the least step out of Gods way for his preservation in so eminent a danger.
and yet he discovered an invincible confidence and trust in God, that he would not step the least step out of God's Way for his preservation in so eminent a danger.
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Now that you may not tempt God.
Now that you may not tempt God.
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1. Let your heart be deeply possessed with apprehensions of the Goodness, Wisdom and Power of God.
1. Let your heart be deeply possessed with apprehensions of the goodness, Wisdom and Power of God.
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The Scripture telleth us for his Goodness, Psal. 119. 68. Thou art good, and doest good:
The Scripture Telleth us for his goodness, Psalm 119. 68. Thou art good, and dost good:
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and again, Psal. 145. 9. The Lord is good to all. For his Wisdom, Isa. 28. 29. He is wonderful in counsel, and excellent in working.
and again, Psalm 145. 9. The Lord is good to all. For his Wisdom, Isaiah 28. 29. He is wondered in counsel, and excellent in working.
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His purposes are often hidden from us, but he doth all things well; God can do more for us than seemeth probable at the present.
His Purposes Are often hidden from us, but he does all things well; God can do more for us than seems probable At the present.
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And therefore let us not tempt him by confining him to our Time, Means and Manner.
And Therefore let us not tempt him by confining him to our Time, Means and Manner.
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He may love us, and yet delay our help, Ioh. 11. 5, 6. Iesus loved Lazarus, and yet ver. 6. When he heard that he was sick, he abode two dayes still in the same place where he was.
He may love us, and yet Delay our help, John 11. 5, 6. Iesus loved Lazarus, and yet for. 6. When he herd that he was sick, he Abided two days still in the same place where he was.
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Then for his Power and Sovereign Dominion, there is not a better argument for confidence, than the Preface and Conclusion of the Lords Prayer.
Then for his Power and Sovereign Dominion, there is not a better argument for confidence, than the Preface and Conclusion of the lords Prayer.
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Whatsoever state you are reduced to, God is still to be trusted, who is Our Father, which is in Heaven, and whose is the kingdom, power and glory, 2 Tim. 1. 12. I know whom I have believed,
Whatsoever state you Are reduced to, God is still to be trusted, who is Our Father, which is in Heaven, and whose is the Kingdom, power and glory, 2 Tim. 1. 12. I know whom I have believed,
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and I am perswaded that he is able to keep that which I have committed unto him, against that day. and I am persuaded that he is able to keep that which I have committed unto him, against that day.
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Whatsoever our straits be, he is a God still to be trusted.
Whatsoever our straits be, he is a God still to be trusted.
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2. Be firmly perswaded of Gods Care and Providence over his people, and so careth for you in particular.
2. Be firmly persuaded of God's Care and Providence over his people, and so Careth for you in particular.
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This is assured to us by Promises, and by Experiences.
This is assured to us by Promises, and by Experiences.
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By Promises, 1 Pet. 5. 7. Casting all your care upon him, for he careth for you.
By Promises, 1 Pet. 5. 7. Casting all your care upon him, for he Careth for you.
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Phil. 4. 6, 7. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding shall keep your hearts and minds through Iesus Christ. Philip 4. 6, 7. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God. And the peace of God, which passes all understanding shall keep your hearts and minds through Iesus christ.
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By Experiences, Matth. 16. 8, 9. O ye of little faith, why reason ye among your selves,
By Experiences, Matthew 16. 8, 9. Oh you of little faith, why reason you among your selves,
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because ye have brought no bread? Do ye not yet understand, neither remember the five loaves of the five thousand,
Because you have brought no bred? Do you not yet understand, neither Remember the five loaves of the five thousand,
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and how many baskets ye took up? Christ was angry with his Disciples, that they should be troubled about bread,and how many baskets you took up? christ was angry with his Disciples, that they should be troubled about bred,
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since they had lately such experience of his power, to provide bread at pleasure. Use the means God puts into your hands, and refer the success to him.
since they had lately such experience of his power, to provide bred At pleasure. Use the means God puts into your hands, and refer the success to him.
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You need not be anxious about any thing in this World.
You need not be anxious about any thing in this World.
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3. Let all this produce in you an holy obstinacy of Trust and obedience, or an invincible confidence in God,
3. Let all this produce in you an holy obstinacy of Trust and Obedience, or an invincible confidence in God,
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and close adherence to him, whatever your dangers, straits and extremities be; and this will guard your heart against all Tempting of God:
and close adherence to him, whatever your dangers, straits and extremities be; and this will guard your heart against all Tempting of God:
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1. A resolute Trust and Dependance, Iob 13. 15. Though he slay me, yet will I trust in him.
1. A resolute Trust and Dependence, Job 13. 15. Though he slay me, yet will I trust in him.
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This is the Soul that is prepared to be true to God, and contentedly to bear whatever he sendeth.
This is the Soul that is prepared to be true to God, and contentedly to bear whatever he sends.
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2. A constant adherence to our duty.
2. A constant adherence to our duty.
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Wait on the Lord, and keep his way, Psal. 37. 34. Do not go one step out of God's way for all the good in the World.Wait on the Lord, and keep his Way, Psalm 37. 34. Do not go one step out of God's Way for all the good in the World.
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The greatest extremities are to be born rather than the least sin yielded to, Dan. 3. 17, 18. Our God whom we serve, is able to deliver us from the burning fiery furnace,
The greatest extremities Are to be born rather than the least since yielded to, Dan. 3. 17, 18. Our God whom we serve, is able to deliver us from the burning fiery furnace,
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and he will deliver us out of thine hand, O king.
and he will deliver us out of thine hand, Oh King.
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But if not, be it known unto thee, O king, that we will not serve thy Gods,
But if not, be it known unto thee, Oh King, that we will not serve thy God's,
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nor worship the golden Image, which thou hast set up. nor worship the golden Image, which thou hast Set up.
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Please God, and God will be alwayes with you, when you seem to be left destitute, Ioh. 8. 29. And he that sent me, is with me;
Please God, and God will be always with you, when you seem to be left destitute, John 8. 29. And he that sent me, is with me;
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the father hath not left me alone, for I do alwayes those things that please him. the father hath not left me alone, for I do always those things that please him.
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SERMON. V. MATTH. 4. 8, 9.
SERMON. V. MATTHEW. 4. 8, 9.
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Again, the Devil taketh him into an exceeding high Mountain, and sheweth him all the Kingdoms of the World, and the Glory of them.
Again, the devil Takes him into an exceeding high Mountain, and shows him all the Kingdoms of the World, and the Glory of them.
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And saith unto him, all these things will I give thee, if thou wilt fall down, and worship me. THis is the third Temptation.
And Says unto him, all these things will I give thee, if thou wilt fallen down, and worship me. THis is the third Temptation.
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In handling it I shall use the former method, give you the History of the Temptation, and Observations thereupon.
In handling it I shall use the former method, give you the History of the Temptation, and Observations thereupon.
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In the History. 1. The Introduction, verse 8. 2. The temptation it self, with the grievousness of it, ver. 9. 3. Christs Reply, ver. 10.
In the History. 1. The Introduction, verse 8. 2. The temptation it self, with the grievousness of it, ver. 9. 3. Christ Reply, ver. 10.
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First, In the Introduction we have. 1. The Place, the Devil taketh him unto;
First, In the Introduction we have. 1. The Place, the devil Takes him unto;
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an exceeding high Mountain. 2. The Fact, he sheweth him all the Kingdoms of the World, and the Glory of them. an exceeding high Mountain. 2. The Fact, he shows him all the Kingdoms of the World, and the Glory of them.
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1. The Place chosen for the conflict, an exceeding high Mountain. For the Mountain the Scripture would not name it,
1. The Place chosen for the conflict, an exceeding high Mountain. For the Mountain the Scripture would not name it,
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and we need not anxiously inquire after it, whether any near Iericho as some say,
and we need not anxiously inquire After it, whither any near Jericho as Some say,
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or as others, some Mountain nigh Ierusalem: and possibly the highest above the rest was chosen by the tempter.
or as Others, Some Mountain High Ierusalem: and possibly the highest above the rest was chosen by the tempter.
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The Pinnacle of the Temple was not proper, because Ierusalem was surrounded with higher Mountains on all sides, Ps. 125. 2. As the Mountains are round about Ierusalem, &c. He chose an high Mountain,
The Pinnacle of the Temple was not proper, Because Ierusalem was surrounded with higher Mountains on all sides, Ps. 125. 2. As the Mountains Are round about Ierusalem, etc. He chosen an high Mountain,
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because of the fairer prospect, where the Horizon might be as spacious as was possible, and the sight not hindred by any interposing object.
Because of the Fairer prospect, where the Horizon might be as spacious as was possible, and the sighed not hindered by any interposing Object.
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God took Moses into Mount Pisgah, and showed him the Land of Canaan, Deut. 34. 1. The Devil who affecteth to do in evil,
God took Moses into Mount Pisgah, and showed him the Land of Canaan, Deuteronomy 34. 1. The devil who affects to do in evil,
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as God doth in what is good, taketh Christ into a Mountain. He leadeth us high, and promiseth us high things, that suiteth with his disposition;
as God does in what is good, Takes christ into a Mountain. He leads us high, and promises us high things, that suiteth with his disposition;
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but it endeth in a downfal that suiteth with his condition.
but it Endeth in a downfall that suiteth with his condition.
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The close is still cast thy self down, or else as here, fall down and worship me.
The close is still cast thy self down, or Else as Here, fallen down and worship me.
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The Devils taking him up thither is to be explained the same way, with his taking him up to the pinnacle of the Temple.
The Devils taking him up thither is to be explained the same Way, with his taking him up to the pinnacle of the Temple.
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2. The Fact, and sheweth him all the Kingdoms of the World, and the Glory of them.
2. The Fact, and shows him all the Kingdoms of the World, and the Glory of them.
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But how could the devil from one Mountain shew him all the Kingdoms of the World,
But how could the Devil from one Mountain show him all the Kingdoms of the World,
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when there is none so high, as that we can see the latitude of one Kingdom, much less thorough all, partly thorough the unequal swellings of the Earth,
when there is none so high, as that we can see the latitude of one Kingdom, much less through all, partly through the unequal swellings of the Earth,
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and partly through the weakness of the eye, which cannot reach so far? The sight could go no further than the Horizon,
and partly through the weakness of the eye, which cannot reach so Far? The sighed could go no further than the Horizon,
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and the other Hemisphere is not to be seen at all, that part which we see is much less then that part which we see not.
and the other Hemisphere is not to be seen At all, that part which we see is much less then that part which we see not.
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Therefore how could he shew him all the Kingdoms of the World, and the Glory thereof? Answer, These words must not be taken rigorously;
Therefore how could he show him all the Kingdoms of the World, and the Glory thereof? Answer, These words must not be taken rigorously;
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but that he shewed them. (1.) In Compendio. (2.) In Speculo. (3.) In Colloquio.
but that he showed them. (1.) In Compendium. (2.) In Speculo. (3.) In Colloquio.
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1. In Compendio, It may be understood of so many Kingdoms as could fall under the sight of a man looking round about him from some eminent place;
1. In Compendium, It may be understood of so many Kingdoms as could fallen under the sighed of a man looking round about him from Some eminent place;
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as God is said to shew Moses all the Land of Canaan, when he did actually see only a part thereof.
as God is said to show Moses all the Land of Canaan, when he did actually see only a part thereof.
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From that high Mountain, the devil gave him a view of all that was to be seen from thence;
From that high Mountain, the Devil gave him a view of all that was to be seen from thence;
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many Castles, Towns, and fruitful Fields might be seen as a sample of the rest.
many Castles, Towns, and fruitful Fields might be seen as a sample of the rest.
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It is a Synechdochical Hyperbole, he that sheweth a part of a thing, and the chiefest part, may be said to shew the thing it self.
It is a Synecdochical Hyperbole, he that shows a part of a thing, and the chiefest part, may be said to show the thing it self.
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2. In Speculo, besides what he might reach by his sight;
2. In Speculo, beside what he might reach by his sighed;
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by way of representation and external visible species, he represented to Christ all the rest of the Kingdoms of the World,
by Way of representation and external visible species, he represented to christ all the rest of the Kingdoms of the World,
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and the pomp and glory thereof as in a Map. For Satan can object to the eyes of men the species and images of divers things,
and the pomp and glory thereof as in a Map. For Satan can Object to the eyes of men the species and Images of diverse things,
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and there is no absurdity to think, that this way he shewed his utmost art and cunning to represent the World to Christ in as splendid and inviting a manner as he could.
and there is no absurdity to think, that this Way he showed his utmost art and cunning to represent the World to christ in as splendid and inviting a manner as he could.
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If you ask therefore, why he carryed him to an high Mountain, he might have done this in a Valley,
If you ask Therefore, why he carried him to an high Mountain, he might have done this in a Valley,
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or any other place as well? I answer, it is true if the discovery had been only by representation,
or any other place as well? I answer, it is true if the discovery had been only by representation,
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or if the devil could have deluded Christs fancy or imagination, so as to impress these species upon it so far,
or if the Devil could have deluded Christ fancy or imagination, so as to Impress these species upon it so Far,
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as that he should seem to see what he did not see, a Valley would have served turn as well as a Mountain:
as that he should seem to see what he did not see, a Valley would have served turn as well as a Mountain:
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but this was done without it, and with it, shewing the glory of the World as in a Map and Picture,
but this was done without it, and with it, showing the glory of the World as in a Map and Picture,
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and therefore a convenient place is chosen. 3. In Colloquio, by discourse.
and Therefore a convenient place is chosen. 3. In Colloquio, by discourse.
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The temptation might be helped on by the Devils pointing at the several quarters of the World, with words relating the glory thereof;
The temptation might be helped on by the Devils pointing At the several quarters of the World, with words relating the glory thereof;
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what splendor and glory the Kings and Nations had which adored him, all which Christ should have if he would fall down and worship him.
what splendour and glory the Kings and nations had which adored him, all which christ should have if he would fallen down and worship him.
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Now all this while Satan is but making way for his purpose, thinking Christ would be ravished with this glorious sight;
Now all this while Satan is but making Way for his purpose, thinking christ would be ravished with this glorious sighed;
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possibly it was not a mere dumb shew, but the tempting objects were amply set forth by Satans speech.
possibly it was not a mere dumb show, but the tempting objects were amply Set forth by Satan speech.
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Secondly, The temptation it self, where we may consider the Nature, and the grievousness of it.
Secondly, The temptation it self, where we may Consider the Nature, and the grievousness of it.
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1. The Nature of the temptation, where observe two things. 1. An offer or a Promise, all these things will I give thee.
1. The Nature of the temptation, where observe two things. 1. an offer or a Promise, all these things will I give thee.
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2. A Postulation or demand, if thou wilt fall down and worship me. 1. An Offer or Promise, all these things will I give thee.
2. A Postulation or demand, if thou wilt fallen down and worship me. 1. an Offer or Promise, all these things will I give thee.
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This is a vain boast of the tempter, who ascribeth to himself that which was proper to God,
This is a vain boast of the tempter, who ascribeth to himself that which was proper to God,
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and promiseth to Christ those things, which were all his before.
and promises to christ those things, which were all his before.
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God had said, Psalm 2. 8. Ask of me, and I will give thee the heathen for thine inheritance,
God had said, Psalm 2. 8. Ask of me, and I will give thee the heathen for thine inheritance,
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and the uttermost parts of the Earth for thy possession; and the uttermost parts of the Earth for thy possession;
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this the devil, who affecteth to be like God arrogateth unto himself, as if he would make him the universal King of the World.
this the Devil, who affects to be like God arrogateth unto himself, as if he would make him the universal King of the World.
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In Luke it is chap. 4. 6. All this power will I give thee, and the glory of them;
In Lycia it is chap. 4. 6. All this power will I give thee, and the glory of them;
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for that is delivered unto me, and to whomsoever I will, I give it. But you must not alwayes look for truth in the devils speeches:for that is Delivered unto me, and to whomsoever I will, I give it. But you must not always look for truth in the Devils Speeches:
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He is not Lord of the World to dispose of it at his own pleasure.
He is not Lord of the World to dispose of it At his own pleasure.
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And yet it is not to be supposed he would come with a downright untruth to the Son of God,
And yet it is not to be supposed he would come with a downright untruth to the Son of God,
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if there were no pretence or varnish for it. Therefore we must distinguish between the devils lye and the colour thereof.
if there were no pretence or varnish for it. Therefore we must distinguish between the Devils lie and the colour thereof.
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1. Certain it is, that God doth govern all the affairs of this World, and doth put bounds and limits to Satans power, beyond which he cannot pass,
1. Certain it is, that God does govern all the affairs of this World, and does put bounds and Limits to Satan power, beyond which he cannot pass,
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and doth often hinder his endeavours, and turn them to the quite contrary end and purpose;
and does often hinder his endeavours, and turn them to the quite contrary end and purpose;
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and if he doth not hinder them, yet he directeth them for good to his people.
and if he does not hinder them, yet he directeth them for good to his people.
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Therefore that power that Satan hath is not given but permitted; not absolute but limited.
Therefore that power that Satan hath is not given but permitted; not absolute but limited.
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It is a lye, that Satan can give these things at pleasure, see these Scriptures, Ps. 24. 1. The Earth is the Lords, and the fulness thereof;
It is a lie, that Satan can give these things At pleasure, see these Scriptures, Ps. 24. 1. The Earth is the lords, and the fullness thereof;
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the World and they that dwell therein, Dan. 2. 21. He changeth the times and the seasons, he removeth Kings,
the World and they that dwell therein, Dan. 2. 21. He changes the times and the seasons, he Removeth Kings,
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and setteth up Kings, and verse 37. The God of Heaven hath given thee a Kingdom, Power, and Strength and Glory. and sets up Kings, and verse 37. The God of Heaven hath given thee a Kingdom, Power, and Strength and Glory.
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All the alterations that are in the Earth are of the Lord; he pulleth down, and raiseth up, as seemeth good unto him.
All the alterations that Are in the Earth Are of the Lord; he pulls down, and Raiseth up, as seems good unto him.
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Therefore this power of disposing Kingdoms belongeth unto God.
Therefore this power of disposing Kingdoms belongeth unto God.
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2. That the Son of God is the right Heir of the World, Heb. 1. 2. Whom he hath appointed Heir of all things.
2. That the Son of God is the right Heir of the World, Hebrew 1. 2. Whom he hath appointed Heir of all things.
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To whom the Nations are given, Psal. 2. 8. Ask of me, and I will give thee the Heathen for thine inheritance,
To whom the nations Are given, Psalm 2. 8. Ask of me, and I will give thee the Heathen for thine inheritance,
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and the uttermost parts of the Earth for thy possession, Matth. 28. 18. All power is given unto me in Heaven and in Earth. and the uttermost parts of the Earth for thy possession, Matthew 28. 18. All power is given unto me in Heaven and in Earth.
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And therefore it was impudence in him to arrogate this power, and to promise these things to the Lord, which were his before.
And Therefore it was impudence in him to arrogate this power, and to promise these things to the Lord, which were his before.
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3. Though this was a lye, yet here is the colour of the lye.
3. Though this was a lie, yet Here is the colour of the lie.
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God permitteth that men sometimes by indirect means to become great in Honour and Dignity in this World;
God permitteth that men sometime by indirect means to become great in Honour and Dignity in this World;
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all which are done by the instinct of Satan, and his help:
all which Are done by the instinct of Satan, and his help:
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And evil men often succeed in their attempts, and from hence Satan is called the Prince of this World, Iohn 12. 31. Now shall the Prince of this World be cast out, Iohn 14. 30. The Prince of this World cometh,
And evil men often succeed in their attempts, and from hence Satan is called the Prince of this World, John 12. 31. Now shall the Prince of this World be cast out, John 14. 30. The Prince of this World comes,
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and hath nothing in me, Iohn 16. 11. Of Iudgment because the Prince of this World is judged. and hath nothing in me, John 16. 11. Of Judgement Because the Prince of this World is judged.
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Yea Paul goeth higher, and calleth him the God of this World, 2 Cor. 4. 4. In whom the God of this World hath blinded the minds of them, which believe not:
Yea Paul Goes higher, and calls him the God of this World, 2 Cor. 4. 4. In whom the God of this World hath blinded the minds of them, which believe not:
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but this is by usurpation not just right.
but this is by usurpation not just right.
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And the devils are called Eph. 6. 12. The rulers of the darkness of this World, as the wicked consent to his Empire and evil suggestions.
And the Devils Are called Ephesians 6. 12. The Rulers of the darkness of this World, as the wicked consent to his Empire and evil suggestions.
cc dt n2 vbr vvn np1 crd crd dt n2 pp-f dt n1 pp-f d n1, p-acp dt j n1 p-acp po31 n1 cc j-jn n2.
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But all this implyeth but a limitted and restrained Kingdom;
But all this Implies but a limited and restrained Kingdom;
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and the devils impudence and falshood lyeth in this, that he interprets Gods permission for a commission, his connivance for a conveyance.
and the Devils impudence and falsehood lies in this, that he interprets God's permission for a commission, his connivance for a conveyance.
cc dt ng1 n1 cc n1 vvz p-acp d, cst pns31 vvz npg1 n1 p-acp dt n1, po31 n1 p-acp dt n1.
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Indeed there are two lyes in the devils offer; one assertory, as if the power and glory of the World were at his disposal;
Indeed there Are two lies in the Devils offer; one assertory, as if the power and glory of the World were At his disposal;
np1 a-acp vbr crd n2 p-acp dt n2 vvb; crd n1, c-acp cs dt n1 cc n1 pp-f dt n1 vbdr p-acp po31 n1;
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the other promissory, as if he would invest Christ in the full and peaceable possession thereof,
the other promissory, as if he would invest christ in the full and peaceable possession thereof,
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whereas indeed he went about to divest and dispossess the Son of God of his right,
whereas indeed he went about to divest and dispossess the Son of God of his right,
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or to tempt him to do a thing contrary to his Kingdom;
or to tempt him to do a thing contrary to his Kingdom;
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for he knew the abasement of Christ was the way to his glory, the cause of mans happiness,
for he knew the abasement of christ was the Way to his glory, the cause of men happiness,
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and the ruine of the Kingdom of the devil, therefore he seeketh to prevent this by these magnificent promises.
and the ruin of the Kingdom of the Devil, Therefore he seeks to prevent this by these magnificent promises.
cc dt n1 pp-f dt n1 pp-f dt n1, av pns31 vvz pc-acp vvi d p-acp d j n2.
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2. The Postulation or demand, if thou wilt fall down and worship me. Here the devil appeareth in his own likeness.
2. The Postulation or demand, if thou wilt fallen down and worship me. Here the Devil appears in his own likeness.
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Before it was if thou be the Son of God, now it is, fall down and worship me.
Before it was if thou be the Son of God, now it is, fallen down and worship me.
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Before he appeared as a Friend to advise him in his hunger;
Before he appeared as a Friend to Advice him in his hunger;
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then as a Divine to instruct him how to discover himself as the Messiah; now as a plain usurper of Gods Worship.
then as a Divine to instruct him how to discover himself as the Messiah; now as a plain usurper of God's Worship.
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And he demands but one act of prostration such as was given to the Kings of the East,
And he demands but one act of prostration such as was given to the Kings of the East,
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and the Jews in that manner did Worship God.
and the jews in that manner did Worship God.
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Therefore this was the vilest and most blasphemous suggestion which Satan could devise, that the Son of God should stoop to Gods Rebell.
Therefore this was the Vilest and most blasphemous suggestion which Satan could devise, that the Son of God should stoop to God's Rebel.
av d vbds dt js cc av-ds j n1 r-crq np1 vmd vvi, cst dt n1 pp-f np1 vmd vvi p-acp ng1 n1.
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Here we see the devil not only importunate but impudent. 2. The grievousness of the temptation, that will appear in these considerations.
Here we see the Devil not only importunate but impudent. 2. The grievousness of the temptation, that will appear in these considerations.
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1. Because it was represented in a matter grateful and pleasing.
1. Because it was represented in a matter grateful and pleasing.
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It was unnecessary to turn stones into bread, dangerous to throw himself down from a pinnacle of the Temple;
It was unnecessary to turn stones into bred, dangerous to throw himself down from a pinnacle of the Temple;
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but it might seem sweet and grateful to behold the Kingdoms of the World, and the glory thereof;
but it might seem sweet and grateful to behold the Kingdoms of the World, and the glory thereof;
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for surely the glory of the World is a bewitching object, and would much move a carnal heart:
for surely the glory of the World is a bewitching Object, and would much move a carnal heart:
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and therefore he produceth this tempting object, and sets it before Christ himself.
and Therefore he Produceth this tempting Object, and sets it before christ himself.
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Mark he shewed him the glory only, not the burdens, the labours, the cares, those storms of jealousie and envy, which those encounter with who are at top.
Mark he showed him the glory only, not the burdens, the labours, the Cares, those storms of jealousy and envy, which those encounter with who Are At top.
n1 pns31 vvd pno31 dt n1 av-j, xx dt n2, dt n2, dt n2, d n2 pp-f n1 cc n1, r-crq d n1 p-acp r-crq vbr p-acp n1.
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This way did he now chuse, wherewith to assault Christ.
This Way did he now choose, wherewith to assault christ.
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Had he really represented the World, with all the vexations attending it, the temptation had not been so great:
Had he really represented the World, with all the vexations attending it, the temptation had not been so great:
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but he sheweth the Kingdoms of the World, and the glory thereof; the bait, not the hook;
but he shows the Kingdoms of the World, and the glory thereof; the bait, not the hook;
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he talketh highly of small things, commendeth what is pleasing, but hideth the bitter of these luscious sweets;
he talketh highly of small things, commends what is pleasing, but Hideth the bitter of these luscious sweets;
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he offereth Christ the glory of the Kingdoms of the World, but dissembleth the cares, the troubles, the dangers.
he Offereth christ the glory of the Kingdoms of the World, but dissembleth the Cares, the Troubles, the dangers.
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Alass we see the best side of those that live in Courts, their gorgious apparel, their costly entertainments, their power and greatness;
Alas we see the best side of those that live in Courts, their gorgeous apparel, their costly entertainments, their power and greatness;
uh pns12 vvb dt js n1 pp-f d cst vvb p-acp n2, po32 j n1, po32 j n2, po32 n1 cc n1;
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but their fears of being depressed by superiors, jusled by equals, undermined by inferiors, are hidden from us.
but their fears of being depressed by superiors, justled by equals, undermined by inferiors, Are hidden from us.
cc-acp po32 n2 pp-f vbg vvn p-acp n2-jn, vvn p-acp n2-jn, vvn p-acp n2-jn, vbr vvn p-acp pno12.
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Therefore the temptation was dexteroufly managed by the devil, in that he shewed him the Kingdoms of the World and the glory thereof.
Therefore the temptation was dexterously managed by the Devil, in that he showed him the Kingdoms of the World and the glory thereof.
av dt n1 vbds av-j vvn p-acp dt n1, p-acp cst pns31 vvd pno31 dt n2 pp-f dt n1 cc dt n1 av.
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Temptations of the right hand are more dangerous than those of the left hand.
Temptations of the right hand Are more dangerous than those of the left hand.
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2. He sheweth the bait, before he offereth the temptation, that the World might speak for him, before he spake for himself;
2. He shows the bait, before he Offereth the temptation, that the World might speak for him, before he spoke for himself;
crd pns31 vvz dt n1, c-acp pns31 vvz dt n1, cst dt n1 vmd vvi p-acp pno31, c-acp pns31 vvd p-acp px31;
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and prepared the mind of Christ by this bewitching object before he cometh, either with his offer or demand:
and prepared the mind of christ by this bewitching Object before he comes, either with his offer or demand:
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and then afterwards before he maketh his demand, he premiseth his offer, all these things will I give thee, the offer is made before the spiteful condition is mentioned.
and then afterwards before he makes his demand, he premiseth his offer, all these things will I give thee, the offer is made before the spiteful condition is mentioned.
cc av av c-acp pns31 vvz po31 n1, pns31 vvz po31 n1, d d n2 vmb pns11 vvi pno21, dt n1 vbz vvn p-acp dt j n1 vbz vvn.
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Observe the different methods of Christ and Satan: Satan maketh shew of glory first, but Christ of the Cross:
Observe the different methods of christ and Satan: Satan makes show of glory First, but christ of the Cross:
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Satan offereth the benefit before he seemeth to require the service, as here he doth first offer, and then ask;
Satan Offereth the benefit before he seems to require the service, as Here he does First offer, and then ask;
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1349
but fallaciously, for indeed he requireth a present Act, but only promiseth a future compensation, I will give thee all these things.
but fallaciously, for indeed he requires a present Act, but only promises a future compensation, I will give thee all these things.
cc-acp av-j, c-acp av pns31 vvz dt j n1, cc-acp av-j vvz dt j-jn n1, pns11 vmb vvi pno21 d d n2.
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Christs telleth us the worst at first, Matth. 16. 24. If any man will come after me, let him deny himself,
Christ Telleth us the worst At First, Matthew 16. 24. If any man will come After me, let him deny himself,
npg1 vvz pno12 dt js p-acp ord, np1 crd crd cs d n1 vmb vvi p-acp pno11, vvb pno31 vvi px31,
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1351
and take up his Cross and follow me. and take up his Cross and follow me.
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The issue sheweth the fraud of the tempter, and the misery of those poor deluded souls, who hearken to him.
The issue shows the fraud of the tempter, and the misery of those poor deluded Souls, who harken to him.
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On the contrary, the sincerity of our Lord, and the happyness of those that obey him will soon appear.
On the contrary, the sincerity of our Lord, and the happiness of those that obey him will soon appear.
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The devil will have all payed before he part with any thing, no Worship, no Glory.
The Devil will have all paid before he part with any thing, no Worship, no Glory.
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But I am carryed too far, my purpose was only to shew his dexterity and cunning,
But I am carried too Far, my purpose was only to show his dexterity and cunning,
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1356
how he sets a colour upon sin, before he mentions it, by glorious promises, and the manifold pleasure and profit which comes by it.
how he sets a colour upon since, before he mentions it, by glorious promises, and the manifold pleasure and profit which comes by it.
c-crq pns31 vvz dt n1 p-acp n1, c-acp pns31 n2 pn31, p-acp j n2, cc dt j n1 cc n1 r-crq vvz p-acp pn31.
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3. He doth not seek to move him by naked Words, but by the sight of the thing it self.
3. He does not seek to move him by naked Words, but by the sighed of the thing it self.
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1358
Objects move the senses, senses draw away the mind;
Objects move the Senses, Senses draw away the mind;
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1359
nor are they the Porters of the soul, so much as the corrupters, Ps. 119. 37. Turn away mine eyes from beholding vanity,
nor Are they the Porters of the soul, so much as the corrupters, Ps. 119. 37. Turn away mine eyes from beholding vanity,
ccx vbr pns32 dt n2 pp-f dt n1, av av-d c-acp dt n2, np1 crd crd vvb av po11 n2 p-acp vvg n1,
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and quicken thou me in thy way. and quicken thou me in thy Way.
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If we let loose our senses without a guard, we soon contract a deadness of Heart.
If we let lose our Senses without a guard, we soon contract a deadness of Heart.
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There is nothing so soon led away as the eye, it is the broaker between the Heart and the object;
There is nothing so soon led away as the eye, it is the Broker between the Heart and the Object;
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the eye gazeth and the heart lusteth;
the eye gazes and the heart Lusteth;
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1364
this is the window by which Satan hath crept in, and all manner of taint hath been conveyed into the soul.
this is the window by which Satan hath crept in, and all manner of taint hath been conveyed into the soul.
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1365
In the first sin, Eve was corrupted this way, Gen. 3. 6. And when the woman saw that the tree was good for food,
In the First since, Eve was corrupted this Way, Gen. 3. 6. And when the woman saw that the tree was good for food,
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and that it was pleasant to the eyes, &c. She took of the fruit thereof, and did eat. and that it was pleasant to the eyes, etc. She took of the fruit thereof, and did eat.
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1367
Gazing on the fruit with delight, her heart was insnared.
Gazing on the fruit with delight, her heart was Ensnared.
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1368
We read of Potiphars Wife she cast her eyes on Ioseph, Gen. 39. 7. Achan Iosh. 7. 21. When I saw among the spoils a goodly Babylonish garment,
We read of Potiphars Wife she cast her eyes on Ioseph, Gen. 39. 7. achan Joshua 7. 21. When I saw among the spoils a goodly Babylonish garment,
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1369
and two hundred shekels of silver and a wedge of gold of fifty shekels weight, then I coveted them and took them. and two hundred shekels of silver and a wedge of gold of fifty shekels weight, then I coveted them and took them.
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1370
First he saw, then he coveted, then he took them, then he hid them, then Israel falls and he is attached by lot;
First he saw, then he coveted, then he took them, then he hid them, then Israel falls and he is attached by lot;
ord pns31 vvd, av pns31 vvn, av pns31 vvd pno32, cs pns31 vvn pno32, av np1 vvz cc pns31 vbz vvn p-acp n1;
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1371
so it is said of Sechem and Dinah, Gen. 34. 2. He saw her, and took her,
so it is said of Shechem and Dinah, Gen. 34. 2. He saw her, and took her,
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and lay with her, and defiled her. So of Sampson, Iudges 16. 1. He went to Gaza, and saw there an Harlot, and went in unto her.
and lay with her, and defiled her. So of Sampson, Judges 16. 1. He went to Gaza, and saw there an Harlot, and went in unto her.
cc vvd p-acp pno31, cc vvd pno31. av pp-f np1, n2 crd crd pns31 vvd p-acp np1, cc vvd a-acp dt n1, cc vvd p-acp p-acp pno31.
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David was ensnared by his eyes, 2 Sam. 11. 2. From the roof he saw a woman washing her self,
David was Ensnared by his eyes, 2 Sam. 11. 2. From the roof he saw a woman washing her self,
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1374
and the woman was very beautiful to look upon.
and the woman was very beautiful to look upon.
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1375
Naboths Vineyard was ever in Ahabs eye, as being near his Palace, therefore he is troubled, naboths Vineyard was ever in Ahabs eye, as being near his Palace, Therefore he is troubled,
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1376
and falls sick for it, 1 King. 21. 1, 2. Now because so many have been betrayed by their senses, the devil taketh this way to tempt Christ,
and falls sick for it, 1 King. 21. 1, 2. Now Because so many have been betrayed by their Senses, the Devil Takes this Way to tempt christ,
cc vvz j p-acp pn31, crd n1. crd crd, crd av c-acp av d vhb vbn vvn p-acp po32 n2, dt n1 vvz d n1 pc-acp vvi np1,
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as knowing this is the next way to the heart. 4. He taketh him into an high Mountain, that he might look far and near,
as knowing this is the next Way to the heart. 4. He Takes him into an high Mountain, that he might look Far and near,
c-acp vvg d vbz dt ord n1 p-acp dt n1. crd pns31 vvz pno31 p-acp dt j n1, cst pns31 vmd vvi av-j cc av-j,
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1378
and see the more Provinces, Cities, and Kingdoms, to move him the more.
and see the more Provinces, Cities, and Kingdoms, to move him the more.
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1379
The devil was sensible that small things were not to be offered to Christ, and therefore dresseth out the temptation in as glorious a manner as he can.
The Devil was sensible that small things were not to be offered to christ, and Therefore dresseth out the temptation in as glorious a manner as he can.
dt n1 vbds j cst j n2 vbdr xx pc-acp vbi vvn p-acp np1, cc av vvz av dt n1 p-acp a-acp j dt n1 c-acp pns31 vmb.
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The chapman of souls is grown thrifty of late, he doth not offer all the Kingdoms of the Earth,
The chapman of Souls is grown thrifty of late, he does not offer all the Kingdoms of the Earth,
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and the glory thereof, he knoweth that we will accept of less with thanks.
and the glory thereof, he Knoweth that we will accept of less with thanks.
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The devil buyeth many at a very easie price, he needeth not carry them so high as the Mountain, they are contented with a little gain that is got by a fraudulent bargain in the shop:
The Devil buyeth many At a very easy price, he needs not carry them so high as the Mountain, they Are contented with a little gain that is god by a fraudulent bargain in the shop:
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if we stand in our window, or at our doors, we meet with temptations enough to carry us away.
if we stand in our window, or At our doors, we meet with temptations enough to carry us away.
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He needeth not come with Kingdoms, or with the glory of all the World, thirty pence the price of a slave is enough to make Iudas betray his master, Matt. 26. 15. and the Prophet telleth us of some that will transgress for handfulls of Barley and pieces of Bread, Ezek. 13. 19. and those pretended Prophets too, making God the Author and maintainer of their lyes and deceits:
He needs not come with Kingdoms, or with the glory of all the World, thirty pence the price of a slave is enough to make Iudas betray his master, Matt. 26. 15. and the Prophet Telleth us of Some that will transgress for handfuls of Barley and Pieces of Bred, Ezekiel 13. 19. and those pretended prophets too, making God the Author and maintainer of their lies and Deceits:
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and again of those that respect persons, whether Magistrates or Ministers, Prov. 28. 21. To have respect of persons is not good,
and again of those that respect Persons, whither Magistrates or Ministers, Curae 28. 21. To have respect of Persons is not good,
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for for a piece of bread will that man transgress: for for a piece of bred will that man transgress:
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and another Prophet telleth us of those, that sell the poor for a pair of shooes, Amos 2. 6. and 8. 6. Those will take any price.
and Another Prophet Telleth us of those, that fell the poor for a pair of shoes, Amos 2. 6. and 8. 6. Those will take any price.
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And the Apostle saith of Esau, Heb. 12. 16. For one morsel of meat he sold his birth-right.
And the Apostle Says of Esau, Hebrew 12. 16. For one morsel of meat he sold his birthright.
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So that the devil may abate a great deal of what he offered Christ: he need not say to such, you shall have all these things, nay hold you!
So that the Devil may abate a great deal of what he offered christ: he need not say to such, you shall have all these things, nay hold you!
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you shall have this petty gain, that slight pleasure and carnal satisfaction.
you shall have this Petty gain, that slight pleasure and carnal satisfaction.
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It is a wonder to consider what small things make up a temptation to many yea to most.
It is a wonder to Consider what small things make up a temptation to many yea to most.
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The World is so corrupt, that they will violate Conscience with a small hire. We are not tempted with great things, less will serve the turn.
The World is so corrupt, that they will violate Conscience with a small hire. We Are not tempted with great things, less will serve the turn.
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But the devil knew that small matters were no temptation to Christ, therefore he carryeth him to the Mountain, that he might see the glory of all the earth, to make the temptation the more strong.
But the Devil knew that small matters were no temptation to christ, Therefore he Carrieth him to the Mountain, that he might see the glory of all the earth, to make the temptation the more strong.
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5. He sheweth him the Kingdoms of the World, NONLATINALPHABET, Luk. 4. 5. In a moment of time, that circumstance is not to be passed over.
5. He shows him the Kingdoms of the World,, Luk. 4. 5. In a moment of time, that circumstance is not to be passed over.
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When many objects and glorious come together of a sudden, they do the more surprize us.
When many objects and glorious come together of a sudden, they do the more surprise us.
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Therefore the more to affect Christ with the splendor of these things, and on a sudden to prevail upon him, which otherwise he was not likely to do, he did not represent the glory of these Kingdoms of the World to Christ, that he might see them one after another, but all together, that there might be less time for consideration, that so his mind might be the more blinded by the appearing splendor of the tempting object,
Therefore the more to affect christ with the splendour of these things, and on a sudden to prevail upon him, which otherwise he was not likely to do, he did not represent the glory of these Kingdoms of the World to christ, that he might see them one After Another, but all together, that there might be less time for consideration, that so his mind might be the more blinded by the appearing splendour of the tempting Object,
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and his heart the more captivated thereby.
and his heart the more captivated thereby.
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Diverse things seen in one view do more surprize us, than if viewed by a leisurely contemplation: alass!
Diverse things seen in one view do more surprise us, than if viewed by a leisurely contemplation: alas!
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We are sometimes overborn by the violence of a temptation, sometimes overtaken by the suddenness of it, Gal. 6. 1. Brethren, if one be overtaken in a fault, NONLATINALPHABET, inconsiderately and suddenly surprized by a sin.
We Are sometime overborne by the violence of a temptation, sometime overtaken by the suddenness of it, Gal. 6. 1. Brothers, if one be overtaken in a fault,, inconsiderately and suddenly surprised by a since.
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We do many things preposterously and in haste, which we repent of by leisure. Thus the devil thought to surprize Christ, but he was aware of him.
We do many things preposterously and in haste, which we Repent of by leisure. Thus the Devil Thought to surprise christ, but he was aware of him.
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6. In other temptations, the tempter doth only ask a thing to be done, but here he doth ask and promise things glorious, profitable and pleasing to carnal sense,
6. In other temptations, the tempter does only ask a thing to be done, but Here he does ask and promise things glorious, profitable and pleasing to carnal sense,
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and such as seem every way desirable. The offers of gain and glory are promised to the temptation.
and such as seem every Way desirable. The offers of gain and glory Are promised to the temptation.
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7. He craveth but one thing, a very small thing, and this under the hope of the greatest advantage. One act of external adoration, easie to be performed,
7. He craves but one thing, a very small thing, and this under the hope of the greatest advantage. One act of external adoration, easy to be performed,
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if Christ would but kneel to him, not as supream God, an inferiour adoration would have contented him;
if christ would but kneel to him, not as supreme God, an inferior adoration would have contented him;
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yeild but a little, do but fall down and worship, it shall be enough. As the Heathens of old said to the Christians, Do but touch the Censer.
yield but a little, do but fallen down and worship, it shall be enough. As the heathens of old said to the Christians, Do but touch the Censer.
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The commendation of Gods servants was, that they had not bowed the knee to Baal, Rom. 11. 4. The devil knoweth,
The commendation of God's Servants was, that they had not bowed the knee to Baal, Rom. 11. 4. The Devil Knoweth,
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if he can get us to a little, he shall get us to more; and the least reverence is too much to such an impure Spirit. Secondly, The Observations. I.
if he can get us to a little, he shall get us to more; and the least Reverence is too much to such an impure Spirit. Secondly, The Observations. I.
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Observe from that, Again the Devil taketh him; That we must expect not only to be tempted, but to be often tempted.
Observe from that, Again the devil Takes him; That we must expect not only to be tempted, but to be often tempted.
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Satan hath both his wiles and darts, Eph. 6. 11, 16. He sometimes assaulteth us with the one, sometimes with the other. Therefore,
Satan hath both his wiles and darts, Ephesians 6. 11, 16. He sometime assaulteth us with the one, sometime with the other. Therefore,
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1. Be not secure, but watch, and stand upon your defence. It is a careless Soul, that can sleep in so great a danger.
1. Be not secure, but watch, and stand upon your defence. It is a careless Soul, that can sleep in so great a danger.
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There is yet a malicious tempting Devil alive, who would sift you as wheat, Luk. 22. 31. and somewhat within you, which would betray you to him if you be not wary;
There is yet a malicious tempting devil alive, who would sift you as wheat, Luk. 22. 31. and somewhat within you, which would betray you to him if you be not wary;
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and you may meet with such snares, as you have not yet met withal. 2. Be not overmuch troubled and dejected, if you be assaulted afresh.
and you may meet with such snares, as you have not yet met withal. 2. Be not overmuch troubled and dejected, if you be assaulted afresh.
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You must make your way to heaven almost every step by conflict and conquest. Remember your baptismal vow, the obligation of which ceaseth not, till your life be ended,
You must make your Way to heaven almost every step by conflict and conquest. remember your baptismal Voelli, the obligation of which ceases not, till your life be ended,
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and then you shall be out of Gun-shot and Harmes-way. Therefore still follow the Captain of your Salvation, wherever he leadeth you.
and then you shall be out of Gunshot and Harm's way. Therefore still follow the Captain of your Salvation, wherever he leads you.
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The more Trials, the more Glory. 3. Avoid rash Judgment and Censure, if the same happen to others.
The more Trials, the more Glory. 3. Avoid rash Judgement and Censure, if the same happen to Others.
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Pyrates do not use to set upon an empty Vessel. The best are most assaulted. God permitteth it for their Trial, and Satan hath the greatest spight at them.
Pirates do not use to Set upon an empty Vessel. The best Are most assaulted. God permitteth it for their Trial, and Satan hath the greatest spite At them.
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II. Observe, That the more grievous temptations follow the lighter ones, and the last assaults and trials are usually the greatest.
II Observe, That the more grievous temptations follow the lighter ones, and the last assaults and trials Are usually the greatest.
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This is so, if you respect either the dexterity and cunning of the Tempter, represented before,
This is so, if you respect either the dexterity and cunning of the Tempter, represented before,
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or the foulness of the Temptation, viz. to Idolatry. The best of Gods Children may be tempted to the most execrable sins.
or the foulness of the Temptation, viz. to Idolatry. The best of God's Children may be tempted to the most execrable Sins.
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Thus usually doth Satan reserve his worst assaults for the last, and his last temptation is commonly the sorest. Dying Beasts bite shrewdly:
Thus usually does Satan reserve his worst assaults for the last, and his last temptation is commonly the Sorest. Dying Beasts bite shrewdly:
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so Satan rageth most, when he hath but a short time.
so Satan rages most, when he hath but a short time.
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Therefore since our warfare is not over, let us prepare for the worst brunt, and the last efforts of Satan.
Therefore since our warfare is not over, let us prepare for the worst brunt, and the last efforts of Satan.
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If God will crown us fighting, we have no cause to complain.
If God will crown us fighting, we have no cause to complain.
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Many of Gods servants, whom he could not draw to Worldliness, Sensuality, or Vain-glory in their Life-time, he will seek to inject blasphemous thoughts into their Minds at last.
Many of God's Servants, whom he could not draw to Worldliness, Sensuality, or Vainglory in their Lifetime, he will seek to inject blasphemous thoughts into their Minds At last.
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But though it be grievous, be not dismayed, your Conquest is sure and near. III. Observe, The World and Worldly things are the bait and snare, which the Tempter offereth to Christ and his followers.
But though it be grievous, be not dismayed, your Conquest is sure and near. III. Observe, The World and Worldly things Are the bait and snare, which the Tempter Offereth to christ and his followers.
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As here when he would make his last onset upon Christ, he sets before him the Kingdoms of the world,
As Here when he would make his last onset upon christ, he sets before him the Kingdoms of the world,
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and the glory of them, as the matter of the Temptation.and the glory of them, as the matter of the Temptation.
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1. There are three Enemies of our Salvation, the Devil, the World, and the Flesh, they are reckoned up together, Eph. 2. 2, 3. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.
1. There Are three Enemies of our Salvation, the devil, the World, and the Flesh, they Are reckoned up together, Ephesians 2. 2, 3. Wherein in time passed you walked according to the course of this world, according to the Prince of the power of the air, the Spirit that now works in the children of disobedience.
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Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind. Among whom also we all had our Conversation in times past, in the Lustiest of our Flesh, fulfilling the Desires of the Flesh and of the mind.
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The Devil is the deceiver and grand Architect of all wickedness;
The devil is the deceiver and grand Architect of all wickedness;
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the Flesh is the Principle that he worketh upon, or that rebelling faculty within us, that would be pleased before God;
the Flesh is the Principle that he works upon, or that rebelling faculty within us, that would be pleased before God;
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the World is the bait, by which the devil would deceive us, and steal away our hearts from God,
the World is the bait, by which the Devil would deceive us, and steal away our hearts from God,
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for it suiteth with our fleshly appetites and desires. More distinctly, that Satan is an enemy appeareth from his name, that signifieth an Adversary,
for it suiteth with our fleshly appetites and Desires. More distinctly, that Satan is an enemy appears from his name, that signifies an Adversary,
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and in many places of Scripture he is so called, as Matth. 13. 25. While men slept, the enemy came and sowed tares among the wheat, compared with the 39th. verse, The enemy that sowed them is the Devil;
and in many places of Scripture he is so called, as Matthew 13. 25. While men slept, the enemy Come and sowed tares among the wheat, compared with the 39th. verse, The enemy that sowed them is the devil;
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he is the great Enemy to God and Man, 1 Pet. 5. 8. Your adversary the Devil like a roaring Lyon walketh about, &c. The Flesh is an Enemy,
he is the great Enemy to God and Man, 1 Pet. 5. 8. Your adversary the devil like a roaring lion walks about, etc. The Flesh is an Enemy,
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yea our greatest Enemy, for it warreth against the soul, 1 Pet. 2. 11. Abstain from fleshly lusts, which war against the soul.
yea our greatest Enemy, for it Warreth against the soul, 1 Pet. 2. 11. Abstain from fleshly Lustiest, which war against the soul.
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If you indulge the Flesh, you are willing to lose your Souls.
If you indulge the Flesh, you Are willing to loose your Souls.
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Yea it warreth against the Spirit, or better part, as contrary to it, Gal. 5. 17. For the flesh lusteth against the spirit,
Yea it Warreth against the Spirit, or better part, as contrary to it, Gal. 5. 17. For the Flesh Lusteth against the Spirit,
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and the spirit against the flesh: Other things could do us no harm without our own flesh:and the Spirit against the Flesh: Other things could do us no harm without our own Flesh:
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We are tempted to Sin by Satan, encouraged to sin by the Example and Custom of the World,
We Are tempted to since by Satan, encouraged to since by the Exampl and Custom of the World,
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but enclined to Sin by our own Flesh.
but inclined to since by our own Flesh.
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The World is an Enemy of our Salvation, as well as the Devil and the Flesh, all the other Enemies get strength by it;
The World is an Enemy of our Salvation, as well as the devil and the Flesh, all the other Enemies get strength by it;
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by the bait of worldly things the devil pleaseth the flesh; we are in continual danger of being everlastingly undone by it.
by the bait of worldly things the Devil Pleases the Flesh; we Are in continual danger of being everlastingly undone by it.
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Whosoever is a Lover of the World is presumed to be a professed Enemy of God, Iam. 4. 4. Know ye not that the friendship of the world is enmity with God;
Whosoever is a Lover of the World is presumed to be a professed Enemy of God, Iam. 4. 4. Know you not that the friendship of the world is enmity with God;
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whosoever will be a friend of the world is the enemy of God. whosoever will be a friend of the world is the enemy of God.
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1 Ioh. 2. 15. If any man love the world, the love of the father is not in him.
1 John 2. 15. If any man love the world, the love of the father is not in him.
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It is an Enemy, because it keepeth us from God, who is our chief good, and the enjoyment of him among his blessed ones, which is our last end.
It is an Enemy, Because it Keepeth us from God, who is our chief good, and the enjoyment of him among his blessed ones, which is our last end.
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There is a neglect of God, and heavenly things, where the world prevaileth. 2. The devil maketh use of the world to a double end.
There is a neglect of God, and heavenly things, where the world prevails. 2. The Devil makes use of the world to a double end.
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1. To divert us from God and Heavenly things, that our Time, and Care, and Thoughts may be wholly taken up about things here below, Luk. 12. 19. Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry.
1. To divert us from God and Heavenly things, that our Time, and Care, and Thoughts may be wholly taken up about things Here below, Luk. 12. 19. Soul, thou hast much goods laid up for many Years, take thine ease, eat, drink, and be merry.
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Phil. 3. 19, 20. They mind earthly things. But our conversation is in heaven. These are perfectly opposite.Philip 3. 19, 20. They mind earthly things. But our Conversation is in heaven. These Are perfectly opposite.
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Some are of the world, and speak of the world, and wholly mind the world, and are governed by the spirit of this world;
some Are of the world, and speak of the world, and wholly mind the world, and Are governed by the Spirit of this world;
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seldom look higher, or very coldly and slightly.
seldom look higher, or very coldly and slightly.
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Thus that which should be thought of in the first place, is scarce thought of at all.
Thus that which should be Thought of in the First place, is scarce Thought of At all.
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But remember, he doth but offer you worldly things to deprive you of heavenly.
But Remember, he does but offer you worldly things to deprive you of heavenly.
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2. To draw us to some open sin for the worlds sake, as here he tempted Christ to Idolatry,
2. To draw us to Some open since for the world's sake, as Here he tempted christ to Idolatry,
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and Demas to defection from the Faith, 2 Tim. 4. 10. Demas hath forsaken us, having loved this present world.
and Demas to defection from the Faith, 2 Tim. 4. 10. Demas hath forsaken us, having loved this present world.
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Others to some carnal, fraudulent, oppressive course, whereby they are spotted by the World.
Others to Some carnal, fraudulent, oppressive course, whereby they Are spotted by the World.
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The whore of Babylon propoundeth her Abominations in a golden cup, Rev. 17. 4. and the great motive here is, All this will I give thee.
The whore of Babylon propoundeth her Abominations in a golden cup, Rev. 17. 4. and the great motive Here is, All this will I give thee.
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Though the Devil cometh not in Person to us with his offers, he doth by his Instruments,
Though the devil comes not in Person to us with his offers, he does by his Instruments,
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as Balak when he sent to Balaam to curse the Israelites, he promised him great rewards, Numb. 22. 17. I will promote thee unto very great honour,
as Balak when he sent to balaam to curse the Israelites, he promised him great rewards, Numb. 22. 17. I will promote thee unto very great honour,
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and I will do whatsoever thou sayest unto me, Come therefore, I pray thee, curse me this people. and I will do whatsoever thou Sayest unto me, Come Therefore, I pray thee, curse me this people.
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So when he doth intice you by the motions of your own hearts to any thing that is unlawful, to falshood, deceit,
So when he does entice you by the motions of your own hearts to any thing that is unlawful, to falsehood, deceit,
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or unjust gain, or to get and keep wealth by any base or unjust means, or doing something, that is base, and unworthy of your Religion.
or unjust gain, or to get and keep wealth by any base or unjust means, or doing something, that is base, and unworthy of your Religion.
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3. I Observe, that Temptations from the world may prevail with us. Satan maketh use of a twofold Artifice.
3. I Observe, that Temptations from the world may prevail with us. Satan makes use of a twofold Artifice.
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The one is to greaten the worldly Object, the other is to make us large promises of success, happiness,
The one is to greaten the worldly Object, the other is to make us large promises of success, happiness,
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and contentment in our evil enterprizes.
and contentment in our evil Enterprises.
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1. He useth this sleight here, he doth in the most inticing manner lay the world before Christ as a splendid object, to greaten it in Christs Thoughts and apprehensions.
1. He uses this sleight Here, he does in the most enticing manner lay the world before christ as a splendid Object, to greaten it in Christ Thoughts and apprehensions.
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Therefore when we begin to magnifie the Riches, Pomp and pleasures of the World, the devil is at our Elbow,
Therefore when we begin to magnify the Riches, Pomp and pleasures of the World, the Devil is At our Elbow,
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and we are running into the snare.
and we Are running into the snare.
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And therefore if we begin to say, happy is the people that is in such a case, it is time to correct our selves and say, yea happy is the people whose God is the Lord, Psal. 144. 15. Take heed the devil doth not gain this advantage over you, to make you follow the world with the greatest earnestness,
And Therefore if we begin to say, happy is the people that is in such a case, it is time to correct our selves and say, yea happy is the people whose God is the Lord, Psalm 144. 15. Take heed the Devil does not gain this advantage over you, to make you follow the world with the greatest earnestness,
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and spiritual and heavenly things in a slight and overly manner. Esteem, desires, resolutions of worldly Greatness, though not upon base conditions, begin the Temptation.
and spiritual and heavenly things in a slight and overly manner. Esteem, Desires, resolutions of worldly Greatness, though not upon base conditions, begin the Temptation.
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You think it is a fine thing to live in Pomp, and at ease, to swim in pleasures,
You think it is a fine thing to live in Pomp, and At ease, to swim in pleasures,
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and begin to resolve to make it your business. The devil hath you upon the hip, it is a hour of Temptation.
and begin to resolve to make it your business. The Devil hath you upon the hip, it is a hour of Temptation.
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2. His next course is to make large offers and promises by his instruments, or your own thoughts, that though you neglect God and Heaven,
2. His next course is to make large offers and promises by his Instruments, or your own thoughts, that though you neglect God and Heaven,
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and do engage in some sinful course, you shall do well in the world, and enjoy full satisfaction.
and do engage in Some sinful course, you shall do well in the world, and enjoy full satisfaction.
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There is a double evil in Satans Offers and Promises. 1. They are false, and fallacious.
There is a double evil in Satan Offers and Promises. 1. They Are false, and fallacious.
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All these things will I give thee. Satan maketh fair offers of what he cannot perform:All these things will I give thee. Satan makes fair offers of what he cannot perform:
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He promiseth many things, but doth only promise them: he offereth the Kingdomes of the world to Christ, but cannot make good his word;
He promises many things, but does only promise them: he Offereth the Kingdoms of the world to christ, but cannot make good his word;
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he sheweth them to Christ, but cannot give them.
he shows them to christ, but cannot give them.
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And this is the devils wont, to be liberal in promises, to fill the minds of those that hearken to him with vain hopes,
And this is the Devils wont, to be liberal in promises, to fill the minds of those that harken to him with vain hope's,
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as if he could transfer the Riches and Honours of the world to whom he pleaseth,
as if he could transfer the Riches and Honours of the world to whom he Pleases,
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whereas they are shamefully disappointed, and find their ruine in the very things, in which they sought their Exaltation,
whereas they Are shamefully disappointed, and find their ruin in the very things, in which they sought their Exaltation,
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and their projects are crossed, for the earth is the Lords, and the fulness thereof, 1 Cor. 11. 26. 2. All the devils offers, and promises have a spightful condition annexed.
and their projects Are crossed, for the earth is the lords, and the fullness thereof, 1 Cor. 11. 26. 2. All the Devils offers, and promises have a spiteful condition annexed.
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He pretendeth to give, but yet selleth at the dearest rates. It is but a barter and exchange;
He pretendeth to give, but yet Selleth At the dearest rates. It is but a barter and exchange;
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a flat bargain, but no gift. He must have our souls, God is dishonoured, his Laws broken, his Spirit grieved.
a flat bargain, but no gift. He must have our Souls, God is dishonoured, his Laws broken, his Spirit grieved.
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The devil staineth his grant with unjust covenants, and exacteth more than the thing is worth.
The Devil stains his grant with unjust Covenants, and exacteth more than the thing is worth.
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Two wayes then must we defeat the Temptation.
Two ways then must we defeat the Temptation.
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1. Not believing his Promises, that I must be beholding to sin to make me happy.
1. Not believing his Promises, that I must be beholding to since to make me happy.
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Those that by unlawful means get up to honour and wealth, seem to have accepted the devils offer, they think he is Lord of the world,
Those that by unlawful means get up to honour and wealth, seem to have accepted the Devils offer, they think he is Lord of the world,
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and all the Kingdoms and the Glory thereof.
and all the Kingdoms and the Glory thereof.
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Do not look upon wealth as the devils gift, as a thing to be gotten by fraud, flattery, corruption, bribery: alas!
Do not look upon wealth as the Devils gift, as a thing to be got by fraud, flattery, corruption, bribery: alas!
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it is put into bags with holes, Haggai 1. 6. It is called the deceitfulness of riches, Matth. 13. 22. They promise that contentment and happiness, which they cannot give.
it is put into bags with holes, Chaggai 1. 6. It is called the deceitfulness of riches, Matthew 13. 22. They promise that contentment and happiness, which they cannot give.
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There is sure dependance on the Lord's, but none on Satans promises.
There is sure dependence on the Lord's, but none on Satan promises.
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Young men that are to begin the world, take up this resolution, take what God sendeth,
Young men that Are to begin the world, take up this resolution, take what God sends,
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but resolve never to take wealth out of Satans hands;
but resolve never to take wealth out of Satan hands;
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what God sendeth in the fair way of his Providence by his blessing on your lawful endeavors, Prov. 10. 4. The hand of the diligent maketh rich. And Ver. 22. The blessing of the Lord it maketh rich,
what God sends in the fair Way of his Providence by his blessing on your lawful endeavors, Curae 10. 4. The hand of the diligent makes rich. And Ver. 22. The blessing of the Lord it makes rich,
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and he addeth no sorrow with it. and he adds no sorrow with it.
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When you deal righteously, and do not barely heap up treasure to your selves, but seek to grow rich towards God, to subordinate all to heaven, and a better pursuit:
When you deal righteously, and do not barely heap up treasure to your selves, but seek to grow rich towards God, to subordinate all to heaven, and a better pursuit:
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otherwise God can find a moth and a thief for your Estates.
otherwise God can find a moth and a thief for your Estates.
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2. The other way is, to consider, what a sad bargain you make by gratifying the devil, and hearkning to his Counsel.
2. The other Way is, to Consider, what a sad bargain you make by gratifying the Devil, and Harkening to his Counsel.
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Matth. 16. 26. What is a man profited, if he shall gain the whole world, Matthew 16. 26. What is a man profited, if he shall gain the Whole world,
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and lose his own soul? or what shall a man give in exchange for his soul? A man never gets any thing with Satan,and loose his own soul? or what shall a man give in exchange for his soul? A man never gets any thing with Satan,
cc vvi po31 d n1? cc q-crq vmb dt n1 vvb p-acp n1 p-acp po31 n1? dt n1 av-x vvz d n1 p-acp np1,
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but he shall lose that which is more precious: he never maketh a proffer to our advantage, but to our loss and hurt.
but he shall loose that which is more precious: he never makes a proffer to our advantage, but to our loss and hurt.
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Follow the world as hard as you can, lie, cosen, cheat, and you shall be rich;
Follow the world as hard as you can, lie, Cousin, cheat, and you shall be rich;
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put the case it is so, but I must lose my soul, not in a natural, but legal sense;
put the case it is so, but I must loose my soul, not in a natural, but Legal sense;
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Iob 27. 8. What is the hope of the hypocrite though he hath gained, when God taketh away his soul? He hath far better things from us, then we have from him;Job 27. 8. What is the hope of the hypocrite though he hath gained, when God Takes away his soul? He hath Far better things from us, then we have from him;
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a Birth-right for a mess of Pottage, the hopes of Heaven for an opulent condition here below.
a Birthright for a mess of Pottage, the hope's of Heaven for an opulent condition Here below.
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The Bird buys the Fowlers bait at a dear rate, when his life must go for it.
The Bird buys the Fowlers bait At a dear rate, when his life must go for it.
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Thy soul must be lost, which all the Gold and Silver in the world cannot redeem and recover.
Thy soul must be lost, which all the Gold and Silver in the world cannot Redeem and recover.
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4. I observe again, that Christ by his refusal hath taught us to tread the world under our feet,
4. I observe again, that christ by his refusal hath taught us to tread the world under our feet,
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and all the glory of it should be an uneffectual and cold motive to a sanctified soul.
and all the glory of it should be an uneffectual and cold motive to a sanctified soul.
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If we have the same Spirit that was in Christ, it will be so.
If we have the same Spirit that was in christ, it will be so.
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All the Kingdoms of the World and the Glory of them was far too little to make up a Temptation to him.
All the Kingdoms of the World and the Glory of them was Far too little to make up a Temptation to him.
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A mortified heart will contemn all this in comparison of our duty to God, and the comfort of a good Conscience, and the Hopes of Glory.
A mortified heart will contemn all this in comparison of our duty to God, and the Comfort of a good Conscience, and the Hope's of Glory.
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Surely they have not the Spirit of Christ, who are taken with small things, with a Babylonish Garment, or some petty Temptation.
Surely they have not the Spirit of christ, who Are taken with small things, with a Babylonish Garment, or Some Petty Temptation.
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USES. The Use is to teach us how to counterwork Satan.
USES. The Use is to teach us how to counterwork Satan.
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1. Since he worketh upon the fleshly mind, we are to be mortified and grow dead to the world.
1. Since he works upon the fleshly mind, we Are to be mortified and grow dead to the world.
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We profess Faith in a Crucified Lord, we must be like him, Crucified as he was Crucified;
We profess Faith in a crucified Lord, we must be like him, crucified as he was crucified;
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then shall we glory in the Cross of Christ, when we feel the vertue of it,
then shall we glory in the Cross of christ, when we feel the virtue of it,
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and are planted into the likeness of it, Gal. 6. 14. God forbid that I should glory, save in the cross of our Lord Iesus Christ, by whom the world is crucified unto me, and I unto the world.
and Are planted into the likeness of it, Gal. 6. 14. God forbid that I should glory, save in the cross of our Lord Iesus christ, by whom the world is Crucified unto me, and I unto the world.
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Grow more dead to the Riches, Honour, Pomp, Pleasure, the Favour, Fear, Love, Wrath, Praise and Dispraise of Men, that we may readily deny these things,
Grow more dead to the Riches, Honour, Pomp, Pleasure, the Favour, fear, Love, Wrath, Praise and Dispraise of Men, that we may readily deny these things,
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so far as opposite to the Kingdom of Christ, or our duty to God, or as they lessen our Affections to him.
so Far as opposite to the Kingdom of christ, or our duty to God, or as they lessen our Affections to him.
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We die as our esteem of those things doth decay; till the mans temper be altered there is no hope to prevail by Argument:
We die as our esteem of those things does decay; till the men temper be altered there is no hope to prevail by Argument:
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onely they that are made partakers of a divine Nature do escape the corruption that is in the world through Lust.
only they that Are made partakers of a divine Nature do escape the corruption that is in the world through Lust.
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2. Since he worketh by Representation and Promise, you must be prepared against both.
2. Since he works by Representation and Promise, you must be prepared against both.
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1. As he worketh by Representation, or the fair shew and splendid Appearance of worldly things, you must check it.
1. As he works by Representation, or the fair show and splendid Appearance of worldly things, you must check it.
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(1.) By considering the little subsistance and reality that is in this fair appearance, 1 Cor. 7. 31. The fashion of this world passeth away, NONLATINALPHABET It is but a draft, an empty Pageantry;
(1.) By considering the little subsistence and reality that is in this fair appearance, 1 Cor. 7. 31. The fashion of this world passes away, It is but a draft, an empty Pageantry;
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so it is called, Psal. 39. 6. Avain shew; an Image, shadow, or dream, that vanisheth in a trice.
so it is called, Psalm 39. 6. Avain show; an Image, shadow, or dream, that Vanishes in a trice.
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So Prov. 23. 5. Wilt thou set thine eyes upon that which is not? It was not a-while ago,
So Curae 23. 5. Wilt thou Set thine eyes upon that which is not? It was not awhile ago,
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and within a little while it will not be again, at least to us it will not be, we must shortly bid good night to all the World, 1 Pet. 1. 24. All flesh is grass, and the glory thereof as the flower of the grass.
and within a little while it will not be again, At least to us it will not be, we must shortly bid good night to all the World, 1 Pet. 1. 24. All Flesh is grass, and the glory thereof as the flower of the grass.
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David saith Psal. 119. 86. I have seen an end of all perfection. David Says Psalm 119. 86. I have seen an end of all perfection.
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It is good often to intermingle these serious thoughts of the frailty of all sublunary injoyments, to keep us modest in what we have,
It is good often to intermingle these serious thoughts of the frailty of all sublunary enjoyments, to keep us modest in what we have,
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or desire to have, that we may not be blinded with the delusions of the Flesh,
or desire to have, that we may not be blinded with the delusions of the Flesh,
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and inchanted with an admiration of worldly Felicity.
and enchanted with an admiration of worldly Felicity.
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(2.) As the devil seeketh to open the eye of sense, so must we open the eye of Faith, 2 Cor. 4. 18. We look not at the things which are seen,
(2.) As the Devil seeks to open the eye of sense, so must we open the eye of Faith, 2 Cor. 4. 18. We look not At the things which Are seen,
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but at the things which are not seen;
but At the things which Are not seen;
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for the things which are seen are temporal, but the things which are not seen are eternal. for the things which Are seen Are temporal, but the things which Are not seen Are Eternal.
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Things unseen must be every day greatened in our Eyes, that all our pursuit after things seen may be subordinated to our desires of, and labour after things unseen.
Things unseen must be every day greatened in our Eyes, that all our pursuit After things seen may be subordinated to our Desires of, and labour After things unseen.
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There we must see the greatest Reality, or else we have not the true Christian Faith, Heb. 11. 1. Faith is the substance of things hoped for,
There we must see the greatest Reality, or Else we have not the true Christian Faith, Hebrew 11. 1. Faith is the substance of things hoped for,
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and the evidence of things not seen. and the evidence of things not seen.
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It is such an evidence of the worth and reality of the unseen Glory, as draweth off the heart from things seen, which are so pleasing to the flesh;
It is such an evidence of the worth and reality of the unseen Glory, as draws off the heart from things seen, which Are so pleasing to the Flesh;
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Faith sets it before the eye of the soul in the Promises of the Gospel, Heb. 6. 18. Who have fled for refuge to lay hold upon the hope set before us.
Faith sets it before the eye of the soul in the Promises of the Gospel, Hebrew 6. 18. Who have fled for refuge to lay hold upon the hope Set before us.
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Heb. 12. 2. Who for the joy that was set before him, endured the cross, &c. 2. As he dealeth with us by Promise.Hebrew 12. 2. Who for the joy that was Set before him, endured the cross, etc. 2. As he deals with us by Promise.
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Every thing we hope to get by sin is a kind of promise or offer of the devil to us:
Every thing we hope to get by since is a kind of promise or offer of the Devil to us:
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As suppose by unconscionable dealing in our Calling.
As suppose by unconscionable dealing in our Calling.
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Here consider two things, 1. The falsity of the Devils Promises. 2. The truth and stability of Gods Promises.
Here Consider two things, 1. The falsity of the Devils Promises. 2. The truth and stability of God's Promises.
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1. The falsity of Satans Promises.
1. The falsity of Satan Promises.
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Either he giveth not what he promised, as he promised our first Parents to be as Gods, Gen. 3. 5. Ye shall be as Gods. And what ensued, Psal. 49. 12. Man that is in honour and understandeth not is like the beasts that perish, degraded to the Beasts,
Either he gives not what he promised, as he promised our First Parents to be as God's, Gen. 3. 5. You shall be as God's And what ensued, Psalm 49. 12. Man that is in honour and understands not is like the beasts that perish, degraded to the Beasts,
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as the brutish and bestial nature prevailed in him when he fell from God. Or else, if we have them, we were better be without them;
as the brutish and bestial nature prevailed in him when he fell from God. Or Else, if we have them, we were better be without them;
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we have them with a Curse, with the loss of better things, Ier. 17. 13. Oh Lord! all that forsake thee shall be ashamed,
we have them with a Curse, with the loss of better things, Jeremiah 17. 13. O Lord! all that forsake thee shall be ashamed,
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and they that depart from me shall be written in the earth. They are condemned to this felicity, we have them with stings of Conscience, Matth. 27. 4, 5. I have sinned, in that I have betrayed innocent blood,
and they that depart from me shall be written in the earth. They Are condemned to this felicity, we have them with stings of Conscience, Matthew 27. 4, 5. I have sinned, in that I have betrayed innocent blood,
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and he cast down the pieces of silver in the Temple, and went and hanged himself; and he cast down the Pieces of silver in the Temple, and went and hanged himself;
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which are most quick and sensible when we come to dye, Ier. 17. 11. He that getteth riches, and not by right, shall leave them in the midst of his dayes,
which Are most quick and sensible when we come to die, Jeremiah 17. 11. He that gets riches, and not by right, shall leave them in the midst of his days,
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and at his end shall be a fool. and At his end shall be a fool.
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Now rise up in Indignation against the Temptation, shall I fell my birthright? Lose my fatness to rule over the trees? As the olive Tree in Iotham 's Parable, Iudges 9. 9. 2. The Sufficiency and Stability of Gods Promises. (1.) Sufficiency:
Now rise up in Indignation against the Temptation, shall I fell my birthright? Loose my fatness to Rule over the trees? As the olive Tree in Jotham is Parable, Judges 9. 9. 2. The Sufficiency and Stability of God's Promises. (1.) Sufficiency:
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Gen. 17. 1. I am the almighty God, walk before me and be thou perfect. Gen. 17. 1. I am the almighty God, walk before me and be thou perfect.
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1 Tim. 4. 8. Godliness is profitable for all things, having the promise of the life that now is,
1 Tim. 4. 8. Godliness is profitable for all things, having the promise of the life that now is,
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and of that which is to come: of heaven and of Earth, Mat. 6. 33. Seek ye first the kingdom of God,
and of that which is to come: of heaven and of Earth, Mathew 6. 33. Seek you First the Kingdom of God,
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and the righteousness thereof, and all these things shall be added to you. and the righteousness thereof, and all these things shall be added to you.
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It may be you have less than those that indulge themselves in all manner of shifts and wiles,
It may be you have less than those that indulge themselves in all manner of shifts and wiles,
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but you shall have enough, not to be left wholly destitute, Heb. 13. 5. He hath said, I will never leave thee,
but you shall have enough, not to be left wholly destitute, Hebrew 13. 5. He hath said, I will never leave thee,
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nor forsake thee. And you shall have it with contentment, Prov. 15. 6. In the house of the righteous is much treasure,
nor forsake thee. And you shall have it with contentment, Curae 15. 6. In the house of the righteous is much treasure,
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but in the revenues of the wicked is trouble. but in the revenues of the wicked is trouble.
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And better is a little with righteousness then great revennes with sin, Prov. 16. 8. And you have it so as not to lose other things.
And better is a little with righteousness then great revennes with since, Curae 16. 8. And you have it so as not to loose other things.
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(2.) Stability, 2 Cor. 1. 20. All the promises of God in him are yea, and in him Amen.
(2.) Stability, 2 Cor. 1. 20. All the promises of God in him Are yea, and in him Amen.
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And Heb. 6. 18. That by two immutable things, in which it was impossible for God to lye, we might have strong consolation, &c. Psal. 119. 111. Thy testimonies have I taken as an heritage for ever;
And Hebrew 6. 18. That by two immutable things, in which it was impossible for God to lie, we might have strong consolation, etc. Psalm 119. 111. Thy testimonies have I taken as an heritage for ever;
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they are the rejoycing of my heart. 4. Observe [ Fall down ] The Pride of the Devil: they Are the rejoicing of my heart. 4. Observe [ Fallen down ] The Pride of the devil:
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he sinneth from the beginning, 1 Ioh. 3. 8. The sin of Pride was fatal to him at first,
he Sinneth from the beginning, 1 John 3. 8. The since of Pride was fatal to him At First,
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and the cause of those Chains of darkness in which now he is held:
and the cause of those Chains of darkness in which now he is held:
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yet still he sinneth the same sin, he requireth Adoration, and would be admitted into a Partnership of Divine Worship.
yet still he Sinneth the same since, he requires Adoration, and would be admitted into a Partnership of Divine Worship.
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He obtained it from Pagans and Idolaters, not from Christ.
He obtained it from Pagans and Idolaters, not from christ.
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The Angel deprecates and detests it, Rev. 19. 10. And I fell at his feet, to worship him,
The Angel deprecates and detests it, Rev. 19. 10. And I fell At his feet, to worship him,
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and he said unto me, see thou do it not, for I am thy fellow servant,
and he said unto me, see thou do it not, for I am thy fellow servant,
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and of thy brethren, that have the testimony of Iesus;
and of thy brothers, that have the testimony of Iesus;
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worship thou God. So Rev. 22. 9. I fell down to worship before the face of the angel, that shewed me these things,
worship thou God. So Rev. 22. 9. I fell down to worship before the face of the angel, that showed me these things,
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and he said to me, see thou do it not, for I am thy fellow servant,
and he said to me, see thou do it not, for I am thy fellow servant,
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and of thy brethren the prophets, and of them that keep the sayings of this book; worship God.
and of thy brothers the Prophets, and of them that keep the sayings of this book; worship God.
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Paul when the Priests at Lycaonia were about to sacrifice to him, Acts 14. 14, 15. When the Apostles heard of it, they rent their clothes,
Paul when the Priests At Lycaonia were about to sacrifice to him, Acts 14. 14, 15. When the Apostles herd of it, they rend their clothes,
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and run in among the people, crying out, and saying, Sirs, why do you these things? we also are men of like passions with you,
and run in among the people, crying out, and saying, Sirs, why do you these things? we also Are men of like passion with you,
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and preach unto you, that ye should turn from these vanities unto the living God. But the evil Angels they are apt to invade the right of God.and preach unto you, that you should turn from these vanities unto the living God. But the evil Angels they Are apt to invade the right of God.
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SERMON. VI.
SERMON. VI.
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MATTH. 4. 10. Then saith Iesus unto him, Get thee hence Satan, for it is written, Thou shalt worship the Lord thy God,
MATTHEW. 4. 10. Then Says Iesus unto him, Get thee hence Satan, for it is written, Thou shalt worship the Lord thy God,
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and him onely shalt thou serve. THirdly, Christ's Answer and Reply, which is double. I. By way of Rebuke, Defiance, and bitter Reprehension. Get thee hence Satan. II. By way of Confutation. For it is written, &c. 1. The Rebuke sheweth Christs Indignation against Idolatry, Get thee hence Satan. This was not to be endured.
and him only shalt thou serve. Thirdly, Christ's Answer and Reply, which is double. I. By Way of Rebuke, Defiance, and bitter Reprehension. Get thee hence Satan. II By Way of Confutation. For it is written, etc. 1. The Rebuke shows Christ Indignation against Idolatry, Get thee hence Satan. This was not to be endured.
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Twice Christ useth this form of Speech, NONLATINALPHABET, to Satan tempting him to Idolatry here, and when his servant disswaded him from suffering, Mat. 16. 23. Get thee behind me satan,
Twice christ uses this from of Speech,, to Satan tempting him to Idolatry Here, and when his servant dissuaded him from suffering, Mathew 16. 23. Get thee behind me satan,
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for thou art an offence to me, for thou savourest not the things that be of God,
for thou art an offence to me, for thou savourest not the things that be of God,
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but those that be of men. but those that be of men.
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This suggestion intrenched or touched upon the Glory of God, the other upon his love to Mankind, and Christ could endure neither;
This suggestion entrenched or touched upon the Glory of God, the other upon his love to Mankind, and christ could endure neither;
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Satan is commanded out of his Presence with Indignation.
Satan is commanded out of his Presence with Indignation.
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The same zeal we see in his servants, in Moses in case of Idolatry, Exod. 32. 19. He brake the Tables: So in case of contradiction to the Faith of Christ, Paul taketh up Elimas, Acts 13. 10. O full of subtilty and all mischief! thou child of the devil! thou enemy of all righteousness!
The same zeal we see in his Servants, in Moses in case of Idolatry, Exod 32. 19. He brake the Tables: So in case of contradiction to the Faith of christ, Paul Takes up Elymas, Acts 13. 10. Oh full of subtlety and all mischief! thou child of the Devil! thou enemy of all righteousness!
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wilt thou not cease to pervert the right ways of the Lord? Open Blasphemy must be abhorred,wilt thou not cease to pervert the right ways of the Lord? Open Blasphemy must be abhorred,
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and needeth not onely a Confutation but a Rebuke.
and needs not only a Confutation but a Rebuke.
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Besides, it was an impudent demand of Satan to require Adoration from him, to whom Adoration is due from every Creature;
Beside, it was an impudent demand of Satan to require Adoration from him, to whom Adoration is due from every Creature;
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to ask him to bow down before him, to whom every knee must bow: and therefore a bold temptation must have a peremptory Answer.
to ask him to bow down before him, to whom every knee must bow: and Therefore a bold temptation must have a peremptory Answer.
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There is no mincing in such cases. It is no way contrary to that Lenity that was in Christ;
There is no mincing in such cases. It is no Way contrary to that Lenity that was in christ;
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and it teacheth us in such open cases of Blasphemy and downright sin, not to parley with the Devil but to defie him.
and it Teaches us in such open cases of Blasphemy and downright since, not to parley with the devil but to defy him.
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2. By way of Confutation, for it is written thou shalt worship the Lord thy God,
2. By Way of Confutation, for it is written thou shalt worship the Lord thy God,
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and him only shalt thou serve. Where observe, 1. Christ answereth to the main point, not to by matters.and him only shalt thou serve. Where observe, 1. christ Answers to the main point, not to by matters.
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He doth not dispute the devils title, nor debate the reality of his promises; to do this would tacitly imply a likeing of the temptation.
He does not dispute the Devils title, nor debate the reality of his promises; to do this would tacitly imply a liking of the temptation.
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No but he disproveth the evil of the suggestion from this unclean and proud spirit: A better answer could not be given unto the tempter.
No but he disproveth the evil of the suggestion from this unclean and proud Spirit: A better answer could not be given unto the tempter.
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So that herein we see the Wisdom of Christ;
So that herein we see the Wisdom of christ;
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which teacheth us to pass by impertinent matters, and to speak expresly to the cause in hand in all our debates with Satan and his instruments.
which Teaches us to pass by impertinent matters, and to speak expressly to the cause in hand in all our debates with Satan and his Instruments.
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2. He citeth Scripture, and thereby teacheth, that the Word of God laid up in the heart and used pertinently, will ward off the blows of every temptation.
2. He citeth Scripture, and thereby Teaches, that the Word of God laid up in the heart and used pertinently, will ward off the blows of every temptation.
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This weapon Christ used all along with success, and therefore it is well called, the Sword of the spirit, Eph. 6. 17. It is a sword and so a weapon both offensive and defensive, Heb. 4. 12. The Word of God is quick and powerful, sharper then any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow,
This weapon christ used all along with success, and Therefore it is well called, the Sword of the Spirit, Ephesians 6. 17. It is a sword and so a weapon both offensive and defensive, Hebrew 4. 12. The Word of God is quick and powerful, sharper then any two edged sword, piercing even to the dividing asunder of soul and Spirit, and of the Joints and marrow,
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and is a discerner of the thoughts, and intents of the heart. and is a discerner of the thoughts, and intents of the heart.
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And a sword of the spirit, because the spirit is the Author of it, 2 Pet. 1. 21. Holy men of God spake,
And a sword of the Spirit, Because the Spirit is the Author of it, 2 Pet. 1. 21. Holy men of God spoke,
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as they were moved by the Holy Ghost, he formed and fashioned this weapon for us;as they were moved by the Holy Ghost, he formed and fashioned this weapon for us;
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and because its efficacy dependeth on the spirit, who timously bringeth it to our remembrance, and doth enliven the word and maketh it effectual.
and Because its efficacy dependeth on the Spirit, who Timely brings it to our remembrance, and does enliven the word and makes it effectual.
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Therefore it teacheth us to be much acquainted with the Lords written Word.
Therefore it Teaches us to be much acquainted with the lords written Word.
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The timely calling to mind of a word in Scripture is better than all other Arguments, a word forbidding or threatning such an evil, Psal. 119. 11. Thy word have I hid in my heart, that I might not sin against thee:
The timely calling to mind of a word in Scripture is better than all other Arguments, a word forbidding or threatening such an evil, Psalm 119. 11. Thy word have I hid in my heart, that I might not sin against thee:
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pressing the practice of such a duty, when we are slow of heart, Psal. 119. 50. Thy word hath quickned me:
pressing the practice of such a duty, when we Are slow of heart, Psalm 119. 50. Thy word hath quickened me:
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or a word speaking encouragement to the soul exercised with such a Cross, Heb. 12. 5. Ye have forgotten the exhortation, which speaketh unto you as unto Children, my son!
or a word speaking encouragement to the soul exercised with such a Cross, Hebrew 12. 5. You have forgotten the exhortation, which speaks unto you as unto Children, my son!
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despise not thou the chastening of the Lord, nor faint when thou art rebuked of him, Psal. 119. 92. Unless thy Law had been my delight, I should then have perished in mine affliction, still it breaketh the strength of the temptation whatsoever it be.despise not thou the chastening of the Lord, nor faint when thou art rebuked of him, Psalm 119. 92. Unless thy Law had been my delight, I should then have perished in mine affliction, still it breaks the strength of the temptation whatsoever it be.
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3. The words are cited out of the book of Deuteronomy. Indeed out of that book all Christs answers are taken, which sheweth us the excellency of that book.
3. The words Are cited out of the book of Deuteronomy. Indeed out of that book all Christ answers Are taken, which shows us the excellency of that book.
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It was of great esteem among the Jews, and it should be so among all Christians,
It was of great esteem among the jews, and it should be so among all Christians,
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and it will be so of all that read it attentively. The Church could not have wanted it.
and it will be so of all that read it attentively. The Church could not have wanted it.
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4. The places out of which it is cited are two, Deut. 6. 13. Thou shalt fear the Lord thy God,
4. The places out of which it is cited Are two, Deuteronomy 6. 13. Thou shalt Fear the Lord thy God,
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and serve him, and swear by his name. And again Deut. 10. 20. Thou shalt fear the Lord thy God, and serve him,
and serve him, and swear by his name. And again Deuteronomy 10. 20. Thou shalt Fear the Lord thy God, and serve him,
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and to him shalt thou cleave. and to him shalt thou cleave.
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Christ according to the Septuagint, thou shalt worship the Lord thy God and him only shalt thou serve.
christ according to the septuagint, thou shalt worship the Lord thy God and him only shalt thou serve.
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NONLATINALPHABET only which is emphatical, seemeth to be added to the Text, but it is necessarily implyed in the words of Moses; for his Scope was to bind the people to the fear and worship of one God.
only which is emphatical, seems to be added to the Text, but it is necessarily employed in the words of Moses; for his Scope was to bind the people to the Fear and worship of one God.
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None was so wicked and prophane as to deny that God was to be feared and worshipped;
None was so wicked and profane as to deny that God was to be feared and worshipped;
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but many might think that either the Creatures, or the gods of the Gentiles might be taken into fellowship of this Reverence and Adoration, him is only him, NONLATINALPHABET, is exclusive, if NONLATINALPHABET, were left out.
but many might think that either the Creatures, or the God's of the Gentiles might be taken into fellowship of this reverence and Adoration, him is only him,, is exclusive, if, were left out.
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See the place, Deut. 6. 13, 14. Thou shalt fear the Lord thy God, and serve him,
See the place, Deuteronomy 6. 13, 14. Thou shalt Fear the Lord thy God, and serve him,
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and shalt swear by his name, ye shall not go after other gods, of the gods of the people, which are round about you.and shalt swear by his name, you shall not go After other God's, of the God's of the people, which Are round about you.
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And in other places it is exprest, as 1 Sam. 7. 3. If you prepare your hearts unto the Lord, and serve him only.
And in other places it is expressed, as 1 Sam. 7. 3. If you prepare your hearts unto the Lord, and serve him only.
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The devil excepts not against this Interpretation, as being fully convinced and silenced by it.
The Devil excepts not against this Interpretation, as being Fully convinced and silenced by it.
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And it is a known story, that this was the cause, why the Pagans would not admit the God of the Jews,
And it is a known story, that this was the cause, why the Pagans would not admit the God of the jews,
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as revealed in the Old Testament, or Christ as revealed in the New to be an object of Adoration,
as revealed in the Old Testament, or christ as revealed in the New to be an Object of Adoration,
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because he would be worshipped alone, all other Deities excluded.
Because he would be worshipped alone, all other Deities excluded.
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The gods of the Heathens were good-fellowgods, would admit partnership, as common Whores are less jealous then the marryed Wife:
The God's of the heathens were good-fellowgods, would admit partnership, as Common Whores Are less jealous then the married Wife:
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though their Lovers went to never so many besides themselves, yet to them it was all one, whensoever they returned to them and brought their Gifts and Offerings.
though their Lovers went to never so many beside themselves, yet to them it was all one, whensoever they returned to them and brought their Gifts and Offerings.
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5. In this place quoted by our Saviour there is imployed a distinction of inward and outward Worship.
5. In this place quoted by our Saviour there is employed a distinction of inward and outward Worship.
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Fear is for inward Worship, serve is for outward Worship, and the Profession of the same. fear is for inward Worship, serve is for outward Worship, and the Profession of the same.
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Fear in Moses is expounded Worship by Christ; so Mat. 15. 9. compared with Isa. 29. 13. In vain do they Worship me, teaching for Doctrines the Commandments of Men, but in the Prophet it is their fear towards me is taught by the precepts of men. fear in Moses is expounded Worship by christ; so Mathew 15. 9. compared with Isaiah 29. 13. In vain do they Worship me, teaching for Doctrines the commandments of Men, but in the Prophet it is their Fear towards me is taught by the Precepts of men.
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He that worshippeth, feareth and reverenceth what he worshippeth; or else all his worship is but a complement and empty formality.
He that Worshippeth, fears and reverenceth what he Worshippeth; or Else all his worship is but a compliment and empty formality.
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So that the Fear of God is that reverence and estimation that we have of God, the serving of God is the necessary effect and fruit of it;
So that the fear of God is that Reverence and estimation that we have of God, the serving of God is the necessary Effect and fruit of it;
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for service is an open Testimony of our reverence and worship. In this place you have worship and service, both which are due to God onely.
for service is an open Testimony of our Reverence and worship. In this place you have worship and service, both which Are due to God only.
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But that you may perceive the force of our Saviours Argument, and also of this precept, I shall a little dilate on the word service, what the Scripture intendeth thereby.
But that you may perceive the force of our Saviors Argument, and also of this precept, I shall a little dilate on the word service, what the Scripture intends thereby.
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Satan saith, bow down and worship me: Christ saith, Thou shalt worship the Lord thy God, and him onely shalt thou serve.
Satan Says, bow down and worship me: christ Says, Thou shalt worship the Lord thy God, and him only shalt thou serve.
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Under service, Prayer and Thanksgiving is comprehended, Isa. 44. 17. And the residue thereof he maketh a God,
Under service, Prayer and Thanksgiving is comprehended, Isaiah 44. 17. And the residue thereof he makes a God,
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even his graven Image, and he falleth down unto it, and worshippeth it, and prayeth unto it,
even his graved Image, and he falls down unto it, and Worshippeth it, and Prayeth unto it,
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and saith, deliver me, for thou art my God. and Says, deliver me, for thou art my God.
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This is one of the external acts, whereby the Idolater sheweth the esteem of his heart,
This is one of the external acts, whereby the Idolater shows the esteem of his heart,
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so Ier. 2. 27. saying to a stock, thou art my Father; and to a stone, thou hast brought me forth.
so Jeremiah 2. 27. saying to a stock, thou art my Father; and to a stone, thou hast brought me forth.
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So under serving sacrifice is comprehended, 2 Kings 17. 35. Ye shall not fear other gods nor bow your selves to them,
So under serving sacrifice is comprehended, 2 Kings 17. 35. You shall not Fear other God's nor bow your selves to them,
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nor serve them, nor sacrifice to them. nor serve them, nor sacrifice to them.
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Again burning of Incense, Ier. 18. 15. My people have forgotten me, they have burnt Incense to vanity.
Again burning of Incense, Jeremiah 18. 15. My people have forgotten me, they have burned Incense to vanity.
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Preaching for them, Ier. 2. 8. The Pastors also have transgressed against me, and the Prophets prophesied by Baal.
Preaching for them, Jeremiah 2. 8. The Pastors also have transgressed against me, and the prophets prophesied by Baal.
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Asking counsel of them, Hos. 4. 12. My people ask counsel at their stocks, and their staff declareth unto them,
Asking counsel of them, Hos. 4. 12. My people ask counsel At their stocks, and their staff Declareth unto them,
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for the spirit of whoredoms hath caused them to err and they have gone a whoring from under their God. for the Spirit of whoredoms hath caused them to err and they have gone a whoring from under their God.
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So building Temples, Altars, or other Monuments unto them, Hos. 8. 14. Israel hath forgotten his maker,
So building Temples, Altars, or other Monuments unto them, Hos. 8. 14. Israel hath forgotten his maker,
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and buildeth Temples, and 12. 11. Their Altars are as heaps in the furrows of the Fields. and builds Temples, and 12. 11. Their Altars Are as heaps in the furrows of the Fields.
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Erecting of Ministeries, or doing any ministerial work for their honour, Amos 5. 26. Ye have born the Tabernacle of your Moloch and Chiun your Images, the star of your God, which ye made to your selves.
Erecting of Ministeries, or doing any ministerial work for their honour, Amos 5. 26. You have born the Tabernacle of your Moloch and Chiun your Images, the star of your God, which you made to your selves.
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As God appointed the Levites to bear the Tabernacle, for Communion in the service of them, 1 Cor. 10. 18. Are not they that eat of the sacrifices partakers of the Altar? ver. 21. Ye cannot drink the cup of the Lord, and the cup of devils;
As God appointed the Levites to bear the Tabernacle, for Communion in the service of them, 1 Cor. 10. 18. are not they that eat of the Sacrifices partakers of the Altar? ver. 21. You cannot drink the cup of the Lord, and the cup of Devils;
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ye cannot be partakers of the Lords Table, and of the Table of devils. you cannot be partakers of the lords Table, and of the Table of Devils.
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So 2 Cor. 6. 16, 17. what agreement hath the Temple of God with Idols? In short,
So 2 Cor. 6. 16, 17. what agreement hath the Temple of God with Idols? In short,
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for it is endless to reckon up all which the Scripture comprehendeth under service, and gestures of reverence;
for it is endless to reckon up all which the Scripture comprehendeth under service, and gestures of Reverence;
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Exod. 20. 5. Thou shalt not bow down thy self to them, nor serve them: Bowing the knee;Exod 20. 5. Thou shalt not bow down thy self to them, nor serve them: Bowing the knee;
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1 Kings 19. 18. I have left me seven thousand in Israel, which have not bowed the knee to Baal.
1 Kings 19. 18. I have left me seven thousand in Israel, which have not bowed the knee to Baal.
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Kissing them, Hos. 13. 18. They kiss the Calves. Lifting up the eyes, Ezek. 2. 15. He hath not lift up his eyes to the Idols of the house of Israel.
Kissing them, Hos. 13. 18. They kiss the Calves. Lifting up the eyes, Ezekiel 2. 15. He hath not lift up his eyes to the Idols of the house of Israel.
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Stretching out the hand, Psal. 44. 20. If we have stretched our hands to a strange God.
Stretching out the hand, Psalm 44. 20. If we have stretched our hands to a strange God.
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So that you see all gestures of Reverence are forbidden as terminated to Idols.
So that you see all gestures of reverence Are forbidden as terminated to Idols.
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Thus strict and jealous is God in his Law, that we might not bow down and worship the Devil,
Thus strict and jealous is God in his Law, that we might not bow down and worship the devil,
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or any thing that is set up by him.
or any thing that is Set up by him.
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Doctrine, That Religious service, and Religious Worship is due to God only; and not to be given to Saint, or Angel or any Creature.Doctrine, That Religious service, and Religious Worship is due to God only; and not to be given to Saint, or Angel or any Creature.
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Thus Christ defeateth the devils temptation, and thus should we be under the awe of Gods Authority, that we may not yield to the like temptation,
Thus christ defeateth the Devils temptation, and thus should we be under the awe of God's authority, that we may not yield to the like temptation,
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when the greatest advantages imaginable are offered to us. Here I shall shew I.
when the greatest advantages imaginable Are offered to us. Here I shall show I.
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What is Worship and the Kinds of it. II. I shall prove that Worship is due to God. III. Not only Worship but service. IV. That both are due to God alone.
What is Worship and the Kinds of it. II I shall prove that Worship is due to God. III. Not only Worship but service. IV. That both Are due to God alone.
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1. What is Worship? In the general, it implyeth these three things, an act of the Judgment, apprehending an excellency in the object worshipped;
1. What is Worship? In the general, it Implies these three things, an act of the Judgement, apprehending an excellency in the Object worshipped;
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an Act of the Will, or a readiness to yield it, sutably to the degree of excellency which we apprehend in it;
an Act of the Will, or a readiness to yield it, suitably to the degree of excellency which we apprehend in it;
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and an external Act of the body, whereby it is expressed. This is the general nature of worship, common to all the sorts of it. 2. The Kinds of it.
and an external Act of the body, whereby it is expressed. This is the general nature of worship, Common to all the sorts of it. 2. The Kinds of it.
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Now Worship is of two kinds; Civil and Religious. Religious worship is a special duty due to God, and commanded in the first Table.
Now Worship is of two Kinds; Civil and Religious. Religious worship is a special duty due to God, and commanded in the First Table.
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Civil Honour and Worship is commanded in the second Table.
Civil Honour and Worship is commanded in the second Table.
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They are expressed by Godliness and Righteousness, 1 Tim. 6. 11. and Godliness and Honesty, 1 Tim. 2. 2. 1. For Religious worship.
They Are expressed by Godliness and Righteousness, 1 Tim. 6. 11. and Godliness and Honesty, 1 Tim. 2. 2. 1. For Religious worship.
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There is a twofold Religious worship; one when we are right for the object, and do only worship the true God;
There is a twofold Religious worship; one when we Are right for the Object, and do only worship the true God;
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this is required in the first Commandment.
this is required in the First Commandment.
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The other when we are right for the means, when we worship the true God by such means as he hath appointed, not by an Image, Idol or outward representation.
The other when we Are right for the means, when we worship the true God by such means as he hath appointed, not by an Image, Idol or outward representation.
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Opposite to this there is an evil Idolatrous sinful worship, when that which is due to the Creator is given to any Creature: which is primary or secondary.
Opposite to this there is an evil Idolatrous sinful worship, when that which is due to the Creator is given to any Creature: which is primary or secondary.
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Primary when the Image or Idol is accounted God, or worshipped as such; as the sottish Heathens do.
Primary when the Image or Idol is accounted God, or worshipped as such; as the sottish heathens doe.
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Or secondary, when the Images themselves are not worshipped, as having any Godhead properly in themselves,
Or secondary, when the Images themselves Are not worshipped, as having any Godhead properly in themselves,
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but as they relate to represent, or are made use of in the Worship of him who is accounted God;
but as they relate to represent, or Are made use of in the Worship of him who is accounted God;
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we shall find this done by the wiser Heathens, worshipping their Images, not as Gods themselves,
we shall find this done by the Wiser heathens, worshipping their Images, not as God's themselves,
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but as intending to worship their gods in these and by these: so also among some who would be called Christians.
but as intending to worship their God's in these and by these: so also among Some who would be called Christians.
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Thus the representing the true God by Images is condemned, Deut. 4. 15, 16, 17. Take ye good heed unto your selves,
Thus the representing the true God by Images is condemned, Deuteronomy 4. 15, 16, 17. Take you good heed unto your selves,
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for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the midst of the fire,
for you saw no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fire,
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lest ye corrupt your selves, and make you a graven Image, the similitude of any figure, the likeness of male or female. lest you corrupt your selves, and make you a graved Image, the similitude of any figure, the likeness of male or female.
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Again sinful Worship is twofold, more gross of Idols, representing false gods, called worshipping of devils;
Again sinful Worship is twofold, more gross of Idols, representing false God's, called worshipping of Devils;
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or more subtil, when worship is given to Saints or Holy men, Acts 10. 25, 26. As Peter was comming in Cornelius met him,
or more subtle, when worship is given to Saints or Holy men, Acts 10. 25, 26. As Peter was coming in Cornelius met him,
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and fell down at his feet, and worshipped him.
and fell down At his feet, and worshipped him.
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But Peter took him up, saying, stand up, I my self also am a man, Acts 14. 14, 15. Paul and Barnabas when they heard this, rent their clothes,
But Peter took him up, saying, stand up, I my self also am a man, Acts 14. 14, 15. Paul and Barnabas when they herd this, rend their clothes,
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and ran in among the people, crying out and saying, Sirs!
and ran in among the people, crying out and saying, Sirs!
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why do you these things we also are men of like Passions with you, &c. Or to Angels Rev. 22. 8. When Iohn fell at the Angels feet to worship him, he said, see thou do it not,
why do you these things we also Are men of like Passion with you, etc. Or to Angels Rev. 22. 8. When John fell At the Angels feet to worship him, he said, see thou do it not,
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for I am thy fellow servant, and of thy brethren the Prophets. 2. Civil Worship is when we give men and Angels due Reverence, andfor I am thy fellow servant, and of thy brothers the prophets. 2. Civil Worship is when we give men and Angels due reverence, and
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1. With respect to their stations and relations, whatever their qualifications be, as to Magistrates, Ministers, Parents, great Men;
1. With respect to their stations and relations, whatever their qualifications be, as to Magistrates, Ministers, Parents, great Men;
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We are to Reverence and Honour them according to their degree and quality;
We Are to reverence and Honour them according to their degree and quality;
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according to the fifth Commandment, Honour thy Father and thy Mother, 1 Thess. 5. 13. and to esteem them very highly in Love for their works sake. Or,
according to the fifth Commandment, Honour thy Father and thy Mother, 1 Thess 5. 13. and to esteem them very highly in Love for their works sake. Or,
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2. A reverential worshipping or esteeming them for their qualifications of Wisdom and Holiness, Acts 2. 47. Good men had favour with all the people.
2. A reverential worshipping or esteeming them for their qualifications of Wisdom and Holiness, Acts 2. 47. Good men had favour with all the people.
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Such respect living Saints get, such Angels may have, when they appear, Gen. 18. 2. Abraham bowed himself towards the ground, and Gen. 19. 1. Lot rose up to meet them,
Such respect living Saints get, such Angels may have, when they appear, Gen. 18. 2. Abraham bowed himself towards the ground, and Gen. 19. 1. Lot rose up to meet them,
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and bowed himself with his face towards the ground. Now whether the worship be Civil or Religious, may be gathered by the circumstances thereof;and bowed himself with his face towards the ground. Now whither the worship be Civil or Religious, may be gathered by the Circumstances thereof;
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as if the Act, End or other circumstances be Religious, the action or worship it self must be so also.
as if the Act, End or other Circumstances be Religious, the actium or worship it self must be so also.
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It is one thing to bow the knee in salutation, another thing to bow in Prayer before an Image.
It is one thing to bow the knee in salutation, Another thing to bow in Prayer before an Image.
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II. That worship is due to God. These two notions live and dye together; that God is, and that he ought to be worshipped.
II That worship is due to God. These two notions live and die together; that God is, and that he ought to be worshipped.
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It appeareth by our Saviours reasoning, Iohn 4. 24. God is a spirit and they that worship him must worship him in spirit, and in Truth.
It appears by our Saviors reasoning, John 4. 24. God is a Spirit and they that worship him must worship him in Spirit, and in Truth.
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He giveth directions about the manner of worship, but supposeth it, that he will be worshipped.
He gives directions about the manner of worship, but Supposeth it, that he will be worshipped.
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When God had proclaimed his name and manifested himself to Moses, Exod. 34. 8. Moses made hast, and bowed himself and worshipped.
When God had proclaimed his name and manifested himself to Moses, Exod 34. 8. Moses made haste, and bowed himself and worshipped.
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It is the crime charged upon the Gentiles, that when they knew God, they glorified him not as God, Rom. 1. 21. They knew a divine power, but did not give him a worship at lest competent to his nature.
It is the crime charged upon the Gentiles, that when they knew God, they glorified him not as God, Rom. 1. 21. They knew a divine power, but did not give him a worship At lest competent to his nature.
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God pleadeth his right, Mal. 1. 6. If I be a Father where is mine honour? If I be a master where is my fear? And God who is the common Parent,
God pleads his right, Malachi 1. 6. If I be a Father where is mine honour? If I be a master where is my Fear? And God who is the Common Parent,
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and absolute Master of all must have both a Worship and Honour, in which Reverence and Fear is mixed with Love and Joy.
and absolute Master of all must have both a Worship and Honour, in which reverence and fear is mixed with Love and Joy.
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So that if God be worship is certainly due to him. They that have no worship, are as if they had no God.
So that if God be worship is Certainly due to him. They that have no worship, Are as if they had no God.
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The Psalmist proveth Atheism by that, Psal. 14. 1. The fool hath said in his heart there is no God, and ver. 4. They call not upon God.
The Psalmist Proves Atheism by that, Psalm 14. 1. The fool hath said in his heart there is no God, and for. 4. They call not upon God.
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The acknowledgement of a King doth imply subjection to his Laws; so doth the acknowledgment of his God imply a necessity of worshipping him. III. That both Worship and Service is due to God, him shalt thou worship, and him shalt thou serve.
The acknowledgement of a King does imply subjection to his Laws; so does the acknowledgment of his God imply a necessity of worshipping him. III. That both Worship and Service is due to God, him shalt thou worship, and him shalt thou serve.
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The worship of God is both Internal and External: The Internal consisteth in that Love and Reverence, which we owe to him;
The worship of God is both Internal and External: The Internal Consisteth in that Love and reverence, which we owe to him;
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the External in those offices and duties, by which our honour and respect to God is signified and expressed.
the External in those Offices and duties, by which our honour and respect to God is signified and expressed.
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Both are necessary, both believing with the heart, and confession with the Mouth;
Both Are necessary, both believing with the heart, and Confessi with the Mouth;
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Rom. 10. 9, 10. If thou shalt confess with thy mouth the Lord Iesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved. Rom. 10. 9, 10. If thou shalt confess with thy Mouth the Lord Iesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved.
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For with the heart man believeth unto Righteousness, and with the mouth confession is made unto salvation. For with the heart man Believeth unto Righteousness, and with the Mouth Confessi is made unto salvation.
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The soul and life of our Worship and Godliness lyeth in our Faith, Love, Reverence, and Delight in God above all other things:
The soul and life of our Worship and Godliness lies in our Faith, Love, reverence, and Delight in God above all other things:
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the visible expression of it is in Invocation, Thanksgiving, Prayers and Sacraments, and other Acts of outward Worship.
the visible expression of it is in Invocation, Thanksgiving, Prayers and Sacraments, and other Acts of outward Worship.
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Now it is not enough, that we own God with the Heart, but we must own him with the Body also:
Now it is not enough, that we own God with the Heart, but we must own him with the Body also:
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In the Heart, serve the Lord with fear, and rejoyce with trembling, Psal. 2. 11. Such as will become the Greatness and Goodness of God;
In the Heart, serve the Lord with Fear, and rejoice with trembling, Psalm 2. 11. Such as will become the Greatness and goodness of God;
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with outward and bodily worship you must now own him, in all those prescribed duties in which these Affections are acted.
with outward and bodily worship you must now own him, in all those prescribed duties in which these Affections Are acted.
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The spirit must be in it, and the body also.
The Spirit must be in it, and the body also.
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There are two extreams, some confine all their respect to God to bodily worship, and external Forms, Mat. 16. 8. This people draweth nigh unto me with their mouth,
There Are two extremes, Some confine all their respect to God to bodily worship, and external Forms, Mathew 16. 8. This people draws High unto me with their Mouth,
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and honoureth me with their lips; but their hearts are far from me. They use the external Rites of worship;and Honoureth me with their lips; but their hearts Are Far from me. They use the external Rites of worship;
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but their Affections are no way suited to the God whom they Worship.
but their Affections Are no Way suited to the God whom they Worship.
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It is the Heart must be the principal and chief Agent in the business, without which it is but the carcass of a duty without the life and the soul.
It is the Heart must be the principal and chief Agent in the business, without which it is but the carcase of a duty without the life and the soul.
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The other Extream is, that we are not called to an external bodily worship under the Gospel;
The other Extreme is, that we Are not called to an external bodily worship under the Gospel;
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why did he then appoint the Ordinances of Preaching, Prayer, Singing of Psalmes, Baptisme, and the Lords Supper? God that made the whole man, body and soul, must be worshipped of the whole man.
why did he then appoint the Ordinances of Preaching, Prayer, Singing of Psalms, Baptism, and the lords Supper? God that made the Whole man, body and soul, must be worshipped of the Whole man.
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Therefore besides the inward Affections, there must be external Actions, whereby we express our Respect and Reverence to God.
Therefore beside the inward Affections, there must be external Actions, whereby we express our Respect and reverence to God.
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IV. That both these, Religious Worship and Service are due to God alone. I prove it by these Arguments.
IV. That both these, Religious Worship and Service Are due to God alone. I prove it by these Arguments.
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1. Those things which are due to God as God, are due to him alone,
1. Those things which Are due to God as God, Are due to him alone,
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and no Creature without Sacriledge can claim any part and fellowship in that Worship and Adoration,
and no Creature without Sacrilege can claim any part and fellowship in that Worship and Adoration,
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neither can it be given to any Creature without Idolatry:
neither can it be given to any Creature without Idolatry:
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but now Religious worship and service is due to God as God, he is thy Lord, and worship thou him, Psal. 45. 11. Our worship and service is due to him, not onely for his supereminent Excellency;
but now Religious worship and service is due to God as God, he is thy Lord, and worship thou him, Psalm 45. 11. Our worship and service is due to him, not only for his supereminent Excellency;
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but because of our Creation, Preservation and Redemption. Therefore we must worship and serve him, and him onely;
but Because of our Creation, Preservation and Redemption. Therefore we must worship and serve him, and him only;
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Isa. 42. 8. I am the Lord, that is my name, and my glory will I not give to another, Isaiah 42. 8. I am the Lord, that is my name, and my glory will I not give to Another,
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nor my praise to graven Images. nor my praise to graved Images.
ccx po11 n1 p-acp j-vvn n2.
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God challengeth it as Jehovah, the great self-being, from whom we have received Life and Breath, and all things.
God Challengeth it as Jehovah, the great self-being, from whom we have received Life and Breath, and all things.
np1 vvz pn31 p-acp np1, dt j j, p-acp ro-crq pns12 vhb vvn n1 cc n1, cc d n2.
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1739
This Glory God will not suffer to be given to another.
This Glory God will not suffer to be given to Another.
d n1 np1 vmb xx vvi pc-acp vbi vvn p-acp j-jn.
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And therefore the Apostle sheweth the wretched estate of the Galatians, Chap. 4. 8. When ye knew not God, ye did service to them, that by nature are no Gods;
And Therefore the Apostle shows the wretched estate of the Galatians, Chap. 4. 8. When you knew not God, you did service to them, that by nature Are no God's;
cc av dt n1 vvz dt j n1 pp-f dt np1, np1 crd crd c-crq pn22 vvd xx np1, pn22 vdd vvi p-acp pno32, cst p-acp n1 vbr dx n2;
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1741
that is, they worshipped for Gods those things, which really were no Gods. There is no kind of Religious worship or service, under any name whatsoever, to be given to any Creature, but to God only;
that is, they worshipped for God's those things, which really were not God's There is no kind of Religious worship or service, under any name whatsoever, to be given to any Creature, but to God only;
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for what is due to the Creator as Creator, cannot be given to the Creature.
for what is due to the Creator as Creator, cannot be given to the Creature.
p-acp r-crq vbz j-jn p-acp dt n1 p-acp n1, vmbx vbi vvn p-acp dt n1.
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2. The nature of Religious worship is such, that it cannot be terminated on any Object, but God;
2. The nature of Religious worship is such, that it cannot be terminated on any Object, but God;
crd dt n1 pp-f j n1 vbz d, cst pn31 vmbx vbi vvn p-acp d n1, cc-acp np1;
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1744
for it is a profession of our Dependance and Subjection. Now whatever invisible Power this worship is tendered unto, must be Omniscient, Omnipresent, Omnipotent.
for it is a profession of our Dependence and Subjection. Now whatever invisible Power this worship is tendered unto, must be Omniscient, Omnipresent, Omnipotent.
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1745
Omniscient who knowes the Thoughts, Cogitations, secret purposes of our heart, which God alone doth, 1 King. 8. 39. Give unto every one according to his ways, whose heart thou knowest;
Omniscient who knows the Thoughts, Cogitations, secret Purposes of our heart, which God alone does, 1 King. 8. 39. Give unto every one according to his ways, whose heart thou Knowest;
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1746
for thou, even thou onely knowest the hearts of all the children of Men. for thou, even thou only Knowest the hearts of all the children of Men.
p-acp pns21, av pns21 av-j vv2 dt n2 pp-f d dt n2 pp-f n2.
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1747
It is Gods Prerogative to know the inward motions and thoughts of the heart, whether they be sincere or no in their professions of dependance and subjection.
It is God's Prerogative to know the inward motions and thoughts of the heart, whither they be sincere or not in their professions of dependence and subjection.
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1748
So Omnipresent, that he may be ready at hand to help us and relieve us, Ier. 23. 23, 24. Am I a God at hand,
So Omnipresent, that he may be ready At hand to help us and relieve us, Jeremiah 23. 23, 24. Am I a God At hand,
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1749
and not a God afar of? can any hide himself in secret places, that I shall not see him? saith the Lord, do not I fill heaven and earth? saith the Lord. and not a God afar of? can any hide himself in secret places, that I shall not see him? Says the Lord, do not I fill heaven and earth? Says the Lord.
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1750
The Palace of Heaven doth not so confine him and inclose him, but that he is present every where by his essential presence, and powerful and efficacious Providence.
The Palace of Heaven does not so confine him and enclose him, but that he is present every where by his essential presence, and powerful and efficacious Providence.
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1751
Besides Omnipotent, Psal. 57. 2. I will cry unto God most high, unto God who performeth all things for me. Alass!
Beside Omnipotent, Psalm 57. 2. I will cry unto God most high, unto God who Performeth all things for me. Alas!
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1752
what a cold formality were prayer, if we should speak to those that know us not,
what a cold formality were prayer, if we should speak to those that know us not,
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1753
and who are not near to help us, or have no sufficiency of power to help us? Therefore these professions of dependance and subjection must be made to God alone.
and who Are not near to help us, or have no sufficiency of power to help us? Therefore these professions of dependence and subjection must be made to God alone.
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1754
3. To give Religious Worship to the Creatures, it is without command, without promise, and without Examples,
3. To give Religious Worship to the Creatures, it is without command, without promise, and without Examples,
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(16) part (DIV3)
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1755
and therefore without any Faith in the Worshipper, or acceptance of God.
and Therefore without any Faith in the Worshipper, or acceptance of God.
cc av p-acp d n1 p-acp dt n1, cc n1 pp-f np1.
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1756
Where is there any command or direction, or approved example of this in Scripture? God will accept onely what he commanded;
Where is there any command or direction, or approved Exampl of this in Scripture? God will accept only what he commanded;
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1757
and without a promise it will be unprofitable to us;
and without a promise it will be unprofitable to us;
cc p-acp dt n1 pn31 vmb vbi j p-acp pno12;
(16) part (DIV3)
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1758
and it is a superstitious Innovation of our own, to devise any Religious Worship, for which there is no example at all, whereby it may be recommended to us.
and it is a superstitious Innovation of our own, to devise any Religious Worship, for which there is no Exampl At all, whereby it may be recommended to us.
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1759
Certainly no Action can be commended to us as Godly, which is not prescribed of God, by whose Word and Institution every Action is sanctified, which otherwise would be common;
Certainly no Actium can be commended to us as Godly, which is not prescribed of God, by whose Word and Institution every Actium is sanctified, which otherwise would be Common;
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1760
and no Action can be profitable to us, which God hath not promised to accept, or hath accepted from his people.
and no Actium can be profitable to us, which God hath not promised to accept, or hath accepted from his people.
cc dx n1 vmb vbi j p-acp pno12, r-crq np1 vhz xx vvn pc-acp vvi, cc vhz vvn p-acp po31 n1.
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1761
But giving Religious worship to a Creature is of this Nature.
But giving Religious worship to a Creature is of this Nature.
p-acp vvg j n1 p-acp dt n1 vbz pp-f d n1.
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1762
4. It is against the express command of God, the Threatning of Scripture, and the Examples recorded in the Word.
4. It is against the express command of God, the Threatening of Scripture, and the Examples recorded in the Word.
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1763
Against express command of God, both the first, and second Commandments, the one respecting the Object, the other the Means.
Against express command of God, both the First, and second commandments, the one respecting the Object, the other the Means.
p-acp j n1 pp-f np1, d dt ord, cc ord n2, dt pi vvg dt n1, dt j-jn dt n2.
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1764
That we must not serve other Gods, nor go after them, nor bow down unto them.
That we must not serve other God's, nor go After them, nor bow down unto them.
cst pns12 vmb xx vvi j-jn n2, ccx vvi p-acp pno32, ccx vvb a-acp p-acp pno32.
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1765
It is against the Threatnings of the Word in all those places, where God is said to be a Iealous God. God is said to put on jealousie as a cloke, Isa. 59. 17. That is the upper and outmost Garment.
It is against the Threatenings of the Word in all those places, where God is said to be a Jealous God. God is said to put on jealousy as a cloak, Isaiah 59. 17. That is the upper and outmost Garment.
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1766
He will be known, and plainly profess himself to be so. So Exod. 34. 14. The Lord, whose name is jealous, is a jealous God.
He will be known, and plainly profess himself to be so. So Exod 34. 14. The Lord, whose name is jealous, is a jealous God.
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1767
Things are distinguished from the same kind by their Names, as from different kinds by their Natures.
Things Are distinguished from the same kind by their Names, as from different Kinds by their Nature's.
n2 vbr vvn p-acp dt d n1 p-acp po32 n2, c-acp p-acp j n2 p-acp po32 n2.
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1768
Now from the NONLATINALPHABET, God will be distinguished by his Jealousie, that he will not endure any partners in his Worship.
Now from the, God will be distinguished by his Jealousy, that he will not endure any partners in his Worship.
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1769
It is against Examples, Rev. 19. 10. and 22. 8. When I had heard, and seen, I fell down to worship before the feet of the Angel, which shewed me these things.
It is against Examples, Rev. 19. 10. and 22. 8. When I had herd, and seen, I fell down to worship before the feet of the Angel, which showed me these things.
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1770
And he said unto me, see thou do it not, &c. the Argument is, I am thy fellow-servant, and of thy brethren the prophets,
And he said unto me, see thou do it not, etc. the Argument is, I am thy Fellow servant, and of thy brothers the Prophets,
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1771
and of them which keep the sayings of this book worship God. and of them which keep the sayings of this book worship God.
cc pp-f pno32 r-crq vvb dt n2-vvg pp-f d n1 n1 np1.
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1772
USE. 1. To condemn those, who do not make conscience of the Worship of God.
USE. 1. To condemn those, who do not make conscience of the Worship of God.
n1. crd p-acp vvi d, r-crq vdb xx vvi n1 pp-f dt n1 pp-f np1.
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1773
There are an irreligious sort of Men, that never call upon him, in publick, or in private;
There Are an irreligious sort of Men, that never call upon him, in public, or in private;
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1774
in the Family, or in the Closet;
in the Family, or in the Closet;
p-acp dt n1, cc p-acp dt n1;
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1775
but wholly forget the God that made them, at whose expence they are maintained and kept.
but wholly forget the God that made them, At whose expense they Are maintained and kept.
cc-acp av-jn vvi dt n1 cst vvd pno32, p-acp rg-crq n1 pns32 vbr vvn cc vvn.
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1776
Wherefore had you reasonable Souls, but to praise, honour and glorifie your Creator? Surely if God be your God, that is, your Creator and Preserver, the duty will presently fall upon you, thou shalt worship the Lord thy God.
Wherefore had you reasonable Souls, but to praise, honour and Glorify your Creator? Surely if God be your God, that is, your Creator and Preserver, the duty will presently fallen upon you, thou shalt worship the Lord thy God.
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1777
If you believe there is a God, why do not you call upon him? the neglect of his worship argueth doubting thoughts of his Being.
If you believe there is a God, why do not you call upon him? the neglect of his worship argue doubting thoughts of his Being.
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1778
For if there be such a supream Lord, to whom one day you must give an account,
For if there be such a supreme Lord, to whom one day you must give an account,
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(17) part (DIV3)
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1779
how dare you live without him in the World? all the Creatures glorifie him passively,
how Dare you live without him in the World? all the Creatures Glorify him passively,
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(17) part (DIV3)
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1780
but you have a heart and a tongue to glorifie him actually.
but you have a heart and a tongue to Glorify him actually.
cc-acp pn22 vhb dt n1 cc dt n1 pc-acp vvi pno31 av-j.
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1781
Man is the mouth of the Creation, to return to God the praise of all that Wisdom, Goodness and Power, which is seen in the things that are made.
Man is the Mouth of the Creation, to return to God the praise of all that Wisdom, goodness and Power, which is seen in the things that Are made.
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1782
Now you should make one among the worshippers of God.
Now you should make one among the worshippers of God.
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1783
An Heathen could say, si essem luscinia, &c. Are you a Christian, and have such advantages to know more of God? And will you be dumb and tongue-tyed in his praises?
an Heathen could say, si essem luscinia, etc. are you a Christian, and have such advantages to know more of God? And will you be dumb and tongue-tied in his praises?
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1784
2, To condemn the Idolatry of the Papists, Synesius said, that the Devil is, NONLATINALPHABET, that he rejoyceth in Idols.
2, To condemn the Idolatry of the Papists, Synesius said, that the devil is,, that he Rejoiceth in Idols.
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1785
Here we see, what was the upshot of his Temptations, even to bring men to worship and bow down before something that is not God.
Here we see, what was the upshot of his Temptations, even to bring men to worship and bow down before something that is not God.
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1786
Herein he was gratified by the Heathen Nations, and no less by the Papists; witness their worshipping of Images, their Invocation of the Virgin Mary, and other Saints, the adoring before the Bread in the Eucharist, &c. I know they have many Evasions,
Herein he was gratified by the Heathen nations, and no less by the Papists; witness their worshipping of Images, their Invocation of the Virgae Marry, and other Saints, the adoring before the Bred in the Eucharist, etc. I know they have many Evasions,
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(17) part (DIV3)
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1787
but yet the stain of Idolatry sticketh so close to them, that all the water in the Sea will not wash them clean from it.
but yet the stain of Idolatry sticketh so close to them, that all the water in the Sea will not wash them clean from it.
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1788
This Text clearly stareth them in the face, Thou shalt worship the Lord thy God, and him onely shalt thou serve.
This Text clearly stareth them in the face, Thou shalt worship the Lord thy God, and him only shalt thou serve.
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1789
Not Saints, not Angels, not Images, &c. They say Moses onely said, and Christ repeateth it from him, Thou shalt worship the Lord thy God, but not onely, so that the last clause is restrictive, not the first;
Not Saints, not Angels, not Images, etc. They say Moses only said, and christ repeateth it from him, Thou shalt worship the Lord thy God, but not only, so that the last clause is restrictive, not the First;
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1790
but some worship may be given to the creature. Civil we grant but not Religious, and Worship is the most important word. They distinguish of NONLATINALPHABET and NONLATINALPHABET;
but Some worship may be given to the creature. Civil we grant but not Religious, and Worship is the most important word. They distinguish of and;
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(17) part (DIV3)
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1791
the devil demanded of Christ onely NONLATINALPHABET, fall down and worship me, not as the supream Author of all Gods Gifts, but as subordinate;
the Devil demanded of christ only, fallen down and worship me, not as the supreme Author of all God's Gifts, but as subordinate;
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1792
all these things are delivered unto me; but then Christs words were not apposite to refute the Tempters Impudency.all these things Are Delivered unto me; but then Christ words were not apposite to refute the Tempters Impudence.
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1793
Besides, for the distinction of NONLATINALPHABET & NONLATINALPHABET, the words are promiscuously used;
Beside, for the distinction of &, the words Are promiscuously used;
p-acp, p-acp dt n1 pp-f cc, dt n2 vbr av-j vvn;
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1794
so their distinction of Absolute and Relative Worship, besides that they are groundless, they are unknown to the Vulgar, who promiscuously give Worship to God, Saints, Images, Relicts.
so their distinction of Absolute and Relative Worship, beside that they Are groundless, they Are unknown to the vulgar, who promiscuously give Worship to God, Saints, Images, Relicts.
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1795
Some of the Learned of them have confessed this abuse and bewailed it;
some of the Learned of them have confessed this abuse and bewailed it;
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Espencaeus a Sorbonist, Are they well and godly brought up, who being children of an hundred year old, that is, ancient Christians, do no less attribute to the Saints,Espencaeus a Sorbonist, are they well and godly brought up, who being children of an hundred year old, that is, ancient Christians, do no less attribute to the Saints,
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and trust in them, than to God himself, and that God himself is harder to be pleased and intreated than they? So George Cassander; This false pernitious Opinion is too well known to have prevailed among the Vulgar,
and trust in them, than to God himself, and that God himself is harder to be pleased and entreated than they? So George Cassander; This false pernicious Opinion is too well known to have prevailed among the vulgar,
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while wicked men, persevering in their naughtiness, are perswaded, that only by the Intercession of the Saints, whom they have chosen to be their Patrons,
while wicked men, persevering in their naughtiness, Are persuaded, that only by the Intercession of the Saints, whom they have chosen to be their Patrons,
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and worship with cold and prophane Ceremonies, they have pardon and Grace prepared them with God;
and worship with cold and profane Ceremonies, they have pardon and Grace prepared them with God;
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which pernicious Opinion, as much as was possible, hath been confirmed by them by lying Miracles:
which pernicious Opinion, as much as was possible, hath been confirmed by them by lying Miracles:
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and other men, not so evil, have chosen certain Saints to be their Patrons and Helpers, have put more confidence in their Merits and Intercession,
and other men, not so evil, have chosen certain Saints to be their Patrons and Helpers, have put more confidence in their Merits and Intercession,
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than in the Merits of Christ, and have substituted into his place the Saints & Virgin Mother.
than in the Merits of christ, and have substituted into his place the Saints & Virgae Mother.
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Ludovicus Vives; There are many Christians, which worship Saints both Men and Women, no otherwise than they worship God;Louis Vives; There Are many Christians, which worship Saints both Men and Women, no otherwise than they worship God;
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and I cannot see any difference between the opinion they had of their Saints and that the Gentiles had of their Gods. Thus far he,
and I cannot see any difference between the opinion they had of their Saints and that the Gentiles had of their God's Thus Far he,
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and yet Rome will not be purged.
and yet Room will not be purged.
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3. Use is to exhort us to worship and serve the Lord our God, and him onely. 1. Let us worship him.
3. Use is to exhort us to worship and serve the Lord our God, and him only. 1. Let us worship him.
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Worship hath its rise and foundation in the heart of the worshipper, and especially Religious worship, which is given to the All-knowing God.
Worship hath its rise and Foundation in the heart of the worshipper, and especially Religious worship, which is given to the All-knowing God.
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Therefore there must we begin, we must have high thoughts, and an high esteem of God.
Therefore there must we begin, we must have high thoughts, and an high esteem of God.
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Worship in the Heart is most seen in two things, Love and Trust. Love, Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart,
Worship in the Heart is most seen in two things, Love and Trust. Love, Deuteronomy 6. 5. Thou shalt love the Lord thy God with all thy heart,
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and with all thy soul, and with all thy might. and with all thy soul, and with all thy might.
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We worship God, when we give him such a Love as is superlative and transcendental, far above the love that we give to any other thing;
We worship God, when we give him such a Love as is superlative and transcendental, Far above the love that we give to any other thing;
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that so our respect to other things may give way to our respect to God. The other Affection whereby we express our esteem of God is Trust;
that so our respect to other things may give Way to our respect to God. The other Affection whereby we express our esteem of God is Trust;
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This is another Foundation of worship, Psal. 62. 8. Trust in the Lord at all times, pour out your hearts before him.
This is Another Foundation of worship, Psalm 62. 8. Trust in the Lord At all times, pour out your hearts before him.
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Well then, inward Worship lyeth in these two things, delightful Adhaesion to God, and an intire dependance upon him.
Well then, inward Worship lies in these two things, delightful Adhesion to God, and an entire dependence upon him.
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Without this Worship of God we cannot keep up our service to him.
Without this Worship of God we cannot keep up our service to him.
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Not without delight, witness these Scriptures, Iob 27. 10. Will he delight himself in the almighty? will he alwayes call upon God? Isa. 43. 22. But thou hast not called upon me, O Iacob,
Not without delight, witness these Scriptures, Job 27. 10. Will he delight himself in the almighty? will he always call upon God? Isaiah 43. 22. But thou hast not called upon me, Oh Iacob,
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but thou hast been weary of me, O Israel! but thou hast been weary of me, Oh Israel!
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They that love God and delight in him, cannot be long out of his Company, they will seek all occasions to meet with God;
They that love God and delight in him, cannot be long out of his Company, they will seek all occasions to meet with God;
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as Ionathan and David, whose souls were knit to each other.
as Ionathan and David, whose Souls were knit to each other.
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So for dependance and Trust, it keepeth up service, for they that will not trust God, cannot be long true to him;
So for dependence and Trust, it Keepeth up service, for they that will not trust God, cannot be long true to him;
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Heb. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God. Hebrew 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God.
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They that distrust Gods Promises, will not long hold out in Gods way; for dependance begets observance:
They that distrust God's Promises, will not long hold out in God's Way; for dependence begets observance:
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when we look for all from him, we will often come to him, and take all out of his hands,
when we look for all from him, we will often come to him, and take all out of his hands,
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and be careful how we offend him and displease him.
and be careful how we offend him and displease him.
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What maketh the Christian to be so sedulous and diligent in duties of worship? so awful and observant of God? his All cometh from God, both in life natural, and spiritual.
What makes the Christian to be so sedulous and diligent in duties of worship? so awful and observant of God? his All comes from God, both in life natural, and spiritual.
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In life natural, Psal. 145. 15, 16, 17, 18. The eyes of all things wait on thee,
In life natural, Psalm 145. 15, 16, 17, 18. The eyes of all things wait on thee,
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and thou givest them their food in due season.
and thou givest them their food in due season.
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Thou openest thy hand, and satisfiest the desire of every living thing, &c. The Lord is nigh unto all them that call upon him, to all that call upon him in truth.
Thou openest thy hand, and satisfiest the desire of every living thing, etc. The Lord is High unto all them that call upon him, to all that call upon him in truth.
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He will fulfil the desire of them that fear him, he will hear their cry, and will save them.
He will fulfil the desire of them that Fear him, he will hear their cry, and will save them.
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The Lord preserveth all them that love him. The Lord Preserveth all them that love him.
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Implying, That because their eyes are to him the Author of all their blessings, therefore they call upon him and cry to him. 2. Serve him.
Implying, That Because their eyes Are to him the Author of all their blessings, Therefore they call upon him and cry to him. 2. Serve him.
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That implyeth external Reverence and Worship.
That Implies external reverence and Worship.
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Now we are said to serve him, either with respect unto the duties which are more directly to be performed unto God,
Now we Are said to serve him, either with respect unto the duties which Are more directly to be performed unto God,
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or with respect to our whole Conversation.
or with respect to our Whole Conversation.
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(1.) With respect unto the duties which are more directly to be performed unto God;
(1.) With respect unto the duties which Are more directly to be performed unto God;
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such as the Word, Prayer, Praise, Thanksgiving, Sacraments.
such as the Word, Prayer, Praise, Thanksgiving, Sacraments.
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Surely these must be attended upon, because they are Acts of love to God, and Trust in God;
Surely these must be attended upon, Because they Are Acts of love to God, and Trust in God;
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and these holy Duties are the ways of God, wherein he hath promised to meet with his people,
and these holy Duties Are the ways of God, wherein he hath promised to meet with his people,
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and hath appointed us to expect his Grace, and therefore they must not be neglected by us.
and hath appointed us to expect his Grace, and Therefore they must not be neglected by us.
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Therefore serve him in these things, for Mar. 4. 24. With what measure ye mete, it shall be measured to you.
Therefore serve him in these things, for Mar. 4. 24. With what measure you meet, it shall be measured to you.
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It is a rule of commerce between us and God.
It is a Rule of commerce between us and God.
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(2.) In your whole Conversation, Luk. 1. 74, 75. That we might serve him without fear, in holiness and righteousness before him all the dayes of our life.
(2.) In your Whole Conversation, Luk. 1. 74, 75. That we might serve him without Fear, in holiness and righteousness before him all the days of our life.
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A Christians conversation is a continual Act of Worship;
A Christians Conversation is a continual Act of Worship;
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he ever behaveth himself as before God, doing all things, whether they be directed to God or Men, out of love to God,
he ever behaveth himself as before God, doing all things, whither they be directed to God or Men, out of love to God,
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and fear of God, and so turneth second Table duties into first Table duties.
and Fear of God, and so turns second Table duties into First Table duties.
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Pure religion, and undefiled before God and the Father is this, to visit the fatherless and the widows in their affliction, Pure Religion, and undefiled before God and the Father is this, to visit the fatherless and the Widows in their affliction,
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and to keep himself unspotted from the world, Iam. 1. 27. Eph. 5. 21. 22. Submitting your selves one to another in the fear of God. and to keep himself unspotted from the world, Iam. 1. 27. Ephesians 5. 21. 22. Submitting your selves one to Another in the Fear of God.
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And next verse, Wives submit your selves, unto your own husbands as unto the Lord.
And next verse, Wives submit your selves, unto your own Husbands as unto the Lord.
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So Alms are a Sacrifice, Heb. 13. 16. But to do good, and to communicate forget not;
So Alms Are a Sacrifice, Hebrew 13. 16. But to do good, and to communicate forget not;
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for with such sacrifices God is well pleased. for with such Sacrifices God is well pleased.
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3. Worship and serve God so, as it may look like Worship and service performed to God,
3. Worship and serve God so, as it may look like Worship and service performed to God,
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and due to God onely, because of his Nature and Attributes.
and due to God only, Because of his Nature and Attributes.
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His Nature, Iohn 4. 24. God is a spirit, and they that worship him, must worship him in spirit and in truth.
His Nature, John 4. 24. God is a Spirit, and they that worship him, must worship him in Spirit and in truth.
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When Hearts wander, and Affections do not answer Expressions, is this like worship and service done to an All seeing Spirit. His Attributes; Greatness, Goodness, Holiness.
When Hearts wander, and Affections do not answer Expressions, is this like worship and service done to an All seeing Spirit. His Attributes; Greatness, goodness, Holiness.
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(1.) His Greatness and glorious Majesty, Heb. 12. 28. Let us serve him acceptably, with Reverence and godly Fear.
(1.) His Greatness and glorious Majesty, Hebrew 12. 28. Let us serve him acceptably, with reverence and godly fear.
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Then is there a stamp of Gods Majesty on the duty.
Then is there a stamp of God's Majesty on the duty.
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(2.) His Goodness and Fatherly Love, Psal. 100. 2. Serve the Lord with gladness,
(2.) His goodness and Fatherly Love, Psalm 100. 2. Serve the Lord with gladness,
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and come before his presence with singing. and come before his presence with singing.
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(3.) His Holiness, 2 Tim. 1. 3. I thank God whom I serve from my forefathers, with pure conscience.
(3.) His Holiness, 2 Tim. 1. 3. I thank God whom I serve from my Forefathers, with pure conscience.
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2 Tim. 2. 22. With them that call on the Lord out of a pure heart.
2 Tim. 2. 22. With them that call on the Lord out of a pure heart.
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SERMON. VII. MATTH. 4. 11. Then the Devil leaveth him, and behold angels came, and ministred unto him.
SERMON. VII. MATTHEW. 4. 11. Then the devil Leaveth him, and behold Angels Come, and ministered unto him.
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IN these words you have the Issue, and close of Christ's Temptations.
IN these words you have the Issue, and close of Christ's Temptations.
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The Issue is double. I. In respect of the Adversary. II. In respect of Christ himself. I. In respect of the Adversary; then the devil leaveth him.
The Issue is double. I. In respect of the Adversary. II In respect of christ himself. I. In respect of the Adversary; then the Devil Leaveth him.
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II. In respect of Christ himself, Behold, angels came and ministred unto him. I shall consider in both, the History and the Observations.
II In respect of christ himself, Behold, Angels Come and ministered unto him. I shall Consider in both, the History and the Observations.
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First, The History of it, as it properly belongeth to Christ: And there, 1. Of the first Branch, the Recess of Satan, then the devil leaveth him.
First, The History of it, as it properly belongeth to christ: And there, 1. Of the First Branch, the Recess of Satan, then the Devil Leaveth him.
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1. It was necessary to be known, that Christ had power to chase away the devil at his pleasure;
1. It was necessary to be known, that christ had power to chase away the Devil At his pleasure;
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1867
that as he was an instance of Temptations, so he might be to us a pattern of Victory and Conquest.
that as he was an instance of Temptations, so he might be to us a pattern of Victory and Conquest.
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If Satan had continued Tempting, this would have been obscured, which would have been an infringement of Comfort to us.
If Satan had continued Tempting, this would have been obscured, which would have been an infringement of Comfort to us.
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The devil being overcome by Christ, he may be also overcome by us Christians, 1 Ioh. 5. 18. He that is begotten of God keepeth himself,
The Devil being overcome by christ, he may be also overcome by us Christians, 1 John 5. 18. He that is begotten of God Keepeth himself,
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1870
and the wicked one toucheth him not. and the wicked one touches him not.
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1871
That is, he useth all care and diligence to keep himself pure, that the devil draw him not into the sin unto death,
That is, he uses all care and diligence to keep himself pure, that the Devil draw him not into the since unto death,
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and those deliberate, scandalous sins which lead to it.
and those deliberate, scandalous Sins which led to it.
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Christ having overcome Satan in our name and nature, sheweth us the way, how to fight against him and overcome him.
christ having overcome Satan in our name and nature, shows us the Way, how to fight against him and overcome him.
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2. Christ had a work to do in the Valley, and therefore was not alwayes to be detained by Temptations in the Wilderness.
2. christ had a work to do in the Valley, and Therefore was not always to be detained by Temptations in the Wilderness.
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1875
The Spirit that led him thither to be tempted, led him back again into Galilee to preach the Gospel, Luk. 4. 14. Iesus returned in the power of the spirit into Galilee.
The Spirit that led him thither to be tempted, led him back again into Galilee to preach the Gospel, Luk. 4. 14. Iesus returned in the power of the Spirit into Galilee.
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All things are timed and ordered by God, and he limiteth Satan how far and how long he shall tempt.
All things Are timed and ordered by God, and he limiteth Satan how Far and how long he shall tempt.
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3. In Luke it is said, chap. 4. 13. He departed from him NONLATINALPHABET for a season. He never tempted him again in this solemn way, hand to hand;
3. In Lycia it is said, chap. 4. 13. He departed from him for a season. He never tempted him again in this solemn Way, hand to hand;
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1878
but either abusing the simplicity of his own Disciple, Mat. 16. 22, 23. Then Peter took him, and began to rebuke him, saying, Be it far from thee Lord, this shall not be unto thee.
but either abusing the simplicity of his own Disciple, Mathew 16. 22, 23. Then Peter took him, and began to rebuke him, saying, Be it Far from thee Lord, this shall not be unto thee.
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But he turned, and said unto Peter, Get thee behind me Satan! thou art an offence unto me: But he turned, and said unto Peter, Get thee behind me Satan! thou art an offence unto me:
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Or else by his Instruments, laying plots to take away his life;
Or Else by his Instruments, laying plots to take away his life;
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as often, but especially in his passion, Luk. 22. 53. This is your hour, and the power of darkness.
as often, but especially in his passion, Luk. 22. 53. This is your hour, and the power of darkness.
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1882
So Ioh. 14. 30. The prince of this world cometh and hath nothing in me.
So John 14. 30. The Prince of this world comes and hath nothing in me.
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Satan shall joyn with the Iewes to destroy me, but they shall find nothing to lay to my charge;
Satan shall join with the Iewes to destroy me, but they shall find nothing to lay to my charge;
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1884
nor indeed have they power to do me any hurt, but that in Obedience to my Fathers Will I mean voluntarily to lay down my life for sinners.
nor indeed have they power to do me any hurt, but that in obedience to my Father's Will I mean voluntarily to lay down my life for Sinners.
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1885
So he had a permitted power over him, and was the prime instrumental cause of his sufferings;
So he had a permitted power over him, and was the prime instrumental cause of his sufferings;
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1886
set aside his voluntary condescension to be a Ransom for sinners, satan had not any power over him, or challenge against him.
Set aside his voluntary condescension to be a Ransom for Sinners, satan had not any power over him, or challenge against him.
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Well then, though he lost his Victory, he retained his Malice. 2. The second Branch, the access of the good Angels;
Well then, though he lost his Victory, he retained his Malice. 2. The second Branch, the access of the good Angels;
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1888
and behold the Angels came and ministred to him. There observe three things.and behold the Angels Come and ministered to him. There observe three things.
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1. The Note of Attention, Behold! the Holy Ghost would excite our Minds, and have us mark this, the Angels are alwayes at hand to serve Christ,
1. The Note of Attention, Behold! the Holy Ghost would excite our Minds, and have us mark this, the Angels Are always At hand to serve christ,
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1890
but now they come to him in some singular manner; some notable appearance there was of them, probably in a visible form and shape;
but now they come to him in Some singular manner; Some notable appearance there was of them, probably in a visible from and shape;
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1891
and so they presented themselves before the Lord to minister to him, as the devil set himself before him to molest and vex him.
and so they presented themselves before the Lord to minister to him, as the Devil Set himself before him to molest and vex him.
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1892
As Christs humiliation and humane nature was to be manifested by the devils comming to him, and tempting Assaults;
As Christ humiliation and humane nature was to be manifested by the Devils coming to him, and tempting Assaults;
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1893
so the honour of his divine Nature by the Ministry of Angels, lest his temptations should seem to derogate from his Glory.
so the honour of his divine Nature by the Ministry of Angels, lest his temptations should seem to derogate from his Glory.
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1894
When we read the story of his Temptations, how he was tempted in all parts like us, we might seem to take scandal,
When we read the story of his Temptations, how he was tempted in all parts like us, we might seem to take scandal,
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1895
as if he were a mere man; therefore his Humiliation is counter-ballanced with the special honour done to him;
as if he were a mere man; Therefore his Humiliation is counterbalanced with the special honour done to him;
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1896
he was tempted as man, but as God ministred unto by Angels. 2. Why they came not before the devil was departed? I answer,
he was tempted as man, but as God ministered unto by Angels. 2. Why they Come not before the Devil was departed? I answer,
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1897
(1.) Partly to shew that Christ had no help but his own when he grapled with Satan.
(1.) Partly to show that christ had no help but his own when he grappled with Satan.
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1898
When the temptations were ended, then the good Angels came, least the Victory should seem to be gotten by their help and assistance.
When the temptations were ended, then the good Angels Come, lest the Victory should seem to be got by their help and assistance.
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1899
They were admitted to the Triumph, but they were not admitted to the Fight:
They were admitted to the Triumph, but they were not admitted to the Fight:
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1900
they were not spectators onely in the conflict (for the Battle was certainly fought before God and Angels) but partners in the Triumph:
they were not spectators only in the conflict (for the Battle was Certainly fought before God and Angels) but partners in the Triumph:
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1901
they went away to give place to the Combate, but they come visibly to congratulate the Conqueror,
they went away to give place to the Combat, but they come visibly to congratulate the Conqueror,
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1902
after the battle fought, and the Victory gotten.
After the battle fought, and the Victory got.
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1903
Our Lord would alone foil the devil, and when that was done, the Angels came and ministred unto him.
Our Lord would alone foil the Devil, and when that was done, the Angels Come and ministered unto him.
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(2.) Partly to shew us, that the going of the one is the coming of the other.
(2.) Partly to show us, that the going of the one is the coming of the other.
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When the devil is gone, the Angels come.
When the Devil is gone, the Angels come.
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1906
Certainly it is true on the contrary, 1 Sam. 16. 14. The spirit of the Lord departed from Saul,
Certainly it is true on the contrary, 1 Sam. 16. 14. The Spirit of the Lord departed from Saul,
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1907
and an evil spirit from the Lord troubled him: and an evil Spirit from the Lord troubled him:
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and it is true in this sense, if we entertain the Temptation, we banish the good Angels from us:
and it is true in this sense, if we entertain the Temptation, we banish the good Angels from us:
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there is no place for the good Angels, till the Tempter be repulsed. 3. Why now? and to what end was this Ministry?
there is no place for the good Angels, till the Tempter be repulsed. 3. Why now? and to what end was this Ministry?
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1. To put Honour on the Redeemer, who is the Head and Lord of the Angels, Eph. 1. 20, 21. He hath set him at his own right hand in the heavenly places, far above all principalities and powers, &c. and gave him to be the head over all things to the church.
1. To put Honour on the Redeemer, who is the Head and Lord of the Angels, Ephesians 1. 20, 21. He hath Set him At his own right hand in the heavenly places, Far above all principalities and Powers, etc. and gave him to be the head over all things to the Church.
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1911
So 1 Pet. 3. 22. Who is gone into heaven, and is on the right hand of God, angels and authorities,
So 1 Pet. 3. 22. Who is gone into heaven, and is on the right hand of God, Angels and authorities,
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1912
and powers being made subject to him. and Powers being made Subject to him.
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Christ not only as God, but as Mediator hath all of them subject to him, Heb. 1. 6. and unto the son he saith, Let all the angels of God worship him.
christ not only as God, but as Mediator hath all of them Subject to him, Hebrew 1. 6. and unto the son he Says, Let all the Angels of God worship him.
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1914
They as subjects and servants are bound to obey him. Therefore on all occasions they attend on Christ;
They as subject's and Servants Are bound to obey him. Therefore on all occasions they attend on christ;
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at his Birth, Luk. 2. 13, 14. A multitude of the heavenly host praised God, saying, Glory be to God on high, on earth peace, good will towards men.
At his Birth, Luk. 2. 13, 14. A multitude of the heavenly host praised God, saying, Glory be to God on high, on earth peace, good will towards men.
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Now in his Temptations, the Angels came and ministred unto him.
Now in his Temptations, the Angels Come and ministered unto him.
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At his Passion, Luk. 22. 43. There appeared to him an angel from heaven, strengthning him:
At his Passion, Luk. 22. 43. There appeared to him an angel from heaven, strengthening him:
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At his Resurrection, an angel rolled away the stone from the grave, and attested the truth of it, Matth. 28. 2. At his Ascension, the Angels declared the manner of his going to Heaven, and return to Judgment:
At his Resurrection, an angel rolled away the stone from the grave, and attested the truth of it, Matthew 28. 2. At his Ascension, the Angels declared the manner of his going to Heaven, and return to Judgement:
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Acts 1. 10, 11. So now they come to attend Christ, as Subjects on their Prince, to tender their service and homage to him, and receive his Commands.Acts 1. 10, 11. So now they come to attend christ, as Subject's on their Prince, to tender their service and homage to him, and receive his Commands.
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2. For his Consolation, Inward and Outward. (1.) Inward, as Messengers sent from God;
2. For his Consolation, Inward and Outward. (1.) Inward, as Messengers sent from God;
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and so their comming was a token of Gods special Love and Favour to him, and care over him.
and so their coming was a token of God's special Love and Favour to him, and care over him.
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The Devil had mentioned in one of his temptations, he shall give his angels charge over thee;
The devil had mentioned in one of his temptations, he shall give his Angels charge over thee;
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this is a truth, and in due time to be verified; not at Satans Instance, but when God pleased.
this is a truth, and in due time to be verified; not At Satan Instance, but when God pleased.
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Therefore it was a comfort to Christ to have solemn Messengers sent from Heaven to applaud his Triumph.
Therefore it was a Comfort to christ to have solemn Messengers sent from Heaven to applaud his Triumph.
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(2.) Outward, they were sent to serve him, either to convey him back from the mountain, where Satan had set him;
(2.) Outward, they were sent to serve him, either to convey him back from the mountain, where Satan had Set him;
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or to bring him food, as they did to Elijah, 1 King. 19. 5, 6. And as he lay and slept under a juniper tree,
or to bring him food, as they did to Elijah, 1 King. 19. 5, 6. And as he lay and slept under a juniper tree,
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behold then, an angel touched him, and said unto him, arise, and eat.
behold then, an angel touched him, and said unto him, arise, and eat.
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And he looked, and behold there was a cake baken on the coales, and a cruse of water at his head,
And he looked, and behold there was a cake bake on the coals, and a cruse of water At his head,
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and he did eat and drink, and laid him down again. NONLATINALPHABET, the word here used, is often taken in that sense in the New Testament;and he did eat and drink, and laid him down again., the word Here used, is often taken in that sense in the New Testament;
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Matth. 8. 15. She arose and ministred unto them, that is, served them at meat.Matthew 8. 15. She arose and ministered unto them, that is, served them At meat.
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So Matth. 25. 44. When saw we thee an hungred, &c. and did not minister unto thee.
So Matthew 25. 44. When saw we thee an hungered, etc. and did not minister unto thee.
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The name of Deacons is derived hence, as they served tables or provided meat for the poor, Acts 6. 2. So Luk. 10. 40. My sister hath left me, NONLATINALPHABET, to serve alone, meaning, to prepare provisions for the family:
The name of Deacons is derived hence, as they served tables or provided meat for the poor, Acts 6. 2. So Luk. 10. 40. My sister hath left me,, to serve alone, meaning, to prepare provisions for the family:
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so Luk. 17. 8. Gird thy self and serve me, that is, at the Table:
so Luk. 17. 8. Gird thy self and serve me, that is, At the Table:
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Again, Luk. 22. 27. Whether is greater, he that sits at meat, or he that serveth? or ministreth:
Again, Luk. 22. 27. Whither is greater, he that sits At meat, or he that serves? or Ministereth:
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So Ioh. 12. 2. They made a supper, and Martha served, but Lazarus was one of those that sat at the table with him.
So John 12. 2. They made a supper, and Martha served, but Lazarus was one of those that sat At the table with him.
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Thus the Angels ministred unto Christ.
Thus the Angels ministered unto christ.
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This sort of Ministry agreeth with what was said of his Hunger, which was the occasion of Satans Temptations. Secondly, The Observations.
This sort of Ministry agreeth with what was said of his Hunger, which was the occasion of Satan Temptations. Secondly, The Observations.
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As Christ is a Patern of all those Providences, which are dispensed to the people of God.
As christ is a Pattern of all those Providences, which Are dispensed to the people of God.
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Doct. I. That the dayes of Gods peoples Conflicts and Trials will not alwayes last. There are alternative changes and vicissitudes in their condition upon Earth;Doct. I. That the days of God's peoples Conflicts and Trials will not always last. There Are alternative changes and vicissitudes in their condition upon Earth;
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sometimes they are vexed with the coming of the Tempter, and then incouraged and cheared by the presence of Angels:
sometime they Are vexed with the coming of the Tempter, and then encouraged and cheered by the presence of Angels:
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after stormes come dayes of Joy and Gladness; the devil departeth, and the angels came and ministred to him.
After storms come days of Joy and Gladness; the Devil departeth, and the Angels Come and ministered to him.
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So Psal. 34. 19. Many are the afflictions of the Righteous, but the Lord delivereth him out of them all.
So Psalm 34. 19. Many Are the afflictions of the Righteous, but the Lord Delivereth him out of them all.
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Here is their present conflict, and their final conquest.
Here is their present conflict, and their final conquest.
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Look on a Christian on his dark side, and there are Afflictions, and Afflictions many for number and kind;
Look on a Christian on his dark side, and there Are Afflictions, and Afflictions many for number and kind;
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look on his luminous part, and there is the Lord to take care of him, to deliver him,
look on his luminous part, and there is the Lord to take care of him, to deliver him,
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and the deliverance is compleat, the Lord delivereth him out of them all.
and the deliverance is complete, the Lord Delivereth him out of them all.
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God will put an end to their conflict sooner or later, sometimes visibly in this Life,
God will put an end to their conflict sooner or later, sometime visibly in this Life,
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or if he doth not deliver them till death, or from death, he will deliver them by death;
or if he does not deliver them till death, or from death, he will deliver them by death;
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then he delivereth them from all sin and misery at once, for death is theirs. The Reasons are these,
then he Delivereth them from all since and misery At once, for death is theirs. The Reasons Are these,
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1. God considereth what will become Himself, his Pity, and Fidelity.
1. God Considereth what will become Himself, his Pity, and Fidis.
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1. His own Pity and Mercy, Iames 5. 11. Ye have heard of the patience of Iob,
1. His own Pity and Mercy, James 5. 11. You have herd of the patience of Job,
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and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy. and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy.
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God will give an happy end to our Conflicts and Trials, as he did to Iob, that he may be known to be a God pitiful and merciful:
God will give an happy end to our Conflicts and Trials, as he did to Job, that he may be known to be a God pitiful and merciful:
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Iob is set up as a publick visible Instance, and Monument of Gods tender Mercy. We must not measure our Afflictions by the smart, but the end of them;Job is Set up as a public visible Instance, and Monument of God's tender Mercy. We must not measure our Afflictions by the smart, but the end of them;
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what the merciful God will do at length: the beginning is from Satan, but the end from the Lord.
what the merciful God will do At length: the beginning is from Satan, but the end from the Lord.
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If we look to the beginning, we draw an ill picture of God in our Minds,
If we look to the beginning, we draw an ill picture of God in our Minds,
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as if he were harsh, severe, and cruel to his Creatures, yea, to his best servants;
as if he were harsh, severe, and cruel to his Creatures, yea, to his best Servants;
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but in the end we find him very tender of his people, and that sense hath made lies of God.
but in the end we find him very tender of his people, and that sense hath made lies of God.
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At the very time when we think God hath forgotten us, he is ready to hear and to remove the trouble, Psal. 31. 22. I said in my hast, I am cut off, nevertheless thou heardest the voice of my supplications.
At the very time when we think God hath forgotten us, he is ready to hear and to remove the trouble, Psalm 31. 22. I said in my haste, I am Cut off, nevertheless thou heardest the voice of my supplications.
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The Son of God was hungry, transported and carried to and fro by the Devil, from the pinacle of the Temple to an high Mountain, tempted by a blasphemous suggestion to fall down and worship the impure spirit;
The Son of God was hungry, transported and carried to and from by the devil, from the pinnacle of the Temple to an high Mountain, tempted by a blasphemous suggestion to fallen down and worship the impure Spirit;
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but at length the devil leaveth him, and the angels came and ministred to him.
but At length the Devil Leaveth him, and the Angels Come and ministered to him.
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2. His Fidelity, which will not permit him to suffer you to be tempted above measure.
2. His Fidis, which will not permit him to suffer you to be tempted above measure.
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We do not stand to the devils courtesie, to tempt us as long as he list,
We do not stand to the Devils courtesy, to tempt us as long as he list,
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but are in the hands of the Faithful God, 1 Cor. 10. 13. There hath no temptation taken you,
but Are in the hands of the Faithful God, 1 Cor. 10. 13. There hath no temptation taken you,
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but what is common to man:
but what is Common to man:
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but God is faithful, who will not suffer you to be tempted above that you are able,
but God is faithful, who will not suffer you to be tempted above that you Are able,
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1967
but will with the temptation also make a way to escape, that you may be able to bear it, what a heap of consolations are there in that one place, as (1.) That temptations are but ordinary and to be looked for:but will with the temptation also make a Way to escape, that you may be able to bear it, what a heap of consolations Are there in that one place, as (1.) That temptations Are but ordinary and to be looked for:
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there is no NONLATINALPHABET, but it is NONLATINALPHABET, incident to humane nature; it hath nothing extraordinary in it.
there is no, but it is, incident to humane nature; it hath nothing extraordinary in it.
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If the Son of God in humane Nature was not exempted, why should we expect a priviledge apart to our selves, not common to others? (2.) That God's conduct is gentle, he inflicteth nothing,
If the Son of God in humane Nature was not exempted, why should we expect a privilege apart to our selves, not Common to Others? (2.) That God's conduct is gentle, he inflicteth nothing,
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and permitteth nothing to be inflicted upon you beyond measure, and above strength;
and permitteth nothing to be inflicted upon you beyond measure, and above strength;
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but as Iacob drove as the little ones were able to bear, so God proportioneth Tryals to our strength.
but as Iacob drove as the little ones were able to bear, so God proportioneth Trials to our strength.
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Before you have final deliverance, you shall have present support. (3.) That he will together with the temptation give NONLATINALPHABET, a passage out, a way to escape.
Before you have final deliverance, you shall have present support. (3.) That he will together with the temptation give, a passage out, a Way to escape.
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And all this is assured to us by his faithfulness; the conflict shall be tolerable, when it is at the highest, and the end comfortable.
And all this is assured to us by his faithfulness; the conflict shall be tolerable, when it is At the highest, and the end comfortable.
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God doth bridle the malice and hatred of Satan, and his instruments;
God does bridle the malice and hatred of Satan, and his Instruments;
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he hath taken an obligation upon himself to do so, that he may omit no part of his care towards us.
he hath taken an obligation upon himself to do so, that he may omit no part of his care towards us.
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A good man will not overburthen his Beast. 2. The Lord considereth also our frailty, both with respect to natural and spiritual strength. 1. Natural strength.
A good man will not overburthen his Beast. 2. The Lord Considereth also our frailty, both with respect to natural and spiritual strength. 1. Natural strength.
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The Psalmist telleth us, that he will not alwayes chide and keep his anger for ever, Psalm 103. 9. Why? One Reason is, that he knoweth our frame,
The Psalmist Telleth us, that he will not always chide and keep his anger for ever, Psalm 103. 9. Why? One Reason is, that he Knoweth our frame,
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and remembreth we are dust, verse 14. He may express his just displeasure, and correct us for our sins for a while;and Remember we Are dust, verse 14. He may express his just displeasure, and correct us for our Sins for a while;
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but he taketh off his punishing hand again, because he knoweth we are soon apt to faint and fail, being but a little enlivened dust, of a weak constitution, not able to endure long troubles and vexations.
but he Takes off his punishing hand again, Because he Knoweth we Are soon apt to faint and fail, being but a little enlivened dust, of a weak constitution, not able to endure long Troubles and vexations.
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Iob pleadeth chap. 6. 12. Is my strength the strength of stones? or is my flesh of brass? We have not strength to subsist under perpetual troubles,Job pleads chap. 6. 12. Is my strength the strength of stones? or is my Flesh of brass? We have not strength to subsist under perpetual Troubles,
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but are soon broken and subdued by them.
but Are soon broken and subdued by them.
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2. With respect to spiritual strength, the best are subject to great infirmities, which oft betray us to sin,
2. With respect to spiritual strength, the best Are Subject to great infirmities, which oft betray us to since,
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if our vexations be great and long, Psal. 125. 3. The rod of the wicked shall not rest on the lot of the righteous,
if our vexations be great and long, Psalm 125. 3. The rod of the wicked shall not rest on the lot of the righteous,
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lest the righteous put forth their hands to iniquity. lest the righteous put forth their hands to iniquity.
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The oppressions of wicked men shall not be so lasting and durable, as that the temptations should be of too great force;
The oppressions of wicked men shall not be so lasting and durable, as that the temptations should be of too great force;
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this might shake the constancy of the best.
this might shake the constancy of the best.
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1987
He knoweth nothing in Divinity, that knoweth not that God worketh congruously, and attempereth his Providence to our strength,
He Knoweth nothing in Divinity, that Knoweth not that God works congruously, and attempereth his Providence to our strength,
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1988
and so will not only give an increase of internal Grace, but lessen and abate the outward temptation;
and so will not only give an increase of internal Grace, but lessen and abate the outward temptation;
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that his external Government conduceth to the preservation of the Saints, as well as his internal, by supporting their spirits with more liberal aides of Grace.
that his external Government conduceth to the preservation of the Saints, as well as his internal, by supporting their spirits with more liberal aides of Grace.
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1990
Therefore God will cause the temptation to cease, when it is overprossing. But all must be left to his Wisdom and holy methods.
Therefore God will cause the temptation to cease, when it is overprossing. But all must be left to his Wisdom and holy methods.
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1991
3. With respect to the Devil and his instruments, to whose malice he sets bounds, who otherwise would know no measure.
3. With respect to the devil and his Instruments, to whose malice he sets bounds, who otherwise would know no measure.
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1992
(1.) For the devil see Rev. 2. 10. Fear none of those things which thou shalt suffer, behold!
(1.) For the Devil see Rev. 2. 10. fear none of those things which thou shalt suffer, behold!
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1993
the devil shall cast some of you into prison, that you may be tryed, and ye shall have tribulation ten dayes. the Devil shall cast Some of you into prison, that you may be tried, and you shall have tribulation ten days.
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1994
Mark how they are comforted against the persecution coming upon them;
Mark how they Are comforted against the persecution coming upon them;
vvb c-crq pns32 vbr vvn p-acp dt n1 vvg p-acp pno32;
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1995
partly because the cause was clearly Gods, for all this trouble was by the instigation of the devil, making use of his instruments, Eph. 2. 2. he is called the Prince of the power of the Air, the spirit that worketh in the Children, of disobedience;
partly Because the cause was clearly God's, for all this trouble was by the instigation of the Devil, making use of his Instruments, Ephesians 2. 2. he is called the Prince of the power of the Air, the Spirit that works in the Children, of disobedience;
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partly because the persecution raised would not be universal, some of you, not all; and those not persecuted unto the death, but onely cast into prison;
partly Because the persecution raised would not be universal, Some of you, not all; and those not persecuted unto the death, but only cast into prison;
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1997
partly from the end, that they should be tryed, it was not penal or castigatory but probatory.
partly from the end, that they should be tried, it was not penal or castigatory but probatory.
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1998
The devil would destroy you, but God would suffer you only to be tryed, so that they should come forth like the three Children out of the furnace, without singing of their garments;
The Devil would destroy you, but God would suffer you only to be tried, so that they should come forth like the three Children out of the furnace, without singing of their garments;
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1999
or like Daniel out of the Lyons Den, without a scratch or maim; or as Christ here, the devil got not one jot of ground upon him;
or like daniel out of the Lyons Den, without a scratch or maim; or as christ Here, the Devil god not one jot of ground upon him;
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partly from the duration, ten dayes, that is in Prophetical account ten years, reckoning each day for a year, Numb. 14. 34. It was not long the saddest afflictions will have an end.
partly from the duration, ten days, that is in Prophetical account ten Years, reckoning each day for a year, Numb. 14. 34. It was not long the Saddest afflictions will have an end.
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All which sheweth how God bridleth and moderateth the rage of Satan, and his evil influence.
All which shows how God bridleth and moderateth the rage of Satan, and his evil influence.
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(2.) For his instruments God saith Zech. 1. 15. I am very sorely displeased with the Heathen that were at ease;
(2.) For his Instruments God Says Zechariah 1. 15. I am very sorely displeased with the Heathen that were At ease;
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2003
for I was but a little displeased, and they helped forward the affliction. for I was but a little displeased, and they helped forward the affliction.
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2004
The instruments of Gods chastisements lay on without mercy, and being of cruel minds, and destructive intentions, which are heightned in them by Satan, are severe executioners of Gods wrath;
The Instruments of God's chastisements lay on without mercy, and being of cruel minds, and destructive intentions, which Are heightened in them by Satan, Are severe executioners of God's wrath;
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2005
and if God did not restrain them by the invisible chains of his Providence, we should never see good day more.
and if God did not restrain them by the invisible chains of his Providence, we should never see good day more.
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2006
Well then you see the reasons why the Children of God, though they have many troubles and conflicts,
Well then you see the Reasons why the Children of God, though they have many Troubles and conflicts,
uh-av cs pn22 vvb dt n2 c-crq dt n2 pp-f np1, cs pns32 vhb d n2 cc n2,
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2007
yet they are not everlasting troubles. Use of Instruction to the People of God. It teacheth them three Lessons, Comfort, Patience, Obedience.
yet they Are not everlasting Troubles. Use of Instruction to the People of God. It Teaches them three Lessons, Comfort, Patience, obedience.
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2008
1. Comfort and encouragement to them that are under a gloomy day, this will not alwayes last;
1. Comfort and encouragement to them that Are under a gloomy day, this will not always last;
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2009
he may try you for a while and you may be under great conflicts, and wants,
he may try you for a while and you may be under great conflicts, and Wants,
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2010
and difficulties, as he tryed the Woman of Canaan with discouraging answers, but at last, Woman! great is thy Faith, be it unto thee even as thou wilt, Matth. 15. 28. He tryed his Disciples,
and difficulties, as he tried the Woman of Canaan with discouraging answers, but At last, Woman! great is thy Faith, be it unto thee even as thou wilt, Matthew 15. 28. He tried his Disciples,
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2011
when he meant to feed the multitude, Iohn 6. 5, 6. Whence shall we buy bread, that all these may eat? This he said to prove them,
when he meant to feed the multitude, John 6. 5, 6. Whence shall we buy bred, that all these may eat? This he said to prove them,
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2012
for he himself knew what he would do. for he himself knew what he would do.
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2013
A poor Believer is tryed Children increase, Trading grows dead in hard times, how shall so many mouths be filled? He promiseth Abraham a numerous posterity,
A poor Believer is tried Children increase, Trading grows dead in hard times, how shall so many mouths be filled? He promises Abraham a numerous posterity,
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2014
but for a great while he goeth childless.
but for a great while he Goes childless.
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2015
He promiseth David a Kingdom yet for a while he is fain to shift for his Life,
He promises David a Kingdom yet for a while he is fain to shift for his Life,
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2016
and skulk up and down in the Wilderness. He intended to turn water into Wine, but first all the store must be spent.
and skulk up and down in the Wilderness. He intended to turn water into Wine, but First all the store must be spent.
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2017
He meaneth to revive the hearts of his contrite ones, but for a while they lye under great doubts and fears, Moses his hand must be made leprous before it wrought miracles.
He means to revive the hearts of his contrite ones, but for a while they lie under great doubts and fears, Moses his hand must be made leprous before it wrought Miracles.
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2018
Jesus loved Lazarus and meant to recover him, but he must be dead first. But I must not run too far!
jesus loved Lazarus and meant to recover him, but he must be dead First. But I must not run too Far!
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There will be tedious conflicts and tryals, but yet there is hope of deliverance; God is willing and God is able.
There will be tedious conflicts and trials, but yet there is hope of deliverance; God is willing and God is able.
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2020
He is willing, because he is sufficiently inclined to it by the grace and favour that he beareth his people, Psal. 149. 4. The Lord taketh pleasure in his people, he will beautifie the meek with salvation.
He is willing, Because he is sufficiently inclined to it by the grace and favour that he bears his people, Psalm 149. 4. The Lord Takes pleasure in his people, he will beautify the meek with salvation.
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The Lord loveth their persons, and he loveth their Prosperity and Happiness, Psal. 35. 27. He hath pleasure in the prosperity of his Servants.
The Lord loves their Persons, and he loves their Prosperity and Happiness, Psalm 35. 27. He hath pleasure in the Prosperity of his Servants.
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2022
He is able either as to wisdom or power.
He is able either as to Wisdom or power.
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Wisdom, 2 Pet. 2. 7. The Lord knoweth how to deliver the godly out of temptation.
Wisdom, 2 Pet. 2. 7. The Lord Knoweth how to deliver the godly out of temptation.
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2024
Many times we know not which way, but God knoweth, he is never at a loss.
Many times we know not which Way, but God Knoweth, he is never At a loss.
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2025
Then for his Power, power hath a twofold notion, of Authority, and Might.
Then for his Power, power hath a twofold notion, of authority, and Might.
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He hath Authority enough, the soveraign Dominion of God is a great prop to our Faith, all things in the World are at his disposal to use them for his own Glory, Psal. 44. 4. Command deliverances for Iacob; Angels, Devils, Men, the Hearts of the greatest men are all at his command.
He hath authority enough, the sovereign Dominion of God is a great prop to our Faith, all things in the World Are At his disposal to use them for his own Glory, Psalm 44. 4. Command Deliverances for Iacob; Angels, Devils, Men, the Hearts of the greatest men Are all At his command.
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2027
He hath might and strength, Dan. 3. 17. Our God whom we serve is able to deliver us, and what then can let?
He hath might and strength, Dan. 3. 17. Our God whom we serve is able to deliver us, and what then can let?
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2. Patience, we must be contented with the Son of God to tarry his leisure, and undergo our course of tryal;
2. Patience, we must be contented with the Son of God to tarry his leisure, and undergo our course of trial;
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2029
as Christ patiently continued till enough was done to instruct the Church, Isaiah 28. 16. He that believeth will not make hast.
as christ patiently continued till enough was done to instruct the Church, Isaiah 28. 16. He that Believeth will not make haste.
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The people of God miscarry in their hast, Psal. 31. 22. I said in my hast, I am cut off,
The people of God miscarry in their haste, Psalm 31. 22. I said in my haste, I am Cut off,
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but thou heardest the voice of my supplication, Psalm 116. 11. I said in my hast all men are lyers, even Samuel and all the Prophets who had assured him of the Kingdom.but thou heardest the voice of my supplication, Psalm 116. 11. I said in my haste all men Are liars, even Samuel and all the prophets who had assured him of the Kingdom.
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It will come in the best time when it cometh in God's time; neither too soon, nor too late;
It will come in the best time when it comes in God's time; neither too soon, nor too late;
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it will come sooner then your Enemies would have it, sooner than second causes seem to promise, sooner than you deserve, soon enough to discover the Glory of God to you, Psal. 40. 1. I waited patiently for the Lord,
it will come sooner then your Enemies would have it, sooner than second Causes seem to promise, sooner than you deserve, soon enough to discover the Glory of God to you, Psalm 40. 1. I waited patiently for the Lord,
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and he enclined unto me, and heard my cry. and he inclined unto me, and herd my cry.
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God will not fail a waiting soul, his delay is no denyal, nor a sign of want of love to you, Iohn 11. 5. Iesus loved Lazarus, and yet verse 6. When he had heard that he was sick, he abode two dayes still in the same place where he was.
God will not fail a waiting soul, his Delay is no denial, nor a Signen of want of love to you, John 11. 5. Iesus loved Lazarus, and yet verse 6. When he had herd that he was sick, he Abided two days still in the same place where he was.
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It may come sooner than you expect, Psal. 94. 18. When I said my foot slippeth thy mercy, O Lord, held me up.
It may come sooner than you expect, Psalm 94. 18. When I said my foot slippeth thy mercy, Oh Lord, held me up.
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David was apt to think all was gone, help would never come more to him, and in that very season God delivered him.David was apt to think all was gone, help would never come more to him, and in that very season God Delivered him.
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3. Obedience, the Son of God submitted to the Holy Spirit, while the impure Spirit tempted him.
3. obedience, the Son of God submitted to the Holy Spirit, while the impure Spirit tempted him.
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If you would look for a ceasing of the conflict, do as he did, carry it humbly, fruitfully, faithfully to God.
If you would look for a ceasing of the conflict, do as he did, carry it humbly, fruitfully, faithfully to God.
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1. Humble carriage will become you under your conflicts, 1 Pet. 5. 6. Humble your selves therefore under the mighty hand of God, that he may exalt you in due time.
1. Humble carriage will become you under your conflicts, 1 Pet. 5. 6. Humble your selves Therefore under the mighty hand of God, that he may exalt you in due time.
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2041
The stubborness of the Child maketh his correction double to what it otherwise would be.
The Stubbornness of the Child makes his correction double to what it otherwise would be.
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The more submissive you are, the more the cross hath its effect, whether you will or no, you must passively submit to God.
The more submissive you Are, the more the cross hath its Effect, whither you will or no, you must passively submit to God.
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2. Carry it fruitfully, otherwise you obstruct the kindness of the Lord.
2. Carry it fruitfully, otherwise you obstruct the kindness of the Lord.
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He proveth us, that we may be fruitful, Iohn 15. 2. Every branch in me that beareth not fruit, he taketh away;
He Proves us, that we may be fruitful, John 15. 2. Every branch in me that bears not fruit, he Takes away;
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and every branch that beareth fruit he purgeth it, that it may bring forth more fruit. and every branch that bears fruit he Purgeth it, that it may bring forth more fruit.
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The Rod hath done its work, when it maketh us more holy;
The Rod hath done its work, when it makes us more holy;
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then the comfortable dayes come, Heb. 12. 11. Now no chastening for the present seemeth to be joyous, but grievous;
then the comfortable days come, Hebrew 12. 11. Now not chastening for the present seems to be joyous, but grievous;
av dt j n2 vvb, np1 crd crd av xx vvg p-acp dt n1 vvz pc-acp vbi j, cc-acp j;
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nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them, which are exercised thereby. Righteousness brings peace along with it, inward and outward.nevertheless afterwards it yieldeth the peaceable fruit of righteousness unto them, which Are exercised thereby. Righteousness brings peace along with it, inward and outward.
av av pn31 vvz dt j n1 pp-f n1 p-acp pno32, r-crq vbr vvn av. n1 vvz n1 a-acp p-acp pn31, j cc j.
(19) part (DIV3)
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This maketh amends for the trouble. Then God beginneth to take it off. 3. Carry it faithfully to God, still opposing sin and satan;
This makes amends for the trouble. Then God begins to take it off. 3. Carry it faithfully to God, still opposing since and satan;
np1 vvz n2 p-acp dt n1. av np1 vvz pc-acp vvi pn31 a-acp. crd np1 pn31 av-j p-acp np1, av vvg n1 cc n1;
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for the more you give way to satan, the more you are troubled with him, and your misery is increased not lessened.
for the more you give Way to satan, the more you Are troubled with him, and your misery is increased not lessened.
p-acp dt av-dc pn22 vvb n1 p-acp n1, dt av-dc pn22 vbr vvn p-acp pno31, cc po22 n1 vbz vvn xx vvn.
(19) part (DIV3)
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But if you repel his temptations, he is discouraged, Eph. 4. 27. Neither give place to the Devil.
But if you repel his temptations, he is discouraged, Ephesians 4. 27. Neither give place to the devil.
p-acp cs pn22 vvi po31 n2, pns31 vbz vvn, np1 crd crd av-d vvi n1 p-acp dt n1.
(19) part (DIV3)
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The devil watcheth for a door to enter, and takes possession of your hearts, that he may exercise his former Tyranny.
The Devil watches for a door to enter, and Takes possession of your hearts, that he may exercise his former Tyranny.
dt n1 vvz p-acp dt n1 pc-acp vvi, cc vvz n1 pp-f po22 n2, cst pns31 vmb vvi po31 j n1.
(19) part (DIV3)
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If he gaineth any ground he makes fearful havock in the soul, and weakneth not only our comfort but our Grace.
If he gains any ground he makes fearful havoc in the soul, and weakeneth not only our Comfort but our Grace.
cs pns31 vvz d n1 pns31 vvz j n1 p-acp dt n1, cc vvz xx av-j po12 n1 p-acp po12 n1.
(19) part (DIV3)
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Therefore imitate Christs resolution and resistance here. But this will deserve a point by it self. Therefore
Therefore imitate Christ resolution and resistance Here. But this will deserve a point by it self. Therefore
av vvb npg1 n1 cc n1 av. p-acp d vmb vvi dt n1 p-acp pn31 n1. av
(19) part (DIV3)
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II. Doctrine, When the Devil is thoroughly and resolutely resisted he departeth. As here, when the adversary was put to the foil he went his way.
II Doctrine, When the devil is thoroughly and resolutely resisted he departeth. As Here, when the adversary was put to the foil he went his Way.
crd n1, c-crq dt n1 vbz av-j cc av-j vvd pns31 vvz. c-acp av, c-crq dt n1 vbds vvn p-acp dt n1 pns31 vvd po31 n1.
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Therefore this is often pressed upon us in Scripture, Iames 4. 7. Resist the devil and he will flee from you.
Therefore this is often pressed upon us in Scripture, James 4. 7. Resist the Devil and he will flee from you.
av d vbz av vvn p-acp pno12 p-acp n1, np1 crd crd vvb dt n1 cc pns31 vmb vvi p-acp pn22.
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If you resist his suggestions to malice, envy, and strife, he is discouraged. So 1 Pet. 5. 9. Whom resist stedfast in the Faith.
If you resist his suggestions to malice, envy, and strife, he is discouraged. So 1 Pet. 5. 9. Whom resist steadfast in the Faith.
cs pn22 vvb po31 n2 p-acp n1, n1, cc n1, pns31 vbz vvn. av crd np1 crd crd r-crq vvb j p-acp dt n1.
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We must not fly nor yeild to him in the least, but stoutly and peremptorily resist him in all his temptations.
We must not fly nor yield to him in the least, but stoutly and peremptorily resist him in all his temptations.
pns12 vmb xx vvi ccx vvi p-acp pno31 p-acp dt ds, cc-acp av-j cc av-j vvi pno31 p-acp d po31 n2.
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If you stand your ground satan falleth.
If you stand your ground satan falls.
cs pn22 vvb po22 n1 n1 vvz.
(20) part (DIV3)
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In this spiritual conflict satan hath only weapons offensive, cunning wiles, and fiery darts, none defensive;
In this spiritual conflict satan hath only weapons offensive, cunning wiles, and fiery darts, none defensive;
p-acp d j n1 n1 vhz j n2 j, j-jn n2, cc j n2, pix j;
(20) part (DIV3)
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a believer hath weapons both offensive and defensive, sword and shield, &c. therefore our safety lyeth in resisting.
a believer hath weapons both offensive and defensive, sword and shield, etc. Therefore our safety lies in resisting.
dt n1 vhz n2 av-d j cc j, n1 cc n1, av av po12 n1 vvz p-acp vvg.
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About which is to be considered, 1. What kind of Resistance this must be. 2. Arguments to perswade and enforce it.
About which is to be considered, 1. What kind of Resistance this must be. 2. Arguments to persuade and enforce it.
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3. What Graces enable us in this Resistance. 1. For the kind of Resistance. 1. It must not be faint and cold.
3. What Graces enable us in this Resistance. 1. For the kind of Resistance. 1. It must not be faint and cold.
crd q-crq n2 vvi pno12 p-acp d n1. crd p-acp dt n1 pp-f n1. crd pn31 vmb xx vbi j cc j-jn.
(20) part (DIV3)
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Some kind of Resistance may be made by general and common Graces;
some kind of Resistance may be made by general and Common Graces;
d n1 pp-f n1 vmb vbi vvn p-acp n1 cc j n2;
(20) part (DIV3)
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the light of nature will rise up in defyance of many sins, especially at first before men have sinned away natural light,
the Light of nature will rise up in defiance of many Sins, especially At First before men have sinned away natural Light,
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or else the Resistance at least is in some cold way.
or Else the Resistance At least is in Some cold Way.
cc av dt n1 p-acp ds vbz p-acp d j-jn n1.
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But it must be earnest and vehement as against the enemy of God, and our Souls.
But it must be earnest and vehement as against the enemy of God, and our Souls.
p-acp pn31 vmb vbi j cc j c-acp p-acp dt n1 pp-f np1, cc po12 n2.
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Pauls Resistance in his conflicts was with serious dislikes, and deep groans, Rom. 7. 19. The good that I would I do not, Paul's Resistance in his conflicts was with serious dislikes, and deep groans, Rom. 7. 19. The good that I would I do not,
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(20) part (DIV3)
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but the evil which I would not, that I do, and verse 24. Oh wretched man that I am, who shall deliver me from the body of this death! but the evil which I would not, that I do, and verse 24. O wretched man that I am, who shall deliver me from the body of this death!
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(20) part (DIV3)
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In apparent cases a detestation, and vehement indignation is enough, get thee behind me Satan! In other cases there need strong Arguments and Considerations, that the temptation may not stick, when the tempter is gone;
In apparent cases a detestation, and vehement Indignation is enough, get thee behind me Satan! In other cases there need strong Arguments and Considerations, that the temptation may not stick, when the tempter is gone;
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as the smutch remaineth of a candle stuck against a stone wall.
as the smutch remains of a candle stuck against a stone wall.
c-acp dt vvi vvz pp-f dt n1 vvd p-acp dt n1 n1.
(20) part (DIV3)
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When Eve speaketh faintly and coldly, the devil reneweth the assault with the more violence, Gen. 3. 3. Ye shall not eat of it, neither shall ye touch it, lest ye dye.
When Eve speaks faintly and coldly, the Devil Reneweth the assault with the more violence, Gen. 3. 3. You shall not eat of it, neither shall you touch it, lest you die.
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(20) part (DIV3)
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As to the restraint she speaketh warmly, and with some impatiency of resentment, not eat, nor touch:
As to the restraint she speaks warmly, and with Some impatiency of resentment, not eat, nor touch:
c-acp p-acp dt n1 pns31 vvz av-j, cc p-acp d n1 pp-f n1, xx vvi, ccx vvi:
(20) part (DIV3)
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in the Commination too coldly, lest ye dye, when God had said, ye shall surely dye. A faint denial is a kind of grant:
in the Commination too coldly, lest you die, when God had said, you shall surely die. A faint denial is a kind of grant:
p-acp dt n1 av av-jn, cs pn22 vvb, c-crq np1 vhd vvn, pn22 vmb av-j vvi. dt j n1 vbz dt n1 pp-f n1:
(20) part (DIV3)
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therefore slight Satans assaults with indignation. Though the dog barketh the Traveller passeth on. Satan cannot endure contempt.
Therefore slight Satan assaults with Indignation. Though the dog barks the Traveller passes on. Satan cannot endure contempt.
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(20) part (DIV3)
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At other times argue for God stoutly; thy Soul and eternal concernments are in danger.
At other times argue for God stoutly; thy Soul and Eternal concernments Are in danger.
p-acp j-jn n2 vvb p-acp np1 av-j; po21 n1 cc j n2 vbr p-acp n1.
(20) part (DIV3)
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No worldly concernment ought to go so near to us as that which concerneth our eternal good,
No worldly concernment ought to go so near to us as that which concerns our Eternal good,
uh-dx j n1 vmd pc-acp vvi av av-j p-acp pno12 p-acp d r-crq vvz po12 j j,
(20) part (DIV3)
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and the Salvation of our souls.
and the Salvation of our Souls.
cc dt n1 pp-f po12 n2.
(20) part (DIV3)
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What would the devil have from thee but thy soul, and its pretious enjoyments, Peace of Conscience, Hope of Everlasting Life? What doth he bid? worldly vanities.
What would the Devil have from thee but thy soul, and its precious enjoyments, Peace of Conscience, Hope of Everlasting Life? What does he bid? worldly vanities.
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(20) part (DIV3)
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As the Merchant putteth up his wares with indignation, when the chapman biddeth an unworthy price.
As the Merchant putteth up his wares with Indignation, when the chapman bids an unworthy price.
p-acp dt n1 vvz a-acp po31 n2 p-acp n1, c-crq dt n1 vvz dt j n1.
(20) part (DIV3)
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2. It must be a through resistance of all sin, take the little Foxes, dash Babylons brats against the stones.
2. It must be a through resistance of all since, take the little Foxes, dash Babylons brats against the stones.
crd pn31 vmb vbi dt p-acp n1 pp-f d n1, vvb dt j n2, vvb npg1 n2 p-acp dt n2.
(20) part (DIV3)
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Lesser sticks set the great ones on fire. The devil cannot hope to prevail for great things presently:
Lesser sticks Set the great ones on fire. The Devil cannot hope to prevail for great things presently:
np1 vvz vvn dt j pi2 p-acp n1. dt n1 vmbx vvi pc-acp vvi p-acp j n2 av-j:
(20) part (DIV3)
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at first it is, hath God said? and then, ye shall not surely dye. The approaches of Satan to the Soul are gradual, he asketh a little, it is no great matter.
At First it is, hath God said? and then, you shall not surely die. The Approaches of Satan to the Soul Are gradual, he asks a little, it is no great matter.
p-acp ord pn31 vbz, vhz np1 vvn? cc av, pn22 vmb xx av-j vvi. dt n2 pp-f np1 p-acp dt n1 vbr j-jn, pns31 vvz dt j, pn31 vbz dx j n1.
(20) part (DIV3)
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Consider the evil of a temptation is better kept out than gotten out. Many think to stop after they have yielded a little;
Consider the evil of a temptation is better kept out than got out. Many think to stop After they have yielded a little;
np1 dt n-jn pp-f dt n1 vbz jc vvn av cs vvn av. av-d vvb pc-acp vvi c-acp pns32 vhb vvn dt j;
(20) part (DIV3)
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but when the stone at the top of an Hill begins to role downward, it is hard to stay it,
but when the stone At the top of an Hill begins to role downward, it is hard to stay it,
cc-acp c-crq dt n1 p-acp dt n1 pp-f dt n1 vvz p-acp n1 av-j, pn31 vbz j pc-acp vvi pn31,
(20) part (DIV3)
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and you cannot say, how far you shall go. I'le yeild but once saith a deceived heart;
and you cannot say, how Far you shall go. I'll yield but once Says a deceived heart;
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i'le yield but a little, and never yield again.
I'll yield but a little, and never yield again.
pns11|vmb vvi p-acp dt j, cc av-x vvi av.
(20) part (DIV3)
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The devil will carry thee further and further, till he hath not left any tenderness in thy Conscience.
The Devil will carry thee further and further, till he hath not left any tenderness in thy Conscience.
dt n1 vmb vvi pno21 av-jc cc av-jc, c-acp pns31 vhz xx vvn d n1 p-acp po21 n1.
(20) part (DIV3)
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Some that thought to venture but a shilling, by the witchery of Gaming have played away all:
some that Thought to venture but a shilling, by the witchery of Gaming have played away all:
d cst vvd pc-acp vvi p-acp dt n1, p-acp dt n1 pp-f n-vvg vhb vvn av av-d:
(20) part (DIV3)
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so some have sinned away all principles of Conscience. 3. It must not be for a while but continued;
so Some have sinned away all principles of Conscience. 3. It must not be for a while but continued;
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(20) part (DIV3)
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not only to stand out against the first assault, but a long siege. What Satan cannot gain by Argument, he seeketh to gain by importunity;
not only to stand out against the First assault, but a long siege. What Satan cannot gain by Argument, he seeks to gain by importunity;
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(20) part (DIV3)
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but resist him stedfast in the Faith:
but resist him steadfast in the Faith:
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(20) part (DIV3)
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as his instrument spake to Ioseph, day by day, Gen. 39. 10. Our thoughts by time are more reconciled to evil.
as his Instrument spoke to Ioseph, day by day, Gen. 39. 10. Our thoughts by time Are more reconciled to evil.
c-acp po31 n1 vvd p-acp np1, n1 p-acp n1, np1 crd crd po12 n2 p-acp n1 vbr dc vvn p-acp j-jn.
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Now we must keep up our zeal to the last. To yield at last is to lose the Glory of the conflict.
Now we must keep up our zeal to the last. To yield At last is to loose the Glory of the conflict.
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(20) part (DIV3)
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Therefore rate away the importunate futor, as Christ doth. II. Arguments to perswade it. 1. Because he cannot overcome you without your own consent.
Therefore rate away the importunate futor, as christ does. II Arguments to persuade it. 1. Because he cannot overcome you without your own consent.
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(20) part (DIV3)
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The wicked are taken captive by him at his will and pleasure, 2 Tim. 2. 26. because they yeild themselves to his temptations,
The wicked Are taken captive by him At his will and pleasure, 2 Tim. 2. 26. Because they yield themselves to his temptations,
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(20) part (DIV3)
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like the young man, Prov. 7. 22. He goeth after her straightway, as an Ox goeth to the slaughter,
like the young man, Curae 7. 22. He Goes After her straightway, as an Ox Goes to the slaughter,
av-j dt j n1, np1 crd crd pns31 vvz p-acp pno31 av-an, c-acp dt n1 vvz p-acp dt n1,
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and as a fool to the correction of the stocks. There is a Consent or at least there is not a powerful Dissent.and as a fool to the correction of the stocks. There is a Consent or At least there is not a powerful Dissent.
cc p-acp dt n1 p-acp dt n1 pp-f dt n2. pc-acp vbz dt vvb cc p-acp ds pc-acp vbz xx dt j n1.
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Satan's power lyeth not in a constraining efficacy, but perswasive allurement.
Satan's power lies not in a constraining efficacy, but persuasive allurement.
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2. The sweetness of victory will recompence the trouble of Resistance, it is much more pleasing to deny a temptation, than to yield to it;
2. The sweetness of victory will recompense the trouble of Resistance, it is much more pleasing to deny a temptation, than to yield to it;
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the pleasure of sin is shortlived, but the pleasure of self-denyal is Eternal.
the pleasure of since is shortlived, but the pleasure of self-denial is Eternal.
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3. Grace the more it is tryed and exercised, the more it is evidenced to be right and sincere, Rom. 5. 3, 4, 5. Knowing that tribulation worketh patience,
3. Grace the more it is tried and exercised, the more it is evidenced to be right and sincere, Rom. 5. 3, 4, 5. Knowing that tribulation works patience,
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and patience experience, and experience hope, and hope maketh not ashamed, because the Love of God is shed abroad in our hearts, by the Holy Ghost, which is given to us. and patience experience, and experience hope, and hope makes not ashamed, Because the Love of God is shed abroad in our hearts, by the Holy Ghost, which is given to us.
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It is a comfortable thing to know that we are of the Truth, and to be able to assure our hearts before God.
It is a comfortable thing to know that we Are of the Truth, and to be able to assure our hearts before God.
pn31 vbz dt j n1 pc-acp vvi cst pns12 vbr pp-f dt n1, cc pc-acp vbi j pc-acp vvi po12 n2 p-acp np1.
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4. Grace is strengthned when it hath stood out against a Tryal. As a Tree shaken with fierce Winds is more fruitful, its Roots being loosned.
4. Grace is strengthened when it hath stood out against a Trial. As a Tree shaken with fierce Winds is more fruitful, its Roots being loosened.
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Satan is a loser and you a gainer by temptations, wherein you have approved your fidelity to God:
Satan is a loser and you a gainer by temptations, wherein you have approved your Fidis to God:
np1 vbz dt n1 cc pn22 dt n1 p-acp n2, c-crq pn22 vhb vvn po22 n1 p-acp np1:
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as a man holdeth a stick the faster when another seeketh to wrest it out of his hands.
as a man holds a stick the faster when Another seeks to wrest it out of his hands.
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5. The more we resist Satan the greater will our reward be 2 Tim. 4. 7, 8. I have fought a good fight, I have finished my course, I have kept the Faith, henceforth there is laid up for me a Crown of Righteousness.
5. The more we resist Satan the greater will our reward be 2 Tim. 4. 7, 8. I have fought a good fight, I have finished my course, I have kept the Faith, henceforth there is laid up for me a Crown of Righteousness.
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The danger of the battle will encrease the joy of the victory; as the dangers of the way make home the sweeter.
The danger of the battle will increase the joy of the victory; as the dangers of the Way make home the Sweeten.
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(20) part (DIV3)
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There will a time come, when he that is now a Souldier will be a Conqueror, Rom. 16. 20. The God of peace shall bruise Satan under your feet shortly.
There will a time come, when he that is now a Soldier will be a Conqueror, Rom. 16. 20. The God of peace shall bruise Satan under your feet shortly.
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6. Where Satan gets possession, after he seemeth to be cast out, he returneth with the more violence and tyrannizeth the more, Matth. 12. 45. Then goeth he and taketh with himself, seven other spirits more wicked then himself,
6. Where Satan gets possession, After he seems to be cast out, he returns with the more violence and tyrannizes the more, Matthew 12. 45. Then Goes he and Takes with himself, seven other spirits more wicked then himself,
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and they enter in, and dwell there; and the last state of that man is worse than the first. and they enter in, and dwell there; and the last state of that man is Worse than the First.
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7. The Lords Grace is promised to him that resisteth. God keepeth us from the evil one, but it is by our watchfulness and resistance; his power maketh it effectual.
7. The lords Grace is promised to him that Resisteth. God Keepeth us from the evil one, but it is by our watchfulness and resistance; his power makes it effectual.
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We are to strive against sin and keep our selves, and God keepeth us by making our keeping effectual. III.
We Are to strive against since and keep our selves, and God Keepeth us by making our keeping effectual. III.
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What are the Graces, that enable us in this Resistance? I Answer, the three fundamental Graces, Faith, Hope,
What Are the Graces, that enable us in this Resistance? I Answer, the three fundamental Graces, Faith, Hope,
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and Love, so the spiritual Armour is represented, 1 Thess. 5. 8. But let us who are of the day be sober, putting on the breast-plate of Faith and Love,
and Love, so the spiritual Armour is represented, 1 Thess 5. 8. But let us who Are of the day be Sobrium, putting on the breastplate of Faith and Love,
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and for an helmet the hope of Salvation. 1. A strong Faith, 1 Pet. 5. 9. Whom resist, stedfast in the Faith. and for an helmet the hope of Salvation. 1. A strong Faith, 1 Pet. 5. 9. Whom resist, steadfast in the Faith.
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This is in the general a sound belief of Eternity, or a deep sense of the World to come.
This is in the general a found belief of Eternity, or a deep sense of the World to come.
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When we believe the Gospel with an assent so strong, as constantly to adhere to the duties prescribed,
When we believe the Gospel with an assent so strong, as constantly to adhere to the duties prescribed,
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and to venture all upon the hopes offered therein.
and to venture all upon the hope's offered therein.
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2. A fervent love arising out of the sense of our obligations to God, that we do with all readiness of mind set our selves to do his will, levelling and directing our actions to his glory.
2. A fervent love arising out of the sense of our obligations to God, that we do with all readiness of mind Set our selves to do his will, levelling and directing our actions to his glory.
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Love is strong as death, and many waters cannot quench love, neither can the flouds drown it, Cant. 8. 6, 7. This love will neither be bribed, nor frightned from Christ.Love is strong as death, and many waters cannot quench love, neither can the floods drown it, Cant 8. 6, 7. This love will neither be bribed, nor frighted from christ.
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3. A lively Hope, that doth so long and wait for glory to come, that present things do not greatly move us;
3. A lively Hope, that does so long and wait for glory to come, that present things do not greatly move us;
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either delights, 1 Pet. 1. 8. Whom having not seen ye love, in whom though now ye see him not,
either delights, 1 Pet. 1. 8. Whom having not seen you love, in whom though now you see him not,
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yet believing ye rejoyce with joy unspeakable and full of glory; yet believing you rejoice with joy unspeakable and full of glory;
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or the terrors of sense, Rom. 8. 18. For I reckon that the sufferings of this life are not worthy to be compared with the Glory that shall be revealed in us.
or the terrors of sense, Rom. 8. 18. For I reckon that the sufferings of this life Are not worthy to be compared with the Glory that shall be revealed in us.
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III. Doctrine, That those that come out of eminent conflicts are usually delivered by God in a glorious manner.III. Doctrine, That those that come out of eminent conflicts Are usually Delivered by God in a glorious manner.
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Christ was a pattern of this, The devil leaveth him, and behold! Angels came and ministred unto him.
christ was a pattern of this, The Devil Leaveth him, and behold! Angels Come and ministered unto him.
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When God delivered his people after a long captivity, he delivered them with glory, and some kind of triumph,
When God Delivered his people After a long captivity, he Delivered them with glory, and Some kind of triumph,
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when he turned the Egyptian Captivity, they borrowed of the Egyptians jewels of silver and jewels of gold and raiment.
when he turned the Egyptian Captivity, they borrowed of the egyptians Jewels of silver and Jewels of gold and raiment.
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And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required;
And the Lord gave the people favour in the sighed of the egyptians, so that they lent unto them such things as they required;
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and they spoiled the Egyptians, Exod, 12. 35, 36. So in the Babylonian Captivity, Cyrus chargeth his subjects in the place where the Jews remain, to furnish them with all things necessary for their journey, Ezek. 1. 4. And whosoever remaineth in any place, where he sojourneth, let the men of his place help him with silver,
and they spoiled the egyptians, Exod, 12. 35, 36. So in the Babylonian Captivity, Cyrus charges his subject's in the place where the jews remain, to furnish them with all things necessary for their journey, Ezekiel 1. 4. And whosoever remains in any place, where he sojourneth, let the men of his place help him with silver,
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and with gold, and with goods, and with beasts, besides the free-will-offering for the house of God, that is in Ierusalem. and with gold, and with goods, and with beasts, beside the Free will offering for the house of God, that is in Ierusalem.
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So in a private instance, Iob 42. 10, 11. And the Lord turned the captivity of Iob,
So in a private instance, Job 42. 10, 11. And the Lord turned the captivity of Job,
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when he prayed for his Friends: also the Lord gave Iob twice as much as he had before.
when he prayed for his Friends: also the Lord gave Job twice as much as he had before.
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Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before,
Then Come there unto him all his brothers, and all his Sisters, and all they that had been of his acquaintance before,
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and did eat bread with him in his house, and they bemoaned him, and comforted him over all the evil that the Lord had brought upon him;
and did eat bred with him in his house, and they bemoaned him, and comforted him over all the evil that the Lord had brought upon him;
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every man also gave him a piece of mony, and every one an ear-ring of gold. every man also gave him a piece of money, and every one an earring of gold.
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It is said the Lord turned the captivity of Iob, because he had been delivered to Satans power, till the Lord set him at Liberty again,
It is said the Lord turned the captivity of Job, Because he had been Delivered to Satan power, till the Lord Set him At Liberty again,
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and then all his Friends had compassion on him, even those that had despised him before releived him.
and then all his Friends had compassion on him, even those that had despised him before relieved him.
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So Isaiah 61. 7. For your shame you shall have double, and for confusion they shall rejoyce in their portion;
So Isaiah 61. 7. For your shame you shall have double, and for confusion they shall rejoice in their portion;
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therefore in their Land they shall possess the double, Everlasting joy shall be unto them. Therefore in their Land they shall possess the double, Everlasting joy shall be unto them.
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They should have large and eminent Honour, double honour for their shame, such a reparation would God make them for all the troubles and dammages they had sustained.
They should have large and eminent Honour, double honour for their shame, such a reparation would God make them for all the Troubles and damages they had sustained.
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So in an ordinary Providence God raiseth up comforters to his servants, after all the injuries done them by satan's instruments.
So in an ordinary Providence God Raiseth up Comforters to his Servants, After all the injuries done them by satan's Instruments.
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And so also in spirituals the grief and trouble that cometh by Temptation is recompensed with more abundant consolation after the conquest and victory;
And so also in spirituals the grief and trouble that comes by Temptation is recompensed with more abundant consolation After the conquest and victory;
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and God delighteth to put special marks of favour upon his people, that have been faithful in an hour of Tryal. Now God doth this,
and God delights to put special marks of favour upon his people, that have been faithful in an hour of Trial. Now God does this,
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1. To shew the World the advantage of Godliness, and close adhering to him in an hour of temptation, Psalm 119. 56. This I had because I kept thy precepts.
1. To show the World the advantage of Godliness, and close adhering to him in an hour of temptation, Psalm 119. 56. This I had Because I kept thy Precepts.
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And Psalm 58. 11. So that a man shall say, verily there is a reward for the righteous, verily he is a God that judgeth in the Earth.
And Psalm 58. 11. So that a man shall say, verily there is a reward for the righteous, verily he is a God that Judgeth in the Earth.
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2. To check our diffidence and murmurings under trouble.
2. To check our diffidence and murmurings under trouble.
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Within a while and Gods Children will see, they have no cause to quarrel with God,
Within a while and God's Children will see, they have no cause to quarrel with God,
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or repent that they were in trouble. For sometimes God giveth not only a comfortable but a glorious issue.
or Repent that they were in trouble. For sometime God gives not only a comfortable but a glorious issue.
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There is nothing lost by waiting on Providence, though we abide the blows of Satan for a while, yet abide them;
There is nothing lost by waiting on Providence, though we abide the blows of Satan for a while, yet abide them;
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God is it may be preparing the greater mercy for you, Isaiah 25. 9. And it shall be said in that day, lo!
God is it may be preparing the greater mercy for you, Isaiah 25. 9. And it shall be said in that day, lo!
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this is our God, we have waited for him, and he will save us:
this is our God, we have waited for him, and he will save us:
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this is the Lord, we have waited for him, we will be glad and rejoyce in his salvation. this is the Lord, we have waited for him, we will be glad and rejoice in his salvation.
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Afflictions are sharp in their season, but the end is glorious. USE.
Afflictions Are sharp in their season, but the end is glorious. USE.
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Do not always reckon upon temporal felicity, refer that to God, but do as Jesus who in his sharp tryals, Heb. 12, 2, 3. For the joy that was set before him, endured the cross, despising the shame,
Do not always reckon upon temporal felicity, refer that to God, but do as jesus who in his sharp trials, Hebrew 12, 2, 3. For the joy that was Set before him, endured the cross, despising the shame,
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and is set down at the right hand of the Throne of God. and is Set down At the right hand of the Throne of God.
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There is a sure Crown of Life, Iames 1. 12. Blessed is the man that endureth temptation,
There is a sure Crown of Life, James 1. 12. Blessed is the man that Endureth temptation,
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for when he is tryed, he shall receive the Crown of Life, which the Lord hath promised to them that love him. for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him.
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That is enough to content a Christian, the eternal reward is sure.
That is enough to content a Christian, the Eternal reward is sure.
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In this World he shall receive with persecution an hundred fold, but in the World to come Eternal Life, Mark 10. 29, 30. There is no man that hath left house or brethren or sisters,
In this World he shall receive with persecution an hundred fold, but in the World to come Eternal Life, Mark 10. 29, 30. There is no man that hath left house or brothers or Sisters,
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or Father, or Mother, or Wife, or Children, or Lands for my sake and the Gospels,
or Father, or Mother, or Wife, or Children, or Lands for my sake and the Gospels,
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but he shall receive an hundred fold now in this time, Houses, and Brethren and Sisters,
but he shall receive an hundred fold now in this time, Houses, and Brothers and Sisters,
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and Mothers, and Children, and Lands with Persecutions, and in the World to come Eternal Life. and Mother's, and Children, and Lands with Persecutions, and in the World to come Eternal Life.
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IV. Doctrine, That God maketh use of the Ministery of Angels in supporting and comforting his afflicted servants.IV. Doctrine, That God makes use of the Ministry of Angels in supporting and comforting his afflicted Servants.
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He did so to Christ, he doth so to the people of Christ.
He did so to christ, he does so to the people of christ.
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Partly for the defence and comfort of the Godly, Ps. 34. 7. The Angel of the Lord encampeth round about them that fear him,
Partly for the defence and Comfort of the Godly, Ps. 34. 7. The Angel of the Lord encampeth round about them that Fear him,
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and delivereth them, Heb. 1. 14. Are they not all ministring spirits, sent forth to minister to them, who shall be the heirs of Salvation. and Delivereth them, Hebrew 1. 14. are they not all ministering spirits, sent forth to minister to them, who shall be the Heirs of Salvation.
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Their Ministry is now invisible but yet certain. And partly also for the terror of their Enemies.
Their Ministry is now invisible but yet certain. And partly also for the terror of their Enemies.
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When David had said, The Lord hath chosen the hill of Sion to dwell in, Psalm 68. 16. he adds verse 17. The Chariots of God are twenty thousand,
When David had said, The Lord hath chosen the hill of Sion to dwell in, Psalm 68. 16. he adds verse 17. The Chariots of God Are twenty thousand,
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even thousands of Angels, implying, that no Kingdom in the World hath such defence, and such potent and numerous Armies as the Church hath, and the Kingdom of Christ;even thousands of Angels, implying, that no Kingdom in the World hath such defence, and such potent and numerous Armies as the Church hath, and the Kingdom of christ;
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God hath fixed his residence there, and the Angels serve him, and attend upon him,
God hath fixed his residence there, and the Angels serve him, and attend upon him,
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and he will be no less terrible to his foes in Sion, that oppose the Gospel,
and he will be no less terrible to his foes in Sion, that oppose the Gospel,
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than he shewed himself in Sinai, when he gave the Law. Where the King is there his attendants are;
than he showed himself in Sinai, when he gave the Law. Where the King is there his attendants Are;
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so where Christ is the Courtiers of Heaven take up their station. Now Christ is with his Church to the end of the World;
so where christ is the Courtiers of Heaven take up their station. Now christ is with his Church to the end of the World;
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therefore these thousands of Angels are there ready to be employed by him. Now we may be sure of this Ministry.
Therefore these thousands of Angels Are there ready to be employed by him. Now we may be sure of this Ministry.
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1. They delight in the Preaching of the Gospel, and the explication of the mysteries of Godliness, 1 Pet. 1. 12. Which things the Angels desire to look into, Eph. 3. 10. To the end that now unto the principalities and powers in heavenly places, might be known by the Church the manifold Wisdom of God.
1. They delight in the Preaching of the Gospel, and the explication of the Mysteres of Godliness, 1 Pet. 1. 12. Which things the Angels desire to look into, Ephesians 3. 10. To the end that now unto the principalities and Powers in heavenly places, might be known by the Church the manifold Wisdom of God.
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2. They delight in the Holy Conversation of the Godly; as they are offended with all impurity, filthyness, and ungodliness.
2. They delight in the Holy Conversation of the Godly; as they Are offended with all impurity, filthiness, and ungodliness.
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If good men be offended at the sins of the wicked, as Lots righteous soul was vexed from day to day with their ungodly deeds, 2 Pet. 2. 8. much more are these holy spirits, especially when all things are irregularly carryed in the worship of God, 1 Cor. 11. 10. For this cause ought the woman to have power on her head,
If good men be offended At the Sins of the wicked, as Lots righteous soul was vexed from day to day with their ungodly Deeds, 2 Pet. 2. 8. much more Are these holy spirits, especially when all things Are irregularly carried in the worship of God, 1 Cor. 11. 10. For this cause ought the woman to have power on her head,
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because of the Angels, 1 Tim. 5. 21. I charge thee before God and the Lord Iesus Christ,
Because of the Angels, 1 Tim. 5. 21. I charge thee before God and the Lord Iesus christ,
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and the Elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality. and the Elect Angels, that thou observe these things, without preferring one before Another, doing nothing by partiality.
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3. They fight against the devil and defend the godly in their extream dangers.
3. They fight against the Devil and defend the godly in their extreme dangers.
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When the devil cometh into the Church of God, like a Wolf into the flock, they oppose and resist him.
When the Devil comes into the Church of God, like a Wolf into the flock, they oppose and resist him.
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Therefore there is said to be War in Heaven, that is in the Church between Michael and his Angels,
Therefore there is said to be War in Heaven, that is in the Church between Michael and his Angels,
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and the devil and his Angels, Rev. 12. 7. And there was war in heaven, Michael and his Angels fought against the dragon,
and the Devil and his Angels, Rev. 12. 7. And there was war in heaven, Michael and his Angels fought against the dragon,
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and the dragon fought and his Angels. and the dragon fought and his Angels.
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In the highest heaven there is no War. In short the Angels and Believers, make one Church, under one Head, Christ;
In the highest heaven there is no War. In short the Angels and Believers, make one Church, under one Head, christ;
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and at length shall both live together in the same place. Why doth God make use of the Ministry of Angels? and how far?
and At length shall both live together in the same place. Why does God make use of the Ministry of Angels? and how Far?
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1. To manifest unto them the greatness, and glory of his work in the recovering Mankind, that their delight in the Love and Wisdom of God may be increased.
1. To manifest unto them the greatness, and glory of his work in the recovering Mankind, that their delight in the Love and Wisdom of God may be increased.
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All holy Creatures delight in any manifestation of God, the Angels more especially, 1 Pet. 1. 12. Which things the angels desire to look into.
All holy Creatures delight in any manifestation of God, the Angels more especially, 1 Pet. 1. 12. Which things the Angels desire to look into.
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And Eph. 3. 11. To the intent that now unto the principalities and powers in heavenly places may be known by the church the manifold wisdom of God.
And Ephesians 3. 11. To the intent that now unto the principalities and Powers in heavenly places may be known by the Church the manifold Wisdom of God.
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Though they themselves be not the parties interested, the spectators not the guests;
Though they themselves be not the parties interested, the spectators not the guests;
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yet they are delighted in the glory of God, and are kindly affectionated to the salvation of lost men;
yet they Are delighted in the glory of God, and Are kindly affectionated to the salvation of lost men;
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and that they may have a nearer view of this mistery God gratifieth them by sending them often to attend upon the dispensation of the Gospel,
and that they may have a nearer view of this mystery God gratifieth them by sending them often to attend upon the Dispensation of the Gospel,
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and to assist in it so far, as is meet for Creatures. They are present in our Assemblies;
and to assist in it so Far, as is meet for Creatures. They Are present in our Assemblies;
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see 1 Cor. 11. 10. 1 Tim. 5. 21. they see who is negligent in his office, who hindreth the preaching of the Gospel;
see 1 Cor. 11. 10. 1 Tim. 5. 21. they see who is negligent in his office, who hindereth the preaching of the Gospel;
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they observe what is the success of it, and when it obtaineth its effect; Luk. 15. 7. There shall be joy in heaven over one sinner that repeteth.
they observe what is the success of it, and when it obtaineth its Effect; Luk. 15. 7. There shall be joy in heaven over one sinner that repeateth.
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They are hereby more excited to praise and glorifie God, and are careful to vouchsafe their attendance about the meanest that believe in him, Psal. 91. 11, 12. He shall give his angels charge over thee, to keep thee in all thy wayes.
They Are hereby more excited to praise and Glorify God, and Are careful to vouchsafe their attendance about the Meanest that believe in him, Psalm 91. 11, 12. He shall give his Angels charge over thee, to keep thee in all thy ways.
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They shall bear thee up in their hands, lest thou dash thy foot against a stone. They shall bear thee up in their hands, lest thou dash thy foot against a stone.
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2. To maintain a society and communion between all the parts of the family of God.
2. To maintain a society and communion between all the parts of the family of God.
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When God gathered together the things in Heaven and in Earth, he brought all into subjection and dependance upon one common head, Jesus Christ;
When God gathered together the things in Heaven and in Earth, he brought all into subjection and dependence upon one Common head, jesus christ;
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Eph. 1. 10. That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, Ephesians 1. 10. That in the Dispensation of the fullness of times, he might gather together in one all things in christ, both which Are in heaven,
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and which are on earth, even in him. Men by Adoption, Angels by Transition are taken into the family of Christ.and which Are on earth, even in him. Men by Adoption, Angels by Transition Are taken into the family of christ.
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Now there is some intercourse between the several parts thereof;
Now there is Some intercourse between the several parts thereof;
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our goodness extendeth not to them, but is confined to the Saints on earth, in whom should be our delight,
our Goodness extendeth not to them, but is confined to the Saints on earth, in whom should be our delight,
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yet their help may be useful to us, they being such excellent and glorious Creatures; But we are forbidden to invoke them, or trust in them.
yet their help may be useful to us, they being such excellent and glorious Creatures; But we Are forbidden to invoke them, or trust in them.
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God doth imploy them in the Affairs of his people.
God does employ them in the Affairs of his people.
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Their help is not the fruit of our trust in them, but their obedience to God;
Their help is not the fruit of our trust in them, but their Obedience to God;
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and it is seen in frustrating the endeavors of Satan and his Instruments, and other services wherein Christ employeth them.
and it is seen in frustrating the endeavors of Satan and his Instruments, and other services wherein christ employeth them.
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God shewed this to Iacob in the Vision of the Ladder, which stood upon Earth,
God showed this to Iacob in the Vision of the Ladder, which stood upon Earth,
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and the top reached to heaven, a figure of the Providence of God, especially in and about the Gospel, Ioh. 1. 51. Hereafter you shall see the heaven open,
and the top reached to heaven, a figure of the Providence of God, especially in and about the Gospel, John 1. 51. Hereafter you shall see the heaven open,
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and the angels of God ascending and descending upon the son of man. and the Angels of God ascending and descending upon the son of man.
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To carry on the work of the Gospel, and to promote the glory and interest of Christs Kingdom in the World.
To carry on the work of the Gospel, and to promote the glory and Interest of Christ Kingdom in the World.
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Thus far in the general we may be confident of.
Thus Far in the general we may be confident of.
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3. To preserve his people from many dangers and casualties, which fall not within the foresight of man, God imployeth the watchers, as they are called in the book of Daniel, chap. 4. 13, 17. for he is tender of his people,
3. To preserve his people from many dangers and casualties, which fallen not within the foresight of man, God employeth the watchers, as they Are called in the book of daniel, chap. 4. 13, 17. for he is tender of his people,
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and doth all things by proper means. Now the Angels having a larger foresight than we, they are appointed to be Guardians.
and does all things by proper means. Now the Angels having a larger foresight than we, they Are appointed to be Guardians.
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This they do according to Gods pleasure, preventing many dangers, which we could by no means foresee.
This they do according to God's pleasure, preventing many dangers, which we could by no means foresee.
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They observe the devil in all his walkes, and God useth them to prevent his sudden surprizals of his people, as Instances are many.
They observe the Devil in all his walks, and God uses them to prevent his sudden surprisals of his people, as Instances Are many.
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4. Because they are witnesses of the Obedience and Fidelity of Christs disciples, and so far as God permitteth, they cannot but assist them in their conflicts.
4. Because they Are Witnesses of the obedience and Fidis of Christ Disciples, and so Far as God permitteth, they cannot but assist them in their conflicts.
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Thus Paul, 1 Cor. 4. 9. We are made a spectacle unto the world, and to angels and to men.
Thus Paul, 1 Cor. 4. 9. We Are made a spectacle unto the world, and to Angels and to men.
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Now the Angels, that are witnesses to their combates and sufferings, cannot but make report to God, Mat. 18. 10. Take heed that ye despise not one of these little ones,
Now the Angels, that Are Witnesses to their combats and sufferings, cannot but make report to God, Mathew 18. 10. Take heed that you despise not one of these little ones,
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for I say unto you, that in heaven their angels do always behold the face of my father, which is in heaven. for I say unto you, that in heaven their Angels do always behold the face of my father, which is in heaven.
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The Angels which are appointed by God to be their Guardians have their continual recourses and returns to Gods glorious presence.
The Angels which Are appointed by God to be their Guardians have their continual recourses and returns to God's glorious presence.
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Now being so high in Gods favour, and having continual access to make their requests and complaints known to him, they will not be silent in the behalf of their fellow-servants, that either the trial may be lessened,
Now being so high in God's favour, and having continual access to make their requests and complaints known to him, they will not be silent in the behalf of their Fellow servants, that either the trial may be lessened,
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or grace sufficient may be given to them.
or grace sufficient may be given to them.
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5. They do not only keep off hurt, but there are many blessings and benefits, that we are partakers of by their ministry.
5. They do not only keep off hurt, but there Are many blessings and benefits, that we Are partakers of by their Ministry.
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As the Angel of the Lord delivered Peter out of Prison, Acts 12. 7. And behold the angel of the Lord came upon him,
As the Angel of the Lord Delivered Peter out of Prison, Acts 12. 7. And behold the angel of the Lord Come upon him,
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and a light shined in the prison; and he smote Peter on the side, and raised him up, saying, Arise up quickly;
and a Light shined in the prison; and he smote Peter on the side, and raised him up, saying, Arise up quickly;
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and his chains fell off from his hands, &c. but he doth not give thanks to the Angel,and his chains fell off from his hands, etc. but he does not give thanks to the Angel,
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but to God, ver. 11. Now I know of a surety that the Lord hath sent his angel,
but to God, ver. 11. Now I know of a surety that the Lord hath sent his angel,
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and hath delivered me, &c. He directeth it to God, not to the creature.and hath Delivered me, etc. He directeth it to God, not to the creature.
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The Angels do us many favours, all the thanks we do them is, that we do not offend them by our sins against God, other gratitude, they expect not.
The Angels do us many favours, all the thanks we do them is, that we do not offend them by our Sins against God, other gratitude, they expect not.
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6. Their last office is at Death and Judgment.
6. Their last office is At Death and Judgement.
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In death to convey our souls to Christ, Luk. 16. 22. And it came to pass, that the beggar dyed,
In death to convey our Souls to christ, Luk. 16. 22. And it Come to pass, that the beggar died,
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and was carried by the angels into Abraham's bosom, that so we may enjoy our rest in heaven.and was carried by the Angels into Abraham's bosom, that so we may enjoy our rest in heaven.
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In the last day they will gather the bodies of Christs Redeemed ones from all parts of the World,
In the last day they will gather the bodies of Christ Redeemed ones from all parts of the World,
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after they have been resolved into dust, and mingled with the dust of other men, that every Saint may have his own body again, wherein he hath obeyed and glorified God.
After they have been resolved into dust, and mingled with the dust of other men, that every Saint may have his own body again, wherein he hath obeyed and glorified God.
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Matth. 24. 31. And he shall send his angels with a great sound of a trumpet, Matthew 24. 31. And he shall send his Angels with a great found of a trumpet,
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and they shall gather together his elect from the four winds, from one end of heaven to the other. and they shall gather together his elect from the four winds, from one end of heaven to the other.
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That is, from all parts and quarters of the World, that their Souls may return to their old beloved habitations,
That is, from all parts and quarters of the World, that their Souls may return to their old Beloved habitations,
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and then both in body and in soul they may be for ever with the Lord. USE.
and then both in body and in soul they may be for ever with the Lord. USE.
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Now this is a great comfort to the Church and People of God, when the Powers and Principalities on earth are employed against them, to consider, what Powers and Principalities attend upon Christ.
Now this is a great Comfort to the Church and People of God, when the Powers and Principalities on earth Are employed against them, to Consider, what Powers and Principalities attend upon christ.
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We serve such a Master, as hath authority over the holy Angels, to employ them at his pleasure,
We serve such a Master, as hath Authority over the holy Angels, to employ them At his pleasure,
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and in their darkest condition his people feel the benefit of it.
and in their Darkest condition his people feel the benefit of it.
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As the Angel of the Lord appeared to Paul in a dreadful storm, Acts 27. 23, 24. There stood by me this night the angel of the Lord, whose I am, and whom I serve;
As the Angel of the Lord appeared to Paul in a dreadful storm, Acts 27. 23, 24. There stood by me this night the angel of the Lord, whose I am, and whom I serve;
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saying, Fear not Paul, &c. So to Christ in his Agonies, Luk. 22. 43. There appeared an angel to him from heaven strengthning him. saying, fear not Paul, etc. So to christ in his Agonies, Luk. 22. 43. There appeared an angel to him from heaven strengthening him.
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So against Satan, the good Angels are ready to comfort us, as the evil Angels are ready to trouble and tempt us.
So against Satan, the good Angels Are ready to Comfort us, as the evil Angels Are ready to trouble and tempt us.
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Let us then look to God, at whose direction they are sent to help and comfort us.
Let us then look to God, At whose direction they Are sent to help and Comfort us.
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Doct. V. If God taketh away ordinary helpes from us, he can supply us by means Extraordinary.Doct. V. If God Takes away ordinary helps from us, he can supply us by means Extraordinary.
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As he did Christ's hunger by the Ministry of Angels. Therefore till Gods power be wasted, there is no room for despair.
As he did Christ's hunger by the Ministry of Angels. Therefore till God's power be wasted, there is no room for despair.
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We must not limit the Holy One of Israel to our ways and means, as they did, Psal. 78. 41. They turned back, and tempted God,
We must not limit the Holy One of Israel to our ways and means, as they did, Psalm 78. 41. They turned back, and tempted God,
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and limited the Holy One of Israel. and limited the Holy One of Israel.
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SERMON I. Matthew 17. 1. And after six dayes Iesus taketh Peter, Iames and Iohn his brother,
SERMON I Matthew 17. 1. And After six days Iesus Takes Peter, James and John his brother,
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and bringeth them into an high mountain apart.
and brings them into an high mountain apart.
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With Luke 9. 28. It came to pass about an eight dayes after these sayings, he took Peter and Iohn,
With Lycia 9. 28. It Come to pass about an eight days After these sayings, he took Peter and John,
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and Iames, and went up into a mountain to pray.
and James, and went up into a mountain to pray.
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I Mean to handle the Transfiguration of Christ which was, 1. A solemn Confirmation of his Person and Office. 2. A pledge of that glorious estate which is reserved for us in Heaven.
I Mean to handle the Transfiguration of christ which was, 1. A solemn Confirmation of his Person and Office. 2. A pledge of that glorious estate which is reserved for us in Heaven.
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1. It was a confirmation of his Person and Office, as appeareth Matth. 17. 5. This is my beloved Son in whom I am well pleased, hear ye him.
1. It was a confirmation of his Person and Office, as appears Matthew 17. 5. This is my Beloved Son in whom I am well pleased, hear you him.
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So Peter who was one present urgeth it, 2 Pet. 3. 16, 17, 18. We have not followed cunningly devised Fables when we made known unto you, the power and coming of our Lord Jesus Christ,
So Peter who was one present urges it, 2 Pet. 3. 16, 17, 18. We have not followed cunningly devised Fables when we made known unto you, the power and coming of our Lord jesus christ,
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but were eye-witnesses of His Majesty.
but were Eyewitnesses of His Majesty.
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For he received from God the Father Honour and Glory, when there came such a voice to him from the excellent Glory, This is my beloved Son in whom I am well pleased.
For he received from God the Father Honour and Glory, when there Come such a voice to him from the excellent Glory, This is my Beloved Son in whom I am well pleased.
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And this voice which came from Heaven we heard when we were with him in the Holy Mount;
And this voice which Come from Heaven we herd when we were with him in the Holy Mount;
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and Iohn also Iohn 1. 14. We beheld his glory, as the glory of the onely begotten of the Father, they were Eye and Earwitnesses,
and John also John 1. 14. We beheld his glory, as the glory of the only begotten of the Father, they were Eye and Earwitnesses,
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and therefore could affirm the certainty of this Doctrine.
and Therefore could affirm the certainty of this Doctrine.
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2. It is a pledge of our glorious estate, for Christs Body was adorned with heavenly Glory,
2. It is a pledge of our glorious estate, for Christ Body was adorned with heavenly Glory,
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and he had spoken chap. 16. 27. of his coming in the glory of the Father,
and he had spoken chap. 16. 27. of his coming in the glory of the Father,
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and now he gives his Disciples a pledge and earnest of it.
and now he gives his Disciples a pledge and earnest of it.
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In this Introduction four things are observable. 1. The Time after six days. 2. The Persons whom he takes with him, Peter, Iames and Iohn.
In this Introduction four things Are observable. 1. The Time After six days. 2. The Persons whom he Takes with him, Peter, James and John.
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3. The Place he bringeth them to, into an high Mountain apart. 4. The Preparative action, he went up into a Mountain to pray.
3. The Place he brings them to, into an high Mountain apart. 4. The Preparative actium, he went up into a Mountain to pray.
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First, The Time, The Evangelist Luke saith about an eight dayes, Matthew and Mark after six days. The Reconciliation is easie.
First, The Time, The Evangelist Lycia Says about an eight days, Matthew and Mark After six days. The Reconciliation is easy.
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Matthew and Mark spake of the space of Time between the day of Prediction, and the day of Transfiguration exclusively, Luke includeth them both.Matthew and Mark spoke of the Molle of Time between the day of Prediction, and the day of Transfiguration exclusively, Lycia includeth them both.
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The Jews called that flux of time between one Sabbath and another eight dayes, including not onely the intervening week, but both the Sabbaths;
The jews called that flux of time between one Sabbath and Another eight days, including not only the intervening Week, but both the Sabbaths;
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according to their custom Luke speaketh, Matthew of the time between.
according to their custom Lycia speaks, Matthew of the time between.
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Secondly, The Persons chosen to attend him in this Action, Peter, Iames and Iohn. 1. Why, Three? 2. Why, Those three?
Secondly, The Persons chosen to attend him in this Actium, Peter, James and John. 1. Why, Three? 2. Why, Those three?
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1. Why Three? so great an Action as this was needed valuable Testimony, for the Law saith in the mouth of two or three Witnesses, every thing shall be established, Deut. 17. 6. Now Christ would go to the utmost of the Law,
1. Why Three? so great an Actium as this was needed valuable Testimony, for the Law Says in the Mouth of two or three Witnesses, every thing shall be established, Deuteronomy 17. 6. Now christ would go to the utmost of the Law,
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and would have not two onely but three Witnesses, as the Apostle speaks of three Witnesses in Heaven, and three on Earth, 1 Iohn 5. 7, 8. so here are three and three, three from Heaven, God the Father, Moses and Elias, and three from Earth Peter, Iames and Iohn.
and would have not two only but three Witnesses, as the Apostle speaks of three Witnesses in Heaven, and three on Earth, 1 John 5. 7, 8. so Here Are three and three, three from Heaven, God the Father, Moses and Elias, and three from Earth Peter, James and John.
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2. Why those Three? Many give divers reasons, Peter had led the way to the rest in that notable confession of Christ, Matth. 16. 16. and is conceived to have some primacy for the orderly beginning of Actions in the Colledge of the Apostles, Iames was the first Apostle who shed his bloud for Christ, Acts 12. 2. and Iohn was the most long lived of them all,
2. Why those Three? Many give diverse Reasons, Peter had led the Way to the rest in that notable Confessi of christ, Matthew 16. 16. and is conceived to have Some primacy for the orderly beginning of Actions in the College of the Apostles, James was the First Apostle who shed his blood for christ, Acts 12. 2. and John was the most long lived of them all,
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and so could the longer give testimony of those things which he heard and saw, till the Church was well gathered and setled.
and so could the longer give testimony of those things which he herd and saw, till the Church was well gathered and settled.
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Others give other Reasons, but to leave conjectures, it is certain that these had many singular favours afforded them above the rest of the twelve,
Others give other Reasons, but to leave Conjectures, it is certain that these had many singular favours afforded them above the rest of the twelve,
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as appeareth partly in this that Christ changed their names calling Peter Cephas, or a stone;
as appears partly in this that christ changed their names calling Peter Cephas, or a stone;
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and the other two Boanerges, sons of Thunder; which was a token that Christ loved these more then the rest.
and the other two Boanerges, Sons of Thunder; which was a token that christ loved these more then the rest.
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Yea among these Iohn was his bosome Favorite, and therefore called often the Disciple whom Jesus loved.
Yea among these John was his bosom Favourite, and Therefore called often the Disciple whom jesus loved.
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Partly because he was in the whole course of his life more intimate with these, then with the rest of the Disciples.
Partly Because he was in the Whole course of his life more intimate with these, then with the rest of the Disciples.
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You shall see when he raised Iairus his daughter from death to Life, Luke 8. 51. he suffered no body to go in but Peter, Iames and Iohn, and the Father and Mother of the Maiden,
You shall see when he raised Jairus his daughter from death to Life, Lycia 8. 51. he suffered no body to go in but Peter, James and John, and the Father and Mother of the Maiden,
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so these very Persons were those who in Mount Olivet were conscious to his Agonies, Matth. 26. 27. he took with him Peter and the two Sons of Zebedee, and began to be sorrowful and very heavy:
so these very Persons were those who in Mount Olivet were conscious to his Agonies, Matthew 26. 27. he took with him Peter and the two Sons of Zebedee, and began to be sorrowful and very heavy:
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Now these who were to be conscious to his Agonies, are first in Mount Tabor beholders of his great Majesty and Glory,
Now these who were to be conscious to his Agonies, Are First in Mount Tabor beholders of his great Majesty and Glory,
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for their better encouragement and preparation for his and their own sufferings. Thirdly, The Place; he bringeth them into an high Mountain apart.
for their better encouragement and preparation for his and their own sufferings. Thirdly, The Place; he brings them into an high Mountain apart.
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This Mountain is supposed to be Tabor though not named by the Evangelists, a fit place both for height and secrecy, both which were necessary to the double Action that was to be performed there, either his Transfiguration or Prayer.
This Mountain is supposed to be Tabor though not nam by the Evangelists, a fit place both for height and secrecy, both which were necessary to the double Actium that was to be performed there, either his Transfiguration or Prayer.
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1. To his Transfiguration height and secrecy were necessary. (1.) Height, this work required not onely a Mountain,
1. To his Transfiguration height and secrecy were necessary. (1.) Height, this work required not only a Mountain,
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but an high Mountain, for his Transfiguration was a middle state between the infirmity of his Flesh,
but an high Mountain, for his Transfiguration was a middle state between the infirmity of his Flesh,
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and the Glory that he now possesseth.
and the Glory that he now Possesses.
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So the top of a very high Mountain was chosen, it is as a middle place between Heaven the Habitation of God,
So the top of a very high Mountain was chosen, it is as a middle place between Heaven the Habitation of God,
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and Earth the Habitation of Men.
and Earth the Habitation of Men.
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Besides since Moses and Elias were to appear in this Action, and that with Bodies above the state of those natural Bodies, which we have here below;
Beside since Moses and Elias were to appear in this Actium, and that with Bodies above the state of those natural Bodies, which we have Here below;
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it was more agreeable this should be done in a Mountain then in the lower parts of the Earth,
it was more agreeable this should be done in a Mountain then in the lower parts of the Earth,
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yea moreover they were so nearer to Heaven, to which they went back again.
yea moreover they were so nearer to Heaven, to which they went back again.
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(2.) Secrecy was necessary to his Transfiguration, for Christ was about a business which he would not have presently to come abroad,
(2.) Secrecy was necessary to his Transfiguration, for christ was about a business which he would not have presently to come abroad,
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& therefore it was to be confined to the knowledge of a few, who were to be called up from the rest into an high Mountain, verse 9. Jesus charged them that they should tell the vision to no man till the Son of man was risen from the dead,
& Therefore it was to be confined to the knowledge of a few, who were to be called up from the rest into an high Mountain, verse 9. jesus charged them that they should tell the vision to no man till the Son of man was risen from the dead,
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and what was done before many will hardly be concealed.
and what was done before many will hardly be concealed.
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The due time for the general and publick manifestation of the divine Glory was not yet come,
The due time for the general and public manifestation of the divine Glory was not yet come,
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therefore he would not have it unseasonably divulged.
Therefore he would not have it unseasonably divulged.
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And hereby he teacheth us modesty, Christ was Crucified in the City before all, but Transfigured in the Mountain only before a few.
And hereby he Teaches us modesty, christ was crucified in the city before all, but Transfigured in the Mountain only before a few.
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2. The other action of Prayer doth very well agree with height and secrecy.
2. The other actium of Prayer does very well agree with height and secrecy.
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1. For Height, Though God heareth us every where wheresoever we lift up pure hands without wrath and doubting,
1. For Height, Though God hears us every where wheresoever we lift up pure hands without wrath and doubting,
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yet a Mountain is not altogether disagreeable to this duty;
yet a Mountain is not altogether disagreeable to this duty;
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it is good to be as near Heaven as we can, I am sure it is good to get up the Heart there.
it is good to be as near Heaven as we can, I am sure it is good to get up the Heart there.
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We have a freer prospect of Heaven from a Mountain and may look up to those blessed Regions, where our God is;
We have a freer prospect of Heaven from a Mountain and may look up to those blessed Regions, where our God is;
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therefore Christ often chose a Mountain to pray in not onely now but at other times, Matth. 14. 23. Certainly when we pray we should turn our backs upon all earthly things,
Therefore christ often chosen a Mountain to pray in not only now but At other times, Matthew 14. 23. Certainly when we pray we should turn our backs upon all earthly things,
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and have our Hearts and Minds carryed up to him to whom our prayers are directed,
and have our Hearts and Minds carried up to him to whom our Prayers Are directed,
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and that place where he dwelleth.
and that place where he dwells.
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2. Secrecy is necessary for this Duty, partly to avoid ostentation, Matth. 6. 6. When thou prayest enter into thy Closet, and shut thy doors.
2. Secrecy is necessary for this Duty, partly to avoid ostentation, Matthew 6. 6. When thou Prayest enter into thy Closet, and shut thy doors.
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Publick prayer must be performed before others, but not private for fear of Hypocrisie, so also to increase fervency secret Prayers are usually most ardent.
Public prayer must be performed before Others, but not private for Fear of Hypocrisy, so also to increase fervency secret Prayers Are usually most Ardent.
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Ille dolet verê qui sine teste dolet. Isle Dolet verê qui sine teste Dolet.
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My soul shall weep sore in secret places, Ier. 13. 17. And Peter went out and wept bitterly, Matth. 26. 75. And Iacob wrastled with God alone, Gen. 32. 24. Frequency of objects draws away the Mind, obstructeth our Affections, abates the vehemency of our zeal, fills us with carnal thoughts,
My soul shall weep soar in secret places, Jeremiah 13. 17. And Peter went out and wept bitterly, Matthew 26. 75. And Iacob wrestled with God alone, Gen. 32. 24. Frequency of objects draws away the Mind, obstructeth our Affections, abates the vehemency of our zeal, fills us with carnal thoughts,
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therefore Christ retireth himself and his three Disciples, that being separated from all Distractions they might attend the Prayer, and the vision without interruption.
Therefore christ retireth himself and his three Disciples, that being separated from all Distractions they might attend the Prayer, and the vision without interruption.
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Fourthly, The Preparative Action, In Luke it is, he went into a Mountain to Pray. Christ had two ends, he told his Disciples the one, but concealeth the other.
Fourthly, The Preparative Actium, In Lycia it is, he went into a Mountain to Pray. christ had two ends, he told his Disciples the one, but concealeth the other.
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He spake only of Prayer the more to hide the thing from the rest of the Apostles, which would soon be evident enough to those whom he took along with him.
He spoke only of Prayer the more to hide the thing from the rest of the Apostles, which would soon be evident enough to those whom he took along with him.
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Now this telleth us that every weighty business should be begun with Prayer, when we go about the performance of weighty and serious Duties, we should withdraw ourselves from all occasions which may hinder us and distract us therein,
Now this Telleth us that every weighty business should be begun with Prayer, when we go about the performance of weighty and serious Duties, we should withdraw ourselves from all occasions which may hinder us and distract us therein,
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as our Lord being to give himself to Prayer goeth apart into a Mountain.
as our Lord being to give himself to Prayer Goes apart into a Mountain.
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In this Introduction I shall only take notice of two things, 1. The choice of his Company.
In this Introduction I shall only take notice of two things, 1. The choice of his Company.
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2. His preparative Action, he Prayed, and whilest he prayed he was Transfigured. I. Of the choice of his Company.
2. His preparative Actium, he Prayed, and whilst he prayed he was Transfigured. I Of the choice of his Company.
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He took Peter, Iames and Iohn. That Christ doth not use all his servants alike familiarly in every thing.
He took Peter, James and John. That christ does not use all his Servants alike familiarly in every thing.
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Partly because he had his liberty, for in matters of free favour it is not tance of Persons to pass by some and admit others, no not in the most necessary spiritual dispensations, Matth. 11. 27. All things are delivered to me of my Father,
Partly Because he had his liberty, for in matters of free favour it is not tance of Persons to pass by Some and admit Others, no not in the most necessary spiritual dispensations, Matthew 11. 27. All things Are Delivered to me of my Father,
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and no man knoweth the Son but the Father, and he to whomsoever the Father will reveal him.
and no man Knoweth the Son but the Father, and he to whomsoever the Father will reveal him.
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The plea of the Lord of the Vineyard will ever hold firm and valid, Mat. 20. 15. Is it not lawful for me to do what I will with my own.
The plea of the Lord of the Vineyard will ever hold firm and valid, Mathew 20. 15. Is it not lawful for me to do what I will with my own.
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But this is a thing of another nature, the dispensing of his arbitrary respects, acceptance of Persons in Judgment is a violation of Justice,
But this is a thing of Another nature, the dispensing of his arbitrary respects, acceptance of Persons in Judgement is a violation of justice,
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but not in matters of free favour.
but not in matters of free favour.
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Partly because he would consecrate and hallow spiritual Friendship, and commend it to us by his own example,
Partly Because he would consecrate and hallow spiritual Friendship, and commend it to us by his own Exampl,
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and therefore though he loved all his Disciples, yet he choose out some for intimacy and special converse, these were NONLATINALPHABET, the flower of the Apostles, either because of their sutableness, he had a special inclination to them,
and Therefore though he loved all his Disciples, yet he choose out Some for intimacy and special converse, these were, the flower of the Apostles, either Because of their suitableness, he had a special inclination to them,
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or for their sincerity and eminency in Grace, he delighted in them more then in the rest, sicut se habet simpliciter ad simpliciter, ita magis, ad magis;
or for their sincerity and eminency in Grace, he delighted in them more then in the rest, sicut se habet simpliciter ad simpliciter, ita magis, ad magis;
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if I love all that are godly, I love those most who are most godly.
if I love all that Are godly, I love those most who Are most godly.
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Now as Christ consecrated holy Friendship in his own Person, so was it exemplified in his Disciples,
Now as christ consecrated holy Friendship in his own Person, so was it exemplified in his Disciples,
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for I find a great Friendship between two of these mentioned in the Text, Iohn and Peter you find them mostly together, Iohn 20. 2, 3, 4. Mary Magdalen runneth and commeth to Peter and to the other Disciple whom Jesus loved.
for I find a great Friendship between two of these mentioned in the Text, John and Peter you find them mostly together, John 20. 2, 3, 4. Marry Magdalen Runneth and comes to Peter and to the other Disciple whom jesus loved.
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Peter went forth and the other Disciple, and came to the Sepulcher, so Acts 3. 1. Now Peter and Iohn went up together into the Temple, at the hour of Prayer, Iohn 21. 7. The Disciple whom Iesus loved said unto Peter, It is the Lord, and Iohn 21. 21, 22. Peter seeing the Disciple which Iesus loved, said Lord, Peter went forth and the other Disciple, and Come to the Sepulcher, so Acts 3. 1. Now Peter and John went up together into the Temple, At the hour of Prayer, John 21. 7. The Disciple whom Iesus loved said unto Peter, It is the Lord, and John 21. 21, 22. Peter seeing the Disciple which Iesus loved, said Lord,
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and what shall this man do? as willing to know the future state of his Friend,and what shall this man do? as willing to know the future state of his Friend,
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so Acts 8. 14. Peter and Iohn go to Samaria to confirm the Disciples, See Iohn 18. 15. And Simon Peter followed Iesus,
so Acts 8. 14. Peter and John go to Samaria to confirm the Disciples, See John 18. 15. And Simon Peter followed Iesus,
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and so did another Disciple, and that other Disciple was known unto the High Priest, meaning himself,and so did Another Disciple, and that other Disciple was known unto the High Priest, meaning himself,
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so that in these and other places you still find Peter and Iohn together as very near and fast Friends, they alwayes keep together, possibly for spiritual assistance;
so that in these and other places you still find Peter and John together as very near and fast Friends, they always keep together, possibly for spiritual assistance;
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for Peter was of an hot temper, Iohn the Disciple of Love: Peter hasty and of a Military valour, Iohn all for lenity and peace.
for Peter was of an hight temper, John the Disciple of Love: Peter hasty and of a Military valour, John all for lenity and peace.
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Well then though we ought to seek peace with all men as much as is possible, Rom. 12. 18. and there should be special concord and Communion with all Christians, NONLATINALPHABET, riseth higher then NONLATINALPHABET, 2 Pet. 1. 7. Yet Friendship and inward conversation should only be with a few, such as may be helps to us in godliness,
Well then though we ought to seek peace with all men as much as is possible, Rom. 12. 18. and there should be special concord and Communion with all Christians,, Riseth higher then, 2 Pet. 1. 7. Yet Friendship and inward Conversation should only be with a few, such as may be helps to us in godliness,
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and may promote our mutual good Temporal and Spiritual. So did Christ who had twelve Disciples single out three of them for greatest intimacy,
and may promote our mutual good Temporal and Spiritual. So did christ who had twelve Disciples single out three of them for greatest intimacy,
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and so did Peter, who though he had eleven Collegues, and held concord with all, yet his intimate Friendship was with Iohn the Disciple whom Jesus loved.
and so did Peter, who though he had eleven Colleagues, and held concord with all, yet his intimate Friendship was with John the Disciple whom jesus loved.
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It is good to hold Friendship with those who are beloved of God, and one who by his love and lenity might cool his heats,
It is good to hold Friendship with those who Are Beloved of God, and one who by his love and lenity might cool his heats,
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and abate his hasty fervours which were so natural to him.
and abate his hasty fervours which were so natural to him.
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Now having so fair an occasion I shall treat of spiritual Friendship, for an heavenly faithful Friend is one of the greatest treasures upon Earth.
Now having so fair an occasion I shall Treat of spiritual Friendship, for an heavenly faithful Friend is one of the greatest treasures upon Earth.
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A Friend is valuable in secular matters much more a spiritual Friend, Prov. 27. 17. As Iron sharpneth Iron, so doth the countenance of a man his Friend, that is,
A Friend is valuable in secular matters much more a spiritual Friend, Curae 27. 17. As Iron sharpeneth Iron, so does the countenance of a man his Friend, that is,
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when he is dull his Friend setteth an edge upon him.
when he is dull his Friend sets an edge upon him.
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1. Friendship is necessary for every one that would live in the World, because man is NONLATINALPHABET, a sociable Creature.
1. Friendship is necessary for every one that would live in the World, Because man is, a sociable Creature.
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Man was not made to live alone, but in Company with others;
Man was not made to live alone, but in Company with Others;
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for mutual Society and Friendship, and they that fly all Company and live to and by themselves are counted inhumane, Eccles. 4. 9, 10, 11, 12. Two are better then one;
for mutual Society and Friendship, and they that fly all Company and live to and by themselves Are counted inhumane, Eccles. 4. 9, 10, 11, 12. Two Are better then one;
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for if they fall, the one will lift up his fellow: but wo to him that is alone when he falleth;
for if they fallen, the one will lift up his fellow: but woe to him that is alone when he falls;
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for he hath not another to lift him up. Again, if two lye together, they have heat:
for he hath not Another to lift him up. Again, if two lie together, they have heat:
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but how can one be warm if he lye alone? And if one prevail against him, two shall withstand him? Thus far Solomon. The Egyptians in their Hieroglyphicks expressed the unprofitableness of a solitary man by a single Milstone, which alone grindeth no Meal,but how can one be warm if he lie alone? And if one prevail against him, two shall withstand him? Thus Far Solomon. The egyptians in their Hieroglyphics expressed the unprofitableness of a solitary man by a single Millstone, which alone grindeth no Meal,
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but with its fellow is very serviceable for that purpose.
but with its fellow is very serviceable for that purpose.
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The Lord appointed mankind to live in Society, that they might be mutually helpful to one another.
The Lord appointed mankind to live in Society, that they might be mutually helpful to one Another.
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Surely God never made them to live in Desarts, the wild Beasts love to go alone,
Surely God never made them to live in Deserts, the wild Beasts love to go alone,
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but the tame in Flocks and Herds. The Lord doth give variety of gifts to the sons of men;
but the tame in Flocks and Herds. The Lord does give variety of Gifts to the Sons of men;
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to all some, but to none all, that one might stand in need of another, and make use of one another;
to all Some, but to none all, that one might stand in need of Another, and make use of one Another;
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and the subordination of one gift to another is the great means of upholding the World.
and the subordination of one gift to Another is the great means of upholding the World.
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Man is weak and insufficient to himself, and wanting the help of others needeth Society, and is inclined to it by the bent of his Nature.
Man is weak and insufficient to himself, and wanting the help of Others needs Society, and is inclined to it by the bent of his Nature.
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2. Though Man affecteth Society, yet in our Company we must use choice, and the good must converse with the good for these Reasons.
2. Though Man affects Society, yet in our Company we must use choice, and the good must converse with the good for these Reasons.
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1. Partly because like doth best sort with like, Friendship is founded in sutableness, and maintained by it, eadem velle & nolle, to will and nill the same things breedeth an harmony of minds;
1. Partly Because like does best sort with like, Friendship is founded in suitableness, and maintained by it, Same velle & nolle, to will and nill the same things breeds an harmony of minds;
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the Godly will have special love to the godly, and they that Fear God will be Companions of them that fear him, Psalm 119. 63. they must needs be more dear and precious to them then others,
the Godly will have special love to the godly, and they that fear God will be Sodales of them that Fear him, Psalm 119. 63. they must needs be more dear and precious to them then Others,
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as a wicked man easily smelleth out a fit Companion for him, Psalm 50. 18. When thou sawest a Thief,
as a wicked man Easily smelleth out a fit Companion for him, Psalm 50. 18. When thou Sawest a Thief,
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then thou consentedst with him, and hast been partaker with Adulterers; like will to like, every man sheweth his temper in his Company.then thou consentedst with him, and hast been partaker with Adulterers; like will to like, every man shows his temper in his Company.
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The Fowls of Heaven flock together according to their several kinds, ye shall not see Doves flocking with the Ravens, nor divers kinds intermixed.
The Fowls of Heaven flock together according to their several Kinds, you shall not see Dove flocking with the Ravens, nor diverse Kinds intermixed.
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Men that delight in Excess of Drink choose Company sutable to their brutish humour.
Men that delight in Excess of Drink choose Company suitable to their brutish humour.
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Those that delight in Gaming choose such as make no Conscience of their time, or have no care of their Souls.
Those that delight in Gaming choose such as make no Conscience of their time, or have no care of their Souls.
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That which every one is taken withal he loveth to do with his Friends, therefore they that love God delight in those that love him, those that are most apt to stir them up to the Remembrance of Everlasting things,
That which every one is taken withal he loves to do with his Friends, Therefore they that love God delight in those that love him, those that Are most apt to stir them up to the Remembrance of Everlasting things,
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and the Preparation necessary, so they are of singular use to us.
and the Preparation necessary, so they Are of singular use to us.
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2. If they be not like to us, Intimacy and Converse will make us like to them:
2. If they be not like to us, Intimacy and Converse will make us like to them:
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Every Man is wrought upon by his Company; we imitate those whom we love, and with whom we frequently converse;
Every Man is wrought upon by his Company; we imitate those whom we love, and with whom we frequently converse;
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Prov. 13. 20. He that walketh with wise men shall be wise, but a Companion of fools shall be destroyed. Curae 13. 20. He that walks with wise men shall be wise, but a Companion of Fools shall be destroyed.
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As a man that walketh in the Sun is tanned insensibly, so if we are not aware, we adopt their Manners and Customes,
As a man that walks in the Sun is tanned insensibly, so if we Are not aware, we adopt their Manners and Customs,
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and get a Tincture from them, especially in Evil; for we are more susceptible of Evil then of Good.
and get a Tincture from them, especially in Evil; for we Are more susceptible of Evil then of Good.
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As the sound get a Sickness from the diseased, sooner than the sick get Health from the sound.
As the found get a Sickness from the diseased, sooner than the sick get Health from the found.
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Or in the Types of the Law; that which was clean, by touching the unclean became unclean;
Or in the Types of the Law; that which was clean, by touching the unclean became unclean;
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but the unclean were not purified by touching the clean, Prov. 22. 24, 25. Make no friendship with an angry man,
but the unclean were not purified by touching the clean, Curae 22. 24, 25. Make no friendship with an angry man,
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and with a furious man thou shalt not go, left thou learn his wayes, and get a snare to thy soul. and with a furious man thou shalt not go, left thou Learn his ways, and get a snare to thy soul.
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A Man would think that of all sins Wrath and Anger should not be propagated by Converse, the Motions and Furies of it being so uncomely and undecent to any beholder;
A Man would think that of all Sins Wrath and Anger should not be propagated by Converse, the Motions and Furies of it being so uncomely and undecent to any beholder;
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yet secretly a liking of the Person breedeth a liking of the Sin, and a man is habituated into such a frame of Spirit as they have, whom he hath chosen for his Companions.
yet secretly a liking of the Person breeds a liking of the since, and a man is habituated into such a frame of Spirit as they have, whom he hath chosen for his Sodales.
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Now this should be regarded by us, because we are sooner made Evil by Evil Company, than Good by Good Company;
Now this should be regarded by us, Because we Are sooner made Evil by Evil Company, than Good by Good Company;
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therefore how careful should we be to converse with such as may go before us as Examples of Godliness,
Therefore how careful should we be to converse with such as may go before us as Examples of Godliness,
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and provoke us by their Strictness, Heavenly-mindedness, Mortification and Self-denial, to more Love to God, Zeal for his Glory,
and provoke us by their Strictness, Heavenly-mindedness, Mortification and Self-denial, to more Love to God, Zeal for his Glory,
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and Care of our own Salvation.
and Care of our own Salvation.
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Especially doth this concern the young, who by the weakness of their Judgment, or the vehemency of their Affections and want of Experience may easily be drawn into a Snare.
Especially does this concern the young, who by the weakness of their Judgement, or the vehemency of their Affections and want of Experience may Easily be drawn into a Snare.
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3. Because our Love to God should put us upon loving his People, and making them our Intimates;
3. Because our Love to God should put us upon loving his People, and making them our Intimates;
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for Religion influenceth all things, our Relations, common Imployments, Friendship and Converse, 1 Ioh. 5. 1. Every one that loveth him that begat, loveth him also that is begotten of him.
for Religion influenceth all things, our Relations, Common Employments, Friendship and Converse, 1 John 5. 1. Every one that loves him that begat, loves him also that is begotten of him.
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The New Nature inclineth to both, there is an inward Propension and Inclination, needing no outward Provocation and Allurements, 1 Thes. 4. 9. As touching brotherly love ye need not that I write unto you,
The New Nature Inclineth to both, there is an inward Propension and Inclination, needing no outward Provocation and Allurements, 1 Thebes 4. 9. As touching brotherly love you need not that I write unto you,
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for you your selves are taught of God to love one another. Gods Teaching is by effectual Impression or Inclining the Heart.for you your selves Are taught of God to love one Another. God's Teaching is by effectual Impression or Inclining the Heart.
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It is a smart Question that of the Prophet, 2 Chro. 19. 2. Shouldst thou hate the Godly,
It is a smart Question that of the Prophet, 2 Chro 19. 2. Shouldst thou hate the Godly,
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and love those that hate the Lord? Surely a Gracious Heart cannot take them into his Bosom, he loveth all with a Love of Good will as seeking their Good,and love those that hate the Lord? Surely a Gracious Heart cannot take them into his Bosom, he loves all with a Love of Good will as seeking their Good,
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but not with a Love of Complacency as delighting in them.
but not with a Love of Complacency as delighting in them.
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Our Neighbour must be loved as our selves, our natural or carnal Neighbour as our natural self, with a love of Benevolence;
Our Neighbour must be loved as our selves, our natural or carnal Neighbour as our natural self, with a love of Benevolence;
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and our spiritual Neighbour as our spiritual self, with a love of Complacency.
and our spiritual Neighbour as our spiritual self, with a love of Complacency.
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We have hated our sinful Neighbour as we hate our selves, much more as to love of Benevolence, we must neither hate our selves, our Neighbour, nor our Enemy.
We have hated our sinful Neighbour as we hate our selves, much more as to love of Benevolence, we must neither hate our selves, our Neighbour, nor our Enemy.
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But it is Complacency we are speaking of, and so the wicked is an Abomination to the Righteous, Prov. 29. 26. The Hatred of Displicency is opposite to the Love of Complacency,
But it is Complacency we Are speaking of, and so the wicked is an Abomination to the Righteous, Curae 29. 26. The Hatred of Displicency is opposite to the Love of Complacency,
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as the Hatred of Enmity to the Love of Benevolence, we cannot enter into a Confederacy and intimate Kindness with them.
as the Hatred of Enmity to the Love of Benevolence, we cannot enter into a Confederacy and intimate Kindness with them.
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4. Because that Love which is built upon Holiness is the most durable and lasting.
4. Because that Love which is built upon Holiness is the most durable and lasting.
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There is a confederacy in Evil, as between Drunkards with Drunkards, and Robbers with Robbers, Prov. 1. 14. Cast in thy lot amongst us, let us all have one common purse.
There is a confederacy in Evil, as between Drunkards with Drunkards, and Robbers with Robbers, Curae 1. 14. Cast in thy lot among us, let us all have one Common purse.
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Or when men conspire against the Truth and Interest of Christ in the World, as Gebal and Amon and Amalek leagued themselves against Gods People;
Or when men conspire against the Truth and Interest of christ in the World, as Gebal and Amon and Amalek leagued themselves against God's People;
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divided in Interests, but united in Hatred; as the Pharisees and Herodians agreed together to Tempt Christ;
divided in Interests, but united in Hatred; as the Pharisees and Herodians agreed together to Tempt christ;
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and Herod and Pilate, tho' otherwise no very good Friends, agreed to mock him; this is unitas contra unitatem, as Austin, or consortium factionis, a bond of Iniquity.
and Herod and Pilate, though otherwise no very good Friends, agreed to mock him; this is unitas contra unitatem, as Austin, or consortium factionis, a bound of Iniquity.
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Now this Friendship is soon dissolved, for these men though they agree in Evil yet have contrary Lusts and Interests;
Now this Friendship is soon dissolved, for these men though they agree in Evil yet have contrary Lustiest and Interests;
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and besides, Partners in Evil are usually Objects reviving Guilt;
and beside, Partners in Evil Are usually Objects reviving Gilded;
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their very Presence upbraids the Consciences of one another with the Remembrance of their past sins,
their very Presence upbraids the Consciences of one Another with the Remembrance of their past Sins,
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and sin though it be sweet in the commiting yet it is hateful and bitter in the Remembrance of it.
and since though it be sweet in the committing yet it is hateful and bitter in the Remembrance of it.
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Again there is a Civil Friendship, built on natural Pleasure and Profit.
Again there is a Civil Friendship, built on natural Pleasure and Profit.
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Certainly men are at liberty to choose their Company, as their Interests and course of Imployments leads them.
Certainly men Are At liberty to choose their Company, as their Interests and course of Employments leads them.
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This may be a Society for Trade or Civil Respect, it cannot be a true and proper Friendship,
This may be a Society for Trade or Civil Respect, it cannot be a true and proper Friendship,
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for Riches which are so frail and slippery can never make a firm tye and bond of Hearts and Minds, Prov. 14. 20. The poor is hated even of his own neighbour,
for Riches which Are so frail and slippery can never make a firm tie and bound of Hearts and Minds, Curae 14. 20. The poor is hated even of his own neighbour,
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but the rich hath many friends. Prov. 19. 6. Many will intreat the favour of a prince,
but the rich hath many Friends. Curae 19. 6. Many will entreat the favour of a Prince,
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and every man is a friend to him that giveth gifts.
and every man is a friend to him that gives Gifts.
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All the brethren of the poor do hate him, &c. And as it is a fluid,All the brothers of the poor do hate him, etc. And as it is a fluid,
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so it is a base and sordid Friendship that is built upon Riches, for that concerneth the Estate rather than the Soul. Well then, Religious Friendship which is built upon Vertue and Grace,
so it is a base and sordid Friendship that is built upon Riches, for that concerns the Estate rather than the Soul. Well then, Religious Friendship which is built upon Virtue and Grace,
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and is called the Unity of the Spirit, Eph. 4. 3. is the most firm bond of all.
and is called the Unity of the Spirit, Ephesians 4. 3. is the most firm bound of all.
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Sinful Societies are soon dissolved and the Prophane though they seem to hold together yet upon every cross Word may fall out and break;
Sinful Societies Are soon dissolved and the Profane though they seem to hold together yet upon every cross Word may fallen out and break;
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and Civil Friendship, which is onely built upon Pleasures and Profit standeth upon a brittle foundation.
and Civil Friendship, which is only built upon Pleasures and Profit Stands upon a brittle Foundation.
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Certainly the Good and the Holy are not so changeable as the Bad and the Carnal.
Certainly the Good and the Holy Are not so changeable as the Bad and the Carnal.
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Besides, that Friendship which is built upon Honesty and Godliness, is Amicitia per se, the other is Amicitia per accidens, it cometh from constitution of Soul and likeness of Spirits,
Beside, that Friendship which is built upon Honesty and Godliness, is Amicitia per se, the other is Amicitia per Accidents, it comes from constitution of Soul and likeness of Spirits,
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and the good we seek may be possessed without Envy; the Friends do not streighten and intrench upon one another.
and the good we seek may be possessed without Envy; the Friends do not straighten and entrench upon one Another.
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Again there is a vertuous Friendship, which consists in an Harmony of Minds or an agreement in some common Studies;
Again there is a virtuous Friendship, which consists in an Harmony of Minds or an agreement in Some Common Studies;
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this is more Noble, and more like true Friendship than Society for Trade and Temporal Interests,
this is more Noble, and more like true Friendship than Society for Trade and Temporal Interests,
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but yet this Friendship is not so durable, for at last it must be broken off by Death,
but yet this Friendship is not so durable, for At last it must be broken off by Death,
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but the Godly are Everlasting Companions. Besides, Self-love and Envy is more apt to invade other Friendships;
but the Godly Are Everlasting Sodales. Beside, Self-love and Envy is more apt to invade other Friendships;
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but the Godly, if they be true to the Laws of Spiritual Friendship, they seek the good of one another as much as their own,
but the Godly, if they be true to the Laws of Spiritual Friendship, they seek the good of one Another as much as their own,
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and rejoyce in the Graces of one another as much as in their own.
and rejoice in the Graces of one Another as much as in their own.
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3. Though we owe this Religious Friendship to all that fear God, yet some few may be chosen for our Intimacy and spiritual Solace.
3. Though we owe this Religious Friendship to all that Fear God, yet Some few may be chosen for our Intimacy and spiritual Solace.
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We owe it in some respects to all that fear God and must dispense the General Acts of Friendship to them, Acts 4. 32. The multitude of them that believed, were of one heart and of one soul;
We owe it in Some respects to all that Fear God and must dispense the General Acts of Friendship to them, Acts 4. 32. The multitude of them that believed, were of one heart and of one soul;
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and Christian Love is called NONLATINALPHABET, the bond of perfectness, Col. 3. 14. because it is the band by which Holy and Christian Societies called Churches are bound together and preserved;
and Christian Love is called, the bound of perfectness, Col. 3. 14. Because it is the band by which Holy and Christian Societies called Churches Are bound together and preserved;
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otherwise, like a Besom unbound they fall all to pieces; but yet this doth not hinder but that some may be chosen for our intimacy.
otherwise, like a Besom unbound they fallen all to Pieces; but yet this does not hinder but that Some may be chosen for our intimacy.
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Christ that denied himself so many of the commodities of Humane Life would not live without special Friends,
christ that denied himself so many of the commodities of Humane Life would not live without special Friends,
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and would enjoy this virtuous Solace, and in David and Ionathan we have an Instance of it, 1 Sam. 18. 1. And the soul of Ionathan was knit to the Soul of David.
and would enjoy this virtuous Solace, and in David and Ionathan we have an Instance of it, 1 Sam. 18. 1. And the soul of Ionathan was knit to the Soul of David.
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Certainly too many cannot perform the acts of intimate Friendship to us, nor we to them;
Certainly too many cannot perform the acts of intimate Friendship to us, nor we to them;
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the Love being like a River dispersed into several Channels, must needs be shallower and weaker;
the Love being like a River dispersed into several Channels, must needs be Shallower and Weaker;
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therefore our choice Friends must be but few, inter binos & bonos, was the old Rule,
Therefore our choice Friends must be but few, inter Binns & bonos, was the old Rule,
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though it need not be so streightly confined.
though it need not be so streightly confined.
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4. In the choice of these few Friends we must use Caution 1. Such as are near to us, with whom we have frequent and familiar Converse,
4. In the choice of these few Friends we must use Caution 1. Such as Are near to us, with whom we have frequent and familiar Converse,
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and perform a mutual interchange of all Offices of Love, Prov. 18. 24. A man that hath friends must shew himself friendly,
and perform a mutual interchange of all Offices of Love, Curae 18. 24. A man that hath Friends must show himself friendly,
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and there is a friend which sticketh closer then a brother. and there is a friend which sticketh closer then a brother.
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Consanguinity and Affinity is not so near a tye as this Friendship. 2. Not onely near,
Consanguinity and Affinity is not so near a tie as this Friendship. 2. Not only near,
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but those who are holy, prudent and good, Prov. 13. 20. He that walketh with the wise shall be wise,
but those who Are holy, prudent and good, Curae 13. 20. He that walks with the wise shall be wise,
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but a companion of fools shall be destroyed. but a Companion of Fools shall be destroyed.
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3. Such as are most likely to be Faithful, Iob 6. 15, 16. My brethren have dealt deceitfully with me as a brook,
3. Such as Are most likely to be Faithful, Job 6. 15, 16. My brothers have dealt deceitfully with me as a brook,
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and as the stream of brooks they pass away. Pools in Winter when less need of Water,and as the stream of brooks they pass away. Pools in Winter when less need of Water,
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but dried up in Summer when Water in those parched Countries was a great Commodity. So many seem to be great Friends, heighten our expectation;
but dried up in Summer when Water in those parched Countries was a great Commodity. So many seem to be great Friends, heighten our expectation;
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but in our Necessities and Streights leave us destitute, ye see me cast down and are afraid, saith Iob, as if I should be a burden to you.
but in our Necessities and Straights leave us destitute, you see me cast down and Are afraid, Says Job, as if I should be a burden to you.
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Dearest Friends may disappoint us, their Affection wants an inward Principle; it is a Winter Brook, and not a Spring;
Dearest Friends may disappoint us, their Affection Wants an inward Principle; it is a Winter Brook, and not a Spring;
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therefore since the Heart of man is so deceitful, and not onely deceitful, but though sincere for the present, very changeable,
Therefore since the Heart of man is so deceitful, and not only deceitful, but though sincere for the present, very changeable,
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and this is so important an Interest of Humane Life, and the Vexation of a disappointment in a Bosom Friend is so grievous,
and this is so important an Interest of Humane Life, and the Vexation of a disappointment in a Bosom Friend is so grievous,
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and involveth us in many inconveniencies, Natural and Spiritual;
and involveth us in many inconveniences, Natural and Spiritual;
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for Solomon telleth us Prov. 25. 19. Confidence in an unfaithful Friend in time of trouble, is like a broken tooth and a foot out of joint.
for Solomon Telleth us Curae 25. 19. Confidence in an unfaithful Friend in time of trouble, is like a broken tooth and a foot out of joint.
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When we think to eat with the broken Tooth, or to walk with the foot out of joint we are put to grievous pain and torment;
When we think to eat with the broken Tooth, or to walk with the foot out of joint we Are put to grievous pain and torment;
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therefore we should go to God, and pray him to direct us in the choice of intimate Friends.
Therefore we should go to God, and pray him to Direct us in the choice of intimate Friends.
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David sadly regrets a disappointment in a Friend, Psal. 55. 12, 13, 14, 15. For it was not an enemy that reproached me, David sadly regrets a disappointment in a Friend, Psalm 55. 12, 13, 14, 15. For it was not an enemy that reproached me,
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then I could have born it, nor was it he that hated me that did magnifie himself against me,
then I could have born it, nor was it he that hated me that did magnify himself against me,
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then I would have hid my self from him.
then I would have hid my self from him.
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But it was thou, a man, mine equal, my guide and mine acquaintance, &c. A deceitful Friend may become the greatest Foe,But it was thou, a man, mine equal, my guide and mine acquaintance, etc. A deceitful Friend may become the greatest Foe,
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and we resent their Ingratitude more than the Injuries of others, when they abuse their Trust,
and we resent their Ingratitude more than the Injuries of Others, when they abuse their Trust,
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and the Familiarity they had with us.
and the Familiarity they had with us.
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The worst that a professed Enemy can do, is not so grievous as the Treachery of a professed Friend;
The worst that a professed Enemy can do, is not so grievous as the Treachery of a professed Friend;
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this is more piercing, less to be avoided, therefore whom we have used most familiarly and freely, loved as our Soul and Life, from such we expect the same firm and hearty Friendship.
this is more piercing, less to be avoided, Therefore whom we have used most familiarly and freely, loved as our Soul and Life, from such we expect the same firm and hearty Friendship.
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Therefore it concerneth us to seek to God that we may have a Godly Wise Man, with whom we may be free in all Cases of Mind or Conscience,
Therefore it concerns us to seek to God that we may have a Godly Wise Man, with whom we may be free in all Cases of Mind or Conscience,
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and to whom we may freely open our selves, and be strengthned in the Service of God;
and to whom we may freely open our selves, and be strengthened in the Service of God;
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it is a great part of our Contentment and Happiness therefore, that we may not be deceived in our choice.
it is a great part of our Contentment and Happiness Therefore, that we may not be deceived in our choice.
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Let us go to God who knoweth Hearts, and God hath a great hand in this, Psal. 88. 8. Thou hast put away my acquaintance from me, thou hast made me an abomination to them.
Let us go to God who Knoweth Hearts, and God hath a great hand in this, Psalm 88. 8. Thou hast put away my acquaintance from me, thou hast made me an abomination to them.
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By the Providence of God they left him as a man whose condition they were afraid to look upon;
By the Providence of God they left him as a man whose condition they were afraid to look upon;
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and again, ver. 9. Lover and friend hast thou put far from me, they stand aloof from me as an execrable thing. He owneth Providence in it.
and again, ver. 9. Lover and friend hast thou put Far from me, they stand aloof from me as an execrable thing. He owneth Providence in it.
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5. When Friends be thus chosen, there must be a faithful discharge of the Duties of Friendship, both in Counsels and Reproofs;
5. When Friends be thus chosen, there must be a faithful discharge of the Duties of Friendship, both in Counsels and Reproofs;
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for the Godly use this Friendship chiefly for spiritual ends. (1.) In Counsel;
for the Godly use this Friendship chiefly for spiritual ends. (1.) In Counsel;
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for Solomon telleth us, Prov. 22. 9. As Ointment and perfume rejoyce the heart, so doth the sweetness of a mans friend by hearty Counsel.
for Solomon Telleth us, Curae 22. 9. As Ointment and perfume rejoice the heart, so does the sweetness of a men friend by hearty Counsel.
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As sweet perfumes are a reviving, so to be supported in good resolutions or directed and guided in our way to heaven by a faithful Friend is very chearing and comfortable;
As sweet perfumes Are a reviving, so to be supported in good resolutions or directed and guided in our Way to heaven by a faithful Friend is very cheering and comfortable;
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and we read, 1 Sam. 23. 16, 17. That Ionathan went to David and strengthened his hand in God.
and we read, 1 Sam. 23. 16, 17. That Ionathan went to David and strengthened his hand in God.
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Whereas on the contrary a carnal Friend is the greatest Bane that may be, who doth strengthen us in evil,
Whereas on the contrary a carnal Friend is the greatest Bane that may be, who does strengthen us in evil,
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an Instance whereof we have in Ionadab the son of Shimeah, 2 Sam. 13. 3, 4. and Amnon had a friend whose name was Ionadab,
an Instance whereof we have in Ionadab the son of Shimeah, 2 Sam. 13. 3, 4. and Amnon had a friend whose name was Ionadab,
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and Ionadab was a subtil man; and Ionadab was a subtle man;
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and he gave him Counsel how he should surprize his Sister to defile her and satisfie his Incestuous Lust.
and he gave him Counsel how he should surprise his Sister to defile her and satisfy his Incestuous Lust.
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Such a Friend is really and truly our greatest Foe, he was a Friend to his Vice,
Such a Friend is really and truly our greatest Foe, he was a Friend to his Vice,
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but a Foe to his Person and Soul, whereas a true Friend whose Friendship is grounded on Godliness will be a Foe to our sins, by wholesome Admonition and Rebukes,
but a Foe to his Person and Soul, whereas a true Friend whose Friendship is grounded on Godliness will be a Foe to our Sins, by wholesome Admonition and Rebukes,
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and a Friend to our Souls Salvation. (2.) Reproofs;
and a Friend to our Souls Salvation. (2.) Reproofs;
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That is also a part of Friendship, Prov. 27. 6. Faithful are the wounds of a friend,
That is also a part of Friendship, Curae 27. 6. Faithful Are the wounds of a friend,
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but the kisses of an enemy are deceitful. but the Kisses of an enemy Are deceitful.
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A faithful Friends Wounds are a more sincere Testimony than an Enemies Kisses and so afterwards they will be interpreted, Prov. 28. 23. He that rebuketh a man afterward shall find more favour than he that flattereth with his Tongue.
A faithful Friends Wounds Are a more sincere Testimony than an Enemies Kisses and so afterwards they will be interpreted, Curae 28. 23. He that Rebuketh a man afterwards shall find more favour than he that Flattereth with his Tongue.
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For this we must trust God, though for the present we displease our Friends.
For this we must trust God, though for the present we displease our Friends.
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So Lev. 19. 17. Thou shalt not hate thy brother in thy heart by suffering sin upon him.
So Lev. 19. 17. Thou shalt not hate thy brother in thy heart by suffering since upon him.
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It is kindness to his soul to reprove him.
It is kindness to his soul to reprove him.
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In the General, Holy Friendship must be improved to the use of edifying, Rom. 1. 11, 12. I long to see you to impart some spiritual gift unto you, that I may be comforted together with you by the mutual faith of you and me.
In the General, Holy Friendship must be improved to the use of edifying, Rom. 1. 11, 12. I long to see you to impart Some spiritual gift unto you, that I may be comforted together with you by the mutual faith of you and me.
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6. After the best care is used you must remember that our Friends are but an outward help, which God can continue or withdraw at his Pleasure;
6. After the best care is used you must Remember that our Friends Are but an outward help, which God can continue or withdraw At his Pleasure;
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and that our chief Help, Comfort and Counsel cometh of God.
and that our chief Help, Comfort and Counsel comes of God.
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So it was with Christ, Ioh. 16. 32. Behold the hour is come that ye shall be parted every man to his own,
So it was with christ, John 16. 32. Behold the hour is come that you shall be parted every man to his own,
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and shall leave me alone, and yet I am not alone because the Father is with me. and shall leave me alone, and yet I am not alone Because the Father is with me.
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Christ was forsaken of his Disciples but not forsaken of his Father, so Paul, 2 Tim. 1. 16. At my first answer no man stood with me,
christ was forsaken of his Disciples but not forsaken of his Father, so Paul, 2 Tim. 1. 16. At my First answer no man stood with me,
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but all men forsook me, Psalm 41. 9 My familiar Friend in whom I trusted hath lift up his heel against me, those that have been acquainted with the secrets of your Soul may not only grow strange to you but betray you,but all men forsook me, Psalm 41. 9 My familiar Friend in whom I trusted hath lift up his heel against me, those that have been acquainted with the secrets of your Soul may not only grow strange to you but betray you,
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therefore do not overvalue any earthly Friend:
Therefore do not overvalue any earthly Friend:
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man will be man still, that God may be God, all in all unto his people;
man will be man still, that God may be God, all in all unto his people;
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and when we are deserted of men we must learn to trust in God who never faileth us, fail who will, Psalm 27. 10. When my Father and Mother forsake me,
and when we Are deserted of men we must Learn to trust in God who never Faileth us, fail who will, Psalm 27. 10. When my Father and Mother forsake me,
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then the Lord will take me up. then the Lord will take me up.
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And 142. 4, 5. I looked on my right hand and beheld, and no man would know me, refuge failed me, no man cared for my Soul. I cried unto thee, O Lord, I said thou art my refuge and portion in the Land of the living.
And 142. 4, 5. I looked on my right hand and beheld, and no man would know me, refuge failed me, no man cared for my Soul. I cried unto thee, Oh Lord, I said thou art my refuge and portion in the Land of the living.
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We are left alone for God to help us, the defectiveness of all Worldly Friends shews us more of the goodness of God.
We Are left alone for God to help us, the defectiveness of all Worldly Friends shows us more of the Goodness of God.
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II. The Preparative Action, he went up into a Mountain to pray, and whilst he prayed he was Transfigured.
II The Preparative Actium, he went up into a Mountain to pray, and while he prayed he was Transfigured.
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1. In that he prayed, it teacheth us to hallow all our actions by prayer, we do not bid our selves God speed,
1. In that he prayed, it Teaches us to hallow all our actions by prayer, we do not bid our selves God speed,
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unless we recommend our affairs to God;
unless we recommend our affairs to God;
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whatsoever Assurance we have of the Blessing, yet we must Pray, Ier. 29. 10, 11, 12. For thus saith the Lord,
whatsoever Assurance we have of the Blessing, yet we must Pray, Jeremiah 29. 10, 11, 12. For thus Says the Lord,
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after seventy years be accomplished at Babylon, I will visit you and perform my good word towards you, in causing you to return to this place, &c. Then shall ye call upon me,
After seventy Years be accomplished At Babylon, I will visit you and perform my good word towards you, in causing you to return to this place, etc. Then shall you call upon me,
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and ye shall go and pray unto me, and I will hearken unto you, Ezek. 36. 37. I will for this be enquired of by the house of Israel to do it for them. and you shall go and pray unto me, and I will harken unto you, Ezekiel 36. 37. I will for this be inquired of by the house of Israel to do it for them.
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Therefore we should be dayly in the practise of this duty, and not look upon it as a work that may well be spared.
Therefore we should be daily in the practice of this duty, and not look upon it as a work that may well be spared.
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If Christ who as to his Divine Nature was equal with God, surely we should often come and prostrate our selves before him in this act of Holy Adoration.
If christ who as to his Divine Nature was equal with God, surely we should often come and prostrate our selves before him in this act of Holy Adoration.
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Christ had right and title to all, all was his due; yet he was much in prayer;
christ had right and title to all, all was his due; yet he was much in prayer;
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how dare we go about any business without his Leave, Counsel, and Blessing, and usurp any of his Blessings without begging them by Prayer.
how Dare we go about any business without his Leave, Counsel, and Blessing, and usurp any of his Blessings without begging them by Prayer.
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2. While he prayed he was Transfigured, Luke 9. 29. which teacheth us two things.
2. While he prayed he was Transfigured, Lycia 9. 29. which Teaches us two things.
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1. That we have the highest Communications from God in Prayer, for then Christs shape was altered.
1. That we have the highest Communications from God in Prayer, for then Christ shape was altered.
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By Prayer the Soul hath the most familiar converse with God that possibly it can have,
By Prayer the Soul hath the most familiar converse with God that possibly it can have,
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and also by the means of this duty God hath most familiar converse with us.
and also by the means of this duty God hath most familiar converse with us.
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In our Prayers to God we have experience of the Operations of the Spirit, Rom. 8. 26. Likewise the Spirit also helpeth our infirmities,
In our Prayers to God we have experience of the Operations of the Spirit, Rom. 8. 26. Likewise the Spirit also Helpeth our infirmities,
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for we know not what we should pray for as we ought, but the Spirit it self helpeth us with groanings which cannot be uttered, Iude 20. But ye beloved building up your selves on your most holy Faith, praying in the Holy Ghost, and in Gods answering our prayer we have Experience of the comforts of the Spirit,for we know not what we should pray for as we ought, but the Spirit it self Helpeth us with groanings which cannot be uttered, Iude 20. But the Beloved building up your selves on your most holy Faith, praying in the Holy Ghost, and in God's answering our prayer we have Experience of the comforts of the Spirit,
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and those spiritual solaces which he secretly giveth to his People.
and those spiritual solaces which he secretly gives to his People.
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Hannah when she had prayed went away and her countenance was no more sad, 1 Sam. 1. 18. In praying we put forth the groans of the Spirit, in the answer, God gives the joys of the Spirit, Psalm 34. 5. They looked unto him and were lightned, Hannah when she had prayed went away and her countenance was no more sad, 1 Sam. 1. 18. In praying we put forth the groans of the Spirit, in the answer, God gives the Joys of the Spirit, Psalm 34. 5. They looked unto him and were lightened,
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and their faces were not ashamed. and their faces were not ashamed.
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2. That we should pray so as that the Heart may be raised and lifted up unto God,
2. That we should pray so as that the Heart may be raised and lifted up unto God,
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and in some sort made like God;
and in Some sort made like God;
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when Christ prayed to God he is made partaker of the Divine Glory, as Moses also by conversing with God his face shined, Exod. 34. 29, 30. This was extraordinary,
when christ prayed to God he is made partaker of the Divine Glory, as Moses also by conversing with God his face shined, Exod 34. 29, 30. This was extraordinary,
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but sure the oftner we converse with God, the more Holy and Heavenly should we grow, more like him in Spirit, be changed into the glory of the Lord spiritually,
but sure the oftener we converse with God, the more Holy and Heavenly should we grow, more like him in Spirit, be changed into the glory of the Lord spiritually,
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and so we are if we be instant and earnest in Prayer, if we have Communion with God there will be some Assimilation to God.
and so we Are if we be instant and earnest in Prayer, if we have Communion with God there will be Some Assimilation to God.
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USE, It reproveth our remiss feeble benummed souls, there is no Life in Prayer, no working up the Heart to God and Heaven;USE, It Reproveth our remiss feeble benumbed Souls, there is no Life in Prayer, no working up the Heart to God and Heaven;
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either our Prayers are formal and cursory, Iames 5. 16. NONLATINALPHABET, Or our Prayers are doctrinal, instructive rather then warning, we get lightly over duties,
either our Prayers Are formal and cursory, James 5. 16., Or our Prayers Are doctrinal, instructive rather then warning, we get lightly over duties,
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but we should get life by Prayer;
but we should get life by Prayer;
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this duty is not to inform the judgment, but to raise the Affections that they be all in a flame:
this duty is not to inform the judgement, but to raise the Affections that they be all in a flame:
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or else we content our selves with a dull narrative without getting up the heart to a sight of God and Heaven,
or Else we content our selves with a dull narrative without getting up the heart to a sighed of God and Heaven,
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or are seldom in Praises or Adoration of the Excellencies of God.
or Are seldom in Praises or Adoration of the Excellencies of God.
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SERMON. II. MATTH. 17. 2. And he was transfigured before them and his face did shine as the Sun,
SERMON. II MATTHEW. 17. 2. And he was transfigured before them and his face did shine as the Sun,
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and his Rayment was white as the light. With LUKE 9. 29. And as he prayed, the fashion of his countenance was altered,
and his Raiment was white as the Light. With LYCIA 9. 29. And as he prayed, the fashion of his countenance was altered,
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and his Raiment was white and glistring.
and his Raiment was white and glistering.
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IN both these Texts compared together, you may observe two things. 1. The Circumstance of Time during Prayer. 2. The Transfiguration it self.
IN both these Texts compared together, you may observe two things. 1. The Circumstance of Time during Prayer. 2. The Transfiguration it self.
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1. More Generally propounded, he was Transfigured before them. 2. More Particularly explained, by the change of his face and Rayment.
1. More Generally propounded, he was Transfigured before them. 2. More Particularly explained, by the change of his face and Raiment.
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The form of any man is most seen in his Face, there was a glorious shining brightness, Luke saith the fashion of his countenance was altered, Matthew that his Face did shine as the Sun. And in the glorious description of God in the Prophet Habakkuk, it is said chap. 3. 2. And his brightness was as the light.
The from of any man is most seen in his Face, there was a glorious shining brightness, Lycia Says the fashion of his countenance was altered, Matthew that his Face did shine as the Sun. And in the glorious description of God in the Prophet Habakkuk, it is said chap. 3. 2. And his brightness was as the Light.
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For his Garments, Luke saith his Raiment was white and glistering, Mark chap. 9. 3. White as the Snow, so as no Fuller on Earth could whiten them, but Matthew white as the light, which carryeth it higher, the works of Nature exceed those of Art. The Transfiguration that was plainly to be seen in his Face was accomplished also in other parts of his body, all his body was cloathed with Majesty,
For his Garments, Lycia Says his Raiment was white and glistering, Mark chap. 9. 3. White as the Snow, so as no Fuller on Earth could whiten them, but Matthew white as the Light, which Carrieth it higher, the works of Nature exceed those of Art. The Transfiguration that was plainly to be seen in his Face was accomplished also in other parts of his body, all his body was clothed with Majesty,
p-acp po31 n2, av vvz po31 n1 vbds j-jn cc j-vvg, vvb n1 crd crd j-jn c-acp dt n1, av c-acp dx jc p-acp n1 vmd vvn pno32, p-acp np1 j-jn c-acp dt n1, r-crq vvz pn31 av-jc, dt n2 pp-f n1 vvi d pp-f n1 dt n1 cst vbds av-j pc-acp vbi vvn p-acp po31 n1 vbds vvn av p-acp j-jn n2 pp-f po31 n1, d po31 n1 vbds vvn p-acp n1,
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so as it could not be obscured and hidden by his Garments.
so as it could not be obscured and hidden by his Garments.
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Now First I shall speak of the circumstance of Time, and then of the Transfiguration it self. I.
Now First I shall speak of the circumstance of Time, and then of the Transfiguration it self. I.
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Of the Time, and as he prayed, Now what Christ prayed for is not specified.
Of the Time, and as he prayed, Now what christ prayed for is not specified.
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If he asked common blessings and prayed only in order to his usual solace and converse with God, it shewed the success of vehemency in prayer;
If he asked Common blessings and prayed only in order to his usual solace and converse with God, it showed the success of vehemency in prayer;
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Christ prayed at such a rate as that he was Transfigured and changed into the likeness of God in prayer. 2. If he asked to be Transfigured for the confirmation of his Disciples, it sheweth Gods readyness to answer fervent and earnest Prayers.
christ prayed At such a rate as that he was Transfigured and changed into the likeness of God in prayer. 2. If he asked to be Transfigured for the confirmation of his Disciples, it shows God's readiness to answer fervent and earnest Prayers.
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1. Of the First consideration, if Christs prayer were of ordinary import it teacheth us, that we should pray so that the Heart may be raised and lifted unto God in prayer,
1. Of the First consideration, if Christ prayer were of ordinary import it Teaches us, that we should pray so that the Heart may be raised and lifted unto God in prayer,
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and in some sort made like unto God, let us state this matter aright.
and in Some sort made like unto God, let us state this matter aright.
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1. It must be granted that this shining of Christs countenance as the Sun while he prayed was extraordinary,
1. It must be granted that this shining of Christ countenance as the Sun while he prayed was extraordinary,
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and a dispensation peculiar to the Son of God;
and a Dispensation peculiar to the Son of God;
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so also was the shining of Moses his face while he conversed with God in the Mount, Exod. 34. 29, 30. and for ordinary Christians to expect the like is to put a snare upon themselves,
so also was the shining of Moses his face while he conversed with God in the Mount, Exod 34. 29, 30. and for ordinary Christians to expect the like is to put a snare upon themselves,
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for these things are proper only to the end for which God appointed them.
for these things Are proper only to the end for which God appointed them.
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2. This must be also considered, that the eminent and extraordinary passions and affections in the soul do discover themselves in the body, especially in the Face;
2. This must be also considered, that the eminent and extraordinary passion and affections in the soul do discover themselves in the body, especially in the Face;
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for it is said of Stephen, that when he was heightned into a great zeal for Christ, Acts 6. 15. That all that sate in the Council looking stedfastly upon him saw his face,
for it is said of Stephen, that when he was heightened into a great zeal for christ, Acts 6. 15. That all that sat in the Council looking steadfastly upon him saw his face,
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as it had been the face of an Angel. as it had been the face of an Angel.
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Angels have not Bodies or Faces, but they often assume Bodies and then they appear with a glorious and bright countenance as the Angel of the Lord, that appeared at the Sepulchre, Mark 28. 3. His countenance was like lightning,
Angels have not Bodies or Faces, but they often assume Bodies and then they appear with a glorious and bright countenance as the Angel of the Lord, that appeared At the Sepulchre, Mark 28. 3. His countenance was like lightning,
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and his Raiment white as Snow. and his Raiment white as Snow.
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Now such a glory and gladness did God put upon the countenance of his servant Stephen, that he looked like an Angel;
Now such a glory and gladness did God put upon the countenance of his servant Stephen, that he looked like an Angel;
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something extraordinary there might be in the case, but yet there was an ordinary reason for it.
something extraordinary there might be in the case, but yet there was an ordinary reason for it.
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Stephens mind was filled with such an incredible solace in the sence of Gods love, that he shewed no troubledness,Stephen's mind was filled with such an incredible solace in the sense of God's love, that he showed no troubledness,
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but a mind so unconcerned and freed from all Fear and sorrow, as if he had been among the Angels of God in full Glory,
but a mind so unconcerned and freed from all fear and sorrow, as if he had been among the Angels of God in full Glory,
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and not among his Enemies who sought his blood, and so may God raise the Hearts of his people sometimes,
and not among his Enemies who sought his blood, and so may God raise the Hearts of his people sometime,
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as if they had put their heads above the Clouds, and were in the midst of the Glory of the World to come among his blessed ones.
as if they had put their Heads above the Clouds, and were in the midst of the Glory of the World to come among his blessed ones.
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If that were extraordinary, Solomon tells us Eccles. 8. 1. That a mans wisdom maketh his Face to shine, as it gives him readiness and tranquility of mind,
If that were extraordinary, Solomon tells us Eccles. 8. 1. That a men Wisdom makes his Face to shine, as it gives him readiness and tranquillity of mind,
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and chearfulness of countenance, guilt and shame cast down the countenance, but Righteousness and Wisdom embolden it more particularly in prayer;
and cheerfulness of countenance, guilt and shame cast down the countenance, but Righteousness and Wisdom embolden it more particularly in prayer;
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as our confidence and joy in God is increased, it bewrayeth it self in the countenance, Psal. 34. 15. They looked unto him, and were lightned and their faces were not ashamed, they are revived and incouraged and come away from the Throne of Grace other manner of Persons then they came to it.
as our confidence and joy in God is increased, it bewrayeth it self in the countenance, Psalm 34. 15. They looked unto him, and were lightened and their faces were not ashamed, they Are revived and encouraged and come away from the Throne of Grace other manner of Persons then they Come to it.
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3. That some kind of Transformation is wrought by prayer appeareth by these Considerations.
3. That Some kind of Transformation is wrought by prayer appears by these Considerations.
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(1.) That as God is glorious in himself, so he maketh him that cometh to him partaker of his Glory.
(1.) That as God is glorious in himself, so he makes him that comes to him partaker of his Glory.
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For certainly all communion with God breedeth some Assimilation and likeness unto God:
For Certainly all communion with God breeds Some Assimilation and likeness unto God:
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it is clear in heavenly glory when we see him as he is, we shall be like him, 1 Iohn 3. 2. and it is clear also in our Communion with him in the Spirit;
it is clear in heavenly glory when we see him as he is, we shall be like him, 1 John 3. 2. and it is clear also in our Communion with him in the Spirit;
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for the Apostle telleth us that by beholding the Glory of the Lord as in a glass we are changed into the same Image, from glory to glory even as by the Spirit of the Lord, 2 Cor. 3. 18. not onely doth vision,
for the Apostle Telleth us that by beholding the Glory of the Lord as in a glass we Are changed into the same Image, from glory to glory even as by the Spirit of the Lord, 2 Cor. 3. 18. not only does vision,
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or immediate intuition produce this effect, but also spiritual specular vision or a sight of God in the Ordinances, produces a divine and God-like Nature, inclining us to hate sin and love Righteousness;
or immediate intuition produce this Effect, but also spiritual specular vision or a sighed of God in the Ordinances, produces a divine and Godlike Nature, inclining us to hate since and love Righteousness;
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the more we are above with God, the more we are like him:
the more we Are above with God, the more we Are like him:
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we see it in ordinary converse, a man is as the company that he keepeth, he that walketh with wise men shall be wise, (saith Solomon) but a companion of fools shall be destroyed, Prov. 13. 20. now it is not imaginable that a man should converse often with God fervently, seriously and not be more like him.
we see it in ordinary converse, a man is as the company that he Keepeth, he that walks with wise men shall be wise, (Says Solomon) but a Companion of Fools shall be destroyed, Curae 13. 20. now it is not imaginable that a man should converse often with God fervently, seriously and not be more like him.
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He that liveth in a Mill the dust will stick upon his clothes. Man receiveth an insensible taint from his company;
He that lives in a Mill the dust will stick upon his clothes. Man receives an insensible taint from his company;
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he that liveth in a shop of Perfumes, often handleth them, is conversant among them, carryeth away somewhat of the fragrancy of these good Ointments,
he that lives in a shop of Perfumes, often handleth them, is conversant among them, Carrieth away somewhat of the fragrancy of these good Ointments,
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so by conversing with God we are made like him.
so by conversing with God we Are made like him.
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(2.) Nearer we cannot come to God while we dwell in Flesh, then by lifting up the heart to him in fervent prayer, this is the intimate converse and familiarity of a loving soul with God;
(2.) Nearer we cannot come to God while we dwell in Flesh, then by lifting up the heart to him in fervent prayer, this is the intimate converse and familiarity of a loving soul with God;
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therefore it is called a lifting up the heart to God, he will not come down to us,
Therefore it is called a lifting up the heart to God, he will not come down to us,
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therefore we lift up the heart to him, Lament. 3. 41. Let us lift up our hearts with our hands to God in the Heavens, so Psal. 25. 1. Unto thee, O Lord, do I lift up my soul, and Psalm 86. 4. Rejoyce the soul of thy servant,
Therefore we lift up the heart to him, Lament. 3. 41. Let us lift up our hearts with our hands to God in the Heavens, so Psalm 25. 1. Unto thee, Oh Lord, do I lift up my soul, and Psalm 86. 4. Rejoice the soul of thy servant,
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for unto thee do I lift up my soul, so Psalm 143. 8. cause me to know the way wherein I should walk,
for unto thee doe I lift up my soul, so Psalm 143. 8. cause me to know the Way wherein I should walk,
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for I lift up my soul unto thee. All these places shew that there can be no sincerity and seriousness in this Duty,for I lift up my soul unto thee. All these places show that there can be no sincerity and seriousness in this Duty,
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unless there be this Ascension of the soul to God, it is an act of spiritual Friendship,
unless there be this Ascension of the soul to God, it is an act of spiritual Friendship,
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therefore called an acquainting our selves with God, Iob 22. 21. now as acquaintance is kept up by frequent visits,
Therefore called an acquainting our selves with God, Job 22. 21. now as acquaintance is kept up by frequent visits,
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so prayer is called a giving God a visit, Isa. 26. 16. In their trouble they have visited thee.
so prayer is called a giving God a visit, Isaiah 26. 16. In their trouble they have visited thee.
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Well then here is the greatest intimacy we have with God.
Well then Here is the greatest intimacy we have with God.
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In the word God speaks to us by a proxy and Ambassador, another speaketh for him:
In the word God speaks to us by a proxy and Ambassador, Another speaks for him:
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in the Lords Supper we are feasted at his cost and remember him, but we are not admitted into his immediate presence,
in the lords Supper we Are feasted At his cost and Remember him, but we Are not admitted into his immediate presence,
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as those that are feasted by the King in another room then he dineth in,
as those that Are feasted by the King in Another room then he dineth in,
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but prayer goeth up to God and speaketh to himself immediately, and therefore this way of commerce must needs bring in much of God to the soul.
but prayer Goes up to God and speaks to himself immediately, and Therefore this Way of commerce must needs bring in much of God to the soul.
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(3.) In fervent prayer we have a double advantage, we get a sight of God and exercise strong love to God, and both conduce to make us like God.
(3.) In fervent prayer we have a double advantage, we get a sighed of God and exercise strong love to God, and both conduce to make us like God.
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(1.) We get a sight of God, for in it (if it be seriously performed) we turn our back upon all other things, that we may look to God as sitting upon the Throne, governing all things by his power for his Glory.
(1.) We get a sighed of God, for in it (if it be seriously performed) we turn our back upon all other things, that we may look to God as sitting upon the Throne, governing all things by his power for his Glory.
(crd) pns12 vvb dt n1 pp-f np1, c-acp p-acp pn31 (cs pn31 vbb av-j vvn) pns12 vvb po12 n1 p-acp d j-jn n2, cst pns12 vmb vvi p-acp np1 c-acp vvg p-acp dt n1, vvg d n2 p-acp po31 n1 p-acp po31 n1.
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By Faith we see the invisible one, Heb. 11. 27. surely if we do not see God before the eye of our Faith,
By Faith we see the invisible one, Hebrew 11. 27. surely if we do not see God before the eye of our Faith,
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when we pray to him we Worship an Idol, not the true and living God; who is and is a Rewarder of them that diligently seek him.
when we pray to him we Worship an Idol, not the true and living God; who is and is a Rewarder of them that diligently seek him.
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Our hearts should be shut up against the thoughts of any other thing, and confined only to the object to whom we direct our Worship.
Our hearts should be shut up against the thoughts of any other thing, and confined only to the Object to whom we Direct our Worship.
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I reason thus, if a Christian foreseeth the Lord before him in all his wayes,
I reason thus, if a Christian Foreseeth the Lord before him in all his ways,
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and keepeth alwayes as in his eye and presence, surely he should set the Lord before him in his Worship and in his prayers, Psalm 16. 8. a good Christian doth always keep as in Gods eye and presence, much more when he calleth upon his Name;
and Keepeth always as in his eye and presence, surely he should Set the Lord before him in his Worship and in his Prayers, Psalm 16. 8. a good Christian does always keep as in God's eye and presence, much more when he calls upon his Name;
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now every sight of God doth more affect and change the heart, as none but the pure in heart see God;
now every sighed of God does more affect and change the heart, as none but the pure in heart see God;
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so none see God but are most pure in heart, there is a self-purifying in moral things, purity of heart maketh way for the sight of God, Mark 5. 8. so the sight of God maketh way for the purity of Heart, Iohn Epist. 3. 11. He that doth evil hath not seen God, a serious sight of God certainly worketh some change in us.
so none see God but Are most pure in heart, there is a self-purifying in moral things, purity of heart makes Way for the sighed of God, Mark 5. 8. so the sighed of God makes Way for the purity of Heart, John Epistle 3. 11. He that does evil hath not seen God, a serious sighed of God Certainly works Some change in us.
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(2.) In prayer a strong love to God is acted, for it is the expression of our delight in him, Iob 27. 10. Will he delight himself in the Almighty? Will he alwayes call upon God? Now we are changed into the likeness of him in whom we delight in.
(2.) In prayer a strong love to God is acted, for it is the expression of our delight in him, Job 27. 10. Will he delight himself in the Almighty? Will he always call upon God? Now we Are changed into the likeness of him in whom we delight in.
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Love transformeth and changeth us into the nature of what is loved;
Love Transformeth and changes us into the nature of what is loved;
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there is the difference between the Mind and the Will, the Mind draweth things to its-self,
there is the difference between the Mind and the Will, the Mind draws things to itself,
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but the Will followeth the things it chooseth, and is drawn by them as the wax receiveth the impression of the Seal.
but the Will follows the things it chooses, and is drawn by them as the wax receives the impression of the Seal.
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Carnal objects make us carnal, and earthly things, earthly; and Heavenly things, Heavenly;
Carnal objects make us carnal, and earthly things, earthly; and Heavenly things, Heavenly;
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and the love of God, Godly, Psal. 115. 8. They that make them are like unto them,
and the love of God, Godly, Psalm 115. 8. They that make them Are like unto them,
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so are all they that put their trust in them, stupid and senseless as Idols, it secretly stamps the heart with what we like and esteem and admire.so Are all they that put their trust in them, stupid and senseless as Idols, it secretly stamps the heart with what we like and esteem and admire.
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4. There are Agents in Prayer to help us to improve this advantage. (1.) The Humane Spirit. (2.) The New Nature.
4. There Are Agents in Prayer to help us to improve this advantage. (1.) The Humane Spirit. (2.) The New Nature.
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And (3.) The Spirit of God. 1. The Humane Spirit, or our Natural Faculty;And (3.) The Spirit of God. 1. The Humane Spirit, or our Natural Faculty;
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so that by our understandings we may work upon our Wills and Affections, surely God maketh use of this,
so that by our understandings we may work upon our Wills and Affections, surely God makes use of this,
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for the Holy Ghost doth not work upon a man as upon a block, and we are to rouze up our selves and to attend upon this work with the greatest seriousness imaginable.
for the Holy Ghost does not work upon a man as upon a block, and we Are to rouse up our selves and to attend upon this work with the greatest seriousness imaginable.
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The Prophet complains, Isa. 64. 7. There is none that calleth upon thy name, that stirreth up himself to take hold of thee, without this it is but dead and cold work,
The Prophet complains, Isaiah 64. 7. There is none that calls upon thy name, that stirs up himself to take hold of thee, without this it is but dead and cold work,
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and if there be no more than this, it is but dry litteral work;
and if there be no more than this, it is but dry literal work;
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not that fervent effectual prayer, which will change the heart, NONLATINALPHABET, Iam. 5. 16. the NONLATINALPHABET were those that were inspired and possessed by a Spirit,
not that fervent effectual prayer, which will change the heart,, Iam. 5. 16. the were those that were inspired and possessed by a Spirit,
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therefore it must be a prayer that not only hath Understanding and Will in it, but Spirit and Life in it.
Therefore it must be a prayer that not only hath Understanding and Will in it, but Spirit and Life in it.
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However we are to put forth our utmost endeavour and raise the natural Spirit as far as we can.
However we Are to put forth our utmost endeavour and raise the natural Spirit as Far as we can.
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2. The second Agent is the new Nature which inclineth us to God as our chief Good and last end:
2. The second Agent is the new Nature which Inclineth us to God as our chief Good and last end:
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This also must be taken in, for the Holy Ghost doth not blow as to a dead Coal, the New Nature is made up of Faith, Hope and Love,
This also must be taken in, for the Holy Ghost does not blow as to a dead Coal, the New Nature is made up of Faith, Hope and Love,
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and all these must be acted in Prayer; Faith, or the firm belief of Gods Being and Providence and Covenant;
and all these must be acted in Prayer; Faith, or the firm belief of God's Being and Providence and Covenant;
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for how shall they call on him in whom they have not believed, Rom. 10. 14. Then Love to God,for how shall they call on him in whom they have not believed, Rom. 10. 14. Then Love to God,
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or desire of the fruition of him in Heavenly Glory, praying in the Holy Ghost, keep your selves in the love of God, Iude 20, 21. If I do not love God,
or desire of the fruition of him in Heavenly Glory, praying in the Holy Ghost, keep your selves in the love of God, Iude 20, 21. If I do not love God,
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and desire to enjoy him, and delight in as much of God as I can get here, certainly there will be no life in Prayer,
and desire to enjoy him, and delight in as much of God as I can get Here, Certainly there will be no life in Prayer,
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or no Ravishment and Transport of Soul, no spirit of Desire animating our Requests, and no spiritual Solace and Delight in our converse with God.
or no Ravishment and Transport of Soul, no Spirit of Desire animating our Requests, and no spiritual Solace and Delight in our converse with God.
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Hope is also necessary to fervent praying, for a man coldly asketh for what he doth not hope for.
Hope is also necessary to fervent praying, for a man coldly asks for what he does not hope for.
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Hope respecteth both Means and End, supplies of Grace by the way, and our final Fruition of God in Glory;
Hope respecteth both Means and End, supplies of Grace by the Way, and our final Fruition of God in Glory;
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this is called Trust in Scripture, and is the great ground and encouragement of Prayer, Psal. 62. 8. Trust in the Lord at all times, pour out your souls before him.
this is called Trust in Scripture, and is the great ground and encouragement of Prayer, Psalm 62. 8. Trust in the Lord At all times, pour out your Souls before him.
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Prayer is the act of a Trusting soul.
Prayer is the act of a Trusting soul.
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Now these Graces quicken our Natural Faculties, as they elevate and raise our Hearts and Minds to God and Heaven.
Now these Graces quicken our Natural Faculties, as they elevate and raise our Hearts and Minds to God and Heaven.
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3. The third Agent in Prayer is the Holy Spirit:
3. The third Agent in Prayer is the Holy Spirit:
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He is sometimes said to pray in us, Rom. 8. 26. sometimes we are said to pray in him, Iude 20. The Divine spirit exciteth those Graces in us which incline us to God;
He is sometime said to pray in us, Rom. 8. 26. sometime we Are said to pray in him, Iude 20. The Divine Spirit Exciteth those Graces in us which incline us to God;
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he raiseth our Minds in the Vision and sight of God;
he Raiseth our Minds in the Vision and sighed of God;
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in thy Light shall we see Light, Psal. 36. 9. and he raiseth our Hearts to a Desire after,
in thy Light shall we see Light, Psalm 36. 9. and he Raiseth our Hearts to a Desire After,
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and Delight in God, for all that spiritual solace, and Joy is called Ioy in the Holy Ghost;
and Delight in God, for all that spiritual solace, and Joy is called Joy in the Holy Ghost;
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for both unutterable Groans and unspeakable Joyes are of his working, Rom 8. 26. The Spirit it self maketh intercession for us with groanings which cannot be uttered;
for both unutterable Groans and unspeakable Joys Are of his working, Rom 8. 26. The Spirit it self makes Intercession for us with groanings which cannot be uttered;
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compared with 1 Pet. 1. 8. In whom though we see him not, yet believing, ye rejoice with joy unspeakable and full of glory.
compared with 1 Pet. 1. 8. In whom though we see him not, yet believing, you rejoice with joy unspeakable and full of glory.
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Well then, these work a kind of an Extasie, if you would pray so as to be transported, transformed in Prayer, something you must do as Reasonable Creatures, somthing as New Creatures,
Well then, these work a kind of an Ecstasy, if you would pray so as to be transported, transformed in Prayer, something you must do as Reasonable Creatures, something as New Creatures,
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and the Spirit influenceth all, and causeth the Soul to follow hard after God; we must put forth our utmost endeavour, stir up the Gift of God in us,
and the Spirit influenceth all, and Causes the Soul to follow hard After God; we must put forth our utmost endeavour, stir up the Gift of God in us,
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and though we cannot command the influences of the Spirit, yet he is never wanting to a serious soul, as to necessary Help;
and though we cannot command the influences of the Spirit, yet he is never wanting to a serious soul, as to necessary Help;
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Pray thus and you will find as the Help of the Spirit in Prayer, so the Comforts of the Spirit as the Success of Prayer.
Pray thus and you will find as the Help of the Spirit in Prayer, so the Comforts of the Spirit as the Success of Prayer.
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5. As there is daily and constant Prayer in which we must ever bewray a seriousness and sincerity,
5. As there is daily and constant Prayer in which we must ever bewray a seriousness and sincerity,
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for these daily supplies of Grace, so there are extraordinary occasions, because of some great Business, Conflict or Temptation, in those the Heart and Mind, must be more then ordinarily raised and stirred.
for these daily supplies of Grace, so there Are extraordinary occasions, Because of Some great Business, Conflict or Temptation, in those the Heart and Mind, must be more then ordinarily raised and stirred.
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In every Prayer of Christ there was not a Transfiguration, and we read of our Lord Jesus that in his Agonies he prayed NONLATINALPHABET more earnestly then at other times, Luk. 22. 44. and upon eminent occasions as the necessities of the Saints are greater,
In every Prayer of christ there was not a Transfiguration, and we read of our Lord jesus that in his Agonies he prayed more earnestly then At other times, Luk. 22. 44. and upon eminent occasions as the necessities of the Saints Are greater,
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so their Acts of Prayer are more earnest. On these weighty occasions many Christians are wholly swallowed up with the thoughts of God,
so their Acts of Prayer Are more earnest. On these weighty occasions many Christians Are wholly swallowed up with the thoughts of God,
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and carried beyond themselves by their High Love to God and earnest Desires of the Spiritual Blessings they stand in need of,
and carried beyond themselves by their High Love to God and earnest Desires of the Spiritual Blessings they stand in need of,
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so that they seem to be rapt into Heaven in their Admiration of God and Delight in him.
so that they seem to be rapt into Heaven in their Admiration of God and Delight in him.
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Application. Use, To Reprove our feeble remiss and benummed Requests.
Application. Use, To Reprove our feeble remiss and benumbed Requests.
n1. vvb, pc-acp vvb po12 j j cc vvn n2.
(27) part (DIV3)
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There is no Life in our Prayers, no working up of the Heart to God and Heaven, no flames of Love, no Transports of Soul by the Vision and sight of Faith, no holy and ardent desires after God or spiritual Solace and Delight in him.
There is no Life in our Prayers, no working up of the Heart to God and Heaven, no flames of Love, no Transports of Soul by the Vision and sighed of Faith, no holy and Ardent Desires After God or spiritual Solace and Delight in him.
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(27) part (DIV3)
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Reasons. 1. We pray Cursorily, and go about Prayer as a Customary Task for Fashions sake;
Reasons. 1. We pray Cursorily, and go about Prayer as a Customary Task for Fashions sake;
n2. crd pns12 vvb av-j, cc vvi p-acp n1 p-acp dt j n1 p-acp n2 n1;
(28) part (DIV3)
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we come with a few cold Devotions Morning and Evening, and so God is near in our Mouthes,
we come with a few cold Devotions Morning and Evening, and so God is near in our Mouths,
pns12 vvb p-acp dt d j-jn n2 n1 cc n1, cc av np1 vbz av-j p-acp po12 n2,
(28) part (DIV3)
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and far from our Reins, Ier. 12. 2. Oh take heed of this; nothing breeds slightness and hardness of Heart so much as Perfunctory Praying.
and Far from our Reins, Jeremiah 12. 2. O take heed of this; nothing breeds slightness and hardness of Heart so much as Perfunctory Praying.
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(28) part (DIV3)
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The Rule is continue instant in Prayer, Rom. 12. 12. and it is said of the Saints that they served God instantly day and night, NONLATINALPHABET, Acts 26. 7. that they might come to the Blessed Hope, with the united Service of all their Powers and Faculties.
The Rule is continue instant in Prayer, Rom. 12. 12. and it is said of the Saints that they served God instantly day and night,, Acts 26. 7. that they might come to the Blessed Hope, with the united Service of all their Powers and Faculties.
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(28) part (DIV3)
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2. Our Prayers are Doctrinal and Instructive, rather than Affectionate and Warming.
2. Our Prayers Are Doctrinal and Instructive, rather than Affectionate and Warming.
crd po12 n2 vbr j cc j, av-c cs j cc vvg.
(28) part (DIV3)
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We get Light by other Duties, but we should get Life by Prayer, this Duty is not to inform the Judgment,
We get Light by other Duties, but we should get Life by Prayer, this Duty is not to inform the Judgement,
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(28) part (DIV3)
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but to raise the Affections, that they may be all Flame; other duties are feeding duties, but this is a spending duty;
but to raise the Affections, that they may be all Flame; other duties Are feeding duties, but this is a spending duty;
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(28) part (DIV3)
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an egression of the Soul after God, Psal. 63. 8. My soul followeth hard after thee.
an egression of the Soul After God, Psalm 63. 8. My soul follows hard After thee.
dt n1 pp-f dt n1 p-acp np1, np1 crd crd po11 n1 vvz av-j p-acp pno21.
(28) part (DIV3)
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A Man may better spend two hours in Hearing, than half an hour in Praying,
A Man may better spend two hours in Hearing, than half an hour in Praying,
dt n1 vmb av-jc vvi crd n2 p-acp vvg, cs j-jn dt n1 p-acp vvg,
(28) part (DIV3)
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if the Heart be employed in it as it ought to be, in the fight of God,
if the Heart be employed in it as it ought to be, in the fight of God,
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(28) part (DIV3)
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and an earnest desire after him:
and an earnest desire After him:
cc dt j n1 p-acp pno31:
(28) part (DIV3)
402
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The Prayers in scripture are all supplications or doxologies, there is no excursion into Doctrines and Instructions.
The Prayers in scripture Are all supplications or Doxologies, there is no excursion into Doctrines and Instructions.
dt n2 p-acp n1 vbr d n2 cc n2, pc-acp vbz dx n1 p-acp n2 cc n2.
(28) part (DIV3)
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3. Else we are lamenting sin, and spend the time in confessing sin, which also hath its use in the seasons thereof,
3. Else we Are lamenting since, and spend the time in confessing since, which also hath its use in the seasons thereof,
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(28) part (DIV3)
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but are seldom in Praises or Adorations of the Excellencies of God, and the wonderful Mysteries of his Love in our Redemption by Jesus Christ,
but Are seldom in Praises or Adorations of the Excellencies of God, and the wondered Mysteres of his Love in our Redemption by jesus christ,
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(28) part (DIV3)
403
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yet it is said Psal. 22. 3. Oh Lord that inhabitest the praises of Israel. These are the things that do most ravish the heart,
yet it is said Psalm 22. 3. O Lord that Inhabitest the praises of Israel. These Are the things that do most ravish the heart,
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(28) part (DIV3)
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and raise it in the Contemplation of that glorious God to whom we speak;
and raise it in the Contemplation of that glorious God to whom we speak;
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(28) part (DIV3)
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and fill us with the Extasies of Love, that we may be more like him, Holy, Wise,
and fill us with the Ecstasies of Love, that we may be more like him, Holy, Wise,
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(28) part (DIV3)
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and Good, as he is Holy, Wise and Good.
and Good, as he is Holy, Wise and Good.
cc j, c-acp pns31 vbz j, j cc j.
(28) part (DIV3)
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4. We think a dry Narrative to be enough, that is, the fruit of a humane spirit or a meer product of Memory and Invention, is a sufficient Prayer, without acting Faith, Hope or Love in it,
4. We think a dry Narrative to be enough, that is, the fruit of a humane Spirit or a mere product of Memory and Invention, is a sufficient Prayer, without acting Faith, Hope or Love in it,
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(28) part (DIV3)
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or those spiritual and heavenly desires, which are the Life of Prayer, Psal. 10. 17. Lord thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear.
or those spiritual and heavenly Desires, which Are the Life of Prayer, Psalm 10. 17. Lord thou hast herd the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear.
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(28) part (DIV3)
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The Ardency of Humble Addresses, is Gods own Gift, and he will never reject and despise those requests that by his own spirit and appointment, are direct and brought to him.
The Ardency of Humble Addresses, is God's own Gift, and he will never reject and despise those requests that by his own Spirit and appointment, Are Direct and brought to him.
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(28) part (DIV3)
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But what if I have not those strong and earnest desires? I answer, yet keep not off from Prayer; for
But what if I have not those strong and earnest Desires? I answer, yet keep not off from Prayer; for
cc-acp q-crq cs pns11 vhb xx d j cc j n2? pns11 vvb, av vvb xx a-acp p-acp n1; p-acp
(28) part (DIV3)
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1. Good desires must be asked of God, for it is said he prepareth the Heart.
1. Good Desires must be asked of God, for it is said he Prepareth the Heart.
crd j n2 vmb vbi vvn pp-f np1, c-acp pn31 vbz vvn pns31 vvz dt n1.
(28) part (DIV3)
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2. Such desires as we have must be expressed, and that is the way to encrease them, and to quicken us more.
2. Such Desires as we have must be expressed, and that is the Way to increase them, and to quicken us more.
crd d n2 c-acp pns12 vhb vmb vbi vvn, cc d vbz dt n1 pc-acp vvi pno32, cc pc-acp vvi pno12 dc.
(28) part (DIV3)
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A sincere Heart that would serve God with his best, findeth more in a duty, than he could expect:
A sincere Heart that would serve God with his best, finds more in a duty, than he could expect:
dt j n1 cst vmd vvi np1 p-acp po31 js, vvz av-dc p-acp dt n1, cs pns31 vmd vvi:
(28) part (DIV3)
407
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and by Praying gets more of the fervency and Ardours of praying, as a Bell may be long a raising,
and by Praying gets more of the fervency and Ardours of praying, as a Bell may be long a raising,
cc p-acp vvg vvz dc pp-f dt n1 cc n2 pp-f vvg, c-acp dt n1 vmb vbi av-j dt n-vvg,
(28) part (DIV3)
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but when it is up it jangleth not as it did at first.
but when it is up it jangleth not as it did At First.
cc-acp c-crq pn31 vbz p-acp pn31 vvz xx c-acp pn31 vdd p-acp ord.
(28) part (DIV3)
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3. Those cold Affections which we have are killed by disuse and turning away from God,
3. Those cold Affections which we have Are killed by disuse and turning away from God,
crd d j-jn n2 r-crq pns12 vhb vbr vvn p-acp n1 cc vvg av p-acp np1,
(28) part (DIV3)
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therefore go to him to get thy heart warmed. II. Of the second Consideration. If he prayed for this Transfiguration, Observe,
Therefore go to him to get thy heart warmed. II Of the second Consideration. If he prayed for this Transfiguration, Observe,
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(28) part (DIV3)
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That God often answereth his People in the very time while they are praying, Isa. 58. 9. When they call I will answer, That God often Answers his People in the very time while they Are praying, Isaiah 58. 9. When they call I will answer,
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(28) part (DIV3)
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and when they cry he shall say, Hear I am. This hath been the course of Gods dealing with the Prayer makers all along;and when they cry he shall say, Hear I am. This hath been the course of God's dealing with the Prayer makers all along;
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(28) part (DIV3)
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Abel, Gen. 4. 4. God had respect to; it is NONLATINALPHABET, set his offering on fire.Abel, Gen. 4. 4. God had respect to; it is, Set his offering on fire.
np1, np1 crd crd np1 vhd n1 p-acp; pn31 vbz, vvd po31 n1 p-acp n1.
(28) part (DIV3)
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Daniel prayeth, and saith he, Dan. 9. 21. While I was speaking in Prayer the Angel Gabriel was sent unto me. daniel Prayeth, and Says he, Dan. 9. 21. While I was speaking in Prayer the Angel Gabriel was sent unto me.
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(28) part (DIV3)
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And he said, at the beginning of thy supplications the commandment came forth.
And he said, At the beginning of thy supplications the Commandment Come forth.
cc pns31 vvd, p-acp dt n-vvg pp-f po21 n2 dt n1 vvd av.
(28) part (DIV3)
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While many of the Disciples were gathered together praying, God sent Peter to them, Acts 12. 12, 13. While Cornelius, was in the Act of Prayer, at the ninth hour of the day, which was the Hour of Prayer, he saw in a Vision the Angel of God, Acts 10. 3. to 9th. ver. while Peter went up to the house top to pray, then he had the Heavenly Vision;
While many of the Disciples were gathered together praying, God sent Peter to them, Acts 12. 12, 13. While Cornelius, was in the Act of Prayer, At the ninth hour of the day, which was the Hour of Prayer, he saw in a Vision the Angel of God, Acts 10. 3. to 9th. ver. while Peter went up to the house top to pray, then he had the Heavenly Vision;
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(28) part (DIV3)
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so when Paul was in Prayer Ananias was sent to him, Acts 9. 11. Behold he Prayeth, and then God taketh care of him,
so when Paul was in Prayer Ananias was sent to him, Acts 9. 11. Behold he Prayeth, and then God Takes care of him,
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(28) part (DIV3)
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so Acts 4. 31. When they had prayed, the house was shaken, and they were all filled with the Holy Ghost.
so Acts 4. 31. When they had prayed, the house was shaken, and they were all filled with the Holy Ghost.
av n2 crd crd c-crq pns32 vhd vvn, dt n1 vbds vvn, cc pns32 vbdr d vvn p-acp dt j n1.
(28) part (DIV3)
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Thus God delighteth to Honour his own Ordinance, and to reward the waiting soul, that is frequent and constant in this way of waiting upon God, which should encourage us to be more frequent and serious in this work.
Thus God delights to Honour his own Ordinance, and to reward the waiting soul, that is frequent and constant in this Way of waiting upon God, which should encourage us to be more frequent and serious in this work.
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(28) part (DIV3)
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You shall see how in the very Act of Prayer God hath, (1.) Averted Iudgments, (2.) Bestowed Mercies and Favours.
You shall see how in the very Act of Prayer God hath, (1.) Averted Judgments, (2.) Bestowed mercies and Favours.
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(28) part (DIV3)
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1. He hath put a stop to Judgments;
1. He hath put a stop to Judgments;
crd pns31 vhz vvn dt n1 p-acp n2;
(28) part (DIV3)
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Psal. 99. 6, 7, 8. Moses and Aaron among the priests, and Samuel among them that call upon his Name. Psalm 99. 6, 7, 8. Moses and Aaron among the Priests, and Samuel among them that call upon his Name.
np1 crd crd, crd, crd np1 cc np1 p-acp dt n2, cc np1 p-acp pno32 cst vvb p-acp po31 n1.
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They called upon the Lord, and he answered them;
They called upon the Lord, and he answered them;
pns32 vvd p-acp dt n1, cc pns31 vvd pno32;
(28) part (DIV3)
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he spake unto them in the cloudy pillar, they kept his testimonies and the ordinance that he gave them.
he spoke unto them in the cloudy pillar, they kept his testimonies and the Ordinance that he gave them.
pns31 vvd p-acp pno32 p-acp dt j n1, pns32 vvd po31 n2 cc dt n1 cst pns31 vvd pno32.
(28) part (DIV3)
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Thou answerest them, Oh Lord our God, thou wast a God that forgavest them, though thou tookest Vengeance of their Inventions. Thou Answerest them, O Lord our God, thou wast a God that forgavest them, though thou tookest Vengeance of their Inventions.
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(28) part (DIV3)
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The drift of the Psalmist in this place, is to shew by eminent Instances of Holy Men that were most notable for Prayer,
The drift of the Psalmist in this place, is to show by eminent Instances of Holy Men that were most notable for Prayer,
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(28) part (DIV3)
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how they have stopped Judgments when they begun to be executed. Moses, at his Prayer God was propitiated, after the provocation of the Golden Calf;
how they have stopped Judgments when they begun to be executed. Moses, At his Prayer God was propitiated, After the provocation of the Golden Calf;
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(28) part (DIV3)
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for it is said, Exod. 32. 11. Moses besought the Lord his God. Verse 14. The Lord repented of the evil which he thought to do.
for it is said, Exod 32. 11. Moses besought the Lord his God. Verse 14. The Lord repented of the evil which he Thought to do.
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(28) part (DIV3)
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The second, Aarons making an Atonement for the People whereby the Plague was staid; Numb. 16. 46. Take a Censer quickly, for wrath is begun.
The second, Aaron's making an Atonement for the People whereby the Plague was stayed; Numb. 16. 46. Take a Censer quickly, for wrath is begun.
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(28) part (DIV3)
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And Verse 48. presently the Plague was staid;
And Verse 48. presently the Plague was stayed;
cc vvb crd av-j dt n1 vbds vvn;
(28) part (DIV3)
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upon Samuels prayer the Philistines were discomfited when they were over-running Israel, 1 Sam. 7. 5. with 9, 10. ver. With every one of these God was pleased to talk and commune as a Friend;
upon Samuels prayer the philistines were discomfited when they were overrunning Israel, 1 Sam. 7. 5. with 9, 10. ver. With every one of these God was pleased to talk and commune as a Friend;
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(28) part (DIV3)
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such Honour was God pleased to put on these his Faithful Servants, and when the people had provoked God,
such Honour was God pleased to put on these his Faithful Servants, and when the people had provoked God,
d n1 vbds np1 vvn pc-acp vvi p-acp d po31 j n2, cc c-crq dt n1 vhd vvn np1,
(28) part (DIV3)
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and Gods wrath was already gone out against them for their crying sins, their prayers were so effectual as to divert the plagues and obtain Remission.
and God's wrath was already gone out against them for their crying Sins, their Prayers were so effectual as to divert the plagues and obtain Remission.
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2. So powerful also are they for obtaining Blessings, Elijah, Iam. 5. 17, 18. though a man of like passions with us,
2. So powerful also Are they for obtaining Blessings, Elijah, Iam. 5. 17, 18. though a man of like passion with us,
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(28) part (DIV3)
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yet he could lock Heaven, and open it at his pleasure, 1 King 18. 42, 45. The Rain came as soon as Elijah put himself into a zealous posture to obtain it.
yet he could lock Heaven, and open it At his pleasure, 1 King 18. 42, 45. The Rain Come as soon as Elijah put himself into a zealous posture to obtain it.
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(28) part (DIV3)
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Often success hath overtaken the prayer; and the Blessing has been gotten before the supplication hath been ended;
Often success hath overtaken the prayer; and the Blessing has been got before the supplication hath been ended;
av n1 vhz vvn dt n1; cc dt n1 vhz vbn vvn p-acp dt n1 vhz vbn vvn;
(28) part (DIV3)
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Isaac went out to meet with God to meditate or pray, and he espied Rebecca afar off, Isa. 65. 24. Before they call I will answer, Isaac went out to meet with God to meditate or pray, and he espied Rebecca afar off, Isaiah 65. 24. Before they call I will answer,
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and whilst they are yet speaking, I will hear. and while they Are yet speaking, I will hear.
cc cs pns32 vbr av vvg, pns11 vmb vvi.
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2700
Oh therefore let us not entertain hard thoughts of God, as if he did not regard our suites and requests,
O Therefore let us not entertain hard thoughts of God, as if he did not regard our suits and requests,
uh av vvb pno12 xx vvi j n2 pp-f np1, c-acp cs pns31 vdd xx vvi po12 n2 cc n2,
(28) part (DIV3)
412
Page 47
2701
and prayer were a lost Labour.
and prayer were a lost Labour.
cc n1 vbdr dt j-vvn n1.
(28) part (DIV3)
412
Page 47
2702
II. I come now to the Transfiguration it self, as it is here propounded and explained.
II I come now to the Transfiguration it self, as it is Here propounded and explained.
crd pns11 vvb av p-acp dt n1 pn31 n1, c-acp pn31 vbz av vvn cc vvn.
(28) part (DIV3)
413
Page 47
2703
Doct. That one necessary and solemn Act of Christs Mediation and Manifestation to the World, was his Transfiguration before competent Witnesses.Doct. That one necessary and solemn Act of Christ Mediation and Manifestation to the World, was his Transfiguration before competent Witnesses.
np1 cst crd j cc j n1 pp-f npg1 n1 cc n1 p-acp dt n1, vbds po31 n1 p-acp j n2.
(29) part (DIV3)
413
Page 47
2704
This was one solemn Act, and part of Christs Manifestation to the World, for we have the Record of it here;
This was one solemn Act, and part of Christ Manifestation to the World, for we have the Record of it Here;
d vbds pi j n1, cc n1 pp-f npg1 n1 p-acp dt n1, c-acp pns12 vhb dt n1 pp-f pn31 av;
(29) part (DIV3)
414
Page 47
2705
and it was necessary, for Christ doth nothing in vain;
and it was necessary, for christ does nothing in vain;
cc pn31 vbds j, c-acp np1 vdz pix p-acp j;
(29) part (DIV3)
414
Page 47
2706
and here are competent Witnesses, three persons of eminent Holiness, before whom all this was done,
and Here Are competent Witnesses, three Persons of eminent Holiness, before whom all this was done,
cc av vbr j n2, crd n2 pp-f j n1, p-acp ro-crq d d vbds vdn,
(29) part (DIV3)
414
Page 47
2707
and they were Eye-witnesses of his Majesty, and Ear-witnesses of the Oracle, which they heard from Heaven,
and they were Eyewitnesses of his Majesty, and Earwitnesses of the Oracle, which they herd from Heaven,
cc pns32 vbdr n2 pp-f po31 n1, cc n2 pp-f dt n1, r-crq pns32 vvd p-acp n1,
(29) part (DIV3)
414
Page 47
2708
or the Voice from the excellent Glory. I shall open, First, The Nature of this Transfiguration. Secondly, The Ends of it.
or the Voice from the excellent Glory. I shall open, First, The Nature of this Transfiguration. Secondly, The Ends of it.
cc dt n1 p-acp dt j n1. pns11 vmb vvi, ord, dt n1 pp-f d n1. ord, dt n2 pp-f pn31.
(29) part (DIV3)
414
Page 47
2709
First, The Nature of this Transfiguration. It was a Glorious Alteration in the Appearance and Qualities of his Body;
First, The Nature of this Transfiguration. It was a Glorious Alteration in the Appearance and Qualities of his Body;
ord, dt n1 pp-f d n1. pn31 vbds dt j n1 p-acp dt n1 cc n2 pp-f po31 n1;
(29) part (DIV3)
418
Page 48
2710
not a substantial Alteration in the Substance of it: It was not a change wrought in the Essential form and substance of Christ's Body,
not a substantial Alteration in the Substance of it: It was not a change wrought in the Essential from and substance of Christ's Body,
xx dt j n1 p-acp dt n1 pp-f pn31: pn31 vbds xx dt n1 vvn p-acp dt j n1 cc n1 pp-f npg1 n1,
(29) part (DIV3)
418
Page 48
2711
but onely the outward form was changed, being more full of Glory and Majesty, then it used to be or appeared to be.
but only the outward from was changed, being more full of Glory and Majesty, then it used to be or appeared to be.
cc-acp av-j dt j n1 vbds vvn, vbg av-dc j pp-f n1 cc n1, cs pn31 vvd pc-acp vbi cc vvn pc-acp vbi.
(29) part (DIV3)
418
Page 48
2712
Two things are to be handled;
Two things Are to be handled;
crd n2 vbr pc-acp vbi vvn;
(29) part (DIV3)
419
Page 48
2713
1. How it differed from his Body at another time, whilst he Conversed here on Earth. 2. How this change differed from the State of his Body as it is now in Glory.
1. How it differed from his Body At Another time, while he Conversed Here on Earth. 2. How this change differed from the State of his Body as it is now in Glory.
crd c-crq pn31 vvd p-acp po31 n1 p-acp j-jn n1, cs pns31 vvd av p-acp n1. crd c-crq d n1 vvd p-acp dt n1 pp-f po31 n1 c-acp pn31 vbz av p-acp n1.
(29) part (DIV3)
419
Page 48
2714
1. How his Body now Transfigured, differed from his Body at other times during his Conversing with Men.
1. How his Body now Transfigured, differed from his Body At other times during his Conversing with Men.
crd c-crq po31 n1 av vvn, vvn p-acp po31 n1 p-acp j-jn n2 p-acp po31 vvg p-acp n2.
(29) part (DIV3)
420
Page 48
2715
Though the fulness of the Godhead dwelt in him always, yet the state of his Body was disposed so,
Though the fullness of the Godhead dwelled in him always, yet the state of his Body was disposed so,
cs dt n1 pp-f dt n1 vvd p-acp pno31 av, av dt n1 pp-f po31 n1 vbds vvn av,
(29) part (DIV3)
420
Page 48
2716
as might best serve for the decency of Humane Conversation;
as might best serve for the decency of Humane Conversation;
c-acp vmd av-js vvi p-acp dt n1 pp-f j n1;
(29) part (DIV3)
420
Page 48
2717
as the Sun in a Rainy Cloudy day is not seen, but now as it might cover his Divine Nature, it would break out in Vigor and Strength.
as the Sun in a Rainy Cloudy day is not seen, but now as it might cover his Divine Nature, it would break out in Vigor and Strength.
c-acp dt n1 p-acp dt j j n1 vbz xx vvn, cc-acp av c-acp pn31 vmd vvi po31 j-jn n1, pn31 vmd vvi av p-acp n1 cc n1.
(29) part (DIV3)
420
Page 49
2718
(1.) It was not a Change or Alteration of the substance of the Body,
(1.) It was not a Change or Alteration of the substance of the Body,
(crd) pn31 vbds xx dt n1 cc n1 pp-f dt n1 pp-f dt n1,
(29) part (DIV3)
421
Page 49
2719
as if it were turned into a Spiritual Substance;
as if it were turned into a Spiritual Substance;
c-acp cs pn31 vbdr vvn p-acp dt j n1;
(29) part (DIV3)
421
Page 49
2720
no, it remained still a true Humane Mortal Body with the same Nature and Properties it had before, onely it became bright and glorious.
no, it remained still a true Humane Mortal Body with the same Nature and Properties it had before, only it became bright and glorious.
uh-dx, pn31 vvd av dt j j j-jn n1 p-acp dt d n1 cc n2 pn31 vhd a-acp, av-j pn31 vvd j cc j.
(29) part (DIV3)
421
Page 49
2721
2. As the substance of the Body was not changed, so the Natural Shape and Features were not changed, otherwise how could it be known to be Christ, the shape and Features were the same, onely a new and wonderful splendor put upon them.
2. As the substance of the Body was not changed, so the Natural Shape and Features were not changed, otherwise how could it be known to be christ, the shape and Features were the same, only a new and wondered splendour put upon them.
crd p-acp dt n1 pp-f dt n1 vbds xx vvn, av dt j vvb cc n2 vbdr xx vvn, av q-crq vmd pn31 vbi vvn pc-acp vbi np1, dt n1 cc n2 vbdr dt d, av-j dt j cc j n1 vvn p-acp pno32.
(29) part (DIV3)
422
Page 49
2722
(3.) This new and wonderful splendor was not in Imagination and Appearance onely, but real and sensible.
(3.) This new and wondered splendour was not in Imagination and Appearance only, but real and sensible.
(crd) d j cc j n1 vbds xx p-acp n1 cc n1 av-j, cc-acp j cc j.
(29) part (DIV3)
423
Page 49
2723
If it had been in Imagination, shew and Appearance, it would make Christ like those Deceivers who would dazle the Eyes of Beholders with a false Appearance;
If it had been in Imagination, show and Appearance, it would make christ like those Deceivers who would dazzle the Eyes of Beholders with a false Appearance;
cs pn31 vhd vbn p-acp n1, vvb cc n1, pn31 vmd vvi np1 av-j d n2 r-crq vmd vvi dt n2 pp-f n2 p-acp dt j n1;
(29) part (DIV3)
423
Page 49
2724
as Magical Impostors, or those Apish Imitators of Divine Glory;
as Magical Impostors, or those Apish Imitators of Divine Glory;
c-acp j n2, cc d j n2 pp-f j-jn n1;
(29) part (DIV3)
423
Page 49
2725
as Herod, Agrippa, of whom we read Acts 12. 21, 22, 23. how he appeared in Royal State and made an Oration,
as Herod, Agrippa, of whom we read Acts 12. 21, 22, 23. how he appeared in Royal State and made an Oration,
c-acp np1, np1, pp-f ro-crq pns12 vvb n2 crd crd, crd, crd c-crq pns31 vvd p-acp j n1 cc vvd dt n1,
(29) part (DIV3)
423
Page 49
2726
and they said, the voice of a God, and not of a Man. Iosephus telleth us the manner how he sat in the Sun, with glistering Garments of Cloath of Silver,
and they said, the voice of a God, and not of a Man. Iosephus Telleth us the manner how he sat in the Sun, with glistering Garments of Cloth of Silver,
cc pns32 vvd, dt n1 pp-f dt np1, cc xx pp-f dt n1 np1 vvz pno12 dt n1 c-crq pns31 vvd p-acp dt n1, p-acp j-vvg n2 pp-f n1 pp-f n1,
(29) part (DIV3)
423
Page 49
2727
and when the Sunbeames did beat upon it the People cried him up as NONLATINALPHABET as something higher and more excellent then a Mortal Creature.
and when the Sunbeams did beatrice upon it the People cried him up as as something higher and more excellent then a Mortal Creature.
cc c-crq dt n2 vdd vvi p-acp pn31 dt n1 vvd pno31 a-acp p-acp c-acp pi jc cc av-dc j cs dt j-jn n1.
(29) part (DIV3)
423
Page 50
2728
No, this was not a phantastical Representation, but a real Impression of Divine Glory on the Body of Christ.
No, this was not a fantastical Representation, but a real Impression of Divine Glory on the Body of christ.
uh-dx, d vbds xx dt j n1, cc-acp dt j n1 pp-f j-jn n1 p-acp dt n1 pp-f np1.
(29) part (DIV3)
423
Page 50
2729
4. Although this appeared in the face chiefly, as the most conspicuous part of the Body;
4. Although this appeared in the face chiefly, as the most conspicuous part of the Body;
crd cs d vvd p-acp dt n1 av-jn, c-acp dt av-ds j n1 pp-f dt n1;
(29) part (DIV3)
424
Page 50
2730
the Text saith, his face did shine as the Sun, yet more or less the other parts of his Body were cloathed with Majesty and Glory;
the Text Says, his face did shine as the Sun, yet more or less the other parts of his Body were clothed with Majesty and Glory;
dt n1 vvz, po31 n1 vdd vvi p-acp dt n1, av av-dc cc av-dc dt j-jn n2 pp-f po31 n1 vbdr vvn p-acp n1 cc n1;
(29) part (DIV3)
424
Page 50
2731
and thence was the splendor derived to his Garments. 2. How his Body Transfigured, differed from his glorified Body, this must be stated also,
and thence was the splendour derived to his Garments. 2. How his Body Transfigured, differed from his glorified Body, this must be stated also,
cc av vbds dt n1 vvn p-acp po31 n2. crd c-crq po31 n1 vvn, vvn p-acp po31 vvn n1, d vmb vbi vvn av,
(29) part (DIV3)
424
Page 50
2732
for Christ by his Transfiguration, was not admitted into the fulness of the state of Glory,
for christ by his Transfiguration, was not admitted into the fullness of the state of Glory,
c-acp np1 p-acp po31 n1, vbds xx vvn p-acp dt n1 pp-f dt n1 pp-f n1,
(29) part (DIV3)
425
Page 50
2733
but onely giveth some glimpse and resemblance of it.
but only gives Some glimpse and resemblance of it.
cc-acp av-j vvz d n1 cc n1 pp-f pn31.
(29) part (DIV3)
425
Page 50
2734
These two Estates agree in the general Nature, but some Clarity, Glory and Majesty is put upon Christs glorified Body that was not now. But the difference is
These two Estates agree in the general Nature, but Some Clarity, Glory and Majesty is put upon Christ glorified Body that was not now. But the difference is
np1 crd n2 vvb p-acp dt j n1, cc-acp d np1, n1 cc n1 vbz vvn p-acp npg1 vvn n1 cst vbds xx av. p-acp dt n1 vbz
(29) part (DIV3)
425
Page 50
2735
1. Partly in the degree and measure, the Clarity and Majesty of Christs glorified Body is greater and more perfect.
1. Partly in the degree and measure, the Clarity and Majesty of Christ glorified Body is greater and more perfect.
crd av p-acp dt n1 cc n1, dt np1 cc n1 pp-f npg1 vvn n1 vbz jc cc av-dc j.
(29) part (DIV3)
426
Page 50
2736
Here is a Representation, some Delineation, but not a full exhibition of his Heavenly Glory.
Here is a Representation, Some Delineation, but not a full exhibition of his Heavenly Glory.
av vbz dt n1, d n1, cc-acp xx dt j n1 pp-f po31 j n1.
(29) part (DIV3)
426
Page 50
2737
2. Partly in continuance and permanency this change was not perpetual, but to endure for a short time onely,
2. Partly in Continuance and permanency this change was not perpetual, but to endure for a short time only,
crd av p-acp n1 cc n1 d n1 vbds xx j, cc-acp pc-acp vvi p-acp dt j n1 av-j,
(29) part (DIV3)
427
Page 51
2738
for it ceased before they came down from the Mount.
for it ceased before they Come down from the Mount.
c-acp pn31 vvd c-acp pns32 vvd a-acp p-acp dt n1.
(29) part (DIV3)
427
Page 51
2739
3. The subject or seat of this Glory differed, the Body of Christ being then Corruptible and Mortal, but now Incorruptible and Immortal.
3. The Subject or seat of this Glory differed, the Body of christ being then Corruptible and Mortal, but now Incorruptible and Immortal.
crd dt j-jn cc n1 pp-f d n1 vvd, dt n1 pp-f np1 vbg av j cc j-jn, cc-acp av j cc j.
(29) part (DIV3)
428
Page 51
2740
If Christs Body had been Immortal and Impassible, then Christ could not die.
If Christ Body had been Immortal and Impassable, then christ could not die.
cs npg1 n1 vhd vbn j cc j, cs np1 vmd xx vvi.
(29) part (DIV3)
428
Page 51
2741
4. Here are Garments, and a glorified Body shall have no other Garments than the Robes of Immortality and Glory in Heaven.
4. Here Are Garments, and a glorified Body shall have no other Garments than the Robes of Immortality and Glory in Heaven.
crd av vbr n2, cc dt vvn n1 vmb vhi dx j-jn n2 cs dt n2 pp-f n1 cc n1 p-acp n1.
(29) part (DIV3)
429
Page 51
2742
Christ shall be clothed with Light as with a Garment.
christ shall be clothed with Light as with a Garment.
np1 vmb vbi vvn p-acp j c-acp p-acp dt n1.
(29) part (DIV3)
429
Page 51
2743
Secondly, The Ends of it. By this Transfiguration God would shew 1. What Christ was. 2. What he should be.
Secondly, The Ends of it. By this Transfiguration God would show 1. What christ was. 2. What he should be.
ord, dt n2 pp-f pn31. p-acp d n1 np1 vmd vvi crd q-crq np1 vbds. crd r-crq pns31 vmd vbi.
(29) part (DIV3)
430
Page 51
2744
And 3. Also what we shall be. 1. What Christ was. The Dignity of his Person and Office;
And 3. Also what we shall be. 1. What christ was. The Dignity of his Person and Office;
cc crd zz r-crq pns12 vmb vbi. crd r-crq np1 vbds. dt n1 pp-f po31 n1 cc n1;
(29) part (DIV3)
430
Page 51
2745
that he was the Eternal Son of God, and the Mediator of the New Covenant; the great Prophet whom God would raise up to his People.
that he was the Eternal Son of God, and the Mediator of the New Covenant; the great Prophet whom God would raise up to his People.
cst pns31 vbds dt j n1 pp-f np1, cc dt n1 pp-f dt j n1; dt j n1 ro-crq np1 vmd vvi a-acp p-acp po31 n1.
(29) part (DIV3)
431
Page 51
2746
(1.) The Dignity of his Person was seen, for the Transfiguration was a Ray of the Divine Glory.
(1.) The Dignity of his Person was seen, for the Transfiguration was a Ray of the Divine Glory.
(crd) dt n1 pp-f po31 n1 vbds vvn, p-acp dt n1 vbds dt n1 pp-f dt j-jn n1.
(29) part (DIV3)
432
Page 51
2747
It was not the Addition of any Glory to Christ which he had not before, but a Manifestation of the Glory which he had,
It was not the Addition of any Glory to christ which he had not before, but a Manifestation of the Glory which he had,
pn31 vbds xx dt n1 pp-f d n1 p-acp np1 r-crq pns31 vhd xx a-acp, p-acp dt n1 pp-f dt n1 r-crq pns31 vhd,
(29) part (DIV3)
432
Page 52
2748
though obscured under the Vail of our Flesh, for the fulness of the Godhead dwelt in him bodily;
though obscured under the vail of our Flesh, for the fullness of the Godhead dwelled in him bodily;
cs vvn p-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f dt n1 vvd p-acp pno31 j;
(29) part (DIV3)
432
Page 52
2749
Col. 2. 9. And we beheld his glory as the glory of the onely begotten Son of God, Ioh. 1. 14. But it is said, 2 Pet. 1. 17. that he received from God the same Honour and Glory.Col. 2. 9. And we beheld his glory as the glory of the only begotten Son of God, John 1. 14. But it is said, 2 Pet. 1. 17. that he received from God the same Honour and Glory.
np1 crd crd cc pns12 vvd po31 n1 p-acp dt n1 pp-f dt av-j vvn n1 pp-f np1, np1 crd crd p-acp pn31 vbz vvn, crd np1 crd crd cst pns31 vvd p-acp np1 dt d n1 cc n1.
(29) part (DIV3)
432
Page 52
2750
This is spoken of him as Mediator, the glory of the Son of God Incarnate was so obscured for our sakes, that he needed this Solemn Act to represent him to the World. (2.) His Office.
This is spoken of him as Mediator, the glory of the Son of God Incarnate was so obscured for our sakes, that he needed this Solemn Act to represent him to the World. (2.) His Office.
d vbz vvn pp-f pno31 c-acp n1, dt n1 pp-f dt n1 pp-f np1 j vbds av vvn p-acp po12 n2, cst pns31 vvd d j n1 pc-acp vvi pno31 p-acp dt n1. (crd) po31 n1.
(29) part (DIV3)
432
Page 52
2751
The great Prophet of the Church, Hear ye him. A greater Prophet then Moses. Moses saw the Face of God,
The great Prophet of the Church, Hear you him. A greater Prophet then Moses. Moses saw the Face of God,
dt j n1 pp-f dt n1, vvb pn22 pno31. dt jc n1 av np1. np1 vvd dt n1 pp-f np1,
(29) part (DIV3)
433
Page 52
2752
but he was in the Bosom of God:
but he was in the Bosom of God:
cc-acp pns31 vbds p-acp dt n1 pp-f np1:
(29) part (DIV3)
433
Page 52
2753
Moses his face shone, but not as Christs, for it could be hidden by a Vail;Moses his face shone, but not as Christ, for it could be hidden by a vail;
np1 po31 n1 vvd, cc-acp xx p-acp npg1, c-acp pn31 vmd vbi vvn p-acp dt n1;
(29) part (DIV3)
433
Page 52
2754
Christ darts his glory through his Garments:
christ darts his glory through his Garments:
np1 vvz po31 n1 p-acp po31 n2:
(29) part (DIV3)
433
Page 52
2755
Moses his shining was Terrible, Christs was Comfortable, the Apostles were loth to lose the sight of it.Moses his shining was Terrible, Christ was Comfortable, the Apostles were loath to loose the sighed of it.
np1 po31 j-vvg vbds j, npg1 vbds j, dt n2 vbdr j pc-acp vvi dt n1 pp-f pn31.
(29) part (DIV3)
433
Page 52
2756
2. To show what Christ should be; for this was a pledge with what glory he should come in his Kingdom;
2. To show what christ should be; for this was a pledge with what glory he should come in his Kingdom;
crd p-acp n1 r-crq np1 vmd vbi; p-acp d vbds dt n1 p-acp r-crq n1 pns31 vmd vvi p-acp po31 n1;
(29) part (DIV3)
434
Page 52
2757
Matth. 16. 27. it prefigured the glory of his second coming.Matthew 16. 27. it prefigured the glory of his second coming.
np1 crd crd pn31 vvd dt n1 pp-f po31 ord n-vvg.
(29) part (DIV3)
434
Page 52
2758
Thus for the Confirmation of their Faith Christ would give his Disciples a glimpse of his Glory;
Thus for the Confirmation of their Faith christ would give his Disciples a glimpse of his Glory;
av p-acp dt n1 pp-f po32 n1 np1 vmd vvi po31 n2 dt n1 pp-f po31 n1;
(29) part (DIV3)
434
Page 52
2759
he knew they would be sorely assaulted and shaken, by the Ignominy of his Cross. But what is all this to us? we see not his Glory.
he knew they would be sorely assaulted and shaken, by the Ignominy of his Cross. But what is all this to us? we see not his Glory.
pns31 vvd pns32 vmd vbi av-j vvn cc vvn, p-acp dt n1 pp-f po31 n1. p-acp r-crq vbz d d p-acp pno12? pns12 vvb xx po31 n1.
(29) part (DIV3)
434
Page 53
2760
(1.) What was once done and sufficiently Attested, needs not to be repeated,
(1.) What was once done and sufficiently Attested, needs not to be repeated,
(crd) q-crq vbds a-acp vdn cc av-j vvn, vvz xx pc-acp vbi vvn,
(29) part (DIV3)
435
Page 53
2761
but it is a great satisfaction to us that we have a glorious head, and chief;
but it is a great satisfaction to us that we have a glorious head, and chief;
cc-acp pn31 vbz dt j n1 p-acp pno12 cst pns12 vhb dt j n1, cc j-jn;
(29) part (DIV3)
435
Page 53
2762
when we suffer for him we need not be ashamed of our Sufferings, the Apostles urge this concerning us as well as them.
when we suffer for him we need not be ashamed of our Sufferings, the Apostles urge this Concerning us as well as them.
c-crq pns12 vvb p-acp pno31 pns12 vvb xx vbi j pp-f po12 n2, dt n2 vvb d vvg pno12 p-acp av c-acp pno32.
(29) part (DIV3)
435
Page 53
2763
(2.) The immediate Manifestations of him who dwelleth in light inaccessible would undoe us,
(2.) The immediate Manifestations of him who dwells in Light inaccessible would undo us,
(crd) dt j n2 pp-f pno31 r-crq vvz p-acp j j vmd vvi pno12,
(29) part (DIV3)
436
Page 53
2764
while we are in our mortal Bodies.
while we Are in our Mortal Bodies.
cs pns12 vbr p-acp po12 j-jn n2.
(29) part (DIV3)
436
Page 53
2765
Blessed be God that he hath chosen fit means to reveal himself to us, that we may behold the glory of the Lord in a Glass, 2 Cor. 3. 18. by the Ministry of the Word and other Ordinances.
Blessed be God that he hath chosen fit means to reveal himself to us, that we may behold the glory of the Lord in a Glass, 2 Cor. 3. 18. by the Ministry of the Word and other Ordinances.
j-vvn vbb np1 cst pns31 vhz vvn j n2 pc-acp vvi px31 p-acp pno12, cst pns12 vmb vvi dt n1 pp-f dt n1 p-acp dt n1, crd np1 crd crd p-acp dt n1 pp-f dt n1 cc j-jn n2.
(29) part (DIV3)
436
Page 53
2766
The Israelites were sensible how little they could endure him who is as it were all Sun,
The Israelites were sensible how little they could endure him who is as it were all Sun,
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and all Light, and all Fire, Exod. 20. 18, 19. Let not God speak to us least we dye.
and all Light, and all Fire, Exod 20. 18, 19. Let not God speak to us lest we die.
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Elijah wrapt his Face in a Mantle, when God appeared unto him, 2 Kings 19. 13. when Christ appeared to Paul from Heaven, he trembled and was astonished,Elijah wrapped his Face in a Mantle, when God appeared unto him, 2 Kings 19. 13. when christ appeared to Paul from Heaven, he trembled and was astonished,
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and was three dayes without sight, as you may see Acts 9. 9. there was a special Reason,
and was three days without sighed, as you may see Acts 9. 9. there was a special Reason,
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why an Apostle should see him in Person.
why an Apostle should see him in Person.
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(3.) We shall see this Glory when fit for it, Ioh. 17. 24. Father, I will that they whom thou hast given me may be with me where I am, that they may behold my glory which thou hast given me.
(3.) We shall see this Glory when fit for it, John 17. 24. Father, I will that they whom thou hast given me may be with me where I am, that they may behold my glory which thou hast given me.
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The Queen of Sheba took a long Journey to behold the glory of Solomon, that was but a Temporal, Fading and Earthly Glory.
The Queen of Sheba took a long Journey to behold the glory of Solomon, that was but a Temporal, Fading and Earthly Glory.
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Now much more Transcendent is the Glory of Christs Body in Heaven; this we shall see to all Eternity.
Now much more Transcendent is the Glory of Christ Body in Heaven; this we shall see to all Eternity.
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3. To shew what we shall be; for Christ is the Pattern, primum in unoquoque genere, &c. (1.) It sheweth the possibility of our having a glorified Body.
3. To show what we shall be; for christ is the Pattern, primum in unoquoque genere, etc. (1.) It shows the possibility of our having a glorified Body.
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When the Lord is pleased to let forth and communicate his Glory, he is able to adorn and beautifie our Earthly and obscure bodies, the body of man in its composition hath a great mixture of Earth which is dark and obscure.
When the Lord is pleased to let forth and communicate his Glory, he is able to adorn and beautify our Earthly and Obscure bodies, the body of man in its composition hath a great mixture of Earth which is dark and Obscure.
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Now God can make this clod of Earth to shine as the Star or Sun for brightness, Phil. 3. 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things to himself.
Now God can make this clod of Earth to shine as the Star or Sun for brightness, Philip 3. 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things to himself.
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We are apt to say, How can it be? if we consider the infinite and absolute power of God,
We Are apt to say, How can it be? if we Consider the infinite and absolute power of God,
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and this Instance of Christ, it will make it more reconcilable to your thoughts, and this hard point will be of easier digestion to your Faith.
and this Instance of christ, it will make it more reconcilable to your thoughts, and this hard point will be of Easier digestion to your Faith.
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(2.) The certainty of it as well as the possibility, for Christ assumed our body not for Passion only, but for Glorification;
(2.) The certainty of it as well as the possibility, for christ assumed our body not for Passion only, but for Glorification;
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that therein he might be an instance and pattern to us.
that therein he might be an instance and pattern to us.
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For if the head be glorious, so will the members also, how base soever the people of God seem to be in this World,
For if the head be glorious, so will the members also, how base soever the people of God seem to be in this World,
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yet in the Life to come they shall be wonderfully glorious, Mark. 13. 43. The Righteous shall shine as the Sun in the Kingdom of their Father.
yet in the Life to come they shall be wonderfully glorious, Mark. 13. 43. The Righteous shall shine as the Sun in the Kingdom of their Father.
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So Colossians 3. 3, 4. Now our Life is hidden with Christ, but when he who is our Life shall appear, we shall appear with him in Glory, 1 Iohn 3. 2. When he shall appear we shall be like him,
So colossians 3. 3, 4. Now our Life is hidden with christ, but when he who is our Life shall appear, we shall appear with him in Glory, 1 John 3. 2. When he shall appear we shall be like him,
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for we shall see him as he is. for we shall see him as he is.
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2 Thessalonians 1. 10. Christ shall be glorified in his Saints, and admired in all them that believe, all these places shew we shall be partakers of this Glory. 3. The manner;
2 Thessalonians 1. 10. christ shall be glorified in his Saints, and admired in all them that believe, all these places show we shall be partakers of this Glory. 3. The manner;
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Glorification taketh not away the substance and natural properties of the body;
Glorification Takes not away the substance and natural properties of the body;
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for there is a glorious Transfiguration, but no abolition of the substance of Christs body, it was the same body of Christ before, and after Transfiguration.
for there is a glorious Transfiguration, but no abolition of the substance of Christ body, it was the same body of christ before, and After Transfiguration.
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Glory freeth us from natural infirmities, but it doth not strip us of natural properties, Christ hath shewed in his own body, what he can or will perform in ours, these same bodies but otherwise adorned, NONLATINALPHABET,
Glory freeth us from natural infirmities, but it does not strip us of natural properties, christ hath showed in his own body, what he can or will perform in ours, these same bodies but otherwise adorned,,
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and with these eyes shall I see God, Iob 19. 26, 27. NONLATINALPHABET, This corruptible must put on incorruption,
and with these eyes shall I see God, Job 19. 26, 27., This corruptible must put on incorruption,
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and this mortal must put on immortality, 1 Cor. 15. 53.and this Mortal must put on immortality, 1 Cor. 15. 53.
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USES.
USES.
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1. Be Transformed, that you may be Transfigured, be ye transformed by the renewing of your minds, Rom. 12. 2. the change must begin in the Soul, 2 Cor. 3. 18. and thence it is conveyed to the Body;
1. Be Transformed, that you may be Transfigured, be you transformed by the renewing of your minds, Rom. 12. 2. the change must begin in the Soul, 2 Cor. 3. 18. and thence it is conveyed to the Body;
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the lustre of Grace maketh way for the splendor of Glory, Prov. 4. 18. The path of the just is as the shining light, which shineth more and more to the perfect day.
the lustre of Grace makes Way for the splendour of Glory, Curae 4. 18. The path of the just is as the shining Light, which shines more and more to the perfect day.
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The way of the wicked is an encreasing darkness, Ignorance, Sin, outer Darkness.
The Way of the wicked is an increasing darkness, Ignorance, since, outer Darkness.
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2. Be contented to be like Christ in reproaches, disgraces, and neglect in the World, that you may be like him in Glory, bear the reproach of Christ, Heb. 13. 13. Let us go forth therefore unto him without the Camp bearing his reproach, Heb. 11. 26. Esteeming the reproach of Christ, greater riches then the Treasures of Egypt;
2. Be contented to be like christ in Reproaches, disgraces, and neglect in the World, that you may be like him in Glory, bear the reproach of christ, Hebrew 13. 13. Let us go forth Therefore unto him without the Camp bearing his reproach, Hebrew 11. 26. Esteeming the reproach of christ, greater riches then the Treasures of Egypt;
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prefer it before all earthly honour, Acts 5. 41. And they departed from the Councel rejoycing that they were counted worthy to suffer shame for his name, and 2 Sam. 6. 22. I will yet be more vile and base in my own sight.
prefer it before all earthly honour, Acts 5. 41. And they departed from the Council rejoicing that they were counted worthy to suffer shame for his name, and 2 Sam. 6. 22. I will yet be more vile and base in my own sighed.
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Your Lord is a glorious Lord, and he can put Glory upon you. 3. To wean our hearts from all humane and earthly glory;
Your Lord is a glorious Lord, and he can put Glory upon you. 3. To wean our hearts from all humane and earthly glory;
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what is a glorious House to the Palace of Heaven;
what is a glorious House to the Palace of Heaven;
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glorious Garments to the Robes of Immortality? The glory of Christ should put out the glory of these petty stars, that shine in the World,
glorious Garments to the Robes of Immortality? The glory of christ should put out the glory of these Petty Stars, that shine in the World,
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as the Sun puts out the fire. We have higher things to mind; it is not for Eagles to catch Flyes, or Princes to embrace the dunghill.
as the Sun puts out the fire. We have higher things to mind; it is not for Eagles to catch Flies, or Princes to embrace the dunghill.
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4. Since this glory is for the Body, do not debase the Body, to make it an instrument of sin, 1 Thess. 4. 4. Possess your vessels in Sanctification and Honour, do not offend God to gratifie the Body,
4. Since this glory is for the Body, do not debase the Body, to make it an Instrument of since, 1 Thess 4. 4. Possess your vessels in Sanctification and Honour, do not offend God to gratify the Body,
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as they do, Rom. 14. 13. who make provision for the flesh to fulfil the lusts thereof.
as they do, Rom. 14. 13. who make provision for the Flesh to fulfil the Lustiest thereof.
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Do not spare the body to do God service, Acts 26. 7. Unto which promise our twelve Tribes instantly serving God day and night hope for to come,
Do not spare the body to do God service, Acts 26. 7. Unto which promise our twelve Tribes instantly serving God day and night hope for to come,
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for which hopes sake, King Agrippa I am accused of the Iews, 2 Cor. 7. 1. Having therefore these promises (dearly beloved) let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. for which hope's sake, King Agrippa I am accused of the Iews, 2 Cor. 7. 1. Having Therefore these promises (dearly Beloved) let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God.
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SERMON. III. MATTH. 17. 3. And behold there appeared to unto him Moses and Elias talking with him.
SERMON. III. MATTHEW. 17. 3. And behold there appeared to unto him Moses and Elias talking with him.
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With LUKE 9. 30, 31. And behold there talked with him two men, Moses and Elias, who appeared in glory,
With LYCIA 9. 30, 31. And behold there talked with him two men, Moses and Elias, who appeared in glory,
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and spake of his decease which he should accomplish at Ierusalem.
and spoke of his decease which he should accomplish At Ierusalem.
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HAving spoken of Christs Transfiguration, we come now to speak of those special Accidents and Adjuncts which happened at the time of his Transfiguration.
HAving spoken of Christ Transfiguration, we come now to speak of those special Accidents and Adjuncts which happened At the time of his Transfiguration.
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Here are two mentioned. 1. The extraordinary Apparition of Moses and Elias. 2. Their conference with our Saviour. In the First,
Here Are two mentioned. 1. The extraordinary Apparition of Moses and Elias. 2. Their conference with our Saviour. In the First,
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1. The persons who appeared, Moses and Elias.
1. The Persons who appeared, Moses and Elias.
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2. The manner of their appearing, Luke saith, they appeared in Glory. Since the Scripture affixeth a behold or note of Attention, wherever this History is mentioned;
2. The manner of their appearing, Lycia Says, they appeared in Glory. Since the Scripture affixeth a behold or note of Attention, wherever this History is mentioned;
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it will not be unprofitable for us to consider it a little.
it will not be unprofitable for us to Consider it a little.
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First, Who appeared, Moses and Elias, these were there in person, as well as Christ was there in Person,
First, Who appeared, Moses and Elias, these were there in person, as well as christ was there in Person,
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for it is not a Vision but a thing really done and transacted, Christ would have but two, being to give us a glimpse only, not the full lustre and splendor of his Glory and Majesty,
for it is not a Vision but a thing really done and transacted, christ would have but two, being to give us a glimpse only, not the full lustre and splendour of his Glory and Majesty,
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as he will at the last day, when he shall come in the Glory of the Father,
as he will At the last day, when he shall come in the Glory of the Father,
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and all his holy Angels with him. But why these two? 1. With respect to the Gospel or new Law which he was to set up.
and all his holy Angels with him. But why these two? 1. With respect to the Gospel or new Law which he was to Set up.
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It is for the confirmation thereof that Moses and Elias appear talking with him, shewing the harmony and agreement between them,
It is for the confirmation thereof that Moses and Elias appear talking with him, showing the harmony and agreement between them,
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and the subordination of their dispensation to Christ and Salvation by him.
and the subordination of their Dispensation to christ and Salvation by him.
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Moses was the person by whom the Law was given, and Elias was a principal Prophet.Moses was the person by whom the Law was given, and Elias was a principal Prophet.
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The Law is represented by Moses, and the Prophets by Elias. Both did frequently foretell and prefigure the Death and Resurrection of Christ,
The Law is represented by Moses, and the prophets by Elias. Both did frequently foretell and prefigure the Death and Resurrection of christ,
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and all the Scripture which was then written, was usually called by this term, Law and Prophets, Acts 24. 14. Believing all things that are written in the Law and the Prophets, and Mat. 11. 13. for all the Law and the Prophets prophesied until Iohn, Luke 16. 24. They have Moses and the Prophets let them hear them, so Acts 26. 22. I witness no other things then those which Moses and the Prophets say should come to pass.
and all the Scripture which was then written, was usually called by this term, Law and prophets, Acts 24. 14. Believing all things that Are written in the Law and the prophets, and Mathew 11. 13. for all the Law and the prophets prophesied until John, Lycia 16. 24. They have Moses and the prophets let them hear them, so Acts 26. 22. I witness no other things then those which Moses and the prophets say should come to pass.
cc d dt n1 r-crq vbds av vvn, vbds av-j vvn p-acp d n1, n1 cc n2, n2 crd crd vvg d n2 cst vbr vvn p-acp dt n1 cc dt n2, cc np1 crd crd p-acp d dt n1 cc dt n2 vvn p-acp np1, av crd crd pns32 vhb np1 cc dt n2 vvb pno32 vvi pno32, av n2 crd crd pns11 vvb dx j-jn n2 av d r-crq np1 cc dt n2 vvb vmd vvi pc-acp vvi.
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So Mark 7. 11. Whatsoever ye would that men should do to you, do you the same to them,
So Mark 7. 11. Whatsoever you would that men should do to you, do you the same to them,
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for this is the Law and the Prophets. for this is the Law and the prophets.
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Well then the Books of the Old Testament are frequently and solemnly thus called, Law and Prophets;
Well then the Books of the Old Testament Are frequently and solemnly thus called, Law and prophets;
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the Messiah was spoken of and foretold in both, and the godly before his comming waited for him as such. One place I had almost forgotten, Rom. 3. 21. The Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets.
the Messiah was spoken of and foretold in both, and the godly before his coming waited for him as such. One place I had almost forgotten, Rom. 3. 21. The Righteousness of God without the Law is manifested being witnessed by the Law and the prophets.
dt np1 vbds vvn pp-f cc vvn p-acp d, cc dt j p-acp po31 n-vvg vvd p-acp pno31 p-acp d. crd n1 pns11 vhd av vvn, np1 crd crd dt n1 pp-f np1 p-acp dt n1 vbz vvn vbg vvn p-acp dt n1 cc dt n2.
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Which sheweth that not only the person of Christ was set forth, but also his institution and Gospel dispensation.
Which shows that not only the person of christ was Set forth, but also his Institution and Gospel Dispensation.
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Well to manifest this consent here is Law and Prophets, Moses and Elias friendly conferring with Christ,
Well to manifest this consent Here is Law and prophets, Moses and Elias friendly conferring with christ,
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or rather attending upon him, as servants upon their Lord. Christ and Moses, Christ and the Prophets are not at variance as the Jews suppose,
or rather attending upon him, as Servants upon their Lord. christ and Moses, christ and the prophets Are not At variance as the jews suppose,
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but here is a fair agreement betwixt them. 2. With respect to the Persons themselves, there are many special Reasons;
but Here is a fair agreement betwixt them. 2. With respect to the Persons themselves, there Are many special Reasons;
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these had been the most faithful, and laborious servants of the Lord, and publick eminent instruments of his Glory, Moses a giver of the Law,
these had been the most faithful, and laborious Servants of the Lord, and public eminent Instruments of his Glory, Moses a giver of the Law,
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and Elias a restorer of the Law.
and Elias a restorer of the Law.
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Moses faithful in all the House of God, and Elias zealous for the glory of God.Moses faithful in all the House of God, and Elias zealous for the glory of God.
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Both had ventured their lives, Moses by encountring Pharaoh, and Elias Ahab. Both had seen the glory of God in Mount Horeb, and spake with God also, Moses Exod. 33. 11. He saw the Lord face to face,
Both had ventured their lives, Moses by encountering Pharaoh, and Elias Ahab. Both had seen the glory of God in Mount Horeb, and spoke with God also, Moses Exod 33. 11. He saw the Lord face to face,
av-d vhd vvn po32 n2, np1 p-acp vvg np1, cc np1 np1. av-d vhd vvn dt n1 pp-f np1 p-acp n1 np1, cc vvd p-acp np1 av, np1 np1 crd crd pns31 vvd dt n1 n1 p-acp n1,
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and spake with him as a man doth with his Friend, and Elias 1 Kings 19. Both had fasted fourty days as Christ also did, therefore conveniently were these chosen.and spoke with him as a man does with his Friend, and Elias 1 Kings 19. Both had fasted fourty days as christ also did, Therefore conveniently were these chosen.
cc vvd p-acp pno31 p-acp dt n1 vdz p-acp po31 n1, cc np1 crd n2 crd d vhd vvd crd n2 p-acp np1 av vdd, av av-j vbdr d vvn.
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3. With respect to our Profit and Instruction, Christ would not choose two Angels, for this service, but two Men.
3. With respect to our Profit and Instruction, christ would not choose two Angels, for this service, but two Men.
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Here the business was not to see glorified Spirits, but glorified Bodies;
Here the business was not to see glorified Spirits, but glorified Bodies;
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therefore the Angels having no Bodies of their own, and must appear in assumed Bodies if in any, are not fit;
Therefore the Angels having no Bodies of their own, and must appear in assumed Bodies if in any, Are not fit;
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therefore two Men that had Bodies wherein they might appear.
Therefore two Men that had Bodies wherein they might appear.
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But you will say, if two men must appear in glorified Bodies, why not Enoch rather then Moses, who was translated into Heaven,
But you will say, if two men must appear in glorified Bodies, why not Enoch rather then Moses, who was translated into Heaven,
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and remaineth there with a glorified Body as well as Elias.
and remains there with a glorified Body as well as Elias.
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Answ. Enoch had no publick charge, Enoch lived before the legal dispensation, these both belonged to it,Answer Enoch had no public charge, Enoch lived before the Legal Dispensation, these both belonged to it,
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and were chief in it, of great Authority among the Jews, Enoch hath an honourable Testimony in the Word of God,
and were chief in it, of great authority among the jews, Enoch hath an honourable Testimony in the Word of God,
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but had no publick office and charge in the Church, which the other two had, and managed with great Fidelity.
but had no public office and charge in the Church, which the other two had, and managed with great Fidis.
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By the appearance of Moses the whole legal Oeconomy is supposed to appear in his Person,
By the appearance of Moses the Whole Legal Oeconomy is supposed to appear in his Person,
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and by the appearance of Elias, the Prophetical Ministry, which was a kind of Chancery to the Law, is supposed to appear also.
and by the appearance of Elias, the Prophetical Ministry, which was a kind of Chancery to the Law, is supposed to appear also.
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Both do as it were deliver over to Christ their whole dispensation, and lay it down at his feet,
Both doe as it were deliver over to christ their Whole Dispensation, and lay it down At his feet,
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as the Magistrates that are to go out of office, solemnly resign the ensigns of their Authority to him that succeedeth,
as the Magistrates that Are to go out of office, solemnly resign the ensigns of their authority to him that succeedeth,
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and also they come both to reverence the majesty of their supream Lord.
and also they come both to Reverence the majesty of their supreme Lord.
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In short it is for our comfort that one that died, and one alive in glory, should come to shew that Christ is Lord of quick and dead, Rom. 14. 9. Moses was dead, Elias translated, these two come the one to give a pledge of the glory of the World to come;
In short it is for our Comfort that one that died, and one alive in glory, should come to show that christ is Lord of quick and dead, Rom. 14. 9. Moses was dead, Elias translated, these two come the one to give a pledge of the glory of the World to come;
p-acp j pn31 vbz p-acp po12 n1 cst pi cst vvd, cc crd j p-acp n1, vmd vvi pc-acp vvi cst np1 vbz n1 pp-f j cc j, np1 crd crd np1 vbds j, np1 vvn, d crd vvb dt crd pc-acp vvi dt n1 pp-f dt n1 pp-f dt n1 pc-acp vvi;
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the other of the Resurrection of the dead; which is the way and introduction to it;
the other of the Resurrection of the dead; which is the Way and introduction to it;
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and both these persons come to attend and adore our Saviour, and do homage to him.
and both these Persons come to attend and adore our Saviour, and do homage to him.
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Secondly, They appeared in glory, that is in a corporeal shape, shining with brightness & glory,
Secondly, They appeared in glory, that is in a corporeal shape, shining with brightness & glory,
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as Christs body did, bating only for the degree & proportion, that ther might be a difference between the Lord and his Servants.
as Christ body did, bating only for the degree & proportion, that there might be a difference between the Lord and his Servants.
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Now whether they appeared in Bodies formed and assumed for the present purpose, and to be laid down again as we do our Garments,
Now whither they appeared in Bodies formed and assumed for the present purpose, and to be laid down again as we do our Garments,
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or in their own proper Bodies, is often disputed by Interpreters upon this occasion.
or in their own proper Bodies, is often disputed by Interpreters upon this occasion.
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That they appeared in bodies is certain, for bodily acts, and properties are ascribed to them,
That they appeared in bodies is certain, for bodily acts, and properties Are ascribed to them,
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as their talking with Christ, their being seen by the Apostles, for a spirit cannot be seen.
as their talking with christ, their being seen by the Apostles, for a Spirit cannot be seen.
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If in bodies why not their own? It is as easie to the Lord to cause them to appear in their own bodies,
If in bodies why not their own? It is as easy to the Lord to cause them to appear in their own bodies,
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as in a body assumed for this special purpose, and service;
as in a body assumed for this special purpose, and service;
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and they were known by the Disciples to be Moses and Elias, not by the external Lineaments,
and they were known by the Disciples to be Moses and Elias, not by the external Lineaments,
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for they never saw them in person before, but either were made known to them by some internal Revelation,
for they never saw them in person before, but either were made known to them by Some internal Revelation,
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or by Christs words, or by some words of Moses and Elias themselves, but which way soever they knew them, certain it is they knew them,
or by Christ words, or by Some words of Moses and Elias themselves, but which Way soever they knew them, certain it is they knew them,
cc p-acp npg1 n2, cc p-acp d n2 pp-f np1 cc np1 px32, p-acp r-crq n1 av pns32 vvd pno32, j pn31 vbz pns32 vvd pno32,
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and took them to be Moses and Elias, therefore Moses and Elias they were, both as to Soul and Body.
and took them to be Moses and Elias, Therefore Moses and Elias they were, both as to Soul and Body.
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The Apostles that were admitted to this Transfiguration, were not to be deceived by a false appearance,
The Apostles that were admitted to this Transfiguration, were not to be deceived by a false appearance,
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for they were admitted to be confirmed in the Truth of Christs Person and Office, that by what they saw they might confirm others.
for they were admitted to be confirmed in the Truth of Christ Person and Office, that by what they saw they might confirm Others.
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How would it weaken the Testimony, if what they saw appearing before them in glory, were not the bodies of Moses and Elias, but only other bodies assumed.
How would it weaken the Testimony, if what they saw appearing before them in glory, were not the bodies of Moses and Elias, but only other bodies assumed.
q-crq vmd pn31 vvi dt n1, cs r-crq pns32 vvd vvg p-acp pno32 p-acp n1, vbdr xx dt n2 pp-f np1 cc np1, p-acp j j-jn n2 vvn.
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Concerning Elias the matter is without difficulty, for since he saw not death, but was translated both body and soul into Heaven,
Concerning Elias the matter is without difficulty, for since he saw not death, but was translated both body and soul into Heaven,
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why should he lay down his own body and take another to come and serve Christ upon this occasion? cause sufficient there was why he should come from the blessedness of Heaven to Mount Tabor, no cause why he should lay aside his own proper body.
why should he lay down his own body and take Another to come and serve christ upon this occasion? cause sufficient there was why he should come from the blessedness of Heaven to Mount Tabor, no cause why he should lay aside his own proper body.
q-crq vmd pns31 vvi a-acp po31 d n1 cc vvi j-jn pc-acp vvi cc vvi np1 p-acp d n1? n1 j pc-acp vbds c-crq pns31 vmd vvi p-acp dt n1 pp-f n1 pc-acp vvi n1, dx n1 c-crq pns31 vmd vvi av po31 d j n1.
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It is no loss nor trouble, but advantage to blessed and heavenly Creatures, to be serviceable to their Redeemers Glory,
It is no loss nor trouble, but advantage to blessed and heavenly Creatures, to be serviceable to their Redeemer's Glory,
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though it be to come out of the other into this World.
though it be to come out of the other into this World.
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But concerning Moses the matter is more doubtful, we read that he died in Mount Nebo, and his body was buried by God in the Plains of Moab, so that his Grave was known to no man unto this day, Deut. 34. 5, 6. Some think it was preserved from putrefaction by the extraordinary power of God, that he might resume it at this time.
But Concerning Moses the matter is more doubtful, we read that he died in Mount Nebo, and his body was buried by God in the Plains of Moab, so that his Grave was known to no man unto this day, Deuteronomy 34. 5, 6. some think it was preserved from putrefaction by the extraordinary power of God, that he might resume it At this time.
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The Jews say that God sucked out Moses soul from his body with a kiss, and afterwards restored it again, and so he liveth in immortality;
The jews say that God sucked out Moses soul from his body with a kiss, and afterwards restored it again, and so he lives in immortality;
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but he that looketh for Divinity among the Jewish Rabbins will much sooner find a ridiculous Fable, then any sound Doctrine;
but he that looks for Divinity among the Jewish Rabbis will much sooner find a ridiculous Fable, then any found Doctrine;
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2874
suffice it to us that he was really dead, and buryed, and his body mouldred into dust,
suffice it to us that he was really dead, and buried, and his body mouldered into dust,
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as our bodies are, and now on this special occasion, raised out of the dust,
as our bodies Are, and now on this special occasion, raised out of the dust,
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but after this whether it were laid down in dust again, or carryed into Heaven it is not for us to determine, it may be either according to the Analogy of the Christian Faith:
but After this whither it were laid down in dust again, or carried into Heaven it is not for us to determine, it may be either according to the Analogy of the Christian Faith:
cc-acp p-acp d cs pn31 vbdr vvn a-acp p-acp n1 av, cc vvd p-acp n1 pn31 vbz xx p-acp pno12 pc-acp vvi, pn31 vmb vbi av-d vvg p-acp dt n1 pp-f dt njp n1:
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if his body returned to corruption again, surely it is a great honour that it was raised up for this special use, I say it was a great joy to these Prophets to see all their predictions fulfilled in Christ.
if his body returned to corruption again, surely it is a great honour that it was raised up for this special use, I say it was a great joy to these prophets to see all their predictions fulfilled in christ.
cs po31 n1 vvn p-acp n1 av, av-j pn31 vbz dt j n1 cst pn31 vbds vvn a-acp p-acp d j n1, pns11 vvb pn31 vbds dt j n1 p-acp d n2 pc-acp vvi d po32 n2 vvn p-acp np1.
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2878
If we say it entered into Glory? what inconvenience was there;
If we say it entered into Glory? what inconvenience was there;
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If God would indulge him this peculiar Prerogative to be raised from the dead, and enjoy blessedness both in soul and body before the last day.
If God would indulge him this peculiar Prerogative to be raised from the dead, and enjoy blessedness both in soul and body before the last day.
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He granted it to Enoch and Elias, and those who came out of their Graves after Christs death, Matth. 27. 53. the great Harvest is at the last day, but some first-fruits before.
He granted it to Enoch and Elias, and those who Come out of their Graves After Christ death, Matthew 27. 53. the great Harvest is At the last day, but Some Firstfruits before.
pns31 vvd pn31 p-acp np1 cc np1, cc d r-crq vvd av pp-f po32 n2 p-acp npg1 n1, np1 crd crd dt j n1 vbz p-acp dt ord n1, cc-acp d n2 a-acp.
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Secondly, Their Conference with our Saviour;
Secondly, Their Conference with our Saviour;
ord, po32 n1 p-acp po12 n1;
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they talked with him saith Matthew, they spake of his decease which he should accomplish at Ierusalem saith Luke; they talked with Christ not with the Apostles, here is an Apparition to them,
they talked with him Says Matthew, they spoke of his decease which he should accomplish At Ierusalem Says Lycia; they talked with christ not with the Apostles, Here is an Apparition to them,
pns32 vvd p-acp pno31 vvz np1, pns32 vvd pp-f po31 n1 r-crq pns31 vmd vvi p-acp np1 vvz av; pns32 vvd p-acp np1 xx p-acp dt n2, av vbz dt n1 p-acp pno32,
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but no parley and intercourse between them and the glorified Saints. The Saints that are glorified are out of the sphere of commerce of the living,
but no parley and intercourse between them and the glorified Saints. The Saints that Are glorified Are out of the sphere of commerce of the living,
cc-acp dx n1 cc n1 p-acp pno32 cc dt vvn n2. dt n2 cst vbr vvn vbr av pp-f dt n1 pp-f n1 pp-f dt j-vvg,
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nay it is a question whether they heard at all what was said to Christ, but of that in the next verse.
nay it is a question whither they herd At all what was said to christ, but of that in the next verse.
uh-x pn31 vbz dt n1 cs pns32 vvd p-acp d r-crq vbds vvn p-acp np1, cc-acp pp-f d p-acp dt ord n1.
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Here observe three things. 1. What they spake of Christs death. 2. The notion by which his death is set forth, it is NONLATINALPHABET. 3. The necessity of undergoing it, in the word NONLATINALPHABET, which he should accomplish at Jerusalem.
Here observe three things. 1. What they spoke of Christ death. 2. The notion by which his death is Set forth, it is. 3. The necessity of undergoing it, in the word, which he should accomplish At Jerusalem.
av vvi crd n2. crd r-crq pns32 vvd pp-f npg1 n1. crd dt n1 p-acp r-crq po31 n1 vbz vvn av, pn31 vbz. crd dt n1 pp-f j-vvg pn31, p-acp dt n1, r-crq pns31 vmd vvi p-acp np1.
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1. What they spake of none could divine, unless it had been told us, and the Evangelist Luke telleth us, that it was of his death. This Argument was chosen.
1. What they spoke of none could divine, unless it had been told us, and the Evangelist Lycia Telleth us, that it was of his death. This Argument was chosen.
crd r-crq pns32 vvd pp-f pix vmd vvi, cs pn31 vhd vbn vvn pno12, cc dt np1 av vvz pno12, cst pn31 vbds pp-f po31 n1. d n1 vbds vvn.
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1. Because it was at hand, the next solemn Mediatory Action after this was his Death and Bloody sufferings,
1. Because it was At hand, the next solemn Mediatory Actium After this was his Death and Bloody sufferings,
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after he was Transfigured in the Mount, he went down to suffer at Ierusalem.
After he was Transfigured in the Mount, he went down to suffer At Ierusalem.
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2. This was an offence to the Apostles that their Master should dye, Matth. 16. 22, 23. Then Peter took him and began to rebuke him saying, be it far from thee, Lord, this shall not be unto thee.
2. This was an offence to the Apostles that their Master should die, Matthew 16. 22, 23. Then Peter took him and began to rebuke him saying, be it Far from thee, Lord, this shall not be unto thee.
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3. This was the Jews stumbling block, 1 Cor. 1. 23. We Preach Christ Crucified to the Iews a stumbling block.
3. This was the jews stumbling block, 1 Cor. 1. 23. We Preach christ crucified to the Iews a stumbling block.
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4. This was prefigured in the Rites of the Law, foretold in the Writings of the Prophets.
4. This was prefigured in the Rites of the Law, foretold in the Writings of the prophets.
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In the figures of the Law it was represented, Heb. 9. 22. and almost all things are by the Law purged with blood,
In the figures of the Law it was represented, Hebrew 9. 22. and almost all things Are by the Law purged with blood,
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and without the shedding of blood there is no Remission, especially the Apostle urgeth the entring of the High Priest with Blood to the Mercy-seat, verse 23, 24. All the legal Sacrifices were slain,and without the shedding of blood there is no Remission, especially the Apostle urges the entering of the High Priest with Blood to the Mercy-seat, verse 23, 24. All the Legal Sacrifices were slave,
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& their blood brought before the Lord.
& their blood brought before the Lord.
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So the predictions of the Prophets, Isa. 53. 10. Yet it pleased the Lord to bruise him, he hath put him to grief,
So the predictions of the prophets, Isaiah 53. 10. Yet it pleased the Lord to bruise him, he hath put him to grief,
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when thou shalt make thy soul an offering for sin, &c. And Dan. 9. 26. The Messias shall be cut off but not for himself. when thou shalt make thy soul an offering for since, etc. And Dan. 9. 26. The Messias shall be Cut off but not for himself.
c-crq pns21 vm2 vvi po21 n1 dt n1 p-acp n1, av np1 np1 crd crd dt np1 vmb vbi vvn a-acp cc-acp xx p-acp px31.
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In short, that Christ should dye for the sins of the World, was the great thing represented in the Law and Prophets.
In short, that christ should die for the Sins of the World, was the great thing represented in the Law and prophets.
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Rabbi Simeon and Rabbi Hadersim out of Daniel, that after Messias had Preached half seven years he shall be slain.Rabbi Simeon and Rabbi Hadersim out of daniel, that After Messias had Preached half seven Years he shall be slave.
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5. It was necessary that by death he should come to his Glory of which now some glympse and foretast was given to him, Luke 24. 46. Thus it is written, and thus it behoved Christ to suffer,
5. It was necessary that by death he should come to his Glory of which now Some glimpse and foretaste was given to him, Lycia 24. 46. Thus it is written, and thus it behooved christ to suffer,
crd pn31 vbds j cst p-acp n1 pns31 vmd vvi p-acp po31 n1 pp-f r-crq av d n1 cc n1 vbds vvn p-acp pno31, av crd crd av pn31 vbz vvn, cc av pn31 vvd np1 pc-acp vvi,
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and rise from the dead the third day, that is, with respect to the predictions, verse 44. All those things which were written in the Law of Moses,
and rise from the dead the third day, that is, with respect to the predictions, verse 44. All those things which were written in the Law of Moses,
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and the Prophets and the Book of Psalms concerning me may be fulfilled, and again Luke 24. 21, 26. Oh fools and slow of heart to believe all that the Prophets have spoken, ought not Christ to have suffered these things,
and the prophets and the Book of Psalms Concerning me may be fulfilled, and again Lycia 24. 21, 26. O Fools and slow of heart to believe all that the prophets have spoken, ought not christ to have suffered these things,
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and to have entered into his Glory. and to have entered into his Glory.
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6. The Redemption of the Church by Christ is the talk and discourse we shall have in Heaven, the Angels and Glorified Spirits are blessing,
6. The Redemption of the Church by christ is the talk and discourse we shall have in Heaven, the Angels and Glorified Spirits Are blessing,
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and praising him for this, Rev. 5. 9. Thou art worthy for thou wert slain, and hast Redeemed us to God by thy Blood.
and praising him for this, Rev. 5. 9. Thou art worthy for thou Wertenberg slave, and hast Redeemed us to God by thy Blood.
cc vvg pno31 p-acp d, n1 crd crd pns21 vb2r j c-acp pns21 vbd2r vvn, cc vvb j-vvn pno12 p-acp np1 p-acp po21 n1.
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The Angels verse 12. Worthy is the Lamb that was slain to receive power, and riches,
The Angels verse 12. Worthy is the Lamb that was slave to receive power, and riches,
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and wisdom and streneth and glory, and honour and blessing. and Wisdom and streneth and glory, and honour and blessing.
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The Redeemed Church and glorified Saints and Angels have all one song and one praise, the honour of the Lamb that was slain.
The Redeemed Church and glorified Saints and Angels have all one song and one praise, the honour of the Lamb that was slave.
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7. It is an instructive pattern to us, that Christ in the midst of his Transfiguration,
7. It is an instructive pattern to us, that christ in the midst of his Transfiguration,
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and the Glory, which was then put upon him forgat not his Death.
and the Glory, which was then put upon him forgot not his Death.
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In the greatest advancements we should think of our desolution, if Christ in all his Glory discoursed of his death,
In the greatest advancements we should think of our dissolution, if christ in all his Glory discoursed of his death,
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surely it more becommeth us, as necessary for us to prevent the surfeit of Worldly pleasures;
surely it more becomes us, as necessary for us to prevent the surfeit of Worldly pleasures;
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we should think of the change that is comming, For surely every man at his best estate is vanity, Psalm 39. 5. In some places they were wont to present a deaths head at their solemn Feasts;
we should think of the change that is coming, For surely every man At his best estate is vanity, Psalm 39. 5. In Some places they were wont to present a death's head At their solemn Feasts;
pns12 vmd vvi pp-f dt n1 cst vbz vvg, c-acp av-j d n1 p-acp po31 js n1 vbz n1, n1 crd crd p-acp d n2 pns32 vbdr j pc-acp vvi dt ng1 n1 p-acp po32 j n2;
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merry dayes will not alwayes last, death will soon put an end to the vain pleasures we enjoy here,
merry days will not always last, death will soon put an end to the vain pleasures we enjoy Here,
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and the most shining glory will be burnt out to a snuff.
and the most shining glory will be burned out to a snuff.
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2. The notion by which his Death is expressed, his decease NONLATINALPHABET, which signifies the going out of this Life into another, which is to be noted.
2. The notion by which his Death is expressed, his decease, which signifies the going out of this Life into Another, which is to be noted.
crd dt n1 p-acp r-crq po31 n1 vbz vvn, po31 n1, r-crq vvz dt vvg av pp-f d n1 p-acp n-jn, r-crq vbz pc-acp vbi vvn.
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1. In respect unto Christ his death was NONLATINALPHABET, for he went out of this mortal Life into Glory,
1. In respect unto christ his death was, for he went out of this Mortal Life into Glory,
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and so it implyeth both his suffering Death, and also his Resurrection, Act. 2. 24. God hath raised him up, having loosed the pains of Death,
and so it Implies both his suffering Death, and also his Resurrection, Act. 2. 24. God hath raised him up, having loosed the pains of Death,
cc av pn31 vvz d po31 j-vvg n1, cc av po31 n1, n1 crd crd np1 vhz vvn pno31 a-acp, vhg vvn dt n2 pp-f n1,
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because it was impossible he should be holden of it. Because it was impossible he should be held of it.
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The Grave was like a Woman ready to be delivered, it suffered Throws till this blessed burden was egested.
The Grave was like a Woman ready to be Delivered, it suffered Throws till this blessed burden was egested.
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2. With respect to us Peter calls his death NONLATINALPHABET, 2 Pet. 1. 15. I will endeavour that ye may be able after my decease, the death of the Godly is a going out but from sin,
2. With respect to us Peter calls his death, 2 Pet. 1. 15. I will endeavour that you may be able After my decease, the death of the Godly is a going out but from since,
crd p-acp n1 p-acp pno12 np1 vvz po31 n1, crd np1 crd crd pns11 vmb vvi cst pn22 vmb vbi j p-acp po11 n1, dt n1 pp-f dt j vbz dt vvg av cc-acp p-acp n1,
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and sorrow, to glory, and immortality, as Israels going out of Egypt, (whence the second Book of Moses is called Exodus) was no destruction and cessation of their being,
and sorrow, to glory, and immortality, as Israel's going out of Egypt, (whence the second Book of Moses is called Exodus) was no destruction and cessation of their being,
cc n1, p-acp n1, cc n1, c-acp npg1 vvg av pp-f np1, (c-crq dt ord n1 pp-f np1 vbz vvn fw-la) vbds dx n1 cc n1 pp-f po32 vbg,
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but a going out of the House of Bondage into Liberty.
but a going out of the House of Bondage into Liberty.
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Paul saith, I desire to be dissolved, NONLATINALPHABET, Phil. 1. 23. a setting sail for the other World.Paul Says, I desire to be dissolved,, Philip 1. 23. a setting sail for the other World.
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In Scripture language the body is the House, the soul is the Inhabitant, 2 Cor. 5. 1. We know that if our earthly house of this Tabernacle were disslolved, we have a building of God,
In Scripture language the body is the House, the soul is the Inhabitant, 2 Cor. 5. 1. We know that if our earthly house of this Tabernacle were disslolved, we have a building of God,
p-acp n1 n1 dt n1 vbz dt n1, dt n1 vbz dt n1, crd np1 crd crd pns12 vvb cst cs po12 j n1 pp-f d n1 vbdr vvn, pns12 vhb dt n-vvg pp-f np1,
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an House not made with hands eternal in the Heavens. an House not made with hands Eternal in the Heavens.
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The soul dwelleth in the body as a Man in a House, and death is but a departure out of one House into another not,
The soul dwells in the body as a Man in a House, and death is but a departure out of one House into Another not,
dt n1 vvz p-acp dt n1 p-acp dt n1 p-acp dt n1, cc n1 vbz p-acp dt n1 av pp-f crd n1 p-acp j-jn xx,
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an extinction but a going from House to House. 3. The necessity of undergoing it, in the word NONLATINALPHABET, this word accomplish noteth three things.
an extinction but a going from House to House. 3. The necessity of undergoing it, in the word, this word accomplish notes three things.
dt n1 p-acp dt vvg p-acp n1 p-acp n1. crd dt n1 pp-f j-vvg pn31, p-acp dt n1, d n1 vvi vvz crd n2.
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1. His Mediatorial duty, with a respect to Gods Ordination, and Decree declared in the Prophesies of the old Testament, which when they are fulfilled are said to be accomplished.
1. His Mediatorial duty, with a respect to God's Ordination, and decree declared in the prophecies of the old Testament, which when they Are fulfilled Are said to be accomplished.
crd po31 np1 n1, p-acp dt n1 p-acp ng1 n1, cc n1 vvn p-acp dt n2 pp-f dt j n1, r-crq c-crq pns32 vbr vvn vbr vvn pc-acp vbi vvn.
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Whatsoever Christ did in the work of Redemption was with respect to Gods Will and Eternal Decree, Acts 4. 28. To do whatsoever thy hand and counsel determined before to be done.
Whatsoever christ did in the work of Redemption was with respect to God's Will and Eternal decree, Acts 4. 28. To do whatsoever thy hand and counsel determined before to be done.
r-crq np1 vdd p-acp dt n1 pp-f n1 vbds p-acp n1 p-acp n2 vmb cc j n1, n2 crd crd pc-acp vdi r-crq po21 n1 cc n1 vvd a-acp pc-acp vbi vdn.
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Now this was the more binding being it was a declared counsel in the Prophesies and Figures of the Old Testament,
Now this was the more binding being it was a declared counsel in the prophecies and Figures of the Old Testament,
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therefore Christ cryed out at his death, Iohn 19. 30. It is finished, or accomplished.
Therefore christ cried out At his death, John 19. 30. It is finished, or accomplished.
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Meaning principally that the Prophesies, and Figures, and Types which prefigured his death were all now accomplished.
Meaning principally that the prophecies, and Figures, and Types which prefigured his death were all now accomplished.
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2. His voluntary submission which he should accomplish, noteth his Active and voluntary concurrence;
2. His voluntary submission which he should accomplish, notes his Active and voluntary concurrence;
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it is an active word not passive, not to be fulfilled upon him, but by him;
it is an active word not passive, not to be fulfilled upon him, but by him;
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for though his death in regard of his Enemies was violent and enforced, yet he voluntarily underwent it for our sakes:
for though his death in regard of his Enemies was violent and Enforced, yet he voluntarily underwent it for our sakes:
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no man could have taken his Life from him unless he had laid it down, Iohn 10. 18. it was not forced upon him,
no man could have taken his Life from him unless he had laid it down, John 10. 18. it was not forced upon him,
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but he yielded to it by a voluntary dispensation;
but he yielded to it by a voluntary Dispensation;
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as to men it was an act of violence, but as to his Father, it was an act of obedience;
as to men it was an act of violence, but as to his Father, it was an act of Obedience;
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as to us, an act of Love;
as to us, an act of Love;
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on Christs part his Enemies could not have touched him against his Will, as indeed they cannot also one hair of our heads but as God permitteth.
on Christ part his Enemies could not have touched him against his Will, as indeed they cannot also one hair of our Heads but as God permitteth.
p-acp npg1 n1 po31 n2 vmd xx vhi vvn pno31 p-acp po31 n1, c-acp av pns32 vmbx av crd n1 pp-f po12 n2 p-acp c-acp np1 vvz.
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3. That it was the eminent Act of his Humiliation, for this cause he assumed humane Nature:
3. That it was the eminent Act of his Humiliation, for this cause he assumed humane Nature:
crd cst pn31 vbds dt j n1 pp-f po31 n1, p-acp d n1 pns31 vvn j n1:
(31) sermon (DIV2)
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his Humiliation begun at his Birth, continued in his Life, and was accomplished in dying;
his Humiliation begun At his Birth, continued in his Life, and was accomplished in dying;
po31 n1 vvn p-acp po31 n1, vvn p-acp po31 n1, cc vbds vvn p-acp vvg;
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all was nothing without this for less could not serve the turn, then the death of the Son of God:
all was nothing without this for less could not serve the turn, then the death of the Son of God:
d vbds pix p-acp d c-acp av-dc vmd xx vvi dt n1, cs dt n1 pp-f dt n1 pp-f np1:
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then all sufferings were undergone which were necessary to take away sin, therefore there is a consummation or perfection attributed to the death of Christ, Heb. 10. 14. By one offering he hath perfected for ever them that are Sanctified, there is done enough to expiate sin to open a way to Heaven and Happiness, this accomplisheth all that is necessary, by way of Merit and Satisfaction.
then all sufferings were undergone which were necessary to take away since, Therefore there is a consummation or perfection attributed to the death of christ, Hebrew 10. 14. By one offering he hath perfected for ever them that Are Sanctified, there is done enough to expiate since to open a Way to Heaven and Happiness, this accomplisheth all that is necessary, by Way of Merit and Satisfaction.
cs d n2 vbdr vvn r-crq vbdr j pc-acp vvi av n1, av pc-acp vbz dt n1 cc n1 vvn p-acp dt n1 pp-f np1, np1 crd crd p-acp crd n1 pns31 vhz vvn p-acp av pno32 cst vbr vvn, a-acp vbz vdn d pc-acp vvi n1 pc-acp vvi dt n1 p-acp n1 cc n1, d vvz d cst vbz j, p-acp n1 pp-f n1 cc n1.
(31) sermon (DIV2)
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Now what shall we learn from hence, for surely such solemn actions of Christ were not in vain.
Now what shall we Learn from hence, for surely such solemn actions of christ were not in vain.
av r-crq vmb pns12 vvi p-acp av, c-acp av-j d j n2 pp-f np1 vbdr xx p-acp j.
(31) sermon (DIV2)
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I. A notable Argument to confirm the Christian Faith, namely, the consent between the Law and the Prophets, and Christ:
I. A notable Argument to confirm the Christian Faith, namely, the consent between the Law and the prophets, and christ:
np1 dt j n1 pc-acp vvi dt njp n1, av, dt n1 p-acp dt n1 cc dt n2, cc np1:
(31) sermon (DIV2)
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for Moses and Elias are all Christs Ministers and Servants agreeing in one with him;
for Moses and Elias Are all Christ Ministers and Servants agreeing in one with him;
c-acp np1 cc np1 vbr av-d npg1 n2 cc n2 vvg p-acp crd p-acp pno31;
(31) sermon (DIV2)
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and therefore appear at his Transfiguration where he is proclaimed to be the beloved Son of God,
and Therefore appear At his Transfiguration where he is proclaimed to be the Beloved Son of God,
cc av vvb p-acp po31 n1 c-crq pns31 vbz vvn pc-acp vbi dt j-vvn n1 pp-f np1,
(31) sermon (DIV2)
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and the great Doctor of the Church, whom all are bound to hear under pain of Damnation. I will prove two things,
and the great Doctor of the Church, whom all Are bound to hear under pain of Damnation. I will prove two things,
cc dt j n1 pp-f dt n1, ro-crq d vbr vvn pc-acp vvi p-acp n1 pp-f n1. pns11 vmb vvi crd n2,
(31) sermon (DIV2)
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First, The Necessity of this Appearance both to the Iews, and us Gentiles.
First, The Necessity of this Appearance both to the Iews, and us Gentiles.
ord, dt n1 pp-f d n1 av-d p-acp dt np2, cc pno12 n2-j.
(31) sermon (DIV2)
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1. To the Iews in that Age, for there were three Opinions concerning Christ, some had a blasphemous Opinion of him,
1. To the Iews in that Age, for there were three Opinions Concerning christ, Some had a blasphemous Opinion of him,
crd p-acp dt np2 p-acp d n1, c-acp pc-acp vbdr crd n2 vvg np1, d vhd dt j n1 pp-f pno31,
(31) sermon (DIV2)
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as if he were an Impostor, and called him Samaritane, and Devil; so the chief Priests and Pharisees.
as if he were an Impostor, and called him Samaritan, and devil; so the chief Priests and Pharisees.
c-acp cs pns31 vbdr dt n1, cc vvd pno31 np1, cc n1; av dt j-jn n2 cc np2.
(31) sermon (DIV2)
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Matth. 27. 63. We remember that that Deceiver said, while he was yet alive, after three dayes I will rise again. Matthew 27. 63. We Remember that that Deceiver said, while he was yet alive, After three days I will rise again.
np1 crd crd pns12 vvb cst d n1 vvd, cs pns31 vbds av j, p-acp crd n2 pns11 vmb vvi av.
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And Matth. 12. 24. This fellow doth not cast out devils, but by Beelzebub the prince of the devils.
And Matthew 12. 24. This fellow does not cast out Devils, but by Beelzebub the Prince of the Devils.
cc np1 crd crd d n1 vdz xx vvi av n2, cc-acp p-acp np1 dt n1 pp-f dt n2.
(31) sermon (DIV2)
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Generally they looked upon him as an Enemy to Moses; Ioh. 9. 29. We know that God spake to Moses,
Generally they looked upon him as an Enemy to Moses; John 9. 29. We know that God spoke to Moses,
av-j pns32 vvd p-acp pno31 p-acp dt n1 p-acp np1; np1 crd crd pns12 vvb cst np1 vvd p-acp np1,
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as for this fellow we know not whence he is. as for this fellow we know not whence he is.
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Others had a more moderate Opinion, who were alarum'd by his Miracles, and convinced by his Holiness, Mar. 6. 14, 15, 16. Some said it is Elias, others said it is a Prophet, Ieremias or one of the prophets,
Others had a more moderate Opinion, who were alarmed by his Miracles, and convinced by his Holiness, Mar. 6. 14, 15, 16. some said it is Elias, Others said it is a Prophet, Jeremiah or one of the Prophets,
ng2-jn vhd dt av-dc j n1, r-crq vbdr vvn p-acp po31 n2, cc vvd p-acp po31 n1, np1 crd crd, crd, crd d vvd pn31 vbz np1, n2-jn vvd pn31 vbz dt n1, np1 cc crd pp-f dt n2,
(31) sermon (DIV2)
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but Herod said it is Iohn whom I beheaded, who is risen from the dead, and therefore mighty works do shew forth themselves in him.
but Herod said it is John whom I beheaded, who is risen from the dead, and Therefore mighty works do show forth themselves in him.
cc-acp np1 vvd pn31 vbz np1 ro-crq pns11 vvn, r-crq vbz vvn p-acp dt j, cc av j n2 vdb vvi av px32 p-acp pno31.
(31) sermon (DIV2)
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Herods Conscience could not digest Iohns Murder, therefore he twice saith it is Iohn, it must needs be Iohn. The third Opinion was that of the Disciples, Thou art the Christ, the son of the living God, Ioh. 6. 69. Now to set all at rights, to confute the blasphemous Iews, to rectifie the moderate Iews, to confirm the Disciples, here come Moses and Elias to justifie him;Herods Conscience could not digest Iohns Murder, Therefore he twice Says it is John, it must needs be John. The third Opinion was that of the Disciples, Thou art the christ, the son of the living God, John 6. 69. Now to Set all At rights, to confute the blasphemous Iews, to rectify the moderate Iews, to confirm the Disciples, Here come Moses and Elias to justify him;
npg1 n1 vmd xx vvi npg1 vvb, av pns31 av vvz pn31 vbz np1, pn31 vmb av vbb np1. dt ord n1 vbds d pp-f dt n2, pns21 vb2r dt np1, dt n1 pp-f dt j-vvg np1, np1 crd crd av pc-acp vvi d p-acp n2-jn, pc-acp vvi dt j np2, pc-acp vvi dt j np2, pc-acp vvi dt n2, av vvb np1 cc np1 pc-acp vvi pno31;
(31) sermon (DIV2)
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they would not have owned him if a Blasphemer and Impostor;
they would not have owned him if a Blasphemer and Impostor;
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(31) sermon (DIV2)
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nor have come from Heaven to honour him, and do him homage, if he had been an ordinary Prophet;
nor have come from Heaven to honour him, and do him homage, if he had been an ordinary Prophet;
ccx vhb vvn p-acp n1 pc-acp vvi pno31, cc vdb pno31 n1, cs pns31 vhd vbn dt j n1;
(31) sermon (DIV2)
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therefore they appear in Glory, and talk with him of his Death.
Therefore they appear in Glory, and talk with him of his Death.
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2. With respect to the Modern Iews, and us Gentiles; this Apparition was necessary to confirm us in the Faith both of Christs Person and Office;
2. With respect to the Modern Iews, and us Gentiles; this Apparition was necessary to confirm us in the Faith both of Christ Person and Office;
crd p-acp n1 p-acp dt j np2, cc pno12 n2-j; d n1 vbds j pc-acp vvi pno12 p-acp dt n1 av-d pp-f npg1 n1 cc n1;
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that he was the great Teacher sent from Heaven, to make known the way of Salvation to lapsed Mankind,
that he was the great Teacher sent from Heaven, to make known the Way of Salvation to lapsed Mankind,
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and Moses and Elias must be hereafter silent, now the great Prophet and Doctor of the Church is brought forth,
and Moses and Elias must be hereafter silent, now the great Prophet and Doctor of the Church is brought forth,
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and no other Revelation or Dispensation is to be expected or regarded, now he is brought forth.
and no other Revelation or Dispensation is to be expected or regarded, now he is brought forth.
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(31) sermon (DIV2)
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There is need that this should be sufficiently evidenced, partly because Christ had the Law of Moses to repeal, which was well known to the Iews to be Gods own Law,
There is need that this should be sufficiently evidenced, partly Because christ had the Law of Moses to repeal, which was well known to the Iews to be God's own Law,
pc-acp vbz n1 cst d vmd vbi av-j vvn, av c-acp np1 vhd dt n1 pp-f np1 pc-acp vvi, r-crq vbds av vvn p-acp dt np2 pc-acp vbi n2 d n1,
(31) sermon (DIV2)
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or else they and every true Subject of God might refuse to obey him;
or Else they and every true Subject of God might refuse to obey him;
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partly because he had a new Law to promulgate, even the Law of Faith and Gospel Ordinances;
partly Because he had a new Law to promulgate, even the Law of Faith and Gospel Ordinances;
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(31) sermon (DIV2)
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and so must manifest his Authority before they can be received and submitted unto with that firm Assent and Consent which is necessary;
and so must manifest his authority before they can be received and submitted unto with that firm Assent and Consent which is necessary;
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(31) sermon (DIV2)
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partly, because he himself was to be received and entertained as the Redeemer of the World, who had Expiated our sins by his Decease at Ierusalem, which was a new work,
partly, Because he himself was to be received and entertained as the Redeemer of the World, who had Expiated our Sins by his Decease At Ierusalem, which was a new work,
av, c-acp pns31 px31 vbds pc-acp vbi vvn cc vvn p-acp dt n1 pp-f dt n1, r-crq vhd vvn po12 n2 p-acp po31 n1 p-acp np1, r-crq vbds dt j n1,
(31) sermon (DIV2)
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yet Mans Salvation lay upon it. And his Death there was Clouded with many Prejudices; for they put him to death as a false Prophet, guilty of Blasphemy and Sedition:
yet men Salvation lay upon it. And his Death there was Clouded with many Prejudices; for they put him to death as a false Prophet, guilty of Blasphemy and Sedition:
av ng1 n1 vvd p-acp pn31. cc po31 n1 a-acp vbds vvn p-acp d n2; c-acp pns32 vvd pno31 p-acp n1 p-acp dt j n1, j pp-f n1 cc n1:
(31) sermon (DIV2)
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Therefore it needed to be made manifest that such a Man of Sorrows, reckoned among Transgressors, was the Saviour and Redeemer of the World.
Therefore it needed to be made manifest that such a Man of Sorrows, reckoned among Transgressors, was the Saviour and Redeemer of the World.
av pn31 vvd pc-acp vbi vvn j cst d dt n1 pp-f n2, vvn p-acp n2, vbds dt n1 cc n1 pp-f dt n1.
(31) sermon (DIV2)
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Secondly, The Sufficiency of this Evidence.
Secondly, The Sufficiency of this Evidence.
ord, dt n1 pp-f d n1.
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For if Moses and Elias appear in Glory to Countenance this Dispensation, and declare their hearty Concurrence and Consent;
For if Moses and Elias appear in Glory to Countenance this Dispensation, and declare their hearty Concurrence and Consent;
p-acp cs np1 cc np1 vvb p-acp n1 pc-acp vvi d n1, cc vvi po32 j n1 cc vvi;
(31) sermon (DIV2)
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there is no Reason Iew or Gentile should scruple it; if Moses the Lawgiver, and Elias so zealous for the Law, consent;
there is no Reason Iew or Gentile should scruple it; if Moses the Lawgiver, and Elias so zealous for the Law, consent;
pc-acp vbz dx n1 np1 cc j vmd n1 pn31; cs np1 dt n1, cc np1 av j p-acp dt n1, n1;
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why should the Iew refuse the Gospel so agreeable to their Dispensation, or the Gentiles question a Doctrine so long agoe manifested to the Church by God long before Christ and his Apostles were in being.
why should the Iew refuse the Gospel so agreeable to their Dispensation, or the Gentiles question a Doctrine so long ago manifested to the Church by God long before christ and his Apostles were in being.
q-crq vmd dt np1 vvb dt n1 av j p-acp po32 n1, cc dt n2-j vvb dt n1 av av-j av vvd p-acp dt n1 p-acp np1 av-j p-acp np1 cc po31 n2 vbdr p-acp n1.
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Those that lived in so many different Ages, could not lay their Heads together to cheat the World with an untruth.
Those that lived in so many different Ages, could not lay their Heads together to cheat the World with an untruth.
d cst vvd p-acp av d j n2, vmd xx vvi po32 n2 av pc-acp vvi dt n1 p-acp dt n1.
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There is a double Argument may be drawn hence. 1. The Matter of Fact; Moses and Elias did appear to Witness their Consent.
There is a double Argument may be drawn hence. 1. The Matter of Fact; Moses and Elias did appear to Witness their Consent.
pc-acp vbz dt j-jn n1 vmb vbi vvn av. crd dt n1 pp-f n1; np1 cc np1 vdd vvi pc-acp vvi po32 vvi.
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Now this dependeth upon the Testimony of the Apostles present, whose Testimony was by other means ratified and made valuable, 2 Pet. 1. 16, 17, 18. For we have not followed cunningly devised fables,
Now this dependeth upon the Testimony of the Apostles present, whose Testimony was by other means ratified and made valuable, 2 Pet. 1. 16, 17, 18. For we have not followed cunningly devised fables,
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(31) sermon (DIV2)
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when we made known unto you the coming of our Lord Iesus Christ, but were eye-witnesses of his majesty.
when we made known unto you the coming of our Lord Iesus christ, but were Eyewitnesses of his majesty.
c-crq pns12 vvd vvn p-acp pn22 dt n-vvg pp-f po12 n1 np1 np1, cc-acp vbdr n2 pp-f po31 n1.
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For he received from God the father, honour and glory, when there came such a voice to him from the excellent glory, This is my beloved son in whom I am well pleased.
For he received from God the father, honour and glory, when there Come such a voice to him from the excellent glory, This is my Beloved son in whom I am well pleased.
p-acp pns31 vvd p-acp np1 dt n1, n1 cc n1, c-crq a-acp vvd d dt n1 p-acp pno31 p-acp dt j n1, d vbz po11 j-vvn n1 p-acp ro-crq pns11 vbm av vvn.
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And this voice which came from Heaven, we heard when we were with him in the holy mount. And this voice which Come from Heaven, we herd when we were with him in the holy mount.
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(31) sermon (DIV2)
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2. Their Consent in Doctrine, which is obvious in all their Writings, the Apostles related nothing concerning Christ,
2. Their Consent in Doctrine, which is obvious in all their Writings, the Apostles related nothing Concerning christ,
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but what Moses and the Prophets had foretold, and what was History in the New Testament was Prophesie in the Old;
but what Moses and the prophets had foretold, and what was History in the New Testament was Prophesy in the Old;
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either as to the Person of Christ, or as to his Kingdom, the Duties and Priviledges thereof;
either as to the Person of christ, or as to his Kingdom, the Duties and Privileges thereof;
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(31) sermon (DIV2)
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Ioh. 5. 39. Search the scriptures, for in them ye think ye have eternal Life, and they are them that testifie of me. John 5. 39. Search the Scriptures, for in them you think you have Eternal Life, and they Are them that testify of me.
np1 crd crd vvb dt n2, c-acp p-acp pno32 pn22 vvb pn22 vhb j n1, cc pns32 vbr pns32 cst vvb pp-f pno11.
(31) sermon (DIV2)
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So Ver. 45, 46, 47. Do not think that I will accuse you to the father, there is one that accuseth you,
So Ver. 45, 46, 47. Do not think that I will accuse you to the father, there is one that Accuseth you,
av np1 crd, crd, crd vdb xx vvi cst pns11 vmb vvi pn22 p-acp dt n1, pc-acp vbz pi cst vvz pn22,
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even Moses in whom ye trust. For had ye believed Moses, ye would have believed me, for he wrote of me.
even Moses in whom you trust. For had you believed Moses, you would have believed me, for he wrote of me.
av np1 p-acp ro-crq pn22 vvb. c-acp vhd pn22 vvn np1, pn22 vmd vhi vvn pno11, c-acp pns31 vvd pp-f pno11.
(31) sermon (DIV2)
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But if ye believe not his writings, how will ye believe my words? The Old Testament beareth witness of Christs Person, Natures, Offices, Birth, Life, Sufferings,But if you believe not his writings, how will you believe my words? The Old Testament bears witness of Christ Person, Nature's, Offices, Birth, Life, Sufferings,
p-acp cs pn22 vvb xx po31 n2, q-crq vmb pn22 vvi po11 n2? dt j n1 vvz n1 pp-f npg1 n1, n2, n2, n1, n1, n2,
(31) sermon (DIV2)
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and the Glory that should ensue, 2 Pet. 1. 19, 20, 21. We have also a more sure word of prophesie, whereunto ye do well that ye take heed,
and the Glory that should ensue, 2 Pet. 1. 19, 20, 21. We have also a more sure word of prophesy, whereunto you do well that you take heed,
cc dt n1 cst vmd vvi, crd np1 crd crd, crd, crd pns12 vhb av dt av-dc j n1 pp-f vvb, c-crq pn22 vdb av cst pn22 vvb n1,
(31) sermon (DIV2)
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as to a light that shineth in a dark place, till the day dawn, and the day-star arise in your hearts.
as to a Light that shines in a dark place, till the day dawn, and the daystar arise in your hearts.
c-acp p-acp dt n1 cst vvz p-acp dt j n1, c-acp dt n1 n1, cc dt n1 vvb p-acp po22 n2.
(31) sermon (DIV2)
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Knowing this first, that no prophesie of the Scripture is of any private Interpretation.
Knowing this First, that no prophesy of the Scripture is of any private Interpretation.
vvg d ord, cst dx vvb pp-f dt n1 vbz pp-f d j n1.
(31) sermon (DIV2)
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For the prophesie came not in old time by the will of men, but holy men of God spake as they were moved by the holy Ghost. For the prophesy Come not in old time by the will of men, but holy men of God spoke as they were moved by the holy Ghost.
p-acp dt vvi vvd xx p-acp j n1 p-acp dt n1 pp-f n2, cc-acp j n2 pp-f np1 vvd c-acp pns32 vbdr vvn p-acp dt j n1.
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The Apostles taught the same things the Prophets had written, only applyed them to Jesus of Nazareth whom they had Crucified, that they might know that he was Lord and Christ.
The Apostles taught the same things the prophets had written, only applied them to jesus of Nazareth whom they had crucified, that they might know that he was Lord and christ.
dt np1 vvd dt d n2 dt n2 vhd vvn, av-j vvd pno32 p-acp np1 pp-f np1 r-crq pns32 vhd vvn, cst pns32 vmd vvi cst pns31 vbds n1 cc np1.
(31) sermon (DIV2)
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The Heathens take notice that at that time when Christ appeared, there was Vetus & constans Fama; Sueton. Ex antiquis sacerdotum libris Tacitus.
The heathens take notice that At that time when christ appeared, there was Vetus & constans Fama; Suetonius Ex antiquis Sacerdotum Books Tacitus.
dt n2-jn vvb n1 cst p-acp d n1 c-crq np1 vvd, pc-acp vbds np1 cc n2 fw-la; np1 fw-la fw-la fw-la fw-la np1.
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That their King Messiah should come.
That their King Messiah should come.
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USES.
USES.
vvz.
(32) part (DIV3)
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1. For Confutation of the Iews, and to shew their obstinacy in not receiving Christ as the Messiah, God had told Moses, Deut. 18. 18. I will raise them up a prophet from among their brethren like unto thee,
1. For Confutation of the Iews, and to show their obstinacy in not receiving christ as the Messiah, God had told Moses, Deuteronomy 18. 18. I will raise them up a Prophet from among their brothers like unto thee,
crd p-acp n1 pp-f dt np2, cc pc-acp vvi po32 n1 p-acp xx vvg np1 p-acp dt np1, np1 vhd vvn np1, np1 crd crd pns11 vmb vvi pno32 a-acp dt n1 p-acp p-acp po32 n2 av-j p-acp pno21,
(32) part (DIV3)
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and will put my words into his mouth, and he shall speak unto them all that I shall command him,
and will put my words into his Mouth, and he shall speak unto them all that I shall command him,
cc vmb vvi po11 n2 p-acp po31 n1, cc pns31 vmb vvi p-acp pno32 d cst pns11 vmb vvi pno31,
(32) part (DIV3)
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and whosoever will not hearken unto him, I will require it of him. and whosoever will not harken unto him, I will require it of him.
cc r-crq vmb xx vvi p-acp pno31, pns11 vmb vvi pn31 pp-f pno31.
(32) part (DIV3)
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Which cannot be understood of any other Prophet, but Christ the Messiah, for it is said, Deut. 34. 10, 11. There arose not a Prophet in Israel like unto Moses who knew the Lord face to face in all the miracles and wonders which the Lord sent him to do.
Which cannot be understood of any other Prophet, but christ the Messiah, for it is said, Deuteronomy 34. 10, 11. There arose not a Prophet in Israel like unto Moses who knew the Lord face to face in all the Miracles and wonders which the Lord sent him to do.
r-crq vmbx vbi vvn pp-f d j-jn n1, cc-acp np1 dt np1, c-acp pn31 vbz vvn, np1 crd crd, crd a-acp vvd xx dt n1 p-acp np1 av-j p-acp np1 r-crq vvd dt n1 n1 p-acp n1 p-acp d dt n2 cc n2 r-crq dt n1 vvd pno31 pc-acp vdi.
(32) part (DIV3)
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But the Messias doth match and overmatch him, he was a Man as Moses was;
But the Messias does match and overmatch him, he was a Man as Moses was;
p-acp dt np1 vdz vvi cc vvi pno31, pns31 vbds dt n1 p-acp np1 vbds;
(32) part (DIV3)
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for the Promise was made on that occasion, let me hear the Voice of the Lord God no more,
for the Promise was made on that occasion, let me hear the Voice of the Lord God no more,
p-acp dt n1 vbds vvn p-acp d n1, vvb pno11 vvi dt n1 pp-f dt n1 np1 av-dx av-dc,
(32) part (DIV3)
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nor see this great Fire, that we dye not;
nor see this great Fire, that we die not;
ccx vvi d j n1, cst pns12 vvb xx;
(32) part (DIV3)
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saith God, they have well spoken, I will raise up a Prophet like unto thee from among their Brethren;
Says God, they have well spoken, I will raise up a Prophet like unto thee from among their Brothers;
vvz np1, pns32 vhb av vvn, pns11 vmb vvi a-acp dt n1 av-j p-acp pno21 p-acp p-acp po32 n2;
(32) part (DIV3)
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he must be a Lawgiver as Moses, but of a more perfect Law; he must be such an One as should see God face to face;
he must be a Lawgiver as Moses, but of a more perfect Law; he must be such an One as should see God face to face;
pns31 vmb vbi dt n1 c-acp np1, p-acp pp-f dt av-dc j n1; pns31 vmb vbi d dt crd c-acp vmd vvi np1 n1 p-acp n1;
(32) part (DIV3)
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he is of a Divine Nature, approved to the World by Miracles, Signs and Wonders. As Moses was, so Christ;
he is of a Divine Nature, approved to the World by Miracles, Signs and Wonders. As Moses was, so christ;
pns31 vbz pp-f dt j-jn n1, vvn p-acp dt n1 p-acp n2, n2 cc n2. p-acp np1 vbds, av np1;
(32) part (DIV3)
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Moses divided the Sea as dry Land, Christ walked upon it; Moses healed the bitter Waters that were sick, Christ raised the dead:Moses divided the Sea as dry Land, christ walked upon it; Moses healed the bitter Waters that were sick, christ raised the dead:
np1 vvn dt n1 c-acp j n1, np1 vvd p-acp pn31; np1 vvn dt j n2 cst vbdr j, np1 vvd dt j:
(32) part (DIV3)
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All the prejudice is, that he changed the Law of Moses into the Rites and Institutes of the Christian Religion.
All the prejudice is, that he changed the Law of Moses into the Rites and Institutes of the Christian Religion.
d dt n1 vbz, cst pns31 vvd dt n1 pp-f np1 p-acp dt n2 cc np1 pp-f dt njp n1.
(32) part (DIV3)
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Answ. That was necessary the substance being once come, that the Shadowes and Ceremonies should be abolished;Answer That was necessary the substance being once come, that the Shadows and Ceremonies should be abolished;
np1 cst vbds j dt n1 vbg a-acp vvn, cst dt n2 cc n2 vmd vbi vvn;
(32) part (DIV3)
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and besides, these were proper and peculiar to one Nation in the World, namely Iudaea; the Exercise permitted but in one only place of that Country,
and beside, these were proper and peculiar to one nation in the World, namely Iudaea; the Exercise permitted but in one only place of that Country,
cc a-acp, d vbdr j cc j p-acp crd n1 p-acp dt n1, av np1; dt n1 vvn cc-acp p-acp crd j n1 pp-f d n1,
(32) part (DIV3)
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namely Ierusalem; whither they were all to repair three times each year;
namely Ierusalem; whither they were all to repair three times each year;
av np1; c-crq pns32 vbdr d pc-acp vvi crd n2 d n1;
(32) part (DIV3)
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but the Messias Law was to be common to all men, serves for all Countries, Times, Places, Persons,
but the Messias Law was to be Common to all men, serves for all Countries, Times, Places, Persons,
cc-acp dt np1 n1 vbds pc-acp vbi j p-acp d n2, vvz p-acp d n2, n2, n2, n2,
(32) part (DIV3)
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for he was to be the Light of the Gentiles as well as the Glory of his people Israel, how should Nations so far distant from Ierusalem repair thrice every year;
for he was to be the Light of the Gentiles as well as the Glory of his people Israel, how should nations so Far distant from Ierusalem repair thrice every year;
c-acp pns31 vbds pc-acp vbi dt n1 pp-f dt n2-j c-acp av c-acp dt n1 pp-f po31 n1 np1, c-crq vmd np1 av av-j j p-acp np1 vvb av d n1;
(32) part (DIV3)
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or a Woman dwelling in England or America repair thither for purification after every Child-birth, Lev. 12. When Moses delivered the Law to them, Deut. 18. 15. The Lord thy God will raise thee up a Prophet like unto me, unto him shalt thou hearken.
or a Woman Dwelling in England or America repair thither for purification After every Childbirth, Lev. 12. When Moses Delivered the Law to them, Deuteronomy 18. 15. The Lord thy God will raise thee up a Prophet like unto me, unto him shalt thou harken.
cc dt n1 vvg p-acp np1 cc np1 vvb av p-acp n1 p-acp d n1, np1 crd c-crq np1 vvd dt n1 p-acp pno32, np1 crd crd dt n1 po21 n1 vmb vvi pno21 p-acp dt n1 av-j p-acp pno11, p-acp pno31 vm2 pns21 vvi.
(32) part (DIV3)
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And the Prophets when they prophesie of his Law, Isa. 2. 3. The Law shall go forth out of Sion,
And the prophets when they prophesy of his Law, Isaiah 2. 3. The Law shall go forth out of Sion,
cc dt n2 c-crq pns32 vvb pp-f po31 n1, np1 crd crd dt n1 vmb vvi av av pp-f np1,
(32) part (DIV3)
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and the word of God from Ierusalem.
and the word of God from Ierusalem.
cc dt n1 pp-f np1 p-acp np1.
(32) part (DIV3)
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Moses 's Law was published from Sinai, not from Sion; but the preaching of the Gospel begun at Ierusalem, and from thence was spread over all the World.Moses is Law was published from Sinai, not from Sion; but the preaching of the Gospel begun At Ierusalem, and from thence was spread over all the World.
np1 vbz n1 vbds vvn p-acp np1, xx p-acp np1; p-acp dt vvg pp-f dt n1 vvn p-acp np1, cc p-acp av vbds vvn p-acp d dt n1.
(32) part (DIV3)
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Again it is said, Isa. 42. 4. The Isles shall wait for his Law; that is the Maritime Countries.
Again it is said, Isaiah 42. 4. The Isles shall wait for his Law; that is the Maritime Countries.
av pn31 vbz vvn, np1 crd crd dt n2 vmb vvi p-acp po31 n1; cst vbz dt j n2.
(32) part (DIV3)
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I pursue it no farther now. 2. To us Christians. Our Religion is true, Oh let us be true in the profession of it;
I pursue it no farther now. 2. To us Christians. Our Religion is true, O let us be true in the profession of it;
pns11 vvb pn31 av-dx av-jc av. crd p-acp pno12 np1. po12 n1 vbz j, uh vvb pno12 vbi j p-acp dt n1 pp-f pn31;
(32) part (DIV3)
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otherwise it will little help us in the day of our Accounts, 2 Thes. 1. 8. Taking vengeance on them that know not God,
otherwise it will little help us in the day of our Accounts, 2 Thebes 1. 8. Taking vengeance on them that know not God,
av pn31 vmb av-j vvi pno12 p-acp dt n1 pp-f po12 n2, crd np1 crd crd vvg n1 p-acp pno32 cst vvb xx np1,
(32) part (DIV3)
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and that obey not the Gospel of our Lord Iesus Christ. and that obey not the Gospel of our Lord Iesus christ.
cc d vvb xx dt n1 pp-f po12 n1 np1 np1.
(32) part (DIV3)
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You stand upon the Vantage-ground, but are not Taller in Stature than Heathens and Iews. Disciples in Name, not in Deed;
You stand upon the Vantage-ground, but Are not Taller in Stature than heathens and Iews. Disciples in Name, not in Deed;
pn22 vvb p-acp dt n1, cc-acp vbr xx jc p-acp n1 cs n2-jn cc np2. n2 p-acp n1, xx p-acp n1;
(32) part (DIV3)
485
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Ioh. 8. 31. If ye continue in my words, then are ye my disciples indeed: Christians of Letter, not of the Spirit.John 8. 31. If you continue in my words, then Are you my Disciples indeed: Christians of letter, not of the Spirit.
np1 crd crd cs pn22 vvb p-acp po11 n2, av vbr pn22 po11 n2 av: np1 pp-f n1, xx pp-f dt n1.
(32) part (DIV3)
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Oh Reverence Christ, if Moses and Elias did him Homage. When we have found Truth let us look after Life;
O reverence christ, if Moses and Elias did him Homage. When we have found Truth let us look After Life;
uh n1 np1, cs np1 cc np1 vdd pno31 n1. c-crq pns12 vhb vvn n1 vvb pno12 vvi p-acp n1;
(32) part (DIV3)
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and having owned the true Religion express the Power of it. II. The next thing we learn is the Necessity and Value of Christs Death.
and having owned the true Religion express the Power of it. II The next thing we Learn is the Necessity and Valve of Christ Death.
cc vhg vvd dt j n1 vvi dt n1 pp-f pn31. crd dt ord n1 pns12 vvb vbz dt n1 cc vvi pp-f npg1 n1.
(32) part (DIV3)
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For Moses and Elias insist upon his Decease at Ierusalem; which quite contradicteth the Iewish deceit and establisheth the Christian Hope.
For Moses and Elias insist upon his Decease At Ierusalem; which quite Contradicteth the Jewish deceit and Establisheth the Christian Hope.
p-acp np1 cc np1 vvb p-acp po31 n1 p-acp np1; r-crq av vvz dt jp n1 cc vvz dt njp n1.
(32) part (DIV3)
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The Death of Christ for our Redemption is the great Article of the Christian Faith, the thing foretold and prefigured by Law and Prophets, Luk. 24. 44. and the ground of our Comfort and Peace, Isa. 53. 4, 5. Surely he hath born our griefs,
The Death of christ for our Redemption is the great Article of the Christian Faith, the thing foretold and prefigured by Law and prophets, Luk. 24. 44. and the ground of our Comfort and Peace, Isaiah 53. 4, 5. Surely he hath born our griefs,
dt n1 pp-f np1 p-acp po12 n1 vbz dt j n1 pp-f dt njp n1, dt n1 vvn cc vvd p-acp n1 cc n2, np1 crd crd cc dt n1 pp-f po12 n1 cc n1, np1 crd crd, crd av-j pns31 vhz vvn po12 n2,
(32) part (DIV3)
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and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted.
and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted.
cc vvd po12 n2, av pns12 vdd vvi pno31 vvn, vvn pp-f np1 cc j-vvn.
(32) part (DIV3)
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But he was wounded for our Transgressions, he was bruised for our Iniquities, the chastisement of our Peace was upon him,
But he was wounded for our Transgressions, he was Bruised for our Iniquities, the chastisement of our Peace was upon him,
p-acp pns31 vbds vvn p-acp po12 n2, pns31 vbds vvn p-acp po12 n2, dt n1 pp-f po12 n1 vbds p-acp pno31,
(32) part (DIV3)
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and with his stripes are we healed. Let us Consider, 1. The Notions by which Christs Death is set forth. 2. The Necessity of it.and with his stripes Are we healed. Let us Consider, 1. The Notions by which Christ Death is Set forth. 2. The Necessity of it.
cc p-acp po31 n2 vbr pns12 vvn. vvb pno12 vvi, crd dt n2 p-acp r-crq npg1 n1 vbz vvn av. crd dt n1 pp-f pn31.
(32) part (DIV3)
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First, The Notions by which Christs death is set forth. Two solemn ones: A Ransom; And, A Mediatorial Sacrifice. 1. A Ransom;
First, The Notions by which Christ death is Set forth. Two solemn ones: A Ransom; And, A Mediatorial Sacrifice. 1. A Ransom;
ord, dt n2 p-acp r-crq npg1 n1 vbz vvn av. crd j pi2: dt n1; cc, dt np1 n1. crd dt n1;
(32) part (DIV3)
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NONLATINALPHABET Mat. 20. 28. NONLATINALPHABET, 1 Tim. 2. 6. Who gave himself a Ransom for all.
Mathew 20. 28., 1 Tim. 2. 6. Who gave himself a Ransom for all.
np1 crd crd, crd np1 crd crd r-crq vvd px31 dt n1 p-acp d.
(32) part (DIV3)
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A Ransome is a Price given to a Judge, or one that hath power of life and death,
A Ransom is a Price given to a Judge, or one that hath power of life and death,
dt n1 vbz dt n1 vvn p-acp dt n1, cc pi cst vhz n1 pp-f n1 cc n1,
(32) part (DIV3)
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for to save the life of one capitally Guilty, or by Law bound to suffer death,
for to save the life of one capitally Guilty, or by Law bound to suffer death,
c-acp pc-acp vvi dt n1 pp-f crd j-jn j, cc p-acp n1 vvn pc-acp vvi n1,
(32) part (DIV3)
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or some other evil and punishment. This was our Case, God was the supream Judge, before whose Tribunal Man standeth guilty, and liable to death;
or Some other evil and punishment. This was our Case, God was the supreme Judge, before whose Tribunal Man Stands guilty, and liable to death;
cc d j-jn n-jn cc n1. d vbds po12 n1, np1 vbds dt j n1, p-acp rg-crq n1 n1 vvz j, cc j p-acp n1;
(32) part (DIV3)
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but Christ interposed that we might be spared, Iob 33. 24. deliver him from going down to the Pit,
but christ interposed that we might be spared, Job 33. 24. deliver him from going down to the Pit,
cc-acp np1 vvd cst pns12 vmd vbi vvn, np1 crd crd vvi pno31 p-acp vvg a-acp p-acp dt n1,
(32) part (DIV3)
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for I have found a Ransom. There is a Price or Recompence given in our stead.
for I have found a Ransom. There is a Price or Recompense given in our stead.
c-acp pns11 vhb vvn dt n1. pc-acp vbz dt n1 cc n1 vvn p-acp po12 n1.
(32) part (DIV3)
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2. A Mediatorial Sacrifice, Isa. 53. 3: When thou shalt make his soul an offering for sin:
2. A Mediatorial Sacrifice, Isaiah 53. 3: When thou shalt make his soul an offering for since:
crd dt np1 n1, np1 crd crd: c-crq pns21 vm2 vvi po31 n1 dt n1 p-acp n1:
(32) part (DIV3)
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Eph. 5. 2. Christ hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour. Ephesians 5. 2. christ hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour.
np1 crd crd np1 vhz vvn pno12, cc vhz vvn px31 p-acp pno12 dt n1 cc dt n1 p-acp np1 p-acp dt j j-vvg n1.
(32) part (DIV3)
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He hath undertook the Expiation of our sins, and the propitiating of God;
He hath undertook the Expiation of our Sins, and the propitiating of God;
pns31 vhz vvn dt n1 pp-f po12 n2, cc dt vvg pp-f np1;
(32) part (DIV3)
491
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Gods provoked Justice would not acquit the Controversie it had against us, till it were appeased by a proper Sacrifice;
God's provoked justice would not acquit the Controversy it had against us, till it were appeased by a proper Sacrifice;
n2 vvn n1 vmd xx vvi dt n1 pn31 vhd p-acp pno12, c-acp pn31 vbdr vvn p-acp dt j n1;
(32) part (DIV3)
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1 Ioh. 2. 2. He is the propitiation for our sins. Secondly, The Necessity of it.
1 John 2. 2. He is the propitiation for our Sins. Secondly, The Necessity of it.
crd np1 crd crd pns31 vbz dt n1 p-acp po12 n2. ord, dt n1 pp-f pn31.
(32) part (DIV3)
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1. The sins and guilty Fears of Mankind, needeth such a Remedy;
1. The Sins and guilty Fears of Mankind, needs such a Remedy;
crd dt n2 cc j n2 pp-f n1, vvz d dt n1;
(32) part (DIV3)
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we are naturally sensible that the punishment of death is deserved and due to us by the Law of God, Rom. 1. 32. They which commit such things are worthy of death.
we Are naturally sensible that the punishment of death is deserved and due to us by the Law of God, Rom. 1. 32. They which commit such things Are worthy of death.
pns12 vbr av-j j cst dt n1 pp-f n1 vbz vvn cc j-jn p-acp pno12 p-acp dt n1 pp-f np1, np1 crd crd pns32 r-crq vvb d n2 vbr j pp-f n1.
(32) part (DIV3)
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Now these Fears are not easily appeased, Micah 6. 6, 7. Wherewith shall I come before the Lord,
Now these Fears Are not Easily appeased, micah 6. 6, 7. Wherewith shall I come before the Lord,
av d n2 vbr xx av-j vvn, np1 crd crd, crd c-crq vmb pns11 vvi p-acp dt n1,
(32) part (DIV3)
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and bow my self before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams or with ten thousands of rivers of Oyle? Shall I give my first-horn for my transgression, the fruit of my body for the sin of my seul? Christ came and died to free us from them, that we might serve God chearfully, Heb. 2. 14, 15. Forasmuch then as the children are partakers of flesh and blood, he also himself took part of the same, that through death he might destroy him that had the power of death, that is the devil, Heb. 9. 14. How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God. and bow my self before the high God? shall I come before him with Burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams or with ten thousands of Rivers of Oil? Shall I give my first-horn for my Transgression, the fruit of my body for the since of my seul? christ Come and died to free us from them, that we might serve God cheerfully, Hebrew 2. 14, 15. Forasmuch then as the children Are partakers of Flesh and blood, he also himself took part of the same, that through death he might destroy him that had the power of death, that is the Devil, Hebrew 9. 14. How much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God purge your Consciences from dead works to serve the living God.
cc vvb po11 n1 p-acp dt j np1? vmb pns11 vvi p-acp pno31 p-acp n2, p-acp n2 pp-f dt n1 j? n1 dt n1 vbb vvn p-acp crd pp-f n2 cc p-acp crd crd pp-f n2 pp-f n1? vmb pns11 vvi po11 n1 p-acp po11 n1, dt n1 pp-f po11 n1 p-acp dt n1 pp-f po11 fw-fr? np1 vvd cc vvd pc-acp vvi pno12 p-acp pno32, cst pns12 vmd vvi np1 av-j, np1 crd crd, crd av av c-acp dt n2 vbr n2 pp-f n1 cc n1, pns31 av px31 vvd n1 pp-f dt d, cst p-acp n1 pns31 vmd vvi pno31 cst vhd dt n1 pp-f n1, cst vbz dt n1, np1 crd crd c-crq av-d av-dc vmb dt n1 pp-f np1, r-crq p-acp dt j n1 vvd px31 p-acp n1 p-acp np1 vvb po22 n2 p-acp j n2 pc-acp vvi dt j-vvg np1.
(32) part (DIV3)
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2. The Glory of God requires it.
2. The Glory of God requires it.
crd dt n1 pp-f np1 vvz pn31.
(32) part (DIV3)
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1. To declare his Justice, Rom. 3. 25, 26. Whom God hath set forth to be a propitiation through faith in his blood, to delare his Righteousness,
1. To declare his justice, Rom. 3. 25, 26. Whom God hath Set forth to be a propitiation through faith in his blood, to declare his Righteousness,
crd p-acp vvi po31 n1, np1 crd crd, crd ro-crq np1 vhz vvn av pc-acp vbi dt n1 p-acp n1 p-acp po31 n1, pc-acp vvi po31 n1,
(32) part (DIV3)
495
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for the Remission of sins that are past, through the forbearance of God.
for the Remission of Sins that Are past, through the forbearance of God.
p-acp dt n1 pp-f n2 cst vbr j, p-acp dt n1 pp-f np1.
(32) part (DIV3)
495
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To declare I say at this time his righteousness, that he might be just, and the justifier of him which believeth in Iesus. To declare I say At this time his righteousness, that he might be just, and the justifier of him which Believeth in Iesus.
p-acp vvb pns11 vvb p-acp d n1 po31 n1, cst pns31 vmd vbi j, cc dt n1 pp-f pno31 r-crq vvz p-acp np1.
(32) part (DIV3)
495
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If God will pardon sin, there must be a fit means to keep up the Honour of his Justice,
If God will pardon since, there must be a fit means to keep up the Honour of his justice,
cs np1 vmb vvi n1, pc-acp vmb vbi dt j n2 pc-acp vvi a-acp dt n1 pp-f po31 n1,
(32) part (DIV3)
495
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and the Authority of his Law;
and the authority of his Law;
cc dt n1 pp-f po31 n1;
(32) part (DIV3)
495
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for sin is not a wrong done to a private party offended, but a disobedience to Authority,
for since is not a wrong done to a private party offended, but a disobedience to authority,
p-acp n1 vbz xx dt n-jn vdn p-acp dt j n1 vvn, cc-acp dt n1 p-acp n1,
(32) part (DIV3)
495
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and disturbeth the order of Government. 2. To declare his Holiness, that he is a Pure and Holy God hating sin.
and disturbeth the order of Government. 2. To declare his Holiness, that he is a Pure and Holy God hating since.
cc vvz dt n1 pp-f n1. crd p-acp vvi po31 n1, cst pns31 vbz dt j cc j np1 vvg n1.
(32) part (DIV3)
495
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3057
This was demonstrated in the Sufferings of Christ, and the dear rate at which it was expiated:
This was demonstrated in the Sufferings of christ, and the dear rate At which it was expiated:
d vbds vvn p-acp dt n2 pp-f np1, cc dt j-jn n1 p-acp r-crq pn31 vbds vvn:
(32) part (DIV3)
496
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3058
for if this was done in the green Tree, what shall be done in the dry.
for if this was done in the green Tree, what shall be done in the dry.
c-acp cs d vbds vdn p-acp dt j-jn n1, r-crq vmb vbi vdn p-acp dt j.
(32) part (DIV3)
496
Page 85
3059
USES. 1:
USES. 1:
vvz. vvn:
(33) part (DIV3)
496
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3060
Oh then be affected with this great Mistery, the death which the Son of God accomplished at Ierusalem; look upon it under a double Notion, with respect to his Fathers Command, it was an Act of Obedience, carried on with such Humility, Patience, Self-denial, Resignation of himself to God, Charity, Pity,
O then be affected with this great Mystery, the death which the Son of God accomplished At Ierusalem; look upon it under a double Notion, with respect to his Father's Command, it was an Act of obedience, carried on with such Humility, Patience, Self-denial, Resignation of himself to God, Charity, Pity,
uh av vbi vvn p-acp d j n1, dt n1 r-crq dt n1 pp-f np1 vvd p-acp np1; vvb p-acp pn31 p-acp dt j-jn n1, p-acp n1 p-acp po31 ng1 n1, pn31 vbds dt n1 pp-f n1, vvd a-acp p-acp d n1, n1, n1, n1 pp-f px31 p-acp np1, n1, vvb,
(33) part (DIV3)
497
Page 85
3061
as the like cannot be done by Man or Angel, Rom. 5. 19. by the obedience of one many were made Righteous.
as the like cannot be done by Man or Angel, Rom. 5. 19. by the Obedience of one many were made Righteous.
c-acp dt j vmbx vbi vdn p-acp n1 cc n1, np1 crd crd p-acp dt n1 pp-f crd d vbdr vvn j.
(33) part (DIV3)
497
Page 85
3062
Phil. 2. 7. He humbled himself, and became obedient to the death, even the death of the Cross; this commendeth Obedience to us.Philip 2. 7. He humbled himself, and became obedient to the death, even the death of the Cross; this commends obedience to us.
np1 crd crd pns31 vvn px31, cc vvd j p-acp dt n1, av dt n1 pp-f dt n1; d vvz n1 p-acp pno12.
(33) part (DIV3)
497
Page 85
3063
it was an Act of Love, Gal. 2. 20. Who loved me and gave himself for me. Rev. 1. 5. To him that loved us,
it was an Act of Love, Gal. 2. 20. Who loved me and gave himself for me. Rev. 1. 5. To him that loved us,
pn31 vbds dt n1 pp-f n1, np1 crd crd r-crq vvd pno11 cc vvd px31 p-acp pno11. n1 crd crd p-acp pno31 cst vvd pno12,
(33) part (DIV3)
497
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3064
and washed us from our sins in his blood. and washed us from our Sins in his blood.
cc vvn pno12 p-acp po12 n2 p-acp po31 n1.
(33) part (DIV3)
497
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3065
He thought no price too dear for our Salvation, let us love him again who loved us first;
He Thought no price too dear for our Salvation, let us love him again who loved us First;
pns31 vvd dx n1 av j-jn p-acp po12 n1, vvb pno12 vvi pno31 av r-crq vvd pno12 ord;
(33) part (DIV3)
497
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3066
1 Ioh. 4. 19. We love him because he first loved us.
1 John 4. 19. We love him Because he First loved us.
crd np1 crd crd pns12 vvb pno31 c-acp pns31 ord vvd pno12.
(33) part (DIV3)
497
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3067
And be contented to suffer with him and for him, that we may enter into his Glory;
And be contented to suffer with him and for him, that we may enter into his Glory;
cc vbi vvn pc-acp vvi p-acp pno31 cc p-acp pno31, cst pns12 vmb vvi p-acp po31 n1;
(33) part (DIV3)
497
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3068
Rom. 8. 17. If so be that we suffer with him, that we may be also glorified together, if he call us thereunto.Rom. 8. 17. If so be that we suffer with him, that we may be also glorified together, if he call us thereunto.
np1 crd crd cs av vbi cst pns12 vvb p-acp pno31, cst pns12 vmb vbi av vvn av, cs pns31 vvb pno12 av.
(33) part (DIV3)
497
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2. Feel the Vertue of it in Heart and Conscience.
2. Feel the Virtue of it in Heart and Conscience.
crd vvb dt n1 pp-f pn31 p-acp n1 cc n1.
(33) part (DIV3)
498
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In Heart, by our dying to sin, then we are planted into the likeness of his death;
In Heart, by our dying to since, then we Are planted into the likeness of his death;
p-acp n1, p-acp po12 j-vvg p-acp n1, cs pns12 vbr vvn p-acp dt n1 pp-f po31 n1;
(33) part (DIV3)
498
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3071
Rom. 6. 5. They that are Christs have crucified the flesh with the affections and lusts thereof. Rom. 6. 5. They that Are Christ have Crucified the Flesh with the affections and Lustiest thereof.
np1 crd crd pns32 d vbr npg1 vhb vvd dt n1 p-acp dt n2 cc n2 av.
(33) part (DIV3)
498
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Gal. 5. 24. Who his own self bare our sins in his body on the tree, that we being dead to sin should live unto righteousness. Gal. 5. 24. Who his own self bore our Sins in his body on the tree, that we being dead to since should live unto righteousness.
np1 crd crd r-crq po31 d n1 vvd po12 n2 p-acp po31 n1 p-acp dt n1, cst pns12 vbg j p-acp n1 vmd vvi p-acp n1.
(33) part (DIV3)
498
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3073
Then Glory in it, Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Iesus Christ, by whom the world is crucified to me, and I unto the world.
Then Glory in it, Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Iesus christ, by whom the world is Crucified to me, and I unto the world.
av n1 p-acp pn31, np1 crd crd np1 vvb cst pns11 vmd n1 vvi p-acp dt n1 pp-f po12 n1 np1 np1, p-acp ro-crq dt n1 vbz vvn p-acp pno11, cc pns11 p-acp dt n1.
(33) part (DIV3)
498
Page 86
3074
In Conscience, 1 Ioh. 5. 10:
In Conscience, 1 John 5. 10:
p-acp n1, crd np1 crd crd:
(33) part (DIV3)
498
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He that believeth in the son of God hath the witness in himself, &c. Heb. 12. 24. And to Iesus the Mediator of the new covenant, He that Believeth in the son of God hath the witness in himself, etc. Hebrew 12. 24. And to Iesus the Mediator of the new Covenant,
pns31 cst vvz p-acp dt n1 pp-f np1 vhz dt n1 p-acp px31, av np1 crd crd cc p-acp np1 dt n1 pp-f dt j n1,
(33) part (DIV3)
498
Page 86
3076
and to the blood of sprinkling that speaketh better things than the blood of Abel; and to the blood of sprinkling that speaks better things than the blood of Abel;
cc p-acp dt n1 pp-f vvg cst vvz jc n2 cs dt n1 pp-f np1;
(33) part (DIV3)
498
Page 86
3077
doth it appease our guilty fears, and purge our Consciences from the stain and guilt of sin. III. The State of Future Glory and Felicity.
does it appease our guilty fears, and purge our Consciences from the stain and guilt of since. III. The State of Future Glory and Felicity.
vdz pn31 vvi po12 j n2, cc vvi po12 n2 p-acp dt n1 cc n1 pp-f n1. np1. dt n1 pp-f j-jn n1 cc n1.
(33) part (DIV3)
498
Page 86
3078
1. The dead in the Lord are not perished, but live for ever with God in Heaven;
1. The dead in the Lord Are not perished, but live for ever with God in Heaven;
crd dt j p-acp dt n1 vbr xx vvn, cc-acp vvb p-acp av p-acp np1 p-acp n1;
(33) part (DIV3)
500
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for here they appear long after their departure hence, Luk. 20. 38. He is not the God of the dead but of the living, for all live unto him.
for Here they appear long After their departure hence, Luk. 20. 38. He is not the God of the dead but of the living, for all live unto him.
c-acp av pns32 vvb av-j p-acp po32 n1 av, np1 crd crd pns31 vbz xx dt n1 pp-f dt j cc-acp pp-f dt j-vvg, p-acp d vvb p-acp pno31.
(33) part (DIV3)
500
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3080
They all live to God though they are gone out of the sphere of our commerce, they have another Life with God.
They all live to God though they Are gone out of the sphere of our commerce, they have Another Life with God.
pns32 d vvb p-acp np1 cs pns32 vbr vvn av pp-f dt n1 pp-f po12 n1, pns32 vhb j-jn n1 p-acp np1.
(33) part (DIV3)
500
Page 87
3081
Now fix this in your hearts, for many carry it so as if there were no Immortality or Life to come;
Now fix this in your hearts, for many carry it so as if there were no Immortality or Life to come;
av vvb d p-acp po22 n2, p-acp d vvb pn31 av c-acp cs pc-acp vbdr dx n1 cc n1 pc-acp vvi;
(33) part (DIV3)
500
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3082
we do not vanish into the Air when we die;
we do not vanish into the Air when we die;
pns12 vdb xx vvi p-acp dt n1 c-crq pns12 vvb;
(33) part (DIV3)
500
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3083
Moses is somewhere, and Elias somewhere, in the Hand of God, and can appear when God will have them.Moses is somewhere, and Elias somewhere, in the Hand of God, and can appear when God will have them.
np1 vbz av, cc np1 av, p-acp dt n1 pp-f np1, cc vmb vvi c-crq np1 vmb vhi pno32.
(33) part (DIV3)
500
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2. The Saints appeared in a true, and in their own Bodies, to establish the Faith of the Resurrection;
2. The Saints appeared in a true, and in their own Bodies, to establish the Faith of the Resurrection;
crd dt n2 vvd p-acp dt j, cc p-acp po32 d n2, pc-acp vvi dt n1 pp-f dt n1;
(33) part (DIV3)
501
Page 87
3085
their bodies were reserved for this use;
their bodies were reserved for this use;
po32 n2 vbdr vvn p-acp d n1;
(33) part (DIV3)
501
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3086
one of them was already in Glory in soul and body, the other now raised out of the dust after many years Burial;
one of them was already in Glory in soul and body, the other now raised out of the dust After many Years Burial;
crd pp-f pno32 vbds av p-acp n1 p-acp n1 cc n1, dt n-jn av vvn av pp-f dt n1 p-acp d n2 n1;
(33) part (DIV3)
501
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and why cannot God gather up our dust again and enliven it, that we may accompany Christ at his coming.
and why cannot God gather up our dust again and enliven it, that we may accompany christ At his coming.
cc q-crq vmbx n1 vvb a-acp po12 n1 av cc vvi pn31, cst pns12 vmb vvi np1 p-acp po31 n-vvg.
(33) part (DIV3)
501
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3. This Instance sheweth also the Degrees of Glory. All the Saints have their Portion in Bliss, but not a just equality.
3. This Instance shows also the Degrees of Glory. All the Saints have their Portion in Bliss, but not a just equality.
crd d n1 vvz av dt n2 pp-f n1. av-d dt n2 vhb po32 n1 p-acp n1, cc-acp xx dt j n1.
(33) part (DIV3)
502
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Moses and Elias appeared in Glory, not Enoch; nor were any of the rest admitted to this solemnity.Moses and Elias appeared in Glory, not Enoch; nor were any of the rest admitted to this solemnity.
np1 cc np1 vvd p-acp n1, xx np1; ccx vbdr d pp-f dt n1 vvn p-acp d n1.
(33) part (DIV3)
502
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3090
Here were three choice disciples, when the rest stood at a remote distance;
Here were three choice Disciples, when the rest stood At a remote distance;
av vbdr crd j n2, c-crq dt n1 vvd p-acp dt j n1;
(33) part (DIV3)
502
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so two glorified Saints, but the rest not admitted to this Honour, but stood waiting for his glorious Ascension.
so two glorified Saints, but the rest not admitted to this Honour, but stood waiting for his glorious Ascension.
av crd vvn n2, cc-acp dt n1 xx vvn p-acp d n1, cc-acp vvd vvg p-acp po31 j n1.
(33) part (DIV3)
502
Page 87
3092
There is difference on Earth in the Worldly State, some have greater Riches, Honours and Dignity than others;
There is difference on Earth in the Worldly State, Some have greater Riches, Honours and Dignity than Others;
pc-acp vbz n1 p-acp n1 p-acp dt j n1, d vhb jc n2, ng1 cc n1 cs n2-jn;
(33) part (DIV3)
502
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difference in the Church, both in Gifts and Graces; yea a difference in Hell, some have a hotter, others a cooler punishment;
difference in the Church, both in Gifts and Graces; yea a difference in Hell, Some have a hotter, Others a cooler punishment;
n1 p-acp dt n1, av-d p-acp n2 cc n2; uh dt n1 p-acp n1, d vhb dt jc, ng2-jn av jc n1;
(33) part (DIV3)
502
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3094
so in Heaven, according to eminency in Holiness and Faithfulness with God; otherwise there would not be a suitableness in Gods dispensations.
so in Heaven, according to eminency in Holiness and Faithfulness with God; otherwise there would not be a suitableness in God's dispensations.
av p-acp n1, vvg p-acp n1 p-acp n1 cc n1 p-acp np1; av pc-acp vmd xx vbi dt n1 p-acp npg1 n2.
(33) part (DIV3)
502
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4. The perfect subjection of the glorified spirits to the will of God, either to remain in the Vision of God,
4. The perfect subjection of the glorified spirits to the will of God, either to remain in the Vision of God,
crd dt j n1 pp-f dt vvn n2 p-acp dt n1 pp-f np1, av-d pc-acp vvi p-acp dt n1 pp-f np1,
(33) part (DIV3)
503
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or to be imployed in the service of their Redeemer;
or to be employed in the service of their Redeemer;
cc pc-acp vbi vvn p-acp dt n1 pp-f po32 n1;
(33) part (DIV3)
503
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we should think that a self-denial, which they count an Happiness, to come from Heaven to Mount Tabor; they take up,
we should think that a self-denial, which they count an Happiness, to come from Heaven to Mount Tabor; they take up,
pns12 vmd vvi d dt n1, r-crq pns32 vvb dt n1, pc-acp vvi p-acp n1 pc-acp vvi n1; pns32 vvb a-acp,
(33) part (DIV3)
503
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or lay down a body, as God pleaseth. Heaven is a state not onely of perfect Happiness, but of exact conformity to God.
or lay down a body, as God Pleases. Heaven is a state not only of perfect Happiness, but of exact conformity to God.
cc vvd a-acp dt n1, c-acp np1 vvz. n1 vbz dt n1 xx av-j pp-f j n1, cc-acp pp-f j n1 p-acp np1.
(33) part (DIV3)
503
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5. We shall have the Company of the Blessed Saints in Heaven.
5. We shall have the Company of the Blessed Saints in Heaven.
crd pns12 vmb vhi dt n1 pp-f dt j-vvn n2 p-acp n1.
(33) part (DIV3)
504
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3100
The disciples here did not onely enjoy the company and sight of Christ, but the company and sight of Moses and Elias, being glorified Saints; so in the Heavenly Life;
The Disciples Here did not only enjoy the company and sighed of christ, but the company and sighed of Moses and Elias, being glorified Saints; so in the Heavenly Life;
dt n2 av vdd xx av-j vvi dt n1 cc n1 pp-f np1, cc-acp dt n1 cc n1 pp-f np1 cc np1, vbg vvn n2; av p-acp dt j n1;
(33) part (DIV3)
504
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3101
Mat. 8. 11. It is made a part of our blessedness in the Kingdome of God, to sit down with Abraham, Isaac and Iacob; Mathew 8. 11. It is made a part of our blessedness in the Kingdom of God, to fit down with Abraham, Isaac and Iacob;
np1 crd crd pn31 vbz vvn dt n1 pp-f po12 n1 p-acp dt n1 pp-f np1, pc-acp vvi a-acp p-acp np1, np1 cc np1;
(33) part (DIV3)
504
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3102
And Heb. 12. 23. Ye are come to the general assembly and church of the first-born, which are written in heaven,
And Hebrew 12. 23. You Are come to the general assembly and Church of the firstborn, which Are written in heaven,
cc np1 crd crd pn22 vbr vvn p-acp dt j n1 cc n1 pp-f dt j, r-crq vbr vvn p-acp n1,
(33) part (DIV3)
504
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and to God the judge of all, and to the spirits of just men made perfect. and to God the judge of all, and to the spirits of just men made perfect.
cc p-acp np1 dt n1 pp-f d, cc p-acp dt n2 pp-f j n2 vvd j.
(33) part (DIV3)
504
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3104
Here we are ioyned to them by Faith and Hope; there by sight and Fellowship.
Here we Are joined to them by Faith and Hope; there by sighed and Fellowship.
av pns12 vbr vvn p-acp pno32 p-acp n1 cc n1; a-acp p-acp n1 cc n1.
(33) part (DIV3)
504
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3105
The company of wicked Men is now grievous and tedious to us, Ezek. 2. 6. but we shall have better company hereafter, here we often part with our choicest Friends and Acquaintance,
The company of wicked Men is now grievous and tedious to us, Ezekiel 2. 6. but we shall have better company hereafter, Here we often part with our Choicest Friends and Acquaintance,
dt n1 pp-f j n2 vbz av j cc j p-acp pno12, np1 crd crd p-acp pns12 vmb vhi jc n1 av, av pns12 av vvb p-acp po12 js n2 cc n1,
(33) part (DIV3)
504
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3106
but there we shall meet and never part more;
but there we shall meet and never part more;
cc-acp a-acp pns12 vmb vvi cc av-x vvb av-dc;
(33) part (DIV3)
504
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3107
It is not to be imagined but that we shall have the comfort of our glorified Fellowcreatures.
It is not to be imagined but that we shall have the Comfort of our glorified Fellowcreatures.
pn31 vbz xx pc-acp vbi vvn p-acp cst pns12 vmb vhi dt n1 pp-f po12 vvn n2.
(33) part (DIV3)
504
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3108
The Body hath its Objects and Felicity fit for a Body.
The Body hath its Objects and Felicity fit for a Body.
dt n1 vhz po31 n2 cc n1 j p-acp dt n1.
(33) part (DIV3)
504
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3109
6. The Saints shall know one another, as the disciples knew Moses and Elias, though not by Countenance, having never seen them before, but by Revelation;
6. The Saints shall know one Another, as the Disciples knew Moses and Elias, though not by Countenance, having never seen them before, but by Revelation;
crd dt n2 vmb vvi pi j-jn, c-acp dt n2 vvd np1 cc np1, cs xx p-acp n1, vhg av vvn pno32 a-acp, cc-acp p-acp n1;
(33) part (DIV3)
505
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Christ told them who they were, and we who have known before our old Acquaintance shall know them again.
christ told them who they were, and we who have known before our old Acquaintance shall know them again.
np1 vvd pno32 r-crq pns32 vbdr, cc pns12 q-crq vhb vvn p-acp po12 j n1 vmb vvi pno32 av.
(33) part (DIV3)
505
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3111
Memory is not abolished, but perfected; we shall make one body, one society;
Memory is not abolished, but perfected; we shall make one body, one society;
n1 vbz xx vvn, cc-acp vvn; pns12 vmb vvi crd n1, crd n1;
(33) part (DIV3)
505
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now we shall not converse as strangers, Abraham knew Lazarus, Luk. 16. 25. Ministers, 1 Thes. 2. 19. What is our hope or joy or crown of Rejoycing, are not even ye in the presence of our Lord Iesus Christ at his coming.
now we shall not converse as Strangers, Abraham knew Lazarus, Luk. 16. 25. Ministers, 1 Thebes 2. 19. What is our hope or joy or crown of Rejoicing, Are not even you in the presence of our Lord Iesus christ At his coming.
av pns12 vmb xx vvi p-acp n2, np1 vvd np1, np1 crd crd np1, crd np1 crd crd q-crq vbz po12 n1 cc n1 cc n1 pp-f vvg, vbr xx av pn22 p-acp dt n1 pp-f po12 n1 np1 np1 p-acp po31 n-vvg.
(33) part (DIV3)
505
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3113
Christs Argument, Luk. 16. 9. Make to your selves friends of the mamon of unrighteousness, that when ye fail they may receive you into everlasting habitations.
Christ Argument, Luk. 16. 9. Make to your selves Friends of the Mammon of unrighteousness, that when you fail they may receive you into everlasting habitations.
npg1 n1, np1 crd crd vvb p-acp po22 n2 n2 pp-f dt n1 pp-f n1, cst c-crq pn22 vvb pns32 vmb vvi pn22 p-acp j n2.
(33) part (DIV3)
505
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3114
Angels know not onely themselves, but all the Elect now;
Angels know not only themselves, but all the Elect now;
n2 vvb xx av-j px32, cc-acp d dt n1 av;
(33) part (DIV3)
505
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3115
how else do they Minister about them, they know the least believer, Math. 18. 10. Take heed that ye offend not one of these little ones,
how Else do they Minister about them, they know the least believer, Math. 18. 10. Take heed that you offend not one of these little ones,
q-crq av vdb pns32 vvi p-acp pno32, pns32 vvb dt ds n1, np1 crd crd vvb n1 cst pn22 vvb xx pi pp-f d j pi2,
(33) part (DIV3)
505
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for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven. for I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven.
c-acp pns11 vvb p-acp pn22, cst p-acp n1 po32 n2 vdb av vvi dt n1 pp-f po11 n1 r-crq vbz p-acp n1.
(33) part (DIV3)
505
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3117
And they are at length to gather them from the four Winds, Matth. 13. 41. The son of man shall send forth his Angels,
And they Are At length to gather them from the four Winds, Matthew 13. 41. The son of man shall send forth his Angels,
cc pns32 vbr p-acp n1 pc-acp vvi pno32 p-acp dt crd n2, np1 crd crd dt n1 pp-f n1 vmb vvi av po31 n2,
(33) part (DIV3)
505
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3118
and they shall gather out of his kingdom all things that do offend. 7. The Conference of the Blessed Saints;and they shall gather out of his Kingdom all things that do offend. 7. The Conference of the Blessed Saints;
cc pns32 vmb vvi av pp-f po31 n1 d n2 cst vdb vvi. crd dt n1 pp-f dt j-vvn n2;
(33) part (DIV3)
505
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we shall be with them, speak to them, hear them speak to us, though not after an earthly manner.
we shall be with them, speak to them, hear them speak to us, though not After an earthly manner.
pns12 vmb vbi p-acp pno32, vvb p-acp pno32, vvb pno32 vvi p-acp pno12, cs xx p-acp dt j n1.
(33) part (DIV3)
506
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3120
We have now Bodies, and so Tongues and Lips, which are the Instrument of Speech; Ears, which are the Instruments of Hearing;
We have now Bodies, and so Tongues and Lips, which Are the Instrument of Speech; Ears, which Are the Instruments of Hearing;
pns12 vhb av n2, cc av n2 cc n2, r-crq vbr dt n1 pp-f n1; n2, r-crq vbr dt n2 pp-f vvg;
(33) part (DIV3)
506
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now these would seem vain, and to no purpose, if there were no use of Speech and Hearing.
now these would seem vain, and to no purpose, if there were no use of Speech and Hearing.
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It was a blessed thing for Peter, Iames and Iohn, to stand by and hear the conference between Christ, Moses and Elias, 1 King 10. 8. Happy are thy men, happy are these thy servants which stand continually before thee, and hear thy Wisdom.
It was a blessed thing for Peter, James and John, to stand by and hear the conference between christ, Moses and Elias, 1 King 10. 8. Happy Are thy men, happy Are these thy Servants which stand continually before thee, and hear thy Wisdom.
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Much more may it be said here.
Much more may it be said Here.
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USE. Well then, Christian Religion is True, Christs Death Necessary, Eternal Life Certain, Oh let our Time,USE. Well then, Christian Religion is True, Christ Death Necessary, Eternal Life Certain, O let our Time,
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and Hearts and Care be taken up about these great and glorious things, Meditate on them, seek after them,
and Hearts and Care be taken up about these great and glorious things, Meditate on them, seek After them,
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first begin with the sureness of Christian Doctrine, that you may lay a good Foundation that Christ is the Teacher of the Church, who hath brought life and immortality to light through the Gospel, 2 Tim. 1. 10. then penitently sue out your Pardon, in the name of Christ, depending on the Merit of his Death,
First begin with the sureness of Christian Doctrine, that you may lay a good Foundation that christ is the Teacher of the Church, who hath brought life and immortality to Light through the Gospel, 2 Tim. 1. 10. then penitently sue out your Pardon, in the name of christ, depending on the Merit of his Death,
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and make this Eternal Life and Happiness your choice, and the scope of your Life and Conversation, 2 Cor. 4. 18. While we look not at the things which are seen,
and make this Eternal Life and Happiness your choice, and the scope of your Life and Conversation, 2 Cor. 4. 18. While we look not At the things which Are seen,
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but at the things which are not seen, for the things which are seen are temporal,
but At the things which Are not seen, for the things which Are seen Are temporal,
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but the things which are not seen are Eternal. but the things which Are not seen Are Eternal.
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SERMON. IV. MATTH. 17. 4. Then answered Peter and said unto Iesus, Lord it is good for us to be here;
SERMON. IV. MATTHEW. 17. 4. Then answered Peter and said unto Iesus, Lord it is good for us to be Here;
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if thou wilt let us make three Tabernacles, one for Thee, and one for Moses, and one for Elias.
if thou wilt let us make three Tabernacles, one for Thee, and one for Moses, and one for Elias.
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With LUKE 9. 32, 33. But Peter and they that were with him were heavy with sleep,
With LYCIA 9. 32, 33. But Peter and they that were with him were heavy with sleep,
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and when they were awake they saw his Glory, and the two men that stood with him.
and when they were awake they saw his Glory, and the two men that stood with him.
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And it came to pass as they departed from him, Peter said unto Iesus, Master, it is good for us to be here,
And it Come to pass as they departed from him, Peter said unto Iesus, Master, it is good for us to be Here,
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and let us make three Tabernacles, one for Thee, and one for Moses, and one for Elias, not knowing what he said.
and let us make three Tabernacles, one for Thee, and one for Moses, and one for Elias, not knowing what he said.
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WE are upon the Adjuncts of Christs Transfiguration. The first was the Appearance of Moses and Elias talking with him.
WE Are upon the Adjuncts of Christ Transfiguration. The First was the Appearance of Moses and Elias talking with him.
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The Second is the entertainment which the Apostles gave to this glorious dispensation, or their behaviour under it. Three Things are Observable. 1. Their Posture for some while,
The Second is the entertainment which the Apostles gave to this glorious Dispensation, or their behaviour under it. Three Things Are Observable. 1. Their Posture for Some while,
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and Peter and they that were with him were heavy with sleep. 2. Peters Motion when they were awake, let us build here three Tabernacles. 3. The Censure of it, not knowing what he said.
and Peter and they that were with him were heavy with sleep. 2. Peter's Motion when they were awake, let us built Here three Tabernacles. 3. The Censure of it, not knowing what he said.
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First, Their Posture after the Transfiguration was begun, and Peter, and they that were with him were heavy with sleep.
First, Their Posture After the Transfiguration was begun, and Peter, and they that were with him were heavy with sleep.
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This sleep might arise either from a common natural cause, or from a special cause peculiar to this dispensation.
This sleep might arise either from a Common natural cause, or from a special cause peculiar to this Dispensation.
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1. A common natural cause, being tyred with labour in ascending the Mountain, for it was NONLATINALPHABET, exceeding high.
1. A Common natural cause, being tired with labour in ascending the Mountain, for it was, exceeding high.
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Or it was with watching, for they tarried there all night, and Christ continued long in Prayer,
Or it was with watching, for they tarried there all night, and christ continued long in Prayer,
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and possibly being a little withdrawn from them, as in his Agonies, he was Transfigured before them.
and possibly being a little withdrawn from them, as in his Agonies, he was Transfigured before them.
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2. The special cause of this sleep was the extraordinary Apparition, as the Prophets often were in a deep sleep and trance,
2. The special cause of this sleep was the extraordinary Apparition, as the prophets often were in a deep sleep and trance,
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when they saw the like, Dan. 8. 18. As the Angel Gabriel was speaking to me, I fell into a deep sleep, with my face towards the ground.
when they saw the like, Dan. 8. 18. As the Angel Gabriel was speaking to me, I fell into a deep sleep, with my face towards the ground.
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Again Dan. 10. 9. When I heard his voice, then was I in a deep sleep.
Again Dan. 10. 9. When I herd his voice, then was I in a deep sleep.
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So the Prophet Zechariah in the midst of his Visions, Zech. 4. 1. The Angel of the Lord wakened me as one in a deep sleep, any eminent passion causeth sleep,
So the Prophet Zechariah in the midst of his Visions, Zechariah 4. 1. The Angel of the Lord wakened me as one in a deep sleep, any eminent passion Causes sleep,
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and they were astonished so with these visions and representations, that nature fainted under them,
and they were astonished so with these visions and representations, that nature fainted under them,
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and they fell into a sleep, so the Apostles seeing Christ in the midst of fervent Prayers Transfigured before them.
and they fell into a sleep, so the Apostles seeing christ in the midst of fervent Prayers Transfigured before them.
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Now whether it came from the one cause or from the other, we must conclude this sleep was a weakness on their parts,
Now whither it Come from the one cause or from the other, we must conclude this sleep was a weakness on their parts,
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but directed and overruled by God for just and wise Reasons.
but directed and overruled by God for just and wise Reasons.
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1. It was a weakness and infirmity on their part, for questionless they were to attend with all vigilancy to this manifestation of our Saviours glory,
1. It was a weakness and infirmity on their part, for questionless they were to attend with all vigilancy to this manifestation of our Saviors glory,
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and observe the passages of it, why else did he take them into the Mountain a part,
and observe the passages of it, why Else did he take them into the Mountain a part,
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but as Witnesses of it, as they were to watch in his Agonies, so in his Transfiguration it was a fault then, Mat. 26. 40. When he cometh he findeth them asleep.
but as Witnesses of it, as they were to watch in his Agonies, so in his Transfiguration it was a fault then, Mathew 26. 40. When he comes he finds them asleep.
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What could you not watch with me one hour. What could you not watch with me one hour.
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But the best men are clogged with humane infirmities, in the most glorious manifestations of God to them.
But the best men Are clogged with humane infirmities, in the most glorious manifestations of God to them.
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2. The Providence of God is to be observed in this sleep;
2. The Providence of God is to be observed in this sleep;
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that which came to pass through their Fault was ordered by Gods Providence, for if they had been awake they had heard all the discourse that passed between Christ and the two great Prophets, which neither their present condition,
that which Come to pass through their Fault was ordered by God's Providence, for if they had been awake they had herd all the discourse that passed between christ and the two great prophets, which neither their present condition,
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nor the state of the time did permit.
nor the state of the time did permit.
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Christ had told them that he should suffer an ignominious death, which they did not throughly understand,
christ had told them that he should suffer an ignominious death, which they did not thoroughly understand,
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nor could they reconcile it with the present thoughts which they had of the Messiah, nor was it fit for them to hear all,
nor could they reconcile it with the present thoughts which they had of the Messiah, nor was it fit for them to hear all,
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how the death of Christ was foretold in the Prophesies prefigured in the Sacrifices, shadowed out in all the rest of the Types of the Law,
how the death of christ was foretold in the prophecies prefigured in the Sacrifices, shadowed out in all the rest of the Types of the Law,
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and sung of in the book of Psalms to satisfie the Justice of God, and open a way for his Mercy,
and sung of in the book of Psalms to satisfy the justice of God, and open a Way for his Mercy,
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and the gift of the Holy Spirit.
and the gift of the Holy Spirit.
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Christ would not have the great work of his dying hindered, and these things they were not to learn from Moses and Elias, but he would teach them himself after the Resurrection, Luke 24. 44, 45, 46. These are the words that I spake unto you while I was yet with you, that all things must be fulfilled which were written in the Law of Moses,
christ would not have the great work of his dying hindered, and these things they were not to Learn from Moses and Elias, but he would teach them himself After the Resurrection, Lycia 24. 44, 45, 46. These Are the words that I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the Law of Moses,
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and in the Prophets, and in the Psalms concerning me, then opened he their eyes that they might understand the Scriptures,
and in the prophets, and in the Psalms Concerning me, then opened he their eyes that they might understand the Scriptures,
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and said unto them, thus it is written, and thus it behoved Christ to suffer and to rise from the dead the third day. and said unto them, thus it is written, and thus it behooved christ to suffer and to rise from the dead the third day.
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And the full knowledge of them was reserved till the pouring out of the Spirit on the day of Pentecost:
And the full knowledge of them was reserved till the pouring out of the Spirit on the day of Pentecost:
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if they had heard them now they would have begotten scruples, and troublesome thoughts in their minds, and hindered the present service.
if they had herd them now they would have begotten scruples, and troublesome thoughts in their minds, and hindered the present service.
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Observe hence our weakness during the time we are invironed with mortality, that we cannot bear up long under spiritual duties, either our hearts are soon overcharged with wonder & astonishment,
Observe hence our weakness during the time we Are environed with mortality, that we cannot bear up long under spiritual duties, either our hearts Are soon overcharged with wonder & astonishment,
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or else we yield to natural infirmities; however let it be a warning to us against sleepiness in the worship of God.
or Else we yield to natural infirmities; however let it be a warning to us against sleepiness in the worship of God.
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It is true the best may be surprized with it, as here Christs Disciples; yet it was a sin in them to be asleep when Christ was at Prayers,
It is true the best may be surprised with it, as Here Christ Disciples; yet it was a since in them to be asleep when christ was At Prayers,
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and it is a sin God hath severely punished, witness Eutychus, Acts 20. 9. And there sat in the window a young man named Eutychus, being faln into a deep sleep,
and it is a since God hath severely punished, witness Eutychus, Acts 20. 9. And there sat in the window a young man nam Eutychus, being fallen into a deep sleep,
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and as Paul was long Preaching he sunk down with sleep, and fell down from the third loft, and was taken up dead. and as Paul was long Preaching he sunk down with sleep, and fell down from the third loft, and was taken up dead.
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Mark though the Sermon continued till midnight, and it was a youth that slept, yet he fell down as dead:
Mark though the Sermon continued till midnight, and it was a youth that slept, yet he fell down as dead:
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it was a small sin, a sin of infirmity, a boys sin, yet God would leave this warning, I do not animadvert too severely upon this infirmity, only give you caution;
it was a small since, a since of infirmity, a boys since, yet God would leave this warning, I do not animadvert too severely upon this infirmity, only give you caution;
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Christ praying all night on mount Tabor, this weakness prevailed on these choice Apostles, and elsewhere during the time of Christs Agonies,
christ praying all night on mount Tabor, this weakness prevailed on these choice Apostles, and elsewhere during the time of Christ Agonies,
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yet we are to strive against it, and be sure it may be said of us as of them, Mark 26. 41. The spirit is willing but the flesh is weak.
yet we Are to strive against it, and be sure it may be said of us as of them, Mark 26. 41. The Spirit is willing but the Flesh is weak.
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Make conscience of avoiding this sin, do not compose your selves to sleep, do not come to these duties spent with labours,
Make conscience of avoiding this since, do not compose your selves to sleep, do not come to these duties spent with labours,
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and Worldly cares, nor clogged with excess of meat or drink, nor having defrauded our selves of necessary refreshing by sleep, by vain pleasures the night before.
and Worldly Cares, nor clogged with excess of meat or drink, nor having defrauded our selves of necessary refreshing by sleep, by vain pleasures the night before.
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Secondly, Their carriage when they were awake, when they awaked they saw his Glory, and the two men that stood with them, they saw Christ transfigured before they fell asleep,
Secondly, Their carriage when they were awake, when they awaked they saw his Glory, and the two men that stood with them, they saw christ transfigured before they fell asleep,
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but I think they saw not Moses and Elias before, but now saw them, that they might give testimony of it to the Church, not by common fame,
but I think they saw not Moses and Elias before, but now saw them, that they might give testimony of it to the Church, not by Common fame,
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and hear say, but as eye Witnesses, and they knew Moses and Elias either by information from Christ,
and hear say, but as eye Witnesses, and they knew Moses and Elias either by information from christ,
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or some secret instinct and Revelation of the Spirit, or as hearing some part of the discourse they heard enough to shew what they were,
or Some secret instinct and Revelation of the Spirit, or as hearing Some part of the discourse they herd enough to show what they were,
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or what the general matter of their discourse was.
or what the general matter of their discourse was.
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But that which is most remarkable is Peters motion and proposal, It came to pass to pass as they departed from him, just as they were parting Peter said, Lord it is good for us to be here, let us make three Tabernacles, one for Thee, one for Moses, and one for Elias.
But that which is most remarkable is Peter's motion and proposal, It Come to pass to pass as they departed from him, just as they were parting Peter said, Lord it is good for us to be Here, let us make three Tabernacles, one for Thee, one for Moses, and one for Elias.
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He mentioned no distinct Tabernacle for himself and fellow Disciples, because they would be with Christ attending on their Master in his Tent.
He mentioned no distinct Tabernacle for himself and fellow Disciples, Because they would be with christ attending on their Master in his Tent.
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The Motion in the general is rash, sudden and unadvised, but being made by a good man though under a passion, there is something good and something bad in it.
The Motion in the general is rash, sudden and unadvised, but being made by a good man though under a passion, there is something good and something bade in it.
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1. That which was good in it is, he yet retaineth his Reverence.
1. That which was good in it is, he yet retaineth his reverence.
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1. That he submitteth his proposal to the judgement of his Lord and Master, wherein he expresseth his Reverence of Christ, Lord if thou wilt;
1. That he submitteth his proposal to the judgement of his Lord and Master, wherein he Expresses his reverence of christ, Lord if thou wilt;
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he desireth a continuance of this dispensation, leaveth it to his consent, acknowledging herein his Wisdom and Authority.
he Desires a Continuance of this Dispensation, Leaveth it to his consent, acknowledging herein his Wisdom and authority.
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2. It sheweth the valuableness and felicity of conversing with Christ, and the glorified Saints;
2. It shows the valuableness and felicity of conversing with christ, and the glorified Saints;
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for when but two of them appear in Glory talking with Christ, Peter said it is good to be here, to continue and abide in this place together with thy self, Moses and Elias. What a blessed dignity is this, the Glory of Heaven is so ravishing and satisfactory to the soul, that the soul can rest in the least glimpse and degree of it.
for when but two of them appear in Glory talking with christ, Peter said it is good to be Here, to continue and abide in this place together with thy self, Moses and Elias. What a blessed dignity is this, the Glory of Heaven is so ravishing and satisfactory to the soul, that the soul can rest in the least glimpse and degree of it.
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If a glimpse, what is the fulness, if the splendor of his humanity not yet Glorified be so great what is the Glory of his Godhead? If a fight of these things at a distance, what is the participation,
If a glimpse, what is the fullness, if the splendour of his humanity not yet Glorified be so great what is the Glory of his Godhead? If a fight of these things At a distance, what is the participation,
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when the Glory shall be revealed in us, or we shall appear with him in Glory? If Moses and Elias, what is the company of all the Saints and Angels? If it be thus at Mount Tabor, what will it be in Heaven,
when the Glory shall be revealed in us, or we shall appear with him in Glory? If Moses and Elias, what is the company of all the Saints and Angels? If it be thus At Mount Tabor, what will it be in Heaven,
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when all the World is renewed, and refined, and the Church gathered together in one great Assembly.
when all the World is renewed, and refined, and the Church gathered together in one great Assembly.
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3. The nature of a state of Glory, and how easily it maketh us to forget all things here below, Peter had a Family,
3. The nature of a state of Glory, and how Easily it makes us to forget all things Here below, Peter had a Family,
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and Houshold affairs to mind, for we read in the Gospel that his Wives Mother was sick and cured by Christ, Matth. 8. 14. he had Friends and a Brother called Andrew, who was one of the Disciples of Christ, left below in the Valley, Iohn 1. 40. nay he forgot his own present condition of Life, which could not long brook his remaining in that Mountain without the supply of Food, and other necessaries.
and Household affairs to mind, for we read in the Gospel that his Wives Mother was sick and cured by christ, Matthew 8. 14. he had Friends and a Brother called Andrew, who was one of the Disciples of christ, left below in the Valley, John 1. 40. nay he forgotten his own present condition of Life, which could not long brook his remaining in that Mountain without the supply of Food, and other necessaries.
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Now all this sheweth that when we are translated to Heaven we shall be so ravished with that kind of Life we shall have there,
Now all this shows that when we Are translated to Heaven we shall be so ravished with that kind of Life we shall have there,
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as that all sense and memory of things that we have left behind shall cease,
as that all sense and memory of things that we have left behind shall cease,
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as Peter being ravished with this sight and spectacle, thinketh not of Kindred, Friends or Houshold,
as Peter being ravished with this sighed and spectacle, Thinketh not of Kindred, Friends or Household,
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or any kind of Worldly comfort, but saith onely it is good to be here;
or any kind of Worldly Comfort, but Says only it is good to be Here;
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so that it teacheth us, that the delights of the other World, make us forget all our concernments here below, all shall be forgotten and swallowed up in that heavenly delight we shall have there.
so that it Teaches us, that the delights of the other World, make us forget all our concernments Here below, all shall be forgotten and swallowed up in that heavenly delight we shall have there.
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2. That which was Evil in it.
2. That which was Evil in it.
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1. That he mistook the nature of the present dispensation, this was to be a representation not a Fruition, to be transient and momentany,
1. That he mistook the nature of the present Dispensation, this was to be a representation not a Fruition, to be Transient and momentany,
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for confirmation not possession, rather a viaticum, a bit by the way, then a Feast.
for confirmation not possession, rather a viaticum, a bit by the Way, then a Feast.
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It was good and commendable to be affected with joy, and delight in the presence and company of Christ,
It was good and commendable to be affected with joy, and delight in the presence and company of christ,
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and Moses and Elias, but it was not to be rested in as their full Reward.
and Moses and Elias, but it was not to be rested in as their full Reward.
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2. If this request had taken place, the work of our Redemption had been hindred, what had become of Christs Death and Passion, which he should accomplish at Ierusalem; all our happiness dependeth on that,
2. If this request had taken place, the work of our Redemption had been hindered, what had become of Christ Death and Passion, which he should accomplish At Ierusalem; all our happiness dependeth on that,
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and if God should give way to our carnal desires, what mischief would ensue.
and if God should give Way to our carnal Desires, what mischief would ensue.
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If Christ had hearkened to him he would not have gone up to Ierusalem to suffer,
If christ had harkened to him he would not have gone up to Ierusalem to suffer,
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nor would any man living have dared to lay hands upon him while he continued in this Glory and Majesty.
nor would any man living have dared to lay hands upon him while he continued in this Glory and Majesty.
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3. This request was injurious to Moses and Elias, that they should utterly forsake their Heavenly Mansions for an abode on Earth,
3. This request was injurious to Moses and Elias, that they should utterly forsake their Heavenly Mansions for an Abided on Earth,
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and therefore to desire their continuance there, was to desire their loss, they were a little time to appear on Earth with Christ,
and Therefore to desire their Continuance there, was to desire their loss, they were a little time to appear on Earth with christ,
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and then to return to their blessedness, or to the enjoyment of the sight of God in the third Heavens.
and then to return to their blessedness, or to the enjoyment of the sighed of God in the third Heavens.
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4. It was injurious to Christ, to hope to learn something from Moses and Elias which Christ could not teach them,
4. It was injurious to christ, to hope to Learn something from Moses and Elias which christ could not teach them,
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and to equal them with his Lord and Master, in building Tabernacles for all three alike and without difference, was some lessening of his respect to Christ.
and to equal them with his Lord and Master, in building Tabernacles for all three alike and without difference, was Some lessening of his respect to christ.
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If they were to learn any thing from them they were to consult the Books not the Persons, Luke 16. 29. They have Moses and the Prophets, let them hear them, and the desires of extraordinary means argueth a contempt of ordinary.
If they were to Learn any thing from them they were to consult the Books not the Persons, Lycia 16. 29. They have Moses and the prophets, let them hear them, and the Desires of extraordinary means argue a contempt of ordinary.
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5. It was an error to imagin that Tabernacles were necessary for Moses and Elias, who now appeared in such Heavenly Glory in the Mount, they needed not earthly Houses,
5. It was an error to imagine that Tabernacles were necessary for Moses and Elias, who now appeared in such Heavenly Glory in the Mount, they needed not earthly Houses,
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and Tents, to dwell in, to defend them from the injuries of the weather, neither had they such present conveniencies to prepare them.
and Tents, to dwell in, to defend them from the injuries of the weather, neither had they such present Conveniences to prepare them.
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Thirdly, The censure of the Holy Ghost, Luke saith, not knowing what he said, In Mark chap. 9. 6. He wist not what to say, for they were sore afraid.
Thirdly, The censure of the Holy Ghost, Lycia Says, not knowing what he said, In Mark chap. 9. 6. He wist not what to say, for they were soar afraid.
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They were words of a man in a Rapture, or surprized with great astonishment. There were two affections dazled with the Majesty of this Glory, and transported with joy;
They were words of a man in a Rapture, or surprised with great astonishment. There were two affections dazzled with the Majesty of this Glory, and transported with joy;
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there was also a great fright usually, NONLATINALPHABET, such things as bring a hurt occasion fear, and also things of excellent Glory, such as surpass our present meanness;
there was also a great fright usually,, such things as bring a hurt occasion Fear, and also things of excellent Glory, such as surpass our present meanness;
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as here the change of Christs Person, and the glorious Appearance of the great Prophets, so long since separated from the commerce of mankind.
as Here the change of Christ Person, and the glorious Appearance of the great prophets, so long since separated from the commerce of mankind.
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Observe, before we proceed, the inconvenience of great and excessive Passions, they make us speak we know not what, Peter is an instance in Scripture, let us keep to him, you see him surprized with a great passion of fear,
Observe, before we proceed, the inconvenience of great and excessive Passion, they make us speak we know not what, Peter is an instance in Scripture, let us keep to him, you see him surprised with a great passion of Fear,
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when at Christs command a great draught of Fish came to hand in an unlikely time, Luke 5. 8, 9. Depart from me, for I am a sinful man, O Lord.
when At Christ command a great draught of Fish Come to hand in an unlikely time, Lycia 5. 8, 9. Depart from me, for I am a sinful man, Oh Lord.
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For he was astonished, and all that were with him, at the draught of Fishes that they had taken, you find him at other times transported with a passion of excessive Reverence or Humility, Iohn 13. 8. Lord thou shalt never wash my feet. For he was astonished, and all that were with him, At the draught of Fish that they had taken, you find him At other times transported with a passion of excessive reverence or Humility, John 13. 8. Lord thou shalt never wash my feet.
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With a passion of Love, or Pity to his Master, Lord let it be far from thee, this shall not be unto thee, when his Master had foretold his death, Mark 16. 22. in case of contempt of Christ:
With a passion of Love, or Pity to his Master, Lord let it be Far from thee, this shall not be unto thee, when his Master had foretold his death, Mark 16. 22. in case of contempt of christ:
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here with a passion of joy or ravishment, or transport of soul, Lord it is good for us to be here.
Here with a passion of joy or ravishment, or transport of soul, Lord it is good for us to be Here.
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Now all these passions were religiously exercised, but it is dangerous when Religion, which should bridle and govern our passions, is made the matter and fuel of them.
Now all these passion were religiously exercised, but it is dangerous when Religion, which should bridle and govern our passion, is made the matter and fuel of them.
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Passionate joy, or passionate fear, passionate reverence, or passionate zeal, and anger, may easily transport us to some uncomely action or motion,
Passionate joy, or passionate Fear, passionate Reverence, or passionate zeal, and anger, may Easily transport us to Some uncomely actium or motion,
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for though in all these there was Religion at top, yet sin at the bottom;
for though in all these there was Religion At top, yet since At the bottom;
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and therefore you see how much it concerneth us to moderate and reduce our selves to a due temper,
and Therefore you see how much it concerns us to moderate and reduce our selves to a due temper,
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for passion causeth us to do things without and against reason, yea to speak and do we know not what,
for passion Causes us to do things without and against reason, yea to speak and do we know not what,
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and when Religious matters over heat our affections we may erre exceedingly.
and when Religious matters over heat our affections we may err exceedingly.
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Now having opened this part of the History, let us observe something that conduceth to our practical instruction.
Now having opened this part of the History, let us observe something that conduceth to our practical instruction.
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I. Doctrine, That the state and condition of the glorified Saints, is a most delightful state and condition.I Doctrine, That the state and condition of the glorified Saints, is a most delightful state and condition.
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For when Peter had but a glimpse of it in the transfiguration of Christ, it seemed so ravishing and transporting, that here would he abide and stay by it;
For when Peter had but a glimpse of it in the transfiguration of christ, it seemed so ravishing and transporting, that Here would he abide and stay by it;
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so was he affected with joy in the company and presence of Christ, and Moses, and Elias, appearing with him, that all his natural comforts and relations were forgotten.
so was he affected with joy in the company and presence of christ, and Moses, and Elias, appearing with him, that all his natural comforts and relations were forgotten.
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This would compensate all, if once we be gotten into this blessed estate, we shall never desire to come out of it and part with it, this which the Disciples had, was but a little glimpse,
This would compensate all, if once we be got into this blessed estate, we shall never desire to come out of it and part with it, this which the Disciples had, was but a little glimpse,
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and tast of the Life to come, this must needs be so; it is called joy, Mat. 25. 21. Enter thou into the joy of thy Lord,
and taste of the Life to come, this must needs be so; it is called joy, Mathew 25. 21. Enter thou into the joy of thy Lord,
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and fulness of joy, Psal. 16. 11. In thy presence there is fulness of joy, at thy right hand there are pleasures for evermore, no better estate can be expected.and fullness of joy, Psalm 16. 11. In thy presence there is fullness of joy, At thy right hand there Are pleasures for evermore, no better estate can be expected.
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The Soul is at rest as having obtained its end.
The Soul is At rest as having obtained its end.
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And it is also proved by the priviledges and benefits the Saints shall enjoy in the world to come. 1. A Freedom from all Evil, which here are matter of Grief to us.
And it is also proved by the privileges and benefits the Saints shall enjoy in the world to come. 1. A Freedom from all Evil, which Here Are matter of Grief to us.
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And 2. The Fruition of all Good, which may any way bring Ioy, and Delight and Contentment.And 2. The Fruition of all Good, which may any Way bring Joy, and Delight and Contentment.
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1. There is a Freedom from all Evil. There is a twofold evil, either of Sin or Punishment.
1. There is a Freedom from all Evil. There is a twofold evil, either of since or Punishment.
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In Heaven there is neither Sin nor Misery.
In Heaven there is neither since nor Misery.
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1. To begin with sin, that is the worst evil, because it maketh us hateful to God,
1. To begin with since, that is the worst evil, Because it makes us hateful to God,
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and grieveth the Saints most, Rom. 7. 24. Oh wretched man that I am, who shall deliver me from the body of this Death.
and Grieveth the Saints most, Rom. 7. 24. O wretched man that I am, who shall deliver me from the body of this Death.
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If any man had cause to complain of Afflictions, Paul much more being often imprisoned, whipped, stoned,
If any man had cause to complain of Afflictions, Paul much more being often imprisoned, whipped, stoned,
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but his lusts troubled him more then scourges; and his captivity to the Law of sin more then Prisons.
but his Lustiest troubled him more then scourges; and his captivity to the Law of since more then Prisons.
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Gods children are most weary of the World, because they are sinning here, whilst others are glorifying of God,
God's children Are most weary of the World, Because they Are sinning Here, while Others Are glorifying of God,
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and enjoying God and the company of his blessed Ones.
and enjoying God and the company of his blessed Ones.
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Now in Heaven there is no sin, Eph. 5. 27. there is neither spot nor blemish nor wrinkle on the face of the glorified Saints, their faces were once as black as yours.
Now in Heaven there is no since, Ephesians 5. 27. there is neither spot nor blemish nor wrinkle on the face of the glorified Saints, their faces were once as black as yours.
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But now they are washed in the Lambs blood and fully cleansed, now with much ado we mortifie sin, but then it is nullified;
But now they Are washed in the Lambs blood and Fully cleansed, now with much ado we mortify since, but then it is nullified;
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but if we subdue the power of sin we do not get rid of the being of it,
but if we subdue the power of since we do not get rid of thee being of it,
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but then we are rid of all at once, of all sin, and temptation to sin.
but then we Are rid of all At once, of all since, and temptation to since.
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There was a Serpent, a tempter in Paradise, but there is none in Heaven;
There was a Serpent, a tempter in Paradise, but there is none in Heaven;
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the devil is shut out, and the old man is left in the Grave never to rise more.
the Devil is shut out, and the old man is left in the Grave never to rise more.
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2. There is not the least evil of Affliction, Rev. 21. 4. All tears shall be wiped away from their eyes, whatsoever is painful and burdensome to nature, is a fruit of sin, a brand and mark of our Rebellion against God.
2. There is not the least evil of Affliction, Rev. 21. 4. All tears shall be wiped away from their eyes, whatsoever is painful and burdensome to nature, is a fruit of since, a brand and mark of our Rebellion against God.
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Therefore when sin is done away, Affliction which is the fruit of it, is done away also.
Therefore when since is done away, Affliction which is the fruit of it, is done away also.
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In Hell there is Evil, and onely Evil; in Heaven Happiness, and onely Happiness;
In Hell there is Evil, and only Evil; in Heaven Happiness, and only Happiness;
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here our wounds are healed, but the scars remain, something to put us in mind that we have sin yet dwelling in us,
Here our wounds Are healed, but the scars remain, something to put us in mind that we have since yet Dwelling in us,
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but there all the effects of it cease, there is neither death, nor sorrow, nor crying, nor any more pain.
but there all the effects of it cease, there is neither death, nor sorrow, nor crying, nor any more pain.
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2. They shall enjoy all Good things, which shall bring Joy and Comfort to them, in blessedness there is a confluence of all Good, our joyes are full and eternal.
2. They shall enjoy all Good things, which shall bring Joy and Comfort to them, in blessedness there is a confluence of all Good, our Joys Are full and Eternal.
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1. There is the immediate sight and presence of God, and Jesus Christ, who shall be all in all to them, 1 Cor. 13. 12. Now we see through a glass darkly,
1. There is the immediate sighed and presence of God, and jesus christ, who shall be all in all to them, 1 Cor. 13. 12. Now we see through a glass darkly,
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but then face to face, now I know in part, then shall I know as also I am known. but then face to face, now I know in part, then shall I know as also I am known.
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And John 17. 24. Father I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me;
And John 17. 24. Father I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me;
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for thou lovest me before the foundation of the World. We are brought into the presence of him who is blessedness it self.for thou Lovest me before the Foundation of the World. We Are brought into the presence of him who is blessedness it self.
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2. The society of all the blessed Angels and Saints glorified, Mat. 8. 11. Many shall come from the East and West,
2. The society of all the blessed Angels and Saints glorified, Mathew 8. 11. Many shall come from the East and West,
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and shall sit down with Abraham and Isaac, and Iacob in the Kingdom of Heaven. 3. The perfection of all Heavenly gifts both in soul and body.and shall fit down with Abraham and Isaac, and Iacob in the Kingdom of Heaven. 3. The perfection of all Heavenly Gifts both in soul and body.
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(1.) In Soul, that is the Heaven of Heaven, 1 Iohn 3. 2. Now are we the sons of God,
(1.) In Soul, that is the Heaven of Heaven, 1 John 3. 2. Now Are we the Sons of God,
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but it doth not yet appear what we shall be, but this we know that when he shall appear we shall be like him,
but it does not yet appear what we shall be, but this we know that when he shall appear we shall be like him,
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for we shall see him as he is, Psalm 17. 15. When I awake I shall be satisfied with thy Image and likeness, by knowing we come to Love,for we shall see him as he is, Psalm 17. 15. When I awake I shall be satisfied with thy Image and likeness, by knowing we come to Love,
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and by loving God we know him, there is Vision, Assimilation, Satisfaction, the object is efficacious, the intimation vigorous and clear, the subject prepared for the impression.
and by loving God we know him, there is Vision, Assimilation, Satisfaction, the Object is efficacious, the intimation vigorous and clear, the Subject prepared for the impression.
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(2.) In Body, Phil. 3. 21. Who shall change our vile Body, that it may be fashioned like unto his glorious body, the body shall be endued with all glorious qualities as brightness, strength, agility, it is a body wholly impassible and incorruptible, fit for the operations of a glorified soul,
(2.) In Body, Philip 3. 21. Who shall change our vile Body, that it may be fashioned like unto his glorious body, the body shall be endued with all glorious qualities as brightness, strength, agility, it is a body wholly impassable and incorruptible, fit for the operations of a glorified soul,
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and with it shall for ever remain a glorious Temple of the Holy Ghost, therefore it is good to be here. USES.
and with it shall for ever remain a glorious Temple of the Holy Ghost, Therefore it is good to be Here. USES.
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1. Let this draw forth our Love to such a blessed estate, which is so full of delight and contentment,
1. Let this draw forth our Love to such a blessed estate, which is so full of delight and contentment,
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and wean us from these things which are most pleasing in the World.
and wean us from these things which Are most pleasing in the World.
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1. The best estate in the World is but vanity, altogether vanity, Psalm 39. 5. mingled with some grievances.
1. The best estate in the World is but vanity, altogether vanity, Psalm 39. 5. mingled with Some grievances.
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Wealth hath its incident cares, and Honour its tortures; and all pleasures here are but bitter sweets:
Wealth hath its incident Cares, and Honour its tortures; and all pleasures Here Are but bitter sweets:
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there is a Worm that feedeth on our gourd, and will in time wither it.
there is a Worm that feeds on our gourd, and will in time wither it.
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At last death commeth and then the lust of the World is gone, 1 Iohn 2. 17. The World passeth away and the lust thereof.
At last death comes and then the lust of the World is gone, 1 John 2. 17. The World passes away and the lust thereof.
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The Godly themselves have but a mixed estate, because of remaining infirmities, they live here in a Vale of tears and snares,
The Godly themselves have but a mixed estate, Because of remaining infirmities, they live Here in a Vale of tears and snares,
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and sin doth not gasp its last till death removeth us from this sinful flesh, and puts us into the sight of God himself:
and since does not gasp its last till death Removeth us from this sinful Flesh, and puts us into the sighed of God himself:
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Wherefore the Saints are groaning and longing for the parting day, when putting off the flesh we shall put off sin,
Wherefore the Saints Are groaning and longing for the parting day, when putting off the Flesh we shall put off since,
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and come and dwell with God for ever.
and come and dwell with God for ever.
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2. None are translated unto Heaven, but such whose hearts are there first, 2 Cor. 5. 2. In this we groan earnestly desiring to be cloathed upon with our house which is from Heaven:
2. None Are translated unto Heaven, but such whose hearts Are there First, 2 Cor. 5. 2. In this we groan earnestly desiring to be clothed upon with our house which is from Heaven:
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Phil. 1. 23. I desire to be dissolved and to be with Christ, Rom. 8. 23. We that have the first Fruits of the spirit groan within our selves waiting for the Adoption, the Redemption of our bodies. Philip 1. 23. I desire to be dissolved and to be with christ, Rom. 8. 23. We that have the First Fruits of the Spirit groan within our selves waiting for the Adoption, the Redemption of our bodies.
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A Christian waiteth and longeth for a purer state of bliss and immortality;
A Christian waits and Longeth for a Purer state of bliss and immortality;
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the first Fruits shew what the Harvest will be, and a tast what the Feast will prove:
the First Fruits show what the Harvest will be, and a taste what the Feast will prove:
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(35) part (DIV3)
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though they are thankful for this refreshing by the way, yet they are longing to be at home, cannot be contented without it.
though they Are thankful for this refreshing by the Way, yet they Are longing to be At home, cannot be contented without it.
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(35) part (DIV3)
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3. The excellency of this estate requireth it, if it be not worth your desires and best Affections it is little worth.
3. The excellency of this estate requires it, if it be not worth your Desires and best Affections it is little worth.
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(35) part (DIV3)
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Christ procured it for us by a life of Labours and Sorrows, and the pangs of a bitter cursed death,
christ procured it for us by a life of Labours and Sorrows, and the pangs of a bitter cursed death,
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(35) part (DIV3)
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and when all this is done shall not we desire it and look after it, that is foul ingratitude.
and when all this is done shall not we desire it and look After it, that is foul ingratitude.
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(35) part (DIV3)
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Oh then let your Hearts be upon it, desire must go before delight. 2. To move us to labour for it, and seek it in the first place,
O then let your Hearts be upon it, desire must go before delight. 2. To move us to labour for it, and seek it in the First place,
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(35) part (DIV3)
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and to get it assured that we have a part in this blessed and joyful condition, Mat. 6. 33. Seek ye first the Kingdom of God,
and to get it assured that we have a part in this blessed and joyful condition, Mathew 6. 33. Seek you First the Kingdom of God,
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(35) part (DIV3)
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and the Righteousness thereof, Luke 13. 24. Strive to enter in at the strait gate. So 2 Pet. 1. 10. Give diligence to make your calling and election sure. and the Righteousness thereof, Lycia 13. 24. Strive to enter in At the strait gate. So 2 Pet. 1. 10. Give diligence to make your calling and election sure.
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(35) part (DIV3)
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What profit is it to know that there is such a blessed and joyful estate if we have no? interest in it.
What profit is it to know that there is such a blessed and joyful estate if we have not? Interest in it.
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(35) part (DIV3)
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Heaven is worth our pains, and will bear all the cost we can lay out upon it,
Heaven is worth our pains, and will bear all the cost we can lay out upon it,
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(35) part (DIV3)
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so the children of God thought, Acts 26. 7. Unto which promise our twelve Tribes instantly serving God day and night, hope to come, if we do not desire it, we do not believe it;
so the children of God Thought, Acts 26. 7. Unto which promise our twelve Tribes instantly serving God day and night, hope to come, if we do not desire it, we do not believe it;
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(35) part (DIV3)
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if we do not labour for it we do not desire it. 3. Let us comfort our selves with the hopes of this blessed and joyful condition.
if we do not labour for it we do not desire it. 3. Let us Comfort our selves with the hope's of this blessed and joyful condition.
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(35) part (DIV3)
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1. Against all the miseries and afflictions of this present Life, these are necessary, we would sleep too quietly in the World,
1. Against all the misery's and afflictions of this present Life, these Are necessary, we would sleep too quietly in the World,
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(35) part (DIV3)
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if we did not sometimes meet with thorns in our beds, we should be so pleased with our entertainment in the way, as we should forget home;
if we did not sometime meet with thorns in our Beds, we should be so pleased with our entertainment in the Way, as we should forget home;
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(35) part (DIV3)
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but God awakeneth us out of our drowsie fits by sharp afflictions, as if he said, arise, depart hence, this is not your rest, Micah 2. 10. while we wallow in sensual comforts, our hearts say it is good being here.
but God awakeneth us out of our drowsy fits by sharp afflictions, as if he said, arise, depart hence, this is not your rest, micah 2. 10. while we wallow in sensual comforts, our hearts say it is good being Here.
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(35) part (DIV3)
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2. When there is a joyful and blessed condition beyond them;
2. When there is a joyful and blessed condition beyond them;
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(35) part (DIV3)
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it is some comfort in this shipwrack of mans felicity, that we can see banks and shoars, a landing place, where we may be safe and enjoy our repose, To you that are troubled rest with us,
it is Some Comfort in this shipwreck of men felicity, that we can see banks and shores, a landing place, where we may be safe and enjoy our repose, To you that Are troubled rest with us,
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(35) part (DIV3)
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when the Lord Iesus Christ shall be revealed from heaven with his mighty Angels, 2 Thess. 1. 7. Here our days are sorrow and our travail grief, but there is our repose.when the Lord Iesus christ shall be revealed from heaven with his mighty Angels, 2 Thess 1. 7. Here our days Are sorrow and our travail grief, but there is our repose.
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(35) part (DIV3)
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3. That our joy and contentment is so infinitely above our sorrow, and trouble, 2 Cor. 4. 7. so that in all the troubles and sorrows of this Life, we may look beyond them and through them, to the joy and comfort of the Life to come.
3. That our joy and contentment is so infinitely above our sorrow, and trouble, 2 Cor. 4. 7. so that in all the Troubles and sorrows of this Life, we may look beyond them and through them, to the joy and Comfort of the Life to come.
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(35) part (DIV3)
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This joy is set before us in the promises of the Gospel, Heb. 12. 2. Christ for the joy that was set before him, endured the cross, &c. and Heb. 6. 18. Who have fled for refuge to lay hold on the hope set before us, we see it by Faith though not by sense.
This joy is Set before us in the promises of the Gospel, Hebrew 12. 2. christ for the joy that was Set before him, endured the cross, etc. and Hebrew 6. 18. Who have fled for refuge to lay hold on the hope Set before us, we see it by Faith though not by sense.
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(35) part (DIV3)
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II. Doctrine. That one of the diseases of mankind is, that we catch at felicity without considering the way that leadeth to it.II Doctrine. That one of the diseases of mankind is, that we catch At felicity without considering the Way that leads to it.
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(36) part (DIV3)
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Peter seeing and apprehending this estate to be an estate of Happiness, and Glory, doth not consider what he must first do,Peter seeing and apprehending this estate to be an estate of Happiness, and Glory, does not Consider what he must First doe,
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(36) part (DIV3)
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and first suffer, before he could come to converse with Christ, and the glorified Saints.
and First suffer, before he could come to converse with christ, and the glorified Saints.
cc ord vvi, c-acp pns31 vmd vvi pc-acp vvi p-acp np1, cc dt vvn n2.
(36) part (DIV3)
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Our Saviour had lately told him that he must deny himself, and take up his Cross and follow him, but Peter overlooketh all this;
Our Saviour had lately told him that he must deny himself, and take up his Cross and follow him, but Peter overlooketh all this;
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(36) part (DIV3)
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and saith it is good to be here: he would be glorified before he was abased, and had suffered all the afflictions foretold,
and Says it is good to be Here: he would be glorified before he was abased, and had suffered all the afflictions foretold,
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(36) part (DIV3)
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and would have his wages before he had done his work.
and would have his wages before he had done his work.
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(36) part (DIV3)
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Every one would enjoy Christs Glory and Happiness, but we do not like his yoke, are loath to submit to his Cross.
Every one would enjoy Christ Glory and Happiness, but we do not like his yoke, Are loath to submit to his Cross.
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(36) part (DIV3)
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If we would enjoy happiness with Christ, and the glorified Saints, we must be humbled with them, and suffer with them first.
If we would enjoy happiness with christ, and the glorified Saints, we must be humbled with them, and suffer with them First.
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(36) part (DIV3)
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But we would triumph before we had fought any battle, and receive the Crown before we have run our Race,
But we would triumph before we had fought any battle, and receive the Crown before we have run our Raze,
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(36) part (DIV3)
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and reap in joy, before we have sowed in tears, or performed that necessary work that God requires at our hands.
and reap in joy, before we have sowed in tears, or performed that necessary work that God requires At our hands.
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(36) part (DIV3)
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Now the Reasons of it are these.
Now the Reasons of it Are these.
av dt n2 pp-f pn31 vbr d.
(36) part (DIV3)
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1. Because by nature we love our own ease and contentment, Gen. 49. 15. He saw that rest vvas good.
1. Because by nature we love our own ease and contentment, Gen. 49. 15. He saw that rest was good.
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(36) part (DIV3)
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We are loath to undergo the Cross, and desirous to enjoy Happiness and Glory before and without Afflictions;
We Are loath to undergo the Cross, and desirous to enjoy Happiness and Glory before and without Afflictions;
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(36) part (DIV3)
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but this is an untimely and preposterous desire, proceeding from self-love.
but this is an untimely and preposterous desire, proceeding from Self-love.
cc-acp d vbz dt j cc j n1, vvg p-acp n1.
(36) part (DIV3)
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God hath appointed another order, that the Cross, should go before the Crown, Rom. 8. 17. If so be that we suffer with him that we may be glorified together.
God hath appointed Another order, that the Cross, should go before the Crown, Rom. 8. 17. If so be that we suffer with him that we may be glorified together.
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(36) part (DIV3)
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2. From the Libertinism and yokelessness of our natures, and that Spirit of unsubjection, which is so natural to us, Rom. 8. 7. The carnal mind is enmity against God;
2. From the Libertinism and yokelessness of our nature's, and that Spirit of unsubjection, which is so natural to us, Rom. 8. 7. The carnal mind is enmity against God;
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(36) part (DIV3)
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for it is not subject to the Law of God, neither indeed can be, Psalm 2. 3. Let us break their bands asunder,
for it is not Subject to the Law of God, neither indeed can be, Psalm 2. 3. Let us break their bans asunder,
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(36) part (DIV3)
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and cast away their cords from us. and cast away their cords from us.
cc vvd av po32 n2 p-acp pno12.
(36) part (DIV3)
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Duties are more displeasing to the flesh, then Happiness, and we like pardon and Life, more then we like strictness, purity,
Duties Are more displeasing to the Flesh, then Happiness, and we like pardon and Life, more then we like strictness, purity,
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(36) part (DIV3)
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and that watching and striving, and waiting, and exercising our selves unto Godliness, which the Scripture calleth for. USE.
and that watching and striving, and waiting, and exercising our selves unto Godliness, which the Scripture calls for. USE.
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(36) part (DIV3)
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To press us to get this disease cured, and our Hearts reconciled to our duty, as well as to our Happiness.
To press us to get this disease cured, and our Hearts reconciled to our duty, as well as to our Happiness.
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(36) part (DIV3)
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These Considerations may be an help to you. 1. God is a Governour, as well as a Benefactor;
These Considerations may be an help to you. 1. God is a Governor, as well as a Benefactor;
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(36) part (DIV3)
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and must be respected in both Relations;
and must be respected in both Relations;
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(36) part (DIV3)
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and therefore we must not only desire and wait for his benefits, but submit to his Government;
and Therefore we must not only desire and wait for his benefits, but submit to his Government;
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(36) part (DIV3)
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his Government is seen in his Laws, and Providence. In his Laws he appoints our Duty, in his Providence he appoints their Trials;
his Government is seen in his Laws, and Providence. In his Laws he appoints our Duty, in his Providence he appoints their Trials;
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(36) part (DIV3)
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to refuse either, is to question his Soveraignty;
to refuse either, is to question his Sovereignty;
pc-acp vvi d, vbz pc-acp vvi po31 n1;
(36) part (DIV3)
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Psal. 12. 4. Who have said, With our tongues will we prevail, our lips are our own, who is Lord over us. Psalm 12. 4. Who have said, With our tongues will we prevail, our lips Are our own, who is Lord over us.
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(36) part (DIV3)
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Exod. 5. 2. And Pharaoh said, who is the Lord that I should obey his voice to let Israel go, I know not the Lord,
Exod 5. 2. And Pharaoh said, who is the Lord that I should obey his voice to let Israel go, I know not the Lord,
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(36) part (DIV3)
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neither will I let Israel go; so also not to submit to his Trials.neither will I let Israel go; so also not to submit to his Trials.
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(36) part (DIV3)
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Therefore now, if we love God as a Benefactor, we must be subject to him as our true and proper Soveraign, who will bring us to Heaven in what way he pleaseth.
Therefore now, if we love God as a Benefactor, we must be Subject to him as our true and proper Sovereign, who will bring us to Heaven in what Way he Pleases.
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(36) part (DIV3)
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2. The Terms and Means appointed conduce to mortifie our Love to the false Happiness;
2. The Terms and Means appointed conduce to mortify our Love to the false Happiness;
crd dt n2 cc n2 vvn vvi pc-acp vvi po12 n1 p-acp dt j n1;
(36) part (DIV3)
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for one great part of Religion is to draw off our hearts from the vain Pleasures and Honours of the World, the other part is to carry us on in the pursuit of the true Happiness;
for one great part of Religion is to draw off our hearts from the vain Pleasures and Honours of the World, the other part is to carry us on in the pursuit of the true Happiness;
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(36) part (DIV3)
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a Recess from the World, and an Access to God; Mortification and Vivification.
a Recess from the World, and an Access to God; Mortification and Vivification.
dt n1 p-acp dt n1, cc dt n1 p-acp np1; n1 cc n1.
(36) part (DIV3)
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We shall sit down with present things, if we abandon our selves to our sensual Inclinations, Luk. 16. 25. so that our desires of the true happiness will be feeble,
We shall fit down with present things, if we abandon our selves to our sensual Inclinations, Luk. 16. 25. so that our Desires of the true happiness will be feeble,
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(36) part (DIV3)
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and easily controuled, if we submit not to the means.
and Easily controlled, if we submit not to the means.
cc av-j vvn, cs pns12 vvb xx p-acp dt n2.
(36) part (DIV3)
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3. The care and due observance of the Means, sheweth the value and Respect to the true Happiness.
3. The care and due observance of the Means, shows the valve and Respect to the true Happiness.
crd dt n1 cc j-jn n1 pp-f dt n2, vvz dt n1 cc n1 p-acp dt j n1.
(36) part (DIV3)
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If we do not labour for it, and suffer for it, we do not value it according to its worth.
If we do not labour for it, and suffer for it, we do not valve it according to its worth.
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(36) part (DIV3)
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There is a simple, naked Estimation, and a practical Esteem;
There is a simple, naked Estimation, and a practical Esteem;
pc-acp vbz dt j, j n1, cc dt j n1;
(36) part (DIV3)
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Naked Approbation, Rom. 2. 18. And knowest his will, and approvest the things that are excellent, being instructed out of the Law.
Naked Approbation, Rom. 2. 18. And Knowest his will, and approvest the things that Are excellent, being instructed out of the Law.
j n1, np1 crd crd cc vv2 po31 n1, cc vv2 dt n2 cst vbr j, vbg vvn av pp-f dt n1.
(36) part (DIV3)
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The Practical Esteem, is a Self-denying Obedience, Rom. 2. 7. To them who by patient continuance in well-doing seek for glory, &c. Then they respect means,
The Practical Esteem, is a Self-denying obedience, Rom. 2. 7. To them who by patient Continuance in welldoing seek for glory, etc. Then they respect means,
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(36) part (DIV3)
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and end together, and submit to the one, to obtain the other. If the wicked are said to despise Eternal Happiness, it is not simply as Happiness, nor as Eternal;
and end together, and submit to the one, to obtain the other. If the wicked Are said to despise Eternal Happiness, it is not simply as Happiness, nor as Eternal;
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for they that love themselves would be happy, and everlastingly happy, but it is in conjunction with the Means,
for they that love themselves would be happy, and everlastingly happy, but it is in conjunction with the Means,
c-acp pns32 cst vvb px32 vmd vbi j, cc av-j j, cc-acp pn31 vbz p-acp n1 p-acp dt n2,
(36) part (DIV3)
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as the Israelites despised the pleasant Land, and murmured in their Tents, Psal. 106. 24. Yea they despised the pleasant land,
as the Israelites despised the pleasant Land, and murmured in their Tents, Psalm 106. 24. Yea they despised the pleasant land,
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(36) part (DIV3)
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and they believed not his word, but murmured in their tents, and hearkened not to the voice of the Lord. and they believed not his word, but murmured in their tents, and harkened not to the voice of the Lord.
cc pns32 vvd xx po31 n1, cc-acp vvd p-acp po32 n2, cc vvd xx p-acp dt n1 pp-f dt n1.
(36) part (DIV3)
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The Land was a good fertile Land, but afar of;
The Land was a good fertile Land, but afar of;
dt n1 vbds dt j j n1, cc-acp av a-acp;
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and because of Giants, and walled Towns, and so no thought worthy the pains and difficultiest to be undergone.
and Because of Giants, and walled Towns, and so no Thought worthy the pains and difficultiest to be undergone.
cc c-acp pp-f n2, cc j-vvn n2, cc av dx n1 j dt n2 cc js pc-acp vbi vvn.
(36) part (DIV3)
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Heaven is a good place, but out of Indulgence to the Ease of the Flesh, we dislike difficulties, and strictness of holy walking.
Heaven is a good place, but out of Indulgence to the Ease of the Flesh, we dislike difficulties, and strictness of holy walking.
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(36) part (DIV3)
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4. The difficulty of Salvation lies not in a respect to the End, but the Means;
4. The difficulty of Salvation lies not in a respect to the End, but the Means;
crd dt n1 pp-f n1 vvz xx p-acp dt n1 p-acp dt vvb, cc-acp dt n2;
(36) part (DIV3)
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and therefore the Trial of our Sincerity must rather be looked for there. There is some difficulty about the End, to convince men of an unseen Felicity;
and Therefore the Trial of our Sincerity must rather be looked for there. There is Some difficulty about the End, to convince men of an unseen Felicity;
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but that may be done in part by Reason, but savingly and throughly by the Spirit of Revelation, Eph. 1. 18. The eyes of your understandings being inlightened that ye may know what is the hope of his calling,
but that may be done in part by Reason, but savingly and thoroughly by the Spirit of Revelation, Ephesians 1. 18. The eyes of your understandings being enlightened that you may know what is the hope of his calling,
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(36) part (DIV3)
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and what the riches of the glory of his Inheritance in the Saints. and what the riches of the glory of his Inheritance in the Saints.
cc q-crq dt n2 pp-f dt n1 pp-f po31 n1 p-acp dt n2.
(36) part (DIV3)
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But man is sooner convinced, than converted, than drawn off from worldly Vanities, that he may seek after this happiness,
But man is sooner convinced, than converted, than drawn off from worldly Vanities, that he may seek After this happiness,
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(36) part (DIV3)
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and usually we have a quicker ear for offers of Happiness, than Precepts of Duty and Obedience.
and usually we have a quicker ear for offers of Happiness, than Precepts of Duty and obedience.
cc av-j pns12 vhb dt jc n1 p-acp n2 pp-f n1, cs n2 pp-f n1 cc n1.
(36) part (DIV3)
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Balaam, Numb. 23. 10. Oh that I could die the death of the Righteous, and that my latter end were like his. balaam, Numb. 23. 10. O that I could die the death of the Righteous, and that my latter end were like his.
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(36) part (DIV3)
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Ioh. 6. 34. Evermore give us this bread of life. John 6. 34. Evermore give us this bred of life.
np1 crd crd av vvb pno12 d n1 pp-f n1.
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But a true Christian, if by any means I may attain to the Resurrection of the dead, Phil. 3. 11. 5. The Necessity of this Self-denying, Resignation of our selves to God to bring us to Heaven in his own way is necessary.
But a true Christian, if by any means I may attain to the Resurrection of the dead, Philip 3. 11. 5. The Necessity of this Self-denying, Resignation of our selves to God to bring us to Heaven in his own Way is necessary.
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(36) part (DIV3)
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That we may begin with God;
That we may begin with God;
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Luk. 14. 26. If any man come to me and hate not father and mother and wife and children and brethren and sisters, Luk. 14. 26. If any man come to me and hate not father and mother and wife and children and brothers and Sisters,
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yea, and his own life also, he cannot be my disciple. yea, and his own life also, he cannot be my disciple.
uh, cc po31 d n1 av, pns31 vmbx vbi po11 n1.
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And also that we may be true to him, and go on with him and be fortified against all the difficulties we meet with in the way to Heaven, Heb. 11. 35. Others were tortured not accepting deliverance, that they might obtain a better resurrection, that none of these things move us.
And also that we may be true to him, and go on with him and be fortified against all the difficulties we meet with in the Way to Heaven, Hebrew 11. 35. Others were tortured not accepting deliverance, that they might obtain a better resurrection, that none of these things move us.
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(36) part (DIV3)
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Acts 20. 24. Mat. 20. 22. Are ye able to drink of the cup that I shall drink of,
Acts 20. 24. Mathew 20. 22. are you able to drink of the cup that I shall drink of,
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(36) part (DIV3)
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and to be baptized with the baptisme that I am baptized with? and to be baptised with the Baptism that I am baptised with?
cc pc-acp vbi vvn p-acp dt n1 cst pns11 vbm vvn p-acp?
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6. There is such an inseparable connexion between the End and Means, that God will not give us the one, without the other:
6. There is such an inseparable connexion between the End and Means, that God will not give us the one, without the other:
crd pc-acp vbz d dt j n1 p-acp dt vvb cc n2, cst np1 vmb xx vvi pno12 dt crd, p-acp dt n-jn:
(36) part (DIV3)
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if we believe, mortifie, waite, suffer, then shall we reign with him, otherwise not.
if we believe, mortify, wait, suffer, then shall we Reign with him, otherwise not.
cs pns12 vvb, vvi, n1, vvb, av vmb pns12 vvi p-acp pno31, av xx.
(36) part (DIV3)
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Doct. III. Much evil would ensue, if we had our Desires in all those thing that we think good for us.Doct. III. Much evil would ensue, if we had our Desires in all those thing that we think good for us.
np1 np1. av-d n-jn vmd vvi, cs pns12 vhd po12 n2 p-acp d d n1 cst pns12 vvb j p-acp pno12.
(37) part (DIV3)
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Peter said, It is good for us to be here, but alas how ill would it have been for the World if Christ had abode still in the Mount.Peter said, It is good for us to be Here, but alas how ill would it have been for the World if christ had Abided still in the Mount.
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(37) part (DIV3)
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Peters instance sheweth us two things. 1. That we are apt to consult with our own Profit, rather than Publick Good.Peter's instance shows us two things. 1. That we Are apt to consult with our own Profit, rather than Public Good.
npg1 n1 vvz pno12 crd n2. crd cst pns12 vbr j pc-acp vvi p-acp po12 d n1, av-c cs j j.
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The World needed him, he had great business to do in the Valley, but he would be in the Mount.
The World needed him, he had great business to do in the Valley, but he would be in the Mount.
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(37) part (DIV3)
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It is our Nature, if it be well with our selves, to forget others.
It is our Nature, if it be well with our selves, to forget Others.
pn31 vbz po12 n1, cs pn31 vbb av p-acp po12 n2, pc-acp vvi n2-jn.
(37) part (DIV3)
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Peter little minded his Fellow Apostles, the Redemption of the World, the Conversion of Nations, &c. 2. How much we are out when we judge by present sense, and the Judgment of Flesh.Peter little minded his Fellow Apostles, the Redemption of the World, the Conversion of nations, etc. 2. How much we Are out when we judge by present sense, and the Judgement of Flesh.
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(37) part (DIV3)
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We consult with the ease of the Flesh, and so desire Rest more than Pains and labour;
We consult with the ease of the Flesh, and so desire Rest more than Pains and labour;
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(37) part (DIV3)
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what pleaseth rather than what profiteth. Peter saith, It is good to be here, but he must labour first, suffer first, before he entreth into Glory.
what Pleases rather than what profiteth. Peter Says, It is good to be Here, but he must labour First, suffer First, before he entereth into Glory.
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(37) part (DIV3)
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Well then, Let us learn by what measure to determine Good or Evil.
Well then, Let us Learn by what measure to determine Good or Evil.
av av, vvb pno12 vvi p-acp r-crq n1 pc-acp vvi j cc np1
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1. Good is not to be determined by our Fancies and Conceits, but by the Wisdom of God:
1. Good is not to be determined by our Fancies and Conceits, but by the Wisdom of God:
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(37) part (DIV3)
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for he knoweth what is better for us, then we do for our selves; and the Divine Choices are to be preferred before our foolish Fancies;
for he Knoweth what is better for us, then we do for our selves; and the Divine Choices Are to be preferred before our foolish Fancies;
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(37) part (DIV3)
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and what he sendeth and permitteth to fall out, is better for us than any thing else.
and what he sends and permitteth to fallen out, is better for us than any thing Else.
cc r-crq pns31 vvz cc vvz pc-acp vvi av, vbz jc p-acp pno12 cs d n1 av.
(37) part (DIV3)
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Could we be perswaded of this, how would we be prepared for a chearful Entertainment of all that is or can, or shall come upon us.
Could we be persuaded of this, how would we be prepared for a cheerful Entertainment of all that is or can, or shall come upon us.
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(37) part (DIV3)
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God is wiser than we, and loves us better than we do our selves. The Child is not to be governed by his own Fancy, but his Fathers Discretion,
God is Wiser than we, and loves us better than we do our selves. The Child is not to be governed by his own Fancy, but his Father's Discretion,
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(37) part (DIV3)
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nor the sick Man by his own Appetite, but the skil of the Phisitian. It is Expedient God should displease his People, for their Advantage;
nor the sick Man by his own Appetite, but the skill of the physician. It is Expedient God should displease his People, for their Advantage;
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(37) part (DIV3)
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Ioh. 16. 6, 7. Because I have said these things unto you, sorrow hath filled your heart. John 16. 6, 7. Because I have said these things unto you, sorrow hath filled your heart.
np1 crd crd, crd c-acp pns11 vhb vvn d n2 p-acp pn22, n1 vhz vvn po22 n1.
(37) part (DIV3)
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Nevertheless I tell you the truth, it is expedient to you that I go away. We are too much addicted to our own Conceits;Nevertheless I tell you the truth, it is expedient to you that I go away. We Are too much addicted to our own Conceits;
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(37) part (DIV3)
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Christs dealing is expedient and useful, when yet it is very unsatisfactory to us. He is to be Judge of what is good for us, his going or tarrying, and not we our selves:
Christ dealing is expedient and useful, when yet it is very unsatisfactory to us. He is to be Judge of what is good for us, his going or tarrying, and not we our selves:
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(37) part (DIV3)
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We are short-sighted Creatures, distempered with Passions; our Requests many times are but Ravings, we ask of God we know not what,
We Are shortsighted Creatures, distempered with Passion; our Requests many times Are but Ravings, we ask of God we know not what,
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(37) part (DIV3)
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as the two Brethren, Matth. 20. 22. we pray our selves into a mischief and a snare,
as the two Brothers, Matthew 20. 22. we pray our selves into a mischief and a snare,
c-acp dt crd n2, np1 crd crd pns12 vvb po12 n2 p-acp dt n1 cc dt n1,
(37) part (DIV3)
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and it were the greatest Misery if God would carve out our Condition according to our own Fancies and Desires.
and it were the greatest Misery if God would carve out our Condition according to our own Fancies and Desires.
cc pn31 vbdr dt js n1 cs np1 vmd vvi av po12 n1 vvg p-acp po12 d n2 cc n2.
(37) part (DIV3)
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2. That Good is to be determined with respect to the chief Good, and true Happiness.
2. That Good is to be determined with respect to the chief Good, and true Happiness.
crd cst j vbz pc-acp vbi vvn p-acp n1 p-acp dt j-jn j, cc j n1.
(37) part (DIV3)
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Now what is our chief happiness, but the Enjoyment of God. Our happiness doth not consist in outward Comforts, Riches, Health, Honour, Civil Liberty;
Now what is our chief happiness, but the Enjoyment of God. Our happiness does not consist in outward Comforts, Riches, Health, Honour, Civil Liberty;
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(37) part (DIV3)
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or comfortable Relations, as Husband, Wife, Children; but our Relation to and Acceptance with God. Other things are but additional Appendages to our Happiness:
or comfortable Relations, as Husband, Wife, Children; but our Relation to and Acceptance with God. Other things Are but additional Appendages to our Happiness:
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(37) part (DIV3)
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Matth. 6. 33. NONLATINALPHABET, they shall be added to you. Therefore Poverty is good, Afflictions are good;Matthew 6. 33., they shall be added to you. Therefore Poverty is good, Afflictions Are good;
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(37) part (DIV3)
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they take nothing from our essential, solid happiness, rather help us in the enjoyment of it,
they take nothing from our essential, solid happiness, rather help us in the enjoyment of it,
pns32 vvb pix p-acp po12 j, j n1, av-c vvb pno12 p-acp dt n1 pp-f pn31,
(37) part (DIV3)
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as it encreaseth Grace, and Holiness, and so we enjoy God more.
as it increases Grace, and Holiness, and so we enjoy God more.
c-acp pn31 vvz n1, cc n1, cc av pns12 vvb np1 av-dc.
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Surely, that is good that sets us nearer to God, and that Evil that separateth us from him.
Surely, that is good that sets us nearer to God, and that Evil that separateth us from him.
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(37) part (DIV3)
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Therefore sin is evil because it makes an estrangement between us and God, Isai. 59. 2. Your iniquities have separated between you and your God,
Therefore since is evil Because it makes an estrangement between us and God, Isaiah 59. 2. Your iniquities have separated between you and your God,
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(37) part (DIV3)
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and your sins have hid his face from you. and your Sins have hid his face from you.
cc po22 n2 vhb vvn po31 n1 p-acp pn22.
(37) part (DIV3)
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But Affliction is good, because many times it makes us the more earnestly to seek after him.
But Affliction is good, Because many times it makes us the more earnestly to seek After him.
p-acp n1 vbz j, c-acp d n2 pn31 vvz pno12 dt av-dc av-j pc-acp vvi p-acp pno31.
(37) part (DIV3)
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Hos. 5. 16. In their affliction they will seek me early. Hos. 5. 16. In their affliction they will seek me early.
np1 crd crd p-acp po32 n1 pns32 vmb vvi pno11 av-j.
(37) part (DIV3)
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Therefore every Condition is good or evil, as it sets us further off or draweth us nearer to God;
Therefore every Condition is good or evil, as it sets us further off or draws us nearer to God;
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(37) part (DIV3)
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that is good that tendeth to make us better, more like unto God, capable of Communion with him;
that is good that tendeth to make us better, more like unto God, capable of Communion with him;
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(37) part (DIV3)
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and conduceth to our everlasting happiness.
and conduceth to our everlasting happiness.
cc vvz p-acp po12 j n1.
(37) part (DIV3)
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So it is good that man bear the yoke from his youth, that he be trained up under the Cross, in a constant Obedience to God,
So it is good that man bear the yoke from his youth, that he be trained up under the Cross, in a constant obedience to God,
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(37) part (DIV3)
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and Subjection to him, and so be fitted to entertain Communion with him.
and Subjection to him, and so be fitted to entertain Communion with him.
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(37) part (DIV3)
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If Afflictions conduce to this end they are good, for then they help us to enjoy the chief good.
If Afflictions conduce to this end they Are good, for then they help us to enjoy the chief good.
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(37) part (DIV3)
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3. That Good is not alwayes the Good of the Flesh, or the Good of outward Prosperity;
3. That Good is not always the Good of the Flesh, or the Good of outward Prosperity;
crd cst j vbz xx av dt j pp-f dt n1, cc dt j pp-f j n1;
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and therefore certainly the Good of our Condition is not to be determined by the Interest of the Flesh,
and Therefore Certainly the Good of our Condition is not to be determined by the Interest of the Flesh,
cc av av-j dt j pp-f po12 n1 vbz xx pc-acp vbi vvn p-acp dt n1 pp-f dt n1,
(37) part (DIV3)
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but the welfare of our Souls.
but the welfare of our Souls.
cc-acp dt n1 pp-f po12 n2.
(37) part (DIV3)
570
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If God should bestow upon us so much of the Good of the outward and animal Life as we desire, we could not be said to be in a good Condition:
If God should bestow upon us so much of the Good of the outward and animal Life as we desire, we could not be said to be in a good Condition:
cs np1 vmd vvi p-acp pno12 av d pp-f dt j pp-f dt j cc n1 n1 c-acp pns12 vvb, pns12 vmd xx vbi vvn pc-acp vbi p-acp dt j n1:
(37) part (DIV3)
570
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if he should deny us Good Spiritual, we should lose the one half of the Blessings of the Covenant by doting upon,
if he should deny us Good Spiritual, we should loose the one half of the Blessings of the Covenant by doting upon,
cs pns31 vmd vvi pno12 j j, pns12 vmd vvi dt crd n-jn pp-f dt n2 pp-f dt n1 p-acp vvg p-acp,
(37) part (DIV3)
570
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and falling in love with the rest. The Flesh is importunate to be pleased, but God will not serve our carnal Appetites.
and falling in love with the rest. The Flesh is importunate to be pleased, but God will not serve our carnal Appetites.
cc vvg p-acp n1 p-acp dt n1. dt n1 vbz j pc-acp vbi vvn, cc-acp np1 vmb xx vvi po12 j n2.
(37) part (DIV3)
570
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We are more concerned as a Soul than as a Body;
We Are more concerned as a Soul than as a Body;
pns12 vbr av-dc vvn p-acp dt n1 cs p-acp dt n1;
(37) part (DIV3)
570
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Heb. 12. 10. He verily chastened us for our profit, that we might be partakers of his Holiness. Certain it is, God will chasten us for our profit:Hebrew 12. 10. He verily chastened us for our profit, that we might be partakers of his Holiness. Certain it is, God will chasten us for our profit:
np1 crd crd pns31 av-j vvn pno12 p-acp po12 n1, cst pns12 vmd vbi n2 pp-f po31 n1. j pn31 vbz, np1 vmb vvi pno12 p-acp po12 n1:
(37) part (DIV3)
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What do we call Profit? the good things of this World, the great Mammon which so many Worship? If we call it so, God will not;
What do we call Profit? the good things of this World, the great Mammon which so many Worship? If we call it so, God will not;
q-crq vdb pns12 vvb n1? dt j n2 pp-f d n1, dt j np1 r-crq av d n1? cs pns12 vvb pn31 av, np1 vmb xx;
(37) part (DIV3)
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he meaneth to impart some Spiritual and Divine Benefit, which is a Participation of his own Holiness.
he means to impart Some Spiritual and Divine Benefit, which is a Participation of his own Holiness.
pns31 vvz pc-acp vvi d j cc j-jn n1, r-crq vbz dt n1 pp-f po31 d n1.
(37) part (DIV3)
570
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And truly the People of God, if they be in their right Temper, value themselves, not by their outward enjoyments,
And truly the People of God, if they be in their right Temper, valve themselves, not by their outward enjoyments,
cc av-j dt n1 pp-f np1, cs pns32 vbb p-acp po32 n-jn vvi, vvi px32, xx p-acp po32 j n2,
(37) part (DIV3)
570
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but by their inward Improvement of Graces;
but by their inward Improvement of Graces;
cc-acp p-acp po32 j n1 pp-f n2;
(37) part (DIV3)
570
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2 Cor. 4. 16. For this cause we faint not, but though our outward man perish yet the inward man is renewed day by day.
2 Cor. 4. 16. For this cause we faint not, but though our outward man perish yet the inward man is renewed day by day.
crd np1 crd crd p-acp d n1 pns12 vvb xx, cc-acp cs po12 j n1 vvi av dt j n1 vbz vvn n1 p-acp n1.
(37) part (DIV3)
570
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A discerning Christian puts more value upon Holiness wrought by Affliction, then upon all his Comforts;
A discerning Christian puts more valve upon Holiness wrought by Affliction, then upon all his Comforts;
dt j-vvg np1 vvz dc n1 p-acp n1 vvn p-acp n1, av p-acp d po31 n2;
(37) part (DIV3)
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so that though Affliction be evil in it self, it is good as sanctified.
so that though Affliction be evil in it self, it is good as sanctified.
av cst cs n1 vbb j-jn p-acp pn31 n1, pn31 vbz j c-acp vvn.
(37) part (DIV3)
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4. A particular Good must give way to a General Good, and our Personal Benefit to the Advancement of Christs Kingdom, and the Glory of God.
4. A particular Good must give Way to a General Good, and our Personal Benefit to the Advancement of Christ Kingdom, and the Glory of God.
crd dt j j vmb vvi n1 p-acp dt n1 j, cc po12 j n1 p-acp dt n1 pp-f npg1 n1, cc dt n1 pp-f np1.
(37) part (DIV3)
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The Advancement of Christs Kingdom, or the good of the Church, must be preferred before our Personal Benefit or Contentment.
The Advancement of Christ Kingdom, or the good of the Church, must be preferred before our Personal Benefit or Contentment.
dt n1 pp-f npg1 n1, cc dt j pp-f dt n1, vmb vbi vvn p-acp po12 j n1 cc n1.
(37) part (DIV3)
571
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Paul could want the Glory of Heaven for a while, if his continuance in the Flesh were needful for the Saints;Paul could want the Glory of Heaven for a while, if his Continuance in the Flesh were needful for the Saints;
np1 vmd vvi dt n1 pp-f n1 p-acp dt n1, cs po31 n1 p-acp dt n1 vbdr j p-acp dt n2;
(37) part (DIV3)
571
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Phil. 1. 24. To abide in the flesh is more needful for you. Philip 1. 24. To abide in the Flesh is more needful for you.
np1 crd crd pc-acp vvi p-acp dt n1 vbz av-dc j p-acp pn22.
(37) part (DIV3)
571
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We must not so desire good to our selves, as to hinder the good of others.
We must not so desire good to our selves, as to hinder the good of Others.
pns12 vmb xx av vvi j p-acp po12 n2, c-acp pc-acp vvi dt j pp-f n2-jn.
(37) part (DIV3)
571
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All Elements will act contrary to their particular nature, for the conservation of the Universe, so for the Glory of God.
All Elements will act contrary to their particular nature, for the conservation of the Universe, so for the Glory of God.
av-d n2 vmb vvi j-jn p-acp po32 j n1, p-acp dt n1 pp-f dt n1, av p-acp dt n1 pp-f np1.
(37) part (DIV3)
571
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That may be good for the Glory of God, which is not good for our Personal Contentment and Ease.
That may be good for the Glory of God, which is not good for our Personal Contentment and Ease.
cst vmb vbi j p-acp dt n1 pp-f np1, r-crq vbz xx j p-acp po12 j n1 cc n1.
(37) part (DIV3)
571
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Now the Glory of God is our greatest Interest;
Now the Glory of God is our greatest Interest;
av dt n1 pp-f np1 vbz po12 js n1;
(37) part (DIV3)
571
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if it be for the Glory of God that I should be in pain, bereft of my Comfort, my sanctified subjection to the Will of God must say it is good:
if it be for the Glory of God that I should be in pain, bereft of my Comfort, my sanctified subjection to the Will of God must say it is good:
cs pn31 vbb p-acp dt n1 pp-f np1 cst pns11 vmd vbi p-acp n1, vvn pp-f po11 n1, po11 j-vvn n1 p-acp dt n1 pp-f np1 vmb vvi pn31 vbz j:
(37) part (DIV3)
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Ioh. 12. 27, 28. Here you must have the innocent Inclination of Christs Humane Nature; Father save me from this hour; John 12. 27, 28. Here you must have the innocent Inclination of Christ Humane Nature; Father save me from this hour;
np1 crd crd, crd av pn22 vmb vhi dt j-jn n1 pp-f npg1 j n1; n1 p-acp pno11 p-acp d n1;
(37) part (DIV3)
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and the over-ruling sense of his Duty, or the obligation of his office, but for this cause came I to this hour.
and the overruling sense of his Duty, or the obligation of his office, but for this cause Come I to this hour.
cc dt j n1 pp-f po31 n1, cc dt n1 pp-f po31 n1, p-acp p-acp d n1 vvd pns11 p-acp d n1.
(37) part (DIV3)
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We are often tossed between Inclination of Nature, and Conscience of Duty;
We Are often tossed between Inclination of Nature, and Conscience of Duty;
pns12 vbr av vvn p-acp n1 pp-f n1, cc n1 pp-f n1;
(37) part (DIV3)
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but in a gracious heart, the sense of our Duty, and the desire of glorifying God, should prevail above the desire of our own Comforts, Ease, Safety and Welfare.
but in a gracious heart, the sense of our Duty, and the desire of glorifying God, should prevail above the desire of our own Comforts, Ease, Safety and Welfare.
cc-acp p-acp dt j n1, dt n1 pp-f po12 n1, cc dt n1 pp-f vvg np1, vmd vvi p-acp dt n1 pp-f po12 d n2, n1, n1 cc n1.
(37) part (DIV3)
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Nature would be rid of Trouble, but Grace submits all our Interests to Gods Honour, which should be dearer to us than any thing else.
Nature would be rid of Trouble, but Grace submits all our Interests to God's Honour, which should be Dearer to us than any thing Else.
n1 vmd vbi vvn pp-f n1, cc-acp n1 vvz d po12 n2 p-acp npg1 n1, r-crq vmd vbi jc-jn p-acp pno12 cs d n1 av.
(37) part (DIV3)
571
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5. This Good is not to be determined by the Judgment of sense, but by the Judgment of Faith, not by present feeling, but future profit.
5. This Good is not to be determined by the Judgement of sense, but by the Judgement of Faith, not by present feeling, but future profit.
crd d j vbz xx pc-acp vbi vvn p-acp dt n1 pp-f n1, cc-acp p-acp dt n1 pp-f n1, xx p-acp j n-vvg, cc-acp j-jn n1.
(37) part (DIV3)
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That which is not good may be a means to good. Affliction for the present, is not pleasant to natural sense;
That which is not good may be a means to good. Affliction for the present, is not pleasant to natural sense;
d r-crq vbz xx j vmb vbi dt n2 p-acp j. n1 p-acp dt j, vbz xx j p-acp j n1;
(37) part (DIV3)
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nor for the present, is the fruit evident to spiritual sense;
nor for the present, is the fruit evident to spiritual sense;
ccx p-acp dt j, vbz dt n1 j p-acp j n1;
(37) part (DIV3)
572
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but it is good, because in the issue it turneth to good, Rom. 8. 28. All things work together for good to them that love God, &c. While God is striking, we feel the Grief, and the Cross is tedious;
but it is good, Because in the issue it turns to good, Rom. 8. 28. All things work together for good to them that love God, etc. While God is striking, we feel the Grief, and the Cross is tedious;
cc-acp pn31 vbz j, c-acp p-acp dt n1 pn31 vvz p-acp j, np1 crd crd d n2 vvi av p-acp j p-acp pno32 cst vvb np1, av n1 np1 vbz vvg, pns12 vvb dt n1, cc dt n1 vbz j;
(37) part (DIV3)
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but when we see the end, we acknowledge it is good to be afflicted, Heb. 12. 11. No affliction for the present seems joyous but grievous nevertheless afterwards it yields the peaceable fruits of righteousness to them that are exercised therein.
but when we see the end, we acknowledge it is good to be afflicted, Hebrew 12. 11. No affliction for the present seems joyous but grievous nevertheless afterwards it yields the peaceable fruits of righteousness to them that Are exercised therein.
cc-acp c-crq pns12 vvb dt n1, pns12 vvb pn31 vbz j pc-acp vbi vvn, np1 crd crd dx n1 p-acp dt n1 vvz j p-acp j av av pn31 vvz dt j n2 pp-f n1 p-acp pno32 cst vbr vvn av.
(37) part (DIV3)
572
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A Good, present, is the cause of Joy; and an Evil, present, is the cause of Sorrow:
A Good, present, is the cause of Joy; and an Evil, present, is the cause of Sorrow:
dt j, j, vbz dt n1 pp-f n1; cc dt n-jn, j, vbz dt n1 pp-f n1:
(37) part (DIV3)
572
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But there are two termini diminuentes, terms of abatement, NONLATINALPHABET, and NONLATINALPHABET, present sense, and the conceits of the sufferer.
But there Are two termini diminuentes, terms of abatement,, and, present sense, and the conceits of the sufferer.
cc-acp pc-acp vbr crd fw-la n2, n2 pp-f n1,, cc, j n1, cc dt n2 pp-f dt n1.
(37) part (DIV3)
572
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When we are but newly under the affliction, we feel the smart, but do not presently find the benefit;
When we Are but newly under the affliction, we feel the smart, but do not presently find the benefit;
c-crq pns12 vbr p-acp av-j p-acp dt n1, pns12 vvb dt n1, cc-acp vdb xx av-j vvi dt n1;
(37) part (DIV3)
572
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but within a while, especially in the review, it is good for me. It is matter of Faith under the Affliction, it is matter of Sense afterwards.
but within a while, especially in the review, it is good for me. It is matter of Faith under the Affliction, it is matter of Sense afterwards.
cc-acp p-acp dt n1, av-j p-acp dt vvi, pn31 vbz j p-acp pno11. pn31 vbz n1 pp-f n1 p-acp dt n1, pn31 vbz n1 pp-f n1 av.
(37) part (DIV3)
572
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Gods Physick must have time to work. That which is not good, may be good; though it be not good in its Nature, it may be good in its Use;
God's Physic must have time to work. That which is not good, may be good; though it be not good in its Nature, it may be good in its Use;
npg1 n1 vmb vhi n1 pc-acp vvi. d r-crq vbz xx j, vmb vbi j; cs pn31 vbb xx j p-acp po31 n1, pn31 vmb vbi j p-acp po31 n1;
(37) part (DIV3)
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and though for the present we see it not, we shall see it. Therefore good is not to be determined by Feeling, but by Faith.
and though for the present we see it not, we shall see it. Therefore good is not to be determined by Feeling, but by Faith.
cc cs p-acp dt j pns12 vvb pn31 xx, pns12 vmb vvi pn31. av j vbz xx pc-acp vbi vvn p-acp vvg, cc-acp p-acp n1.
(37) part (DIV3)
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The Rod is a sore thing for the present, but the bitter Root will yield sweet Fruit. If we come to a Person under the Cross,
The Rod is a soar thing for the present, but the bitter Root will yield sweet Fruit. If we come to a Person under the Cross,
dt n1 vbz dt j n1 p-acp dt j, cc-acp dt j n1 vmb vvi j np1 cs pns12 vvb p-acp dt n1 p-acp dt n1,
(37) part (DIV3)
572
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and ask him, What is it good to feel the lashes of Gods correcting hand? to be kept poor, sickly, exercised with losses and reproaches, to part with Friends and Relations, to lose a beloved Child? he would be apt to Answer No. But this poor Creature after he hath been exercised,
and ask him, What is it good to feel the Lashes of God's correcting hand? to be kept poor, sickly, exercised with losses and Reproaches, to part with Friends and Relations, to loose a Beloved Child? he would be apt to Answer No. But this poor Creature After he hath been exercised,
cc vvi pno31, q-crq vbz pn31 j pc-acp vvi dt n2 pp-f n2 vvg n1? pc-acp vbi vvn j, j, vvn p-acp n2 cc n2, pc-acp vvi p-acp n2 cc n2, pc-acp vvi dt j-vvn n1? pns31 vmd vbi j p-acp n1 uh-dx p-acp d j n1 c-acp pns31 vhz vbn vvn,
(37) part (DIV3)
572
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and mortified, and gotten some renewed Evidences of Gods Favour;
and mortified, and got Some renewed Evidences of God's Favour;
cc vvn, cc vvn d j-vvn n2 pp-f npg1 n1;
(37) part (DIV3)
572
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ask him then, Is it good to be afflicted? Oh yes, I had been Vain, Neglectful of God, wanted such an Experience of the Lords Grace.
ask him then, Is it good to be afflicted? O yes, I had been Vain, Neglectful of God, wanted such an Experience of the lords Grace.
vvb pno31 av, vbz pn31 j pc-acp vbi vvn? uh uh, pns11 vhd vbn j, j pp-f np1, vvd d dt n1 pp-f dt n2 vvb.
(37) part (DIV3)
572
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Faith should determine the case when we feel it not.
Faith should determine the case when we feel it not.
n1 vmd vvi dt n1 c-crq pns12 vvb pn31 xx.
(37) part (DIV3)
572
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3458
Well then, Let us learn to distinguish between what is really best for us, and what we judge to be best.
Well then, Let us Learn to distinguish between what is really best for us, and what we judge to be best.
av av, vvb pno12 vvi pc-acp vvi p-acp r-crq vbz av-j av-j p-acp pno12, cc r-crq pns12 vvb pc-acp vbi js.
(37) part (DIV3)
573
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3459
Other Diet is more wholesome for our Souls than that which our sickly Appetite craveth.
Other Diet is more wholesome for our Souls than that which our sickly Appetite craves.
av-jn n1 vbz av-dc j p-acp po12 n2 cs d r-crq po12 j n1 vvz.
(37) part (DIV3)
573
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3460
It is best many times when we are weakest, worst when strongest, all things are good as they help on a blessed Eternity, so sharp afflictions are good.
It is best many times when we Are Weakest, worst when Strongest, all things Are good as they help on a blessed Eternity, so sharp afflictions Are good.
pn31 vbz av-j d n2 c-crq pns12 vbr js, js c-crq js, d n2 vbr j c-acp pns32 vvb p-acp dt j-vvn n1, av j n2 vbr j.
(37) part (DIV3)
573
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3461
That part of the World, that is governed by sense will never yield to this.
That part of the World, that is governed by sense will never yield to this.
cst n1 pp-f dt n1, cst vbz vvn p-acp n1 vmb av-x vvi p-acp d.
(37) part (DIV3)
573
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3462
You cannot convince a Covetous Man that the loss of an Estate is good, or a worldly rich man that Poverty is good;
You cannot convince a Covetous Man that the loss of an Estate is good, or a worldly rich man that Poverty is good;
pn22 vmbx vvi dt j n1 cst dt n1 pp-f dt n1 vbz j, cc dt j j n1 cst n1 vbz j;
(37) part (DIV3)
573
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or an Ambitious man, that it is good to be despised and contemned; or a sensual Voluptuous Man, that it is good to be in Pains;
or an Ambitious man, that it is good to be despised and contemned; or a sensual Voluptuous Man, that it is good to be in Pains;
cc dt j n1, cst pn31 vbz j pc-acp vbi vvn cc vvn; cc dt j j n1, cst pn31 vbz j pc-acp vbi p-acp n2;
(37) part (DIV3)
573
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that the Body be afflicted for the good of the Soul, they will never believe you:
that the Body be afflicted for the good of the Soul, they will never believe you:
cst dt n1 vbb vvn p-acp dt j pp-f dt n1, pns32 vmb av-x vvi pn22:
(37) part (DIV3)
573
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But those that measure all things by Eternity, they know that Poverty makes way for the true Riches;
But those that measure all things by Eternity, they know that Poverty makes Way for the true Riches;
cc-acp d cst vvb d n2 p-acp n1, pns32 vvb cst n1 vvz n1 p-acp dt j n2;
(37) part (DIV3)
573
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and Ignominy for the true Glory; Want, for fulness of Pleasures; and Misery mortifies Sin.
and Ignominy for the true Glory; Want, for fullness of Pleasures; and Misery Mortifies Sin.
cc n1 p-acp dt j n1; vvb, p-acp n1 pp-f n2; cc n1 vvz np1
(37) part (DIV3)
573
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3467
SERMON. V. MATTH. 17. 5. While he yet spake, behold, a bright Cloud overshadowed him:
SERMON. V. MATTHEW. 17. 5. While he yet spoke, behold, a bright Cloud overshadowed him:
n1. np1 av. crd crd cs pns31 av vvd, vvb, dt j n1 vvn pno31:
(38) sermon (DIV2)
573
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3468
and behold, a voice out of the Cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
and behold, a voice out of the Cloud, which said, This is my Beloved Son, in whom I am well pleased; hear you him.
cc vvb, dt n1 av pp-f dt n1, r-crq vvd, d vbz po11 j-vvn n1, p-acp ro-crq pns11 vbm av vvn; vvb pn22 pno31.
(38) sermon (DIV2)
573
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3469
IN this branch of the story two things are remarkable, and there is a Behold prefixed before either of them, to excite our Attention.
IN this branch of the story two things Are remarkable, and there is a Behold prefixed before either of them, to excite our Attention.
p-acp d n1 pp-f dt n1 crd n2 vbr j, cc pc-acp vbz dt vvb vvn p-acp d pp-f pno32, pc-acp vvi po12 n1.
(38) sermon (DIV2)
574
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3470
First they see a bright Cloud, and then they hear a voice out of the Cloud.
First they see a bright Cloud, and then they hear a voice out of the Cloud.
ord pns32 vvb dt j n1, cc av pns32 vvb dt n1 av pp-f dt n1.
(38) sermon (DIV2)
574
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3471
First, Of the Cloud, and while he yet spake, behold, a bright cloud overshadowed them, it was not a dark cloud as upon Mount Sinai, when God gave the Law,
First, Of the Cloud, and while he yet spoke, behold, a bright cloud overshadowed them, it was not a dark cloud as upon Mount Sinai, when God gave the Law,
ord, pp-f dt n1, cc cs pns31 av vvd, vvb, dt j n1 vvn pno32, pn31 vbds xx dt j n1 c-acp p-acp n1 np1, c-crq np1 vvd dt n1,
(38) sermon (DIV2)
575
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but a bright one, yet not so bright and lightsome, but that it was mixt with some obscurity.
but a bright one, yet not so bright and lightsome, but that it was mixed with Some obscurity.
cc-acp dt j pi, av xx av j cc j, cc-acp cst pn31 vbds vvn p-acp d n1.
(38) sermon (DIV2)
575
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3473
It was no natural and ordinary cloud, such as are commonly engendred in the air above us,
It was no natural and ordinary cloud, such as Are commonly engendered in the air above us,
pn31 vbds dx j cc j n1, d c-acp vbr av-j vvn p-acp dt n1 p-acp pno12,
(38) sermon (DIV2)
575
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3474
but extraordinary, and supernatural, created by God for this occasion. The use of it was double.
but extraordinary, and supernatural, created by God for this occasion. The use of it was double.
cc-acp j, cc j, vvn p-acp np1 p-acp d n1. dt n1 pp-f pn31 vbds j-jn.
(38) sermon (DIV2)
575
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1. To convey Moses and Elias out of their sight, when this conference was ended:
1. To convey Moses and Elias out of their sighed, when this conference was ended:
crd p-acp vvi np1 cc np1 av pp-f po32 n1, c-crq d n1 vbds vvn:
(38) sermon (DIV2)
576
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3476
therefore some expound that which is said, Luke 9. 34. They feared as they entred into the Cloud after this manner, the Disciples feared when they saw Moses and Elias entring into the Cloud, that is involved and covered in it.
Therefore Some expound that which is said, Lycia 9. 34. They feared as they entered into the Cloud After this manner, the Disciples feared when they saw Moses and Elias entering into the Cloud, that is involved and covered in it.
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It is said of Jesus Christ himself, when he ascended into Heaven, Acts 1. 9. A cloud received him out of their sight.
It is said of jesus christ himself, when he ascended into Heaven, Acts 1. 9. A cloud received him out of their sighed.
pn31 vbz vvn pp-f np1 np1 px31, c-crq pns31 vvd p-acp n1, n2 crd crd dt n1 vvd pno31 av pp-f po32 n1.
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2. To be a token of the extraordinary presence of God, whose voice immediately came out of the cloud,
2. To be a token of the extraordinary presence of God, whose voice immediately Come out of the cloud,
crd pc-acp vbi dt n1 pp-f dt j n1 pp-f np1, rg-crq n1 av-j vvd av pp-f dt n1,
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as also to vail the glory thereof, which was best done by a Cloud, a thing of a middle nature between terrestrial and Celestial bodies.
as also to Vail the glory thereof, which was best done by a Cloud, a thing of a middle nature between terrestrial and Celestial bodies.
c-acp av pc-acp vvi dt n1 av, r-crq vbds js vdn p-acp dt n1, dt n1 pp-f dt j-jn n1 p-acp j cc j n2.
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When Solomon builded the Temple the Lord shewed his special presence, thereby filling the House with a Cloud, 1 Kings 8. 10. This way of Apparition God useth to moderate the splendor of his excellent Glory.
When Solomon built the Temple the Lord showed his special presence, thereby filling the House with a Cloud, 1 Kings 8. 10. This Way of Apparition God uses to moderate the splendour of his excellent Glory.
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We are not able to behold God as he is, and must not pry into his Glory, there is a Cloud and vail upon it.
We Are not able to behold God as he is, and must not pry into his Glory, there is a Cloud and Vail upon it.
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Secondly, They heard a Voice, and behold a voice out of the Cloud which said, this is my beloved Son in whom I am well pleased, hear ye him.
Secondly, They herd a Voice, and behold a voice out of the Cloud which said, this is my Beloved Son in whom I am well pleased, hear you him.
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1. Observe, That there was a voice distinctly, and audibly, heard.
1. Observe, That there was a voice distinctly, and audibly, herd.
crd vvb, cst a-acp vbds dt n1 av-j, cc av-j, vvd.
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Though God did sensibly now manifest his presence in the Mount with Christ, and did audibly speak to them,
Though God did sensibly now manifest his presence in the Mount with christ, and did audibly speak to them,
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yet he did not appear in any distinct form, and shape either of man, or any other living Creature,
yet he did not appear in any distinct from, and shape either of man, or any other living Creature,
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but all was done by a voice out of the cloud, so Deut. 4. 12. Ye heard the voice of the words,
but all was done by a voice out of the cloud, so Deuteronomy 4. 12. You herd the voice of the words,
cc-acp d vbds vdn p-acp dt n1 av pp-f dt n1, av np1 crd crd pn22 vvd dt n1 pp-f dt n2,
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but saw no similitude, and verse 15. take good heed to your selves, for ye saw no similitude in the day that the Lord spake to you in Horeb,
but saw no similitude, and verse 15. take good heed to your selves, for you saw no similitude in the day that the Lord spoke to you in Horeb,
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least ye corrupt your selves, and make to you any graven Image. lest you corrupt your selves, and make to you any graved Image.
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The similitude of any figure, &c. The voice of God, may with less danger come to us then any sight or representation of him.
The similitude of any figure, etc. The voice of God, may with less danger come to us then any sighed or representation of him.
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2. The matter or what this voice said, This is my beloved Son, hear ye him.
2. The matter or what this voice said, This is my Beloved Son, hear you him.
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By this voice there is. 1. A Testimony given to Christ. 2. A command to hear him.
By this voice there is. 1. A Testimony given to christ. 2. A command to hear him.
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Or (1.) The dignity of Christ, he is the beloved Son of God, in whom he is well pleased. (2.) A suitable respect bespoken for him.
Or (1.) The dignity of christ, he is the Beloved Son of God, in whom he is well pleased. (2.) A suitable respect bespoken for him.
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The words are few, but yet contain the sum of the whole Gospel, and they are spoken not by a Man,
The words Are few, but yet contain the sum of the Whole Gospel, and they Are spoken not by a Man,
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nor by an Angel, but by the Lord himself, and therefore they should be entertained with the more reverence.
nor by an Angel, but by the Lord himself, and Therefore they should be entertained with the more Reverence.
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The Apostle Peter who was one of the parties present, could never forget this Testimony of the Father, concerning his Son Jesus Christ, 2 Pet. 1. 17. He received from the Father Honour and Glory,
The Apostle Peter who was one of the parties present, could never forget this Testimony of the Father, Concerning his Son jesus christ, 2 Pet. 1. 17. He received from the Father Honour and Glory,
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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; when there Come such a voice to him from the excellent Glory. This is my Beloved Son in whom I am well pleased;
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and besides what Christ speaketh of another voice from Heaven, is true of this, Iohn 12. 30. This voice came not because of me, but for your sakes;
and beside what christ speaks of Another voice from Heaven, is true of this, John 12. 30. This voice Come not Because of me, but for your sakes;
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not so much to encourage him in his suffering as to our edification and instruction. All the testimonies given unto Christ from Heaven tended to point him out to sinners,
not so much to encourage him in his suffering as to our edification and instruction. All the testimonies given unto christ from Heaven tended to point him out to Sinners,
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as the true Messiah, approved and accepted of God;
as the true Messiah, approved and accepted of God;
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therefore these words should ever be in our minds, especially when we draw nigh to God in solemn duties.
Therefore these words should ever be in our minds, especially when we draw High to God in solemn duties.
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I shall begin with the Dignity, Honour, and Glory of Christ solemnly declared from Heaven;
I shall begin with the Dignity, Honour, and Glory of christ solemnly declared from Heaven;
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there are three things in it. 1. The Relation between him and the Father, He is a Son. 2. The dearness of that Relation, His beloved Son. 3. The complacential satisfaction which he taketh in him,
there Are three things in it. 1. The Relation between him and the Father, He is a Son. 2. The dearness of that Relation, His Beloved Son. 3. The complacential satisfaction which he Takes in him,
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and the price of our Redemption paid by him, in whom I am well pleased.
and the price of our Redemption paid by him, in whom I am well pleased.
cc dt n1 pp-f po12 n1 vvn p-acp pno31, p-acp ro-crq pns11 vbm av vvn.
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Doctrine, That it is the main and principal point of the Gospel, and of great necessity to be known and believed to Salvation, that Iesus Christ is the Beloved Son of God, in whom he is well pleased. 1. I shall open this Testimony given to Christ. 2. Speak of the importance and weight of it. I.Doctrine, That it is the main and principal point of the Gospel, and of great necessity to be known and believed to Salvation, that Iesus christ is the beloved Son of God, in whom he is well pleased. 1. I shall open this Testimony given to christ. 2. Speak of the importance and weight of it. I.
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Of the Testimony given to Christ.
Of the Testimony given to christ.
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1. Let me open the term that expresseth his Filiation, that he is Gods Son. Christ is the son of God properly so called, a Son only begotten, Iohn 3. 16. God so loved the World that he gave his onely begotten Son. Eternally begotten Prov. 8. 22, 23. I was set up from everlasting, the Lord possessed me in the beginning of his way before his works of old.
1. Let me open the term that Expresses his Filiation, that he is God's Son. christ is the son of God properly so called, a Son only begotten, John 3. 16. God so loved the World that he gave his only begotten Son. Eternally begotten Curae 8. 22, 23. I was Set up from everlasting, the Lord possessed me in the beginning of his Way before his works of old.
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A Son coequal with his Father, Iohn 5. 18. The Jews sought to kill him because he said, God was his Father, making himself equal with God, NONLATINALPHABET, his own proper Father.
A Son coequal with his Father, John 5. 18. The jews sought to kill him Because he said, God was his Father, making himself equal with God,, his own proper Father.
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So co-essential, of the same substance with his Father, Iohn 1. 1. In the beginning was the Word,
So coessential, of the same substance with his Father, John 1. 1. In the beginning was the Word,
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and the Word was with God, and the Word was God. Now thus is he the Son of God. Why is it mentioned there.and the Word was with God, and the Word was God. Now thus is he the Son of God. Why is it mentioned there.
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1. To shew the special dignity of Christ above all others:
1. To show the special dignity of christ above all Others:
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he is the Son of God, Christians are the Sons of God, but in a different manner, he by nature, we by Adoption.
he is the Son of God, Christians Are the Sons of God, but in a different manner, he by nature, we by Adoption.
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Tho God have many sonsby Creation and Adoption, yet Christ is his Son in a peculiar & proper way;
Tho God have many sonsby Creation and Adoption, yet christ is his Son in a peculiar & proper Way;
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by eternal Generation, and communication of the same Essence, NONLATINALPHABET that Son, that beloved Son, so a Son as none else is the son of God, properly so called.
by Eternal Generation, and communication of the same Essence, that Son, that Beloved Son, so a Son as none Else is the son of God, properly so called.
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2. To distinguish him from Moses and the Prophets, from Moses Heb. 3. 5, 6. Moses verily was faithful in all his house as a servant,
2. To distinguish him from Moses and the prophets, from Moses Hebrew 3. 5, 6. Moses verily was faithful in all his house as a servant,
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but Christ as a son over his own house, whose house we are, &c. so from the rest of the Prophets, Heb. 1. 1, 2. God at sundry times and in divers manners spake in times past unto the fathers by the Prophets,
but christ as a son over his own house, whose house we Are, etc. so from the rest of the prophets, Hebrew 1. 1, 2. God At sundry times and in diverse manners spoke in times passed unto the Father's by the prophets,
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but hath in these last days spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the World. but hath in these last days spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the World.
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This is the great Doctor of the Church, now as to meekness above Moses, as to zeal above Elias, as to familiarity and communion, he was with God, and was God.
This is the great Doctor of the Church, now as to meekness above Moses, as to zeal above Elias, as to familiarity and communion, he was with God, and was God.
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3. To shew the old Prophesies were fulfilled, which foretold the union of the two Natures in his Person, the predictions concerning one whose name should be Immanuel, God with us,
3. To show the old prophecies were fulfilled, which foretold the Union of the two Nature's in his Person, the predictions Concerning one whose name should be Immanuel, God with us,
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and who should save and redeem the Church, Isa. 7. 14. And of a child that should be the Mighty God, the Everlasting Father, Isa. 9. 6. This the Prophets foretold that he should be God,
and who should save and Redeem the Church, Isaiah 7. 14. And of a child that should be the Mighty God, the Everlasting Father, Isaiah 9. 6. This the prophets foretold that he should be God,
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and the Son of God, Micah 5. 2. His going forth is from Everlasting, though born at Bethlehem; so the bud of the Lord,
and the Son of God, micah 5. 2. His going forth is from Everlasting, though born At Bethlehem; so the bud of the Lord,
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and the fruit of the Earth, Isa. 4. 2. The man Gods fellow, Zech. 13. 7. and in many other places the union of the two Natures is asserted.
and the fruit of the Earth, Isaiah 4. 2. The man God's fellow, Zechariah 13. 7. and in many other places the Union of the two Nature's is asserted.
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2. He is the beloved Son.
2. He is the Beloved Son.
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1. That God loved Christ, Christ is the object of his Fathers Love, both as the second Person and as Mediator.
1. That God loved christ, christ is the Object of his Father's Love, both as the second Person and as Mediator.
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As the second Person of the Trinity, two things are wont to attract love, nearness, and likeness;
As the second Person of the Trinity, two things Are wont to attract love, nearness, and likeness;
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they are both here, nearness, he was in the bosome of the Father, Iohn 1. 18. The only begotten Son, which is in the bosome of the Father, he hath declared him.
they Are both Here, nearness, he was in the bosom of the Father, John 1. 18. The only begotten Son, which is in the bosom of the Father, he hath declared him.
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Likeness is another loadstone of Affliction, Heb. 1. 3. He is the brightness of his Glory,
Likeness is Another Loadstone of Affliction, Hebrew 1. 3. He is the brightness of his Glory,
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and the express Image of his Person, such as the Father is so is Christ.and the express Image of his Person, such as the Father is so is christ.
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2. As Mediator, so God loveth him on the account of his obedience, Iohn 10. 17. Therefore doth my Father love me,
2. As Mediator, so God loves him on the account of his Obedience, John 10. 17. Therefore does my Father love me,
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because I lay down my life for the Sheep, Iohn 3. 35. The Father hath loved him and put all things into his hand, the Father approved Christs undertaking for sinners, delighted in it as an excellent way of glorifying his name,Because I lay down my life for the Sheep, John 3. 35. The Father hath loved him and put all things into his hand, the Father approved Christ undertaking for Sinners, delighted in it as an excellent Way of glorifying his name,
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and recovering poor creatures out of their lost condition:
and recovering poor creatures out of their lost condition:
cc vvg j n2 av pp-f po32 j-vvn n1:
(39) part (DIV3)
591
Page 134
3531
and rested satisfied, and was pleased with his death, as a sufficient ransom for poor souls.
and rested satisfied, and was pleased with his death, as a sufficient ransom for poor Souls.
cc vvd vvn, cc vbds vvn p-acp po31 n1, c-acp dt j n1 p-acp j n2.
(39) part (DIV3)
591
Page 134
3532
Well then God loved him so as to trust the souls of all mankind in his hands,
Well then God loved him so as to trust the Souls of all mankind in his hands,
uh-av av np1 vvd pno31 av c-acp pc-acp vvi dt n2 pp-f d n1 p-acp po31 n2,
(39) part (DIV3)
591
Page 134
3533
and to appoint him to be the great Mediator, to end all differences between him and us,
and to appoint him to be the great Mediator, to end all differences between him and us,
cc pc-acp vvi pno31 pc-acp vbi dt j n1, pc-acp vvi d n2 p-acp pno31 cc pno12,
(39) part (DIV3)
591
Page 134
3534
and the more he doth in pursuance of his Office, the more beloved he is and acceptable to God.
and the more he does in pursuance of his Office, the more Beloved he is and acceptable to God.
cc dt av-dc pns31 vdz p-acp n1 pp-f po31 n1, dt av-dc j-vvn pns31 vbz cc j p-acp np1.
(39) part (DIV3)
591
Page 134
3535
2. The testimony of his love to him as Mediator;
2. The testimony of his love to him as Mediator;
crd dt n1 pp-f po31 n1 p-acp pno31 p-acp n1;
(39) part (DIV3)
592
Page 134
3536
for his unspeakable rejoycing in him, as second person in the Trinity, we are not competent judges of.
for his unspeakable rejoicing in him, as second person in the Trinity, we Are not competent judges of.
p-acp po31 j vvg p-acp pno31, c-acp ord n1 p-acp dt np1, pns12 vbr xx j n2 pp-f.
(39) part (DIV3)
592
Page 134
3537
It is described Prov. 8. 30. I was dayly his delight rejoycing alwayes before him. The mutual complacency which the divine persons take in one another is there set forth;
It is described Curae 8. 30. I was daily his delight rejoicing always before him. The mutual complacency which the divine Persons take in one Another is there Set forth;
pn31 vbz vvn np1 crd crd pns11 vbds av-j po31 n1 vvg av p-acp pno31. dt j n1 r-crq dt j-jn n2 vvb p-acp crd n-jn vbz pc-acp vvi av;
(39) part (DIV3)
592
Page 134
3538
God delighted in Christ, and Christ in God.
God delighted in christ, and christ in God.
np1 vvd p-acp np1, cc np1 p-acp np1.
(39) part (DIV3)
592
Page 135
3539
But in the second love as Mediator, God expressed his love to him in two things;
But in the second love as Mediator, God expressed his love to him in two things;
p-acp p-acp dt ord n1 p-acp n1, np1 vvd po31 n1 p-acp pno31 p-acp crd n2;
(39) part (DIV3)
592
Page 135
3540
the gift of the Spirit, and the Glory of his humane nature.
the gift of the Spirit, and the Glory of his humane nature.
dt n1 pp-f dt n1, cc dt n1 pp-f po31 j n1.
(39) part (DIV3)
592
Page 135
3541
1. The gift of the Spirit, Iohn 6. 34. God giveth not the Spirit in measure to him,
1. The gift of the Spirit, John 6. 34. God gives not the Spirit in measure to him,
crd dt n1 pp-f dt n1, np1 crd crd np1 vvz xx dt n1 p-acp n1 p-acp pno31,
(39) part (DIV3)
593
Page 135
3542
for the Father loveth the Son, and hath put all things into his hands. for the Father loves the Son, and hath put all things into his hands.
p-acp dt n1 vvz dt n1, cc vhz vvn d n2 p-acp po31 n2.
(39) part (DIV3)
593
Page 135
3543
This was the great expression of his love to Christ as Mediator, not to make him a visible Monarch of the World,
This was the great expression of his love to christ as Mediator, not to make him a visible Monarch of the World,
d vbds dt j n1 pp-f po31 n1 p-acp np1 p-acp n1, xx pc-acp vvi pno31 dt j n1 pp-f dt n1,
(39) part (DIV3)
593
Page 135
3544
but by the gift of his Spirit to be head of the Church.
but by the gift of his Spirit to be head of the Church.
cc-acp p-acp dt n1 pp-f po31 n1 pc-acp vbi n1 pp-f dt n1.
(39) part (DIV3)
593
Page 135
3545
2. The other expression of his love to him as Mediator, was the gift of Everlasting Glory, Iohn 17. 24. Father I will that those whom thou hast given me, should be where I am,
2. The other expression of his love to him as Mediator, was the gift of Everlasting Glory, John 17. 24. Father I will that those whom thou hast given me, should be where I am,
crd dt j-jn n1 pp-f po31 n1 p-acp pno31 p-acp n1, vbds dt n1 pp-f j n1, np1 crd crd n1 pns11 vmb d d ro-crq pns21 vh2 vvn pno11, vmd vbi c-crq pns11 vbm,
(39) part (DIV3)
594
Page 135
3546
and behold my glory, for thou hast loved me before the foundation of the World. and behold my glory, for thou hast loved me before the Foundation of the World.
cc vvb po11 n1, c-acp pns21 vh2 vvn pno11 p-acp dt n1 pp-f dt n1.
(39) part (DIV3)
594
Page 135
3547
Gods love to Christ as Mediator, was manifested in exalting him to glory, and this Everlasting.
God's love to christ as Mediator, was manifested in exalting him to glory, and this Everlasting.
npg1 n1 p-acp np1 p-acp n1, vbds vvn p-acp vvg pno31 p-acp n1, cc d j.
(39) part (DIV3)
594
Page 135
3548
These are the great expresses of Gods love to Christ, as God incarnate or appearing in our nature.
These Are the great Expresses of God's love to christ, as God incarnate or appearing in our nature.
d vbr dt j vvz pp-f npg1 n1 p-acp np1, c-acp np1 j cc vvg p-acp po12 n1.
(39) part (DIV3)
594
Page 135
3549
3. Why is it put here.
3. Why is it put Here.
crd q-crq vbz pn31 vvn av.
(39) part (DIV3)
595
Page 135
3550
1. To shew the end for which Christ came to represent the amiableness of God, that he is Love, 1 Iohn 4. 8. and hath love for his children.
1. To show the end for which christ Come to represent the amiableness of God, that he is Love, 1 John 4. 8. and hath love for his children.
crd p-acp vvi dt n1 p-acp r-crq np1 vvd pc-acp vvi dt n1 pp-f np1, cst pns31 vbz n1, crd np1 crd crd cc vhz n1 p-acp po31 n2.
(39) part (DIV3)
596
Page 135
3551
Christ is the pattern of all, for he is first beloved, and the great instance and demonstration of Gods love to the World.
christ is the pattern of all, for he is First Beloved, and the great instance and demonstration of God's love to the World.
np1 vbz dt n1 pp-f av-d, c-acp pns31 vbz ord vvn, cc dt j n1 cc n1 pp-f npg1 n1 p-acp dt n1.
(39) part (DIV3)
596
Page 136
3552
2. To intimate the redundancy of this Love, it over-floweth to us, for Christ being beloved we are beloved also, Eph. 1. 6. he hath made us accepted in the beloved, to the praise of his glorious Grace.
2. To intimate the redundancy of this Love, it overfloweth to us, for christ being Beloved we Are Beloved also, Ephesians 1. 6. he hath made us accepted in the Beloved, to the praise of his glorious Grace.
crd p-acp vvi dt n1 pp-f d n1, pn31 j p-acp pno12, c-acp np1 vbg vvn pns12 vbr vvn av, np1 crd crd pns31 vhz vvn pno12 vvn p-acp dt j-vvn, p-acp dt n1 pp-f po31 j n1.
(39) part (DIV3)
597
Page 136
3553
It is an overflowing Love, he is loved and all that have an interest in him are loved.
It is an overflowing Love, he is loved and all that have an Interest in him Are loved.
pn31 vbz dt j-vvg n1, pns31 vbz vvn cc d cst vhb dt n1 p-acp pno31 vbr vvn.
(39) part (DIV3)
597
Page 136
3554
There is a twofold love in God, the love of Benevolence and complacency;
There is a twofold love in God, the love of Benevolence and complacency;
pc-acp vbz dt j n1 p-acp np1, dt n1 pp-f n1 cc n1;
(39) part (DIV3)
597
Page 136
3555
The Elect from all Eternity are loved by God with a love of Benevolence, whereby he willed good unto them,
The Elect from all Eternity Are loved by God with a love of Benevolence, whereby he willed good unto them,
dt j-vvn p-acp d n1 vbr vvn p-acp np1 p-acp dt n1 pp-f n1, c-crq pns31 vvd j p-acp pno32,
(39) part (DIV3)
597
Page 136
3556
and decrees to bestow good upon them:
and decrees to bestow good upon them:
cc n2 pc-acp vvi j p-acp pno32:
(39) part (DIV3)
597
Page 136
3557
but the love of complacency and delight, is that love whereby God accepteth us, delighteth in us,
but the love of complacency and delight, is that love whereby God Accepteth us, delights in us,
cc-acp dt n1 pp-f n1 cc n1, vbz d n1 c-crq np1 vvz pno12, vvz p-acp pno12,
(39) part (DIV3)
597
Page 136
3558
when he hath made us lovely as his own children, reconciled them by the death of Christ, renewed them by the Spirit of Christ,
when he hath made us lovely as his own children, reconciled them by the death of christ, renewed them by the Spirit of christ,
c-crq pns31 vhz vvn pno12 j p-acp po31 d n2, vvd pno32 p-acp dt n1 pp-f np1, vvd pno32 p-acp dt n1 pp-f np1,
(39) part (DIV3)
597
Page 136
3559
and furnished them with all the Graces which make us acceptable to him, and precious in his sight.
and furnished them with all the Graces which make us acceptable to him, and precious in his sighed.
cc vvd pno32 p-acp d dt n2 r-crq vvb pno12 j p-acp pno31, cc j p-acp po31 n1.
(39) part (DIV3)
597
Page 136
3560
3. To shew the kind and manner of the expressing of his love, to his redeemed ones.
3. To show the kind and manner of the expressing of his love, to his redeemed ones.
crd p-acp vvi dt n1 cc n1 pp-f dt vvg pp-f po31 n1, p-acp po31 j-vvn pi2.
(39) part (DIV3)
598
Page 136
3561
Christ prayed Iohn 17. 23. That the World may know that thou hast loved them as thou hast loved me, and ver. 26. That the love wherewith thou hast loved me may be in them, that is by the gift of the Spirit and Everlasting Glory.
christ prayed John 17. 23. That the World may know that thou hast loved them as thou hast loved me, and ver. 26. That the love wherewith thou hast loved me may be in them, that is by the gift of the Spirit and Everlasting Glory.
np1 vvd np1 crd crd cst dt n1 vmb vvi cst pns21 vh2 vvn pno32 c-acp pns21 vh2 vvn pno11, cc fw-la. crd cst dt n1 c-crq pns21 vh2 vvn pno11 vmb vbi p-acp pno32, cst vbz p-acp dt n1 pp-f dt n1 cc j n1.
(39) part (DIV3)
598
Page 137
3562
Though Christ was the beloved Son, yet his state was but mean, and despicable in the world;
Though christ was the Beloved Son, yet his state was but mean, and despicable in the world;
cs np1 vbds dt j-vvn n1, av po31 n1 vbds p-acp j, cc j p-acp dt n1;
(39) part (DIV3)
598
Page 137
3563
he was afflicted, a man of sorrows, pursued to the Death, even a shameful, painful, accursed Death;he was afflicted, a man of sorrows, pursued to the Death, even a shameful, painful, accursed Death;
pns31 vbds vvn, dt n1 pp-f n2, vvn p-acp dt n1, av dt j, j, j-vvn n1;
(39) part (DIV3)
598
Page 137
3564
yet all this while he was full of the Holy Ghost, of his Graces, Comforts, and afterwards received to Glory, and so will he love us.
yet all this while he was full of the Holy Ghost, of his Graces, Comforts, and afterwards received to Glory, and so will he love us.
av d d cs pns31 vbds j pp-f dt j n1, pp-f po31 n2, n2, cc av vvn p-acp n1, cc av vmb pns31 vvi pno12.
(39) part (DIV3)
598
Page 137
3565
At this rate and Tenour, his love bindeth him not to give us worldly greatness,
At this rate and Tenor, his love binds him not to give us worldly greatness,
p-acp d n1 cc n1, po31 n1 vvz pno31 xx pc-acp vvi pno12 j n1,
(39) part (DIV3)
598
Page 137
3566
but if we have the Spirit, and may be welcomed to Heaven at the last, we have that which is the true discovery of Gods Love.
but if we have the Spirit, and may be welcomed to Heaven At the last, we have that which is the true discovery of God's Love.
cc-acp cs pns12 vhb dt n1, cc vmb vbi vvn p-acp n1 p-acp dt ord, pns12 vhb d r-crq vbz dt j n1 pp-f npg1 n1.
(39) part (DIV3)
598
Page 137
3567
So he manifested his Love to the onely begotten Son, and therefore the adopted children should be contented with this Love,
So he manifested his Love to the only begotten Son, and Therefore the adopted children should be contented with this Love,
av pns31 vvd po31 n1 p-acp dt av-j vvn n1, cc av dt j-vvn n2 vmd vbi vvn p-acp d n1,
(39) part (DIV3)
598
Page 137
3568
if by the Spirit they may be inabled to continue with Patience in well-doing, till they receive Eternal Glory and Happiness.
if by the Spirit they may be enabled to continue with Patience in welldoing, till they receive Eternal Glory and Happiness.
cs p-acp dt n1 pns32 vmb vbi vvn pc-acp vvi p-acp n1 p-acp n1, c-acp pns32 vvb j n1 cc n1.
(39) part (DIV3)
598
Page 137
3569
3. The next thing is NONLATINALPHABET, in whom I am well pleased. This is to be interpreted of Christ as Mediator, or God Incarnate;
3. The next thing is, in whom I am well pleased. This is to be interpreted of christ as Mediator, or God Incarnate;
crd dt ord n1 vbz, p-acp ro-crq pns11 vbm av vvn. d vbz pc-acp vbi vvn pp-f np1 p-acp n1, cc np1 j;
(39) part (DIV3)
599
Page 137
3570
for this was twice spoken at Christs Baptisme, Mar. 3. 17. and now at his Transfiguration, both imply his Mediatorship.
for this was twice spoken At Christ Baptism, Mar. 3. 17. and now At his Transfiguration, both imply his Mediatorship.
p-acp d vbds av vvn p-acp npg1 n1, np1 crd crd cc av p-acp po31 n1, d vvb po31 n1.
(39) part (DIV3)
599
Page 137
3571
For his Baptisme had the notion of a Dedication, he did then present himself to God as a Mediator for us, to be the Servant of his Decree,
For his Baptism had the notion of a Dedication, he did then present himself to God as a Mediator for us, to be the Servant of his decree,
p-acp po31 n1 vhd dt n1 pp-f dt n1, pns31 vdd av vvi px31 p-acp np1 p-acp dt n1 p-acp pno12, pc-acp vbi dt n1 pp-f po31 n1,
(39) part (DIV3)
599
Page 137
3572
as we in Baptisme dedicate our selves, to fulfil the Precepts which belong to us,
as we in Baptism dedicate our selves, to fulfil the Precepts which belong to us,
c-acp pns12 p-acp n1 vvb po12 n2, pc-acp vvi dt n2 r-crq vvb p-acp pno12,
(39) part (DIV3)
599
Page 138
3573
and as we are concerned to promote his Glory in the World, Christ presented himself as a Mediator, that is as a Prophet to acquaint us with the way of Salvation,
and as we Are concerned to promote his Glory in the World, christ presented himself as a Mediator, that is as a Prophet to acquaint us with the Way of Salvation,
cc c-acp pns12 vbr vvn pc-acp vvi po31 n1 p-acp dt n1, np1 vvd px31 p-acp dt n1, cst vbz p-acp dt n1 pc-acp vvi pno12 p-acp dt n1 pp-f n1,
(39) part (DIV3)
599
Page 138
3574
as a Priest to pay a perfect Ransom for us, as a King to give us all things,
as a Priest to pay a perfect Ransom for us, as a King to give us all things,
c-acp dt n1 pc-acp vvi dt j n1 p-acp pno12, c-acp dt n1 pc-acp vvi pno12 d n2,
(39) part (DIV3)
599
Page 138
3575
and defend and maintain all those who submit to his Government, till their Glory be perfected,
and defend and maintain all those who submit to his Government, till their Glory be perfected,
cc vvi cc vvi d d r-crq vvb p-acp po31 n1, c-acp po32 n1 vbb vvn,
(39) part (DIV3)
599
Page 138
3576
and they attain unto their final Estate of Bliss and Happiness. Now then God from Heaven declared himself well pleased;
and they attain unto their final Estate of Bliss and Happiness. Now then God from Heaven declared himself well pleased;
cc pns32 vvb p-acp po32 j n1 pp-f n1 cc n1. av cs np1 p-acp n1 vvd px31 av vvn;
(39) part (DIV3)
599
Page 138
3577
and now again, when Christ had made some Progress in the Work, confirmeth it for the assurance of the World.
and now again, when christ had made Some Progress in the Work, confirmeth it for the assurance of the World.
cc av av, c-crq np1 vhd vvn d n1 p-acp dt n1, vvz pn31 p-acp dt n1 pp-f dt n1.
(39) part (DIV3)
599
Page 138
3578
This then must be Interpreted, 1. As to Christ. 2. As to those who have benefit by him, and interest in him.
This then must be Interpreted, 1. As to christ. 2. As to those who have benefit by him, and Interest in him.
np1 av vmb vbi vvn, crd p-acp p-acp np1. crd p-acp p-acp d r-crq vhb n1 p-acp pno31, cc n1 p-acp pno31.
(39) part (DIV3)
600
Page 138
3579
1. As to Christ. He was well-pleased: Partly, as to the Design; the Reparation of Lost Mankind:
1. As to christ. He was wellpleased: Partly, as to the Design; the Reparation of Lost Mankind:
crd c-acp p-acp np1. pns31 vbds j: av, c-acp p-acp dt n1; dt n1 pp-f j-vvn n1:
(39) part (DIV3)
601
Page 138
3580
Partly, as to the Terms by which it should be brought about: Partly, as to the Execution and Management of it by Christ. 1. As to the Design.
Partly, as to the Terms by which it should be brought about: Partly, as to the Execution and Management of it by christ. 1. As to the Design.
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(39) part (DIV3)
601
Page 138
3581
God was wellpleased, that lapsed Mankind should be restored, at the first God was pleased with his Creation, Exod. 31. 17. on the seventh day he rested,
God was wellpleased, that lapsed Mankind should be restored, At the First God was pleased with his Creation, Exod 31. 17. on the seventh day he rested,
np1 vbds vvn, cst vvn n1 vmd vbi vvn, p-acp dt ord np1 vbds vvn p-acp po31 n1, np1 crd crd p-acp dt ord n1 pns31 vvd,
(39) part (DIV3)
602
Page 139
3582
and was refreshed, that is recreated in the View of his Works, as the effects of his Wisdom, Power and Goodness.
and was refreshed, that is recreated in the View of his Works, as the effects of his Wisdom, Power and goodness.
cc vbds vvn, cst vbz vvn p-acp dt n1 pp-f png31 vvz, c-acp dt n2 pp-f po31 n1, n1 cc n1.
(39) part (DIV3)
602
Page 139
3583
And Psal. 104. 31. The Lord shall rejoyce in his works.
And Psalm 104. 31. The Lord shall rejoice in his works.
np1 np1 crd crd dt n1 vmb vvi p-acp po31 n2.
(39) part (DIV3)
602
Page 139
3584
The Lord saw all to be good, in the beginning and working not to be repented of:
The Lord saw all to be good, in the beginning and working not to be repented of:
dt n1 vvd av-d pc-acp vbi j, p-acp dt n1 cc vvg xx pc-acp vbi vvn pp-f:
(39) part (DIV3)
602
Page 139
3585
This was Gods Rest and Sabbath, to take delight in his Works. When he looked on it altogether, behold it was exceeding good;
This was God's Rest and Sabbath, to take delight in his Works. When he looked on it altogether, behold it was exceeding good;
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(39) part (DIV3)
602
Page 139
3586
but afterwards Man, the ungrateful part of the Creation, though the Masterpiece of it, in this visible and lower world, fell from God his Creator,
but afterwards Man, the ungrateful part of the Creation, though the Masterpiece of it, in this visible and lower world, fell from God his Creator,
cc-acp av n1, dt j n1 pp-f dt n1, cs dt n1 pp-f pn31, p-acp d j cc jc n1, vvd p-acp np1 po31 n1,
(39) part (DIV3)
602
Page 139
3587
and preferred the Creature before him, to his Loss and Ruine;
and preferred the Creature before him, to his Loss and Ruin;
cc vvd dt n1 p-acp pno31, p-acp po31 n1 cc n1;
(39) part (DIV3)
602
Page 139
3588
then God was so far displeased, that he had Reason to wish the destruction of Mankind;
then God was so Far displeased, that he had Reason to wish the destruction of Mankind;
av np1 vbds av av-j vvn, cst pns31 vhd n1 pc-acp vvi dt n1 pp-f n1;
(39) part (DIV3)
602
Page 139
3589
it is said Gen. 6. 6. That it repented God that he had made man. That is, he was displeased with us, estranged from us;
it is said Gen. 6. 6. That it repented God that he had made man. That is, he was displeased with us, estranged from us;
pn31 vbz vvn np1 crd crd cst pn31 vvd np1 cst pns31 vhd vvn n1. cst vbz, pns31 vbds vvn p-acp pno12, vvn p-acp pno12;
(39) part (DIV3)
602
Page 139
3590
no more contented with us, than a man is in what he repenteth of:
no more contented with us, than a man is in what he Repenteth of:
dx av-dc vvn p-acp pno12, cs dt n1 vbz p-acp r-crq pns31 vvz pp-f:
(39) part (DIV3)
602
Page 139
3591
For properly God cannot repent, but this is an Expression to show how odious we were grown to him, Psal. 14. 2, 3. The Lord looked down from heaven upon the children of men to see if there were any that did understand and did seek after God.
For properly God cannot Repent, but this is an Expression to show how odious we were grown to him, Psalm 14. 2, 3. The Lord looked down from heaven upon the children of men to see if there were any that did understand and did seek After God.
c-acp av-j np1 vmbx vvi, cc-acp d vbz dt n1 pc-acp vvi c-crq j pns12 vbdr vvn p-acp pno31, np1 crd crd, crd dt n1 vvd a-acp p-acp n1 p-acp dt n2 pp-f n2 pc-acp vvi cs pc-acp vbdr d cst vdd vvi cc vdd vvi p-acp np1.
(39) part (DIV3)
602
Page 139
3592
They are all gone aside, they are altogether become filthy, there is none that doth good no not one. They Are all gone aside, they Are altogether become filthy, there is none that does good no not one.
pns32 vbr d vvn av, pns32 vbr av vvn j, pc-acp vbz pix cst vdz j dx xx crd.
(39) part (DIV3)
602
Page 139
3593
Alas there is a lamentable appearance of Mankind to Gods sight, now nothing good to be found in them;
Alas there is a lamentable appearance of Mankind to God's sighed, now nothing good to be found in them;
uh pc-acp vbz dt j n1 pp-f n1 p-acp npg1 n1, av pix j pc-acp vbi vvn p-acp pno32;
(39) part (DIV3)
602
Page 140
3594
an universal Defection, both in Piety and Humanity.
an universal Defection, both in Piety and Humanity.
dt j n1, av-d p-acp n1 cc n1.
(39) part (DIV3)
602
Page 140
3595
But then Christ undertook the Reparation of Mankind, and the Design was pleasing to God, that he might not lose the glory of his Creation,
But then christ undertook the Reparation of Mankind, and the Design was pleasing to God, that he might not loose the glory of his Creation,
p-acp av np1 vvd dt n1 pp-f n1, cc dt n1 vbds vvg p-acp np1, cst pns31 vmd xx vvi dt n1 pp-f po31 n1,
(39) part (DIV3)
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and all flesh be utterly destroyed, Col. 1. 19, 20. It pleased the father that in him should all fulness dwell,
and all Flesh be utterly destroyed, Col. 1. 19, 20. It pleased the father that in him should all fullness dwell,
cc d n1 vbb av-j vvn, np1 crd crd, crd pn31 vvd dt n1 cst p-acp pno31 vmd av-d n1 vvi,
(39) part (DIV3)
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and having made peace through the blood of his cross, by him to reconcile all things to himself. and having made peace through the blood of his cross, by him to reconcile all things to himself.
cc vhg vvn n1 p-acp dt n1 pp-f po31 n1, p-acp pno31 pc-acp vvi d n2 p-acp px31.
(39) part (DIV3)
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The restoring of fallen Man to Friendship with God, and all things tending to it, were highly pleasing to God,
The restoring of fallen Man to Friendship with God, and all things tending to it, were highly pleasing to God,
dt j-vvg pp-f j-vvn n1 p-acp n1 p-acp np1, cc d n2 vvg p-acp pn31, vbdr av-j vvg p-acp np1,
(39) part (DIV3)
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namely, that Jesus Christ, the second Person in the Trinity should become a Mediator, for that end he had a great Affection and liking to this thing.
namely, that jesus christ, the second Person in the Trinity should become a Mediator, for that end he had a great Affection and liking to this thing.
av, cst np1 np1, dt ord n1 p-acp dt np1 vmd vvi dt n1, c-acp cst n1 pns31 vhd dt j n1 cc vvg p-acp d n1.
(39) part (DIV3)
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NONLATINALPHABET, it is the same word used here, the thing is highly pleasing to God, that the Breach should be made up;
, it is the same word used Here, the thing is highly pleasing to God, that the Breach should be made up;
, pn31 vbz dt d n1 vvd av, dt n1 vbz av-j vvg p-acp np1, cst dt n1 vmd vbi vvn a-acp;
(39) part (DIV3)
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that man who had lost the Image, Favour and Fellowship with God should be again restored, by renewing his Heart, reconciling his Person,
that man who had lost the Image, Favour and Fellowship with God should be again restored, by renewing his Heart, reconciling his Person,
d n1 r-crq vhd vvn dt n1, n1 cc n1 p-acp np1 vmd vbi av vvn, p-acp vvg po31 n1, n-vvg po31 n1,
(39) part (DIV3)
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and admitting him again into Communion with God, who was was so justly provoked by him.
and admitting him again into Communion with God, who was was so justly provoked by him.
cc vvg pno31 av p-acp n1 p-acp np1, r-crq vbds vbds av av-j vvn p-acp pno31.
(39) part (DIV3)
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God stood in no need of our Friendship, nor could any loss come to him by our Hatred and Enmity;
God stood in no need of our Friendship, nor could any loss come to him by our Hatred and Enmity;
np1 vvd p-acp dx n1 pp-f po12 n1, ccx vmd d n1 vvn p-acp pno31 p-acp po12 n1 cc n1;
(39) part (DIV3)
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onely it pleased the Father to take this way, Isa. 53. 10. For it pleased the Lord to bruise him, he hath put him to grief,
only it pleased the Father to take this Way, Isaiah 53. 10. For it pleased the Lord to bruise him, he hath put him to grief,
av-j pn31 vvd dt n1 pc-acp vvi d n1, np1 crd crd p-acp pn31 vvd dt n1 pc-acp vvi pno31, pns31 vhz vvn pno31 p-acp n1,
(39) part (DIV3)
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when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his dayes,
when thou shalt make his soul an offering for since, he shall see his seed, he shall prolong his days,
c-crq pns21 vm2 vvi po31 n1 dt n1 p-acp n1, pns31 vmb vvi po31 n1, pns31 vmb vvi po31 n2,
(39) part (DIV3)
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and the pleasure of the Lord shall prosper in his hands. 2. He is pleased with the Terms.and the pleasure of the Lord shall prosper in his hands. 2. He is pleased with the Terms.
cc dt n1 pp-f dt n1 vmb vvi p-acp po31 n2. crd pns31 vbz vvn p-acp dt n2.
(39) part (DIV3)
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God who is the Supream Governour of the world, and the offended Party, stood upon these Terms, that the Honour of his governing Justice should be secured,
God who is the Supreme Governor of the world, and the offended Party, stood upon these Terms, that the Honour of his governing justice should be secured,
np1 r-crq vbz dt j n1 pp-f dt n1, cc dt j-vvn n1, vvd p-acp d n2, cst dt n1 pp-f po31 n-vvg n1 vmd vbi vvn,
(39) part (DIV3)
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and the Repentance and Reformation of man carried on. Strictly these must be done, or else man must lye under his Eternal Displeasure;
and the Repentance and Reformation of man carried on. Strictly these must be done, or Else man must lie under his Eternal Displeasure;
cc dt n1 cc n1 pp-f n1 vvn a-acp. np1 d vmb vbi vdn, cc av n1 vmb vvi p-acp po31 j n1;
(39) part (DIV3)
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if one be done and not the other, no Reconciliation can ensue.
if one be done and not the other, no Reconciliation can ensue.
cs pi vbb vdn cc xx dt n-jn, dx n1 vmb vvi.
(39) part (DIV3)
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Now that God is highly pleased with the satisfaction and compensation made to his governing Justice, Heb. 10. 6, 7. In burnt-offerings and sacrifices for sin thou hast no pleasure.
Now that God is highly pleased with the satisfaction and compensation made to his governing justice, Hebrew 10. 6, 7. In Burnt offerings and Sacrifices for since thou hast no pleasure.
av cst np1 vbz av-j vvn p-acp dt n1 cc n1 vvn p-acp po31 n-vvg n1, np1 crd crd, crd p-acp n2 cc n2 p-acp n1 pns21 vh2 dx n1.
(39) part (DIV3)
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Then said I, lo I come to do thy will O God. Ver. 10. By the which will we are sanctified through the offering of the body of Christ once for all. Then said I, lo I come to do thy will Oh God. Ver. 10. By the which will we Are sanctified through the offering of the body of christ once for all.
av vvd pns11, uh pns11 vvb pc-acp vdi po21 n1 uh np1. np1 crd p-acp dt r-crq vmb pns12 vbr vvn p-acp dt n-vvg pp-f dt n1 pp-f np1 a-acp p-acp d.
(39) part (DIV3)
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God rejected all other sacrifices, but was fully satisfied with this, as enough to expiate the sin of Man. Christ delighted to give it,
God rejected all other Sacrifices, but was Fully satisfied with this, as enough to expiate the since of Man. christ delighted to give it,
np1 vvd d j-jn n2, cc-acp vbds av-j vvn p-acp d, c-acp av-d pc-acp vvi dt n1 pp-f n1 np1 vvd pc-acp vvi pn31,
(39) part (DIV3)
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and God delighted to accept of it. He paid a perfect ransom for us, besides or above which he craved no more,
and God delighted to accept of it. He paid a perfect ransom for us, beside or above which he craved no more,
cc np1 vvd pc-acp vvi pp-f pn31. pns31 vvd dt j n1 p-acp pno12, p-acp cc p-acp r-crq pns31 vvd av-dx av-dc,
(39) part (DIV3)
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but rested fully content in it;
but rested Fully content in it;
cc-acp vvd av-j j p-acp pn31;
(39) part (DIV3)
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for the other, the Renovation of Mans Nature, to put him into a capacity to serve and please God,
for the other, the Renovation of men Nature, to put him into a capacity to serve and please God,
p-acp dt n-jn, dt n1 pp-f ng1 n1, pc-acp vvi pno31 p-acp dt n1 pc-acp vvi cc vvi np1,
(39) part (DIV3)
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for God would not admit us to Priviledges without change of heart, and disposition, Acts 5. 31. God exalted him to be a prince and saviour, to give repentance and remission of sins.
for God would not admit us to Privileges without change of heart, and disposition, Acts 5. 31. God exalted him to be a Prince and Saviour, to give Repentance and remission of Sins.
c-acp np1 vmd xx vvi pno12 p-acp n2 p-acp n1 pp-f n1, cc n1, n2 crd crd np1 vvn pno31 pc-acp vbi dt n1 cc n1, pc-acp vvi n1 cc n1 pp-f n2.
(39) part (DIV3)
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In short God is so satisfied with these Terms, that (1.) He seeketh no farther amends for all their wrongs, Rom. 3. 25. 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.
In short God is so satisfied with these Terms, that (1.) He seeks no farther amends for all their wrongs, Rom. 3. 25. 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 passed.
p-acp j np1 vbz av vvn p-acp d n2, cst (crd) pns31 vvz dx jc n2 p-acp d po32 n2-jn, np1 crd crd ro-crq np1 vhz vvn av pc-acp vbi dt n1 p-acp n1 p-acp po31 n1 pc-acp vvi po31 n1 p-acp dt n1 pp-f n2 cst vbr vvn.
(39) part (DIV3)
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(2.) No farther price for what they need, 1 Pet. 1. 18, 19. Ye are not redeemed with corruptible things as silver and gold,
(2.) No farther price for what they need, 1 Pet. 1. 18, 19. You Are not redeemed with corruptible things as silver and gold,
(crd) uh-dx jc n1 p-acp r-crq pns32 vvb, crd np1 crd crd, crd pn22 vbr xx vvn p-acp j n2 p-acp n1 cc n1,
(39) part (DIV3)
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but with the precious blood of Christ, as of a lamb without spot and blemish. The repentance of a sinner is pleasing to him, there is Joy in Heaven;but with the precious blood of christ, as of a lamb without spot and blemish. The Repentance of a sinner is pleasing to him, there is Joy in Heaven;
cc-acp p-acp dt j n1 pp-f np1, c-acp pp-f dt n1 p-acp n1 cc n1. dt n1 pp-f dt n1 vbz vvg p-acp pno31, pc-acp vbz n1 p-acp n1;
(39) part (DIV3)
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Luke 15. 7. Ioy in the presence of the angels over one sinner that is converted. Lycia 15. 7. Joy in the presence of the Angels over one sinner that is converted.
av crd crd vvb p-acp dt n1 pp-f dt n2 p-acp crd n1 cst vbz vvn.
(39) part (DIV3)
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A Feast was made at the return of the Prodigal.
A Feast was made At the return of the Prodigal.
dt n1 vbds vvn p-acp dt n1 pp-f dt j-jn.
(39) part (DIV3)
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As I live saith the Lord, I have no pleasure in the death of a sinner. As I live Says the Lord, I have no pleasure in the death of a sinner.
c-acp pns11 vvb vvz dt n1, pns11 vhb dx n1 p-acp dt n1 pp-f dt n1.
(39) part (DIV3)
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Our Conversion is more pleasing to God, than our Destruction.
Our Conversion is more pleasing to God, than our Destruction.
po12 n1 vbz av-dc j-vvg p-acp np1, cs po12 n1.
(39) part (DIV3)
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3. He is pleased with the Execution and Management of it by Christ, he carried himself in the office of the Mediator, according to what was injoyned him, Ioh. 8. 29. I do alwayes the things that please him.
3. He is pleased with the Execution and Management of it by christ, he carried himself in the office of the Mediator, according to what was enjoined him, John 8. 29. I do always the things that please him.
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(39) part (DIV3)
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Ioh. 5. 30. I can of my self do nothing, as I hear I judge,
John 5. 30. I can of my self do nothing, as I hear I judge,
np1 crd crd pns11 vmb pp-f po11 n1 vdb pix, c-acp pns11 vvb pns11 vvb,
(39) part (DIV3)
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and my Iudgment is just because I seek not my will, but the will of the father which sent me. and my Judgement is just Because I seek not my will, but the will of the father which sent me.
cc po11 n1 vbz j c-acp pns11 vvb xx po11 n1, cc-acp dt n1 pp-f dt n1 r-crq vvd pno11.
(39) part (DIV3)
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And did finish all that was necessary for the Redemption of the Elect before he died, Ioh. 19. 30. When Iesus had received the vinegar, he said, It is finished;
And did finish all that was necessary for the Redemption of the Elect before he died, John 19. 30. When Iesus had received the vinegar, he said, It is finished;
cc vdd vvi d cst vbds j p-acp dt n1 pp-f dt j-vvn c-acp pns31 vvd, np1 crd crd c-crq np1 vhd vvn dt n1, pns31 vvd, pn31 vbz vvn;
(39) part (DIV3)
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and he bowed his head and gave up the ghost. and he bowed his head and gave up the ghost.
cc pns31 vvd po31 n1 cc vvd a-acp dt n1.
(39) part (DIV3)
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Evidences of this are his Resurrection from the dead, Act. 5. 30, 31. The God of our fathers raised up Iesus, whom ye slew and hanged on a tree, him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and remission of sins.
Evidences of this Are his Resurrection from the dead, Act. 5. 30, 31. The God of our Father's raised up Iesus, whom you slew and hanged on a tree, him hath God exalted with his right hand, to be a Prince and a Saviour, to give Repentance to Israel, and remission of Sins.
n2 pp-f d vbr po31 n1 p-acp dt j, n1 crd crd, crd dt n1 pp-f po12 n2 vvn a-acp np1, ro-crq pn22 vvd cc vvn p-acp dt n1, pn31 vhz np1 vvn p-acp po31 j-jn n1, pc-acp vbi dt n1 cc dt n1, pc-acp vvi n1 p-acp np1, cc n1 pp-f n2.
(39) part (DIV3)
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Heb. 13. 20. The God of peace brought again the Lord Iesus from the dead, through the blood of the everlasting covenant. Hebrew 13. 20. The God of peace brought again the Lord Iesus from the dead, through the blood of the everlasting Covenant.
np1 crd crd dt n1 pp-f n1 vvd av dt n1 np1 p-acp dt j, p-acp dt n1 pp-f dt j n1.
(39) part (DIV3)
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As pacified in Christ, received into glory, 1 Tim. 3. 16. Certainly God is well pleased since he hath given not onely a Discharge, but a Reward.
As pacified in christ, received into glory, 1 Tim. 3. 16. Certainly God is well pleased since he hath given not only a Discharge, but a Reward.
c-acp vvn p-acp np1, vvn p-acp n1, crd np1 crd crd av-j np1 vbz av vvn c-acp pns31 vhz vvn xx av-j dt n1, cc-acp dt n1.
(39) part (DIV3)
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The gift of the Spirit, for renewing the heart of man, which is the great pledge of Gods being satisfied;
The gift of the Spirit, for renewing the heart of man, which is the great pledge of God's being satisfied;
dt n1 pp-f dt n1, p-acp vvg dt n1 pp-f n1, r-crq vbz dt j n1 pp-f n2 vbg vvn;
(39) part (DIV3)
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Ioh. 7. 39. This he spake of the spirit, which they that believe on him should receive, John 7. 39. This he spoke of the Spirit, which they that believe on him should receive,
np1 crd crd d pns31 vvd pp-f dt n1, r-crq pns32 cst vvb p-acp pno31 vmd vvi,
(39) part (DIV3)
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for the Holy Ghost was not yet given, because that Iesus was not yet glorified; for the Holy Ghost was not yet given, Because that Iesus was not yet glorified;
p-acp dt j n1 vbds xx av vvn, c-acp cst np1 vbds xx av vvn;
(39) part (DIV3)
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a sure evidence that our ransom is paid, Acts 5. 32. And we are his witnesses of these things,
a sure evidence that our ransom is paid, Acts 5. 32. And we Are his Witnesses of these things,
dt j n1 cst po12 n1 vbz vvn, n2 crd crd cc pns12 vbr po31 n2 pp-f d n2,
(39) part (DIV3)
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and so is the holy Ghost, which he hath given to them that obey him. A Sacrifice of infinite value and esteem.and so is the holy Ghost, which he hath given to them that obey him. A Sacrifice of infinite valve and esteem.
cc av vbz dt j n1, r-crq pns31 vhz vvn p-acp pno32 cst vvb pno31. dt n1 pp-f j n1 cc n1.
(39) part (DIV3)
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2. That he is well-pleased with us, who have an Interest in him.
2. That he is wellpleased with us, who have an Interest in him.
crd cst pns31 vbz j p-acp pno12, r-crq vhb dt n1 p-acp pno31.
(39) part (DIV3)
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In our natural Estate we are all displeasing unto God, whatever we are in the purpose of his decree, we must look upon our selves as we are in the Sentence of his Law,
In our natural Estate we Are all displeasing unto God, whatever we Are in the purpose of his Decree, we must look upon our selves as we Are in the Sentence of his Law,
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(39) part (DIV3)
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so children of wrath, Eph. 2. 3. Enemies by our minds in evil works, Col. 1. 21. Estranged from the womb, Psal. 58. 3. so that all of us, were cut off from the Favour of God, obnoxious to his wrath, this is our miserable Condition by Nature, that we were no way pleasing to him, for without faith it is impossible to please God, Heb. 11. 6. A sinner as a sinner can do nothing acceptable;
so children of wrath, Ephesians 2. 3. Enemies by our minds in evil works, Col. 1. 21. Estranged from the womb, Psalm 58. 3. so that all of us, were Cut off from the Favour of God, obnoxious to his wrath, this is our miserable Condition by Nature, that we were no Way pleasing to him, for without faith it is impossible to please God, Hebrew 11. 6. A sinner as a sinner can do nothing acceptable;
av n2 pp-f n1, np1 crd crd n2 p-acp po12 n2 p-acp j-jn n2, np1 crd crd vvn p-acp dt n1, np1 crd crd av cst d pp-f pno12, vbdr vvn a-acp p-acp dt n1 pp-f np1, j p-acp po31 n1, d vbz po12 j n1 p-acp n1, cst pns12 vbdr dx n1 vvg p-acp pno31, p-acp p-acp n1 pn31 vbz j pc-acp vvi np1, np1 crd crd dt n1 p-acp dt n1 vmb vdi pix j;
(39) part (DIV3)
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indeed God having found a Ransom, is placabilis, but not placatus, not actually reconciled to us, till we are in Christ,
indeed God having found a Ransom, is placabilis, but not Placatus, not actually reconciled to us, till we Are in christ,
av np1 vhg vvn dt n1, vbz fw-la, p-acp xx n1, xx av-j vvn p-acp pno12, c-acp pns12 vbr p-acp np1,
(39) part (DIV3)
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and he is placandus antequam placendus; to be appeased, before he can be pleased; he is not actually reconciled, till we are in Christ.
and he is placandus antequam placendus; to be appeased, before he can be pleased; he is not actually reconciled, till we Are in christ.
cc pns31 vbz fw-la fw-la fw-la; pc-acp vbi vvn, c-acp pns31 vmb vbi vvn; pns31 vbz xx av-j vvn, c-acp pns12 vbr p-acp np1.
(39) part (DIV3)
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2. Awakened sinners are not easily satisfied, so as to look upon themselves as pleasing unto God:
2. Awakened Sinners Are not Easily satisfied, so as to look upon themselves as pleasing unto God:
crd vvn n2 vbr xx av-j vvn, av c-acp pc-acp vvi p-acp px32 p-acp vvg p-acp np1:
(39) part (DIV3)
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for the Conscience of Sin is not easily laid aside, nor is the stain soon got out.
for the Conscience of since is not Easily laid aside, nor is the stain soon god out.
c-acp dt n1 pp-f n1 vbz xx av-j vvn av, ccx vbz dt n1 av vvn av.
(39) part (DIV3)
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And though the grant be passed in Heaven, yet we have not the sense of it in our own hearts,
And though the grant be passed in Heaven, yet we have not the sense of it in our own hearts,
cc cs dt n1 vbb vvn p-acp n1, av pns12 vhb xx dt n1 pp-f pn31 p-acp po12 d n2,
(39) part (DIV3)
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for it is the Blood of Christ can onely do it.
for it is the Blood of christ can only do it.
c-acp pn31 vbz dt n1 pp-f np1 vmb av-j vdi pn31.
(39) part (DIV3)
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Heb. 9. 14. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your Conscience from dead works to serve the living God. Hebrew 9. 14. How much more shall the blood of christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the living God.
np1 crd crd c-crq av-d av-dc vmb dt n1 pp-f np1 r-crq p-acp dt j n1 vvd px31 p-acp n1 p-acp np1 vvb po22 n1 p-acp j n2 pc-acp vvi dt j-vvg np1.
(39) part (DIV3)
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The Carnal offer thousands of Rams, and Rivers of Oyl, and the fruit of the body for the sin of their soul, Mic. 6. 6, 7. They would give any thing for a sufficient sin-offering;
The Carnal offer thousands of Rams, and rivers of Oil, and the fruit of the body for the since of their soul, Mic. 6. 6, 7. They would give any thing for a sufficient sin-offering;
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(39) part (DIV3)
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yea the renewed and pardoned, have not so firm a peace as to be able always to look upon themselves in a state of well-pleasing,
yea the renewed and pardoned, have not so firm a peace as to be able always to look upon themselves in a state of Well-pleasing,
uh dt j-vvn cc vvn, vhb xx av j dt n1 c-acp pc-acp vbi j av pc-acp vvi p-acp px32 p-acp dt n1 pp-f j,
(39) part (DIV3)
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therefore often beg that God would dissipate the Cloudes and cause the Light of his Countenance to break forth upon them, Psal. 80. 19. Turn us Oh Lord God of Hosts, cause thy face to shine and we shall be saved.
Therefore often beg that God would dissipate the Clouds and cause the Light of his Countenance to break forth upon them, Psalm 80. 19. Turn us O Lord God of Hosts, cause thy face to shine and we shall be saved.
av av vvi cst np1 vmd vvi dt n2 cc n1 dt n1 pp-f po31 n1 pc-acp vvi av p-acp pno32, np1 crd crd vvb pno12 uh n1 np1 pp-f n2, vvb po21 n1 pc-acp vvi cc pns12 vmb vbi vvn.
(39) part (DIV3)
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So that when there is a grant of Pardon and Peace and Access to God, we have not alwayes the sense.
So that when there is a grant of Pardon and Peace and Access to God, we have not always the sense.
av cst c-crq pc-acp vbz dt n1 pp-f n1 cc n1 cc n1 p-acp np1, pns12 vhb xx av dt n1.
(39) part (DIV3)
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3. Yet the Ground is laid assoon as we have an Interest in Christ, God is well pleased with us;
3. Yet the Ground is laid As soon as we have an Interest in christ, God is well pleased with us;
crd av dt n1 vbz vvn av c-acp pns12 vhb dt n1 p-acp np1, np1 vbz av vvn p-acp pno12;
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if you consent to his Mediation, and take him in his three Offices, as a Prophet, Priest, and King. As a Prophet, hear him;
if you consent to his Mediation, and take him in his three Offices, as a Prophet, Priest, and King. As a Prophet, hear him;
cs pn22 vvb p-acp po31 n1, cc vvb pno31 p-acp po31 crd n2, c-acp dt n1, n1, cc n1. p-acp dt n1, vvb pno31;
(39) part (DIV3)
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the business is put out of all Question, that God will love you because he loved Christ.
the business is put out of all Question, that God will love you Because he loved christ.
dt n1 vbz vvn av pp-f d n1, cst np1 vmb vvi pn22 c-acp pns31 vvd np1.
(39) part (DIV3)
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When you depend on him as a Priest, you have Reconciliation and Access to God;
When you depend on him as a Priest, you have Reconciliation and Access to God;
c-crq pn22 vvb p-acp pno31 p-acp dt n1, pn22 vhb n1 cc n1 p-acp np1;
(39) part (DIV3)
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Rom. 5. 1, 2. Therefore being justified by faith, we have peace with God, through our Lord Iesus Christ, by whom also we have access by faith into the grace wherein we stand. When you subject your selves to him as a King, Col. 1. 13. He hath translated us into the kingdom of his dear Son. Christ is dear to God,Rom. 5. 1, 2. Therefore being justified by faith, we have peace with God, through our Lord Iesus christ, by whom also we have access by faith into the grace wherein we stand. When you Subject your selves to him as a King, Col. 1. 13. He hath translated us into the Kingdom of his dear Son. christ is dear to God,
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(39) part (DIV3)
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and to him all the Subjects of his Kingdom are dear also.
and to him all the Subject's of his Kingdom Are dear also.
cc p-acp pno31 d dt n2-jn pp-f po31 n1 vbr j-jn av.
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So that if you will be more explicite in your Duty, you may be more explicite in your Comforts;
So that if you will be more explicit in your Duty, you may be more explicit in your Comforts;
av cst cs pn22 vmb vbi av-dc j p-acp po22 n1, pn22 vmb vbi av-dc j p-acp po22 n2;
(39) part (DIV3)
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if you will receive his Doctrine, so as it may have Authority over your Hearts;
if you will receive his Doctrine, so as it may have authority over your Hearts;
cs pn22 vmb vvi po31 n1, av c-acp pn31 vmb vhi n1 p-acp po22 n2;
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if in the Anguish of your Souls, you will depend on the Merit of his Sacrifice,
if in the Anguish of your Souls, you will depend on the Merit of his Sacrifice,
cs p-acp dt n1 pp-f po22 n2, pn22 vmb vvi p-acp dt n1 pp-f po31 n1,
(39) part (DIV3)
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and give up your selves to live in a constant Obedience to his Laws. You will find him to be a dear Son indeed, one very acceptable with God,
and give up your selves to live in a constant obedience to his Laws. You will find him to be a dear Son indeed, one very acceptable with God,
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for you also will be accepted with him, for his sake. II. Concerning the weight and importance of this Truth.
for you also will be accepted with him, for his sake. II Concerning the weight and importance of this Truth.
c-acp pn22 av vmb vbi vvn p-acp pno31, c-acp po31 n1. crd vvg dt n1 cc n1 pp-f d n1.
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1. It is propounded as the Foundation upon which God will build his Church;
1. It is propounded as the Foundation upon which God will built his Church;
crd pn31 vbz vvn p-acp dt n1 p-acp r-crq np1 vmb vvi po31 n1;
(39) part (DIV3)
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Mat. 16. 16, 17, 18. And Simon Peter answered and said, thou art Christ the Son of the living God. Mathew 16. 16, 17, 18. And Simon Peter answered and said, thou art christ the Son of the living God.
np1 crd crd, crd, crd cc np1 np1 vvd cc vvd, pns21 vb2r np1 dt n1 pp-f dt j-vvg np1.
(39) part (DIV3)
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And Iesus answered and said unto him, Blessed art thou Simon Barjona, for flesh and blood hath not revealed it unto thee,
And Iesus answered and said unto him, Blessed art thou Simon Barjona, for Flesh and blood hath not revealed it unto thee,
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(39) part (DIV3)
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but my father which is in heaven.
but my father which is in heaven.
cc-acp po11 n1 r-crq vbz p-acp n1.
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And I say unto thee, That thou art Peter, and upon this Rock will I build my church,
And I say unto thee, That thou art Peter, and upon this Rock will I built my Church,
cc pns11 vvb p-acp pno21, cst pns21 vb2r np1, cc p-acp d n1 vmb pns11 vvi po11 n1,
(39) part (DIV3)
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and the gates of hell shall not prevail against it. and the gates of hell shall not prevail against it.
cc dt n2 pp-f n1 vmb xx vvi p-acp pn31.
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2. It is the question put, to those that would enter upon Christianity, Acts 8. 37. If thou believest with all thy heart thou maist:
2. It is the question put, to those that would enter upon Christianity, Acts 8. 37. If thou Believest with all thy heart thou Mayest:
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(39) part (DIV3)
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and he answered and said, I believe that Iesus is the son of God. and he answered and said, I believe that Iesus is the son of God.
cc pns31 vvd cc vvd, pns11 vvb cst np1 vbz dt n1 pp-f np1.
(39) part (DIV3)
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When they were serious in the Profession, that was enough, 1 Ioh. 5. 1. Whosoever believeth that Iesus is the Christ, is born of God.
When they were serious in the Profession, that was enough, 1 John 5. 1. Whosoever Believeth that Iesus is the christ, is born of God.
c-crq pns32 vbdr j p-acp dt n1, cst vbds av-d, crd np1 crd crd r-crq vvz cst np1 vbz dt np1, vbz vvn pp-f np1.
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3. This engaged the hearts of the Disciples to tarry with him, when others murmured at his Doctrine.
3. This engaged the hearts of the Disciples to tarry with him, when Others murmured At his Doctrine.
crd np1 vvd dt n2 pp-f dt n2 pc-acp vvi p-acp pno31, c-crq n2-jn vvd p-acp po31 n1.
(39) part (DIV3)
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He that cleaveth to this Profession, carrieth himself accordingly, whatever Temptations he hath to the contrary, we believe and are sure that thou art that Christ the Son of the living God.
He that cleaveth to this Profession, Carrieth himself accordingly, whatever Temptations he hath to the contrary, we believe and Are sure that thou art that christ the Son of the living God.
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4. For this End the Scriptures were written, These things are written that ye might believe that Iesus is the Christ the son of God,
4. For this End the Scriptures were written, These things Are written that you might believe that Iesus is the christ the son of God,
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(39) part (DIV3)
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and that believing ye might have life through his name. Ioh. 20. 31. By obedience to his Laws, dependance on his Promises.and that believing you might have life through his name. John 20. 31. By Obedience to his Laws, dependence on his Promises.
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5. This is the ground of Submission to Christ in all his Offices, why we should hear him as a Prophet in this place, (which I shall more fully make manifest in the next Sermon) why we should depend on him as a Priest,
5. This is the ground of Submission to christ in all his Offices, why we should hear him as a Prophet in this place, (which I shall more Fully make manifest in the next Sermon) why we should depend on him as a Priest,
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(39) part (DIV3)
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for the vertue of his Oblation and Intercession;
for the virtue of his Oblation and Intercession;
p-acp dt n1 pp-f po31 n1 cc n1;
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if God spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things, Rom. 8. 32. 1 Ioh. 4. 10. Herein is love, not that we loved God, if God spared not his own Son, but Delivered him up for us all, how shall he not with him also freely give us all things, Rom. 8. 32. 1 John 4. 10. Herein is love, not that we loved God,
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(39) part (DIV3)
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but he loved us, and sent his son to be the propitiation for our sins. but he loved us, and sent his son to be the propitiation for our Sins.
cc-acp pns31 vvd pno12, cc vvd po31 n1 pc-acp vbi dt n1 p-acp po12 n2.
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1 Ioh. 2. 1. If any man sin, we have an advocate with the father, Iesus Christ the righteous.
1 John 2. 1. If any man since, we have an advocate with the father, Iesus christ the righteous.
crd np1 crd crd cs d n1 n1, pns12 vhb dt n1 p-acp dt n1, np1 np1 dt j.
(39) part (DIV3)
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The blood of Christ is of high Esteem and infinite Value, both as to Merit and satisfaction, to purchase all manner of blessings for us,
The blood of christ is of high Esteem and infinite Valve, both as to Merit and satisfaction, to purchase all manner of blessings for us,
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(39) part (DIV3)
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and to satisfie Gods provoked Justice for our sins.
and to satisfy God's provoked justice for our Sins.
cc pc-acp vvi n2 vvn n1 p-acp po12 n2.
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And if the Father be so well-pleased with him, what can he not obtain at his hands;
And if the Father be so wellpleased with him, what can he not obtain At his hands;
cc cs dt n1 vbb av j p-acp pno31, r-crq vmb pns31 xx vvi p-acp po31 n2;
(39) part (DIV3)
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which is an encouragement in our Prayers and Supplications. So for our Improvement of his Kingly Office, which respects Duties and Priviledges;
which is an encouragement in our Prayers and Supplications. So for our Improvement of his Kingly Office, which respects Duties and Privileges;
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(39) part (DIV3)
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our duty with respect to the Kingly Office, is Subjection;
our duty with respect to the Kingly Office, is Subjection;
po12 n1 p-acp n1 p-acp dt j n1, vbz n1;
(39) part (DIV3)
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Psal. 2. 12. Kiss the Son left he be angry, and you perish in the mid-way. Psalm 2. 12. Kiss the Son left he be angry, and you perish in the midway.
np1 crd crd vvb dt n1 vvd pns31 vbb j, cc pn22 vvb p-acp dt n1-an.
(39) part (DIV3)
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Because Christ Jesus is the Son of God, he should be submitted unto and embraced with the heartiest Love, and Subjection;
Because christ jesus is the Son of God, he should be submitted unto and embraced with the heartiest Love, and Subjection;
p-acp np1 np1 vbz dt n1 pp-f np1, pns31 vmd vbi vvn p-acp cc vvn p-acp dt js n1, cc n1;
(39) part (DIV3)
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for to Kiss, is a sign of Religious Adoration; Hos. 13. 2. as they kissed the Calves, and offer Homage and hearty subjection;
for to Kiss, is a Signen of Religious Adoration; Hos. 13. 2. as they kissed the Calves, and offer Homage and hearty subjection;
c-acp pc-acp vvi, vbz dt n1 pp-f j n1; np1 crd crd c-acp pns32 vvd dt n2, cc vvi n1 cc j n1;
(39) part (DIV3)
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as Samuel kissed Saul, because God had anointed him to be King over his People; 1 Sam. 10. 1. So for Priviledges;
as Samuel kissed Saul, Because God had anointed him to be King over his People; 1 Sam. 10. 1. So for Privileges;
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(39) part (DIV3)
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he is God co-equal, co eternal with his Father, able to protect all those that apply themselves to him, till he bring them to Eternal Glory and Happiness;
he is God coequal, counterfeit Eternal with his Father, able to Pact all those that apply themselves to him, till he bring them to Eternal Glory and Happiness;
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(39) part (DIV3)
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and therefore it is said, 1 Ioh. 5. 5. Who is he that overcometh the world,
and Therefore it is said, 1 John 5. 5. Who is he that Overcometh the world,
cc av pn31 vbz vvn, crd np1 crd crd r-crq vbz pns31 cst vvz dt n1,
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but he that believeth that Iesus is the Son of God. That is the fortifying Truth;but he that Believeth that Iesus is the Son of God. That is the fortifying Truth;
cc-acp pns31 cst vvz cst np1 vbz dt n1 pp-f np1. cst vbz dt vvg n1;
(39) part (DIV3)
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this both cautioneth us against all the delights and snares, and supports us against all the terrors and fears of the World.
this both cautioneth us against all the delights and snares, and supports us against all the terrors and fears of the World.
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(39) part (DIV3)
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If we have the Son of God for our Prophet, Priest and King, we ought to carry our selves with greater Reverence, Trust and Subjection.
If we have the Son of God for our Prophet, Priest and King, we ought to carry our selves with greater reverence, Trust and Subjection.
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(39) part (DIV3)
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USES.
USES.
vvz.
(40) part (DIV3)
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1. Believe it, lay up this Truth in your Hearts by a firm and sound ▪ Belief.
1. Believe it, lay up this Truth in your Hearts by a firm and found ▪ Belief.
crd vvb pn31, vvd a-acp d n1 p-acp po22 n2 p-acp dt j cc j ▪ n1.
(40) part (DIV3)
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There are in Faith three things, Assent, Acceptance, Dependance. The Matter in hand calleth for all these. 1. A firm Assent.
There Are in Faith three things, Assent, Acceptance, Dependence. The Matter in hand calls for all these. 1. A firm Assent.
pc-acp vbr p-acp n1 crd n2, n1, n1, n1. dt n1 p-acp n1 vvz p-acp d d. crd dt j n1.
(40) part (DIV3)
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For here we have the Testimony of God concerning his Son;
For Here we have the Testimony of God Concerning his Son;
p-acp av pns12 vhb dt n1 pp-f np1 vvg po31 n1;
(40) part (DIV3)
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the Apostle tells us, that he that believeth not hath made God a liar, because he believeth not the Testimony of God concerning his Son, 1 Ioh. 5. 10. The great Testimony is this, that we have in hand that Jesus is his beloved Son with whom he is well pleased, that he will give Pardon and Life to all that hearken to him, embrace his Person, receive his Doctrine, believe his Promises, fear his Threats, obey his Precepts, the strictest of them.
the Apostle tells us, that he that Believeth not hath made God a liar, Because he Believeth not the Testimony of God Concerning his Son, 1 John 5. 10. The great Testimony is this, that we have in hand that jesus is his Beloved Son with whom he is well pleased, that he will give Pardon and Life to all that harken to him, embrace his Person, receive his Doctrine, believe his Promises, Fear his Treats, obey his Precepts, the Strictest of them.
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(40) part (DIV3)
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Oh labour to work it into your Hearts, that indeed it is so. In matters of Fact, we receive the Testimony of men, two or three credible men;
O labour to work it into your Hearts, that indeed it is so. In matters of Fact, we receive the Testimony of men, two or three credible men;
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(40) part (DIV3)
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why not in matters of Faith, the Testimony of God, evidenced to us by this solemn action,
why not in matters of Faith, the Testimony of God, evidenced to us by this solemn actium,
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(40) part (DIV3)
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an account of which we have from Earwitnesses, and Eye-witnesses, who were men that hazarded their all for the delivery of this Truth,
an account of which we have from Earwitnesses, and Eyewitnesses, who were men that hazarded their all for the delivery of this Truth,
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(40) part (DIV3)
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and yet referred us to the surer word of Prophesie, 1 Pet. 1. 19. He was owned as a Son, Psal. 2. 7. Thou art my Son, this day have I begotten thee.
and yet referred us to the Surer word of Prophesy, 1 Pet. 1. 19. He was owned as a Son, Psalm 2. 7. Thou art my Son, this day have I begotten thee.
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(40) part (DIV3)
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As a beloved Son, in whom God is well-pleased, Isa. 42. 1. Behold my servant whom I uphold, my elect in whom my soul delighteth.
As a Beloved Son, in whom God is wellpleased, Isaiah 42. 1. Behold my servant whom I uphold, my elect in whom my soul delights.
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(40) part (DIV3)
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If you be not wanting to your selves, you may have this witness in your hearts, 1 Ioh. 5. 10. He that believeth on the son of God, hath the witness in himself.
If you be not wanting to your selves, you may have this witness in your hearts, 1 John 5. 10. He that Believeth on the son of God, hath the witness in himself.
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(40) part (DIV3)
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Oh let us not give the flat lye to God. Rouze up this languid Faith; is this true, or is it a cunning devised Fable.
O let us not give the flat lie to God. Rouse up this languid Faith; is this true, or is it a cunning devised Fable.
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(40) part (DIV3)
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2. Faith is an Acceptance of Christ, or an entring into a Covenant with God by him.
2. Faith is an Acceptance of christ, or an entering into a Covenant with God by him.
crd n1 vbz dt n1 pp-f np1, cc dt vvg p-acp dt n1 p-acp np1 p-acp pno31.
(40) part (DIV3)
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You must have the Son, 1 Ioh. 5. 12. He that hath the Son, hath life.
You must have the Son, 1 John 5. 12. He that hath the Son, hath life.
pn22 vmb vhi dt n1, crd np1 crd crd pns31 cst vhz dt n1, vhz n1.
(40) part (DIV3)
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Ioh. 1. 12. As many as received him, to them gave he power to become the sons of God,
John 1. 12. As many as received him, to them gave he power to become the Sons of God,
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(40) part (DIV3)
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even to them which believe on his name. Receiving, respects Gods offer. God gives Christ, and we receive what God giveth;even to them which believe on his name. Receiving, respects God's offer. God gives christ, and we receive what God gives;
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(40) part (DIV3)
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to what End? why he giveth him as King, Priest and Prophet, to dwell in our hearts by Faith;
to what End? why he gives him as King, Priest and Prophet, to dwell in our hearts by Faith;
p-acp r-crq vvb? uh-crq pns31 vvz pno31 p-acp n1, n1 cc n1, pc-acp vvi p-acp po12 n2 p-acp n1;
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to rule us and guide us by his Word and Spirit;
to Rule us and guide us by his Word and Spirit;
pc-acp vvi pno12 cc vvb pno12 p-acp po31 n1 cc n1;
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and maintain Gods Interest in us against the Devil, the World and the Flesh, till we come to everlasting Glory. 3. Dependance:
and maintain God's Interest in us against the devil, the World and the Flesh, till we come to everlasting Glory. 3. Dependence:
cc vvi npg1 n1 p-acp pno12 p-acp dt n1, dt n1 cc dt n1, c-acp pns12 vvb p-acp j n1. crd n1:
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He is able to save to the uttermost, all that come to God by him,
He is able to save to the uttermost, all that come to God by him,
pns31 vbz j pc-acp vvi p-acp dt j, d cst vvb p-acp np1 p-acp pno31,
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therefore on him alone should we depend for all things necessary to Salvation. Two things perswade this dependance.
Therefore on him alone should we depend for all things necessary to Salvation. Two things persuade this dependence.
av p-acp pno31 av-j vmd pns12 vvi p-acp d n2 j p-acp n1. crd n2 vvi d n1.
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(1.) That nothing can be done without Christ, Acts 4. 12. Neither is there salvation in any other,
(1.) That nothing can be done without christ, Acts 4. 12. Neither is there salvation in any other,
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for there is none other name under heaven given among men whereby we must be saved. for there is none other name under heaven given among men whereby we must be saved.
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Nothing can be done without Christ, that may be effectual to our recovery, either for the paying of our Ransom,
Nothing can be done without christ, that may be effectual to our recovery, either for the paying of our Ransom,
np1 vmb vbi vdn p-acp np1, cst vmb vbi j p-acp po12 n1, av-d p-acp dt vvg pp-f po12 n1,
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or for the changing of our Hearts.
or for the changing of our Hearts.
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Alas, what could we do to please God, or profit our own Souls? The work would cease for ever if it should lye upon our hands.
Alas, what could we do to please God, or profit our own Souls? The work would cease for ever if it should lie upon our hands.
np1, q-crq vmd pns12 vdi pc-acp vvi np1, cc vvi po12 d n2? dt n1 vmd vvi p-acp av cs pn31 vmd vvi p-acp po12 n2.
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(2.) That he can do what he pleaseth for the good of his redeemed ones;
(2.) That he can do what he Pleases for the good of his redeemed ones;
(crd) cst pns31 vmb vdi r-crq pns31 vvz p-acp dt j pp-f po31 j-vvn pi2;
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Ioh. 17. 2. As thou hast given power over all flesh that he should give eternal life, to as many as thou hast given him. All that Christ did for our salvation, did highly content and please the Father;John 17. 2. As thou hast given power over all Flesh that he should give Eternal life, to as many as thou hast given him. All that christ did for our salvation, did highly content and please the Father;
np1 crd crd c-acp pns21 vh2 vvn n1 p-acp d n1 cst pns31 vmd vvi j n1, p-acp c-acp d c-acp pns21 vh2 vvn pno31. d cst np1 vdd p-acp po12 n1, vdd av-j vvi cc vvi dt n1;
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he is satisfied with him, he can make us lovely in his sight;
he is satisfied with him, he can make us lovely in his sighed;
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Eph. 1. 6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Ephesians 1. 6. To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved.
np1 crd crd p-acp dt n1 pp-f dt n1 pp-f po31 n1, c-crq pns31 vhz vvn pno12 vvn p-acp dt j-vvn.
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And will now joy in his People, Isa. 65. 19. and rest in his Love, Zeph. 3. 17. Well then, let us believe;
And will now joy in his People, Isaiah 65. 19. and rest in his Love, Zephaniah 3. 17. Well then, let us believe;
cc vmb av vvi p-acp po31 n1, np1 crd crd cc vvi p-acp po31 n1, np1 crd crd uh-av av, vvb pno12 vvi;
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Faith is a ratifying Gods Testimony concerning his Son;
Faith is a ratifying God's Testimony Concerning his Son;
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we believe what God hath said, that Christ is his Son, we receive him as he is freely offered, and subscribe to this declaration.
we believe what God hath said, that christ is his Son, we receive him as he is freely offered, and subscribe to this declaration.
pns12 vvb r-crq np1 vhz vvn, cst np1 vbz po31 n1, pns12 vvb pno31 c-acp pns31 vbz av-j vvn, cc vvi p-acp d n1.
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The Father saith from Heaven, This is my beloved Son in whom I am well pleased, hear him;
The Father Says from Heaven, This is my Beloved Son in whom I am well pleased, hear him;
dt n1 vvz p-acp n1, d vbz po11 j-vvn n1 p-acp ro-crq pns11 vbm av vvn, vvb pno31;
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so penitent Believers must answer back again, This is our beloved Redeemer, in whom we are well-pleased, let the Father hear him.
so penitent Believers must answer back again, This is our Beloved Redeemer, in whom we Are wellpleased, let the Father hear him.
av j-jn n2 vmb vvi av av, d vbz po12 j-vvn n1, p-acp ro-crq pns12 vbr j, vvb dt n1 vvb pno31.
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He hath somewhat to say to the Father as well as to us; his Doctrine concerneth us, but his Intercession is made to God.
He hath somewhat to say to the Father as well as to us; his Doctrine concerns us, but his Intercession is made to God.
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II. Entertain it with Thankfulness, that such a Remedy should be provided for us argueth the unspeakable Love of God;
II Entertain it with Thankfulness, that such a Remedy should be provided for us argue the unspeakable Love of God;
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1 Ioh. 4. 9. In this was manifested the love of God to us, because that God sent his onely begotten Son into the world, that we might live by him.
1 John 4. 9. In this was manifested the love of God to us, Because that God sent his only begotten Son into the world, that we might live by him.
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That God should bestow his Son upon us to procure our salvation.
That God should bestow his Son upon us to procure our salvation.
cst np1 vmd vvi po31 n1 p-acp pno12 pc-acp vvi po12 n1.
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God tried Abraham 's love in sacrificing his son, but manifested his Love to us, in sending his own Son;
God tried Abraham is love in sacrificing his son, but manifested his Love to us, in sending his own Son;
np1 vvd np1 vbz n1 p-acp vvg po31 n1, cc-acp vvd po31 n1 p-acp pno12, p-acp vvg po31 d n1;
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he spared him not, but delivered him up for us all. he spared him not, but Delivered him up for us all.
pns31 vvd pno31 xx, cc-acp vvd pno31 a-acp p-acp pno12 d.
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Now that such a Remedy and Ransome, is found out for us it should leave an Impression of Gods love on our Hearts, that we may love him again, who first loved us, 1 Ioh. 4. 19. Think nothing too dear for God, who thought no rate too dear to purchase our Life and Peace.
Now that such a Remedy and Ransom, is found out for us it should leave an Impression of God's love on our Hearts, that we may love him again, who First loved us, 1 John 4. 19. Think nothing too dear for God, who Thought no rate too dear to purchase our Life and Peace.
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As our salvation was precious to him, let his Glory be dear to us;
As our salvation was precious to him, let his Glory be dear to us;
p-acp po12 n1 vbds j p-acp pno31, vvb po31 n1 vbi j-jn p-acp pno12;
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onely let me tell you, this Love must not be confined to a bare act of our Reason,
only let me tell you, this Love must not be confined to a bore act of our Reason,
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but you must pray to God to shed abroad this love in your hearts by the Holy Spirit, Rom. 5. 5. that so you may study to love and please God, prize Christ and his precious Benefits above all things in the World,
but you must pray to God to shed abroad this love in your hearts by the Holy Spirit, Rom. 5. 5. that so you may study to love and please God, prize christ and his precious Benefits above all things in the World,
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and live to him who died for you, that you may feel the constraining Efficacy and Force of Love.
and live to him who died for you, that you may feel the constraining Efficacy and Force of Love.
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SERMON. VI. MATTH. 17. 5. This is my beloved Son in whom I am well-pleased, Hear ye him.
SERMON. VI. MATTHEW. 17. 5. This is my Beloved Son in whom I am wellpleased, Hear you him.
n1. crd. av. crd crd d vbz po11 j-vvn n1 p-acp ro-crq pns11 vbm j, vvb pn22 pno31.
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1. THe Design and Intent of this Scripture is to set forth the Lord Jesus, as the great Mediator, as appeareth.
1. THe Design and Intent of this Scripture is to Set forth the Lord jesus, as the great Mediator, as appears.
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1. From the occasions upon which this Voice came from Heaven;
1. From the occasions upon which this Voice Come from Heaven;
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at his Baptisme, which was Christs dedication of himself to the work of a Redeemer and Saviour,
At his Baptism, which was Christ dedication of himself to the work of a Redeemer and Saviour,
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and now at his Transfiguration, to distinguish him from Moses and the other Prophets, and publickly to instal him in the Mediatory Office.
and now At his Transfiguration, to distinguish him from Moses and the other prophets, and publicly to instal him in the Mediatory Office.
cc av p-acp po31 n1, pc-acp vvi pno31 p-acp np1 cc dt j-jn n2, cc av-j p-acp n1 pno31 p-acp dt j n1.
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2. The matter of the words shew his fitness for this Office, for here you have. 1. His Dignity;
2. The matter of the words show his fitness for this Office, for Here you have. 1. His Dignity;
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not a servant, but a Son, Heb. 3. 5, 6. Moses verily was faithful in all his house as a servant,
not a servant, but a Son, Hebrew 3. 5, 6. Moses verily was faithful in all his house as a servant,
xx dt n1, cc-acp dt n1, np1 crd crd, crd np1 av-j vbds j p-acp d po31 n1 p-acp dt n1,
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but Christ as a son over his own house. but christ as a son over his own house.
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Now the old Prophesies foretold the Union of the two Natures in his Person, and necessary it was that our Mediator should be God-Man.
Now the old prophecies foretold the union of the two Nature's in his Person, and necessary it was that our Mediator should be God-Man.
av dt j n2 vvd dt n1 pp-f dt crd n2 p-acp po31 n1, cc j pn31 vbds d po12 n1 vmd vbi n1.
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There is a Congruity between his Person and Office;
There is a Congruity between his Person and Office;
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one fit to be familiar with Man, and naturally interessed in his Concerns, and yet so high and near the Father,
one fit to be familiar with Man, and naturally interested in his Concerns, and yet so high and near the Father,
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as may put a sufficient value upon his Actions, and so meet to Mediate with God for us.
as may put a sufficient valve upon his Actions, and so meet to Mediate with God for us.
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2. The Dearness between God and him, my beloved son; Christ is the Object of his Fathers love, both as the second Person in the Trinity and Mediator.
2. The Dearness between God and him, my Beloved son; christ is the Object of his Father's love, both as the second Person in the Trinity and Mediator.
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The one is the ground of the other, for because he loved him, he intrusted him with souls, Ioh. 3. 35. The father hath loved him,
The one is the ground of the other, for Because he loved him, he Entrusted him with Souls, John 3. 35. The father hath loved him,
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and put all things into his hands; the Elect and all things else; all power that conduceth to their salvation. Afterwards loved him as Mediator;and put all things into his hands; the Elect and all things Else; all power that conduceth to their salvation. Afterwards loved him as Mediator;
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Ioh. 10. 17. Therefore doth my Father love me, because I lay down my life that I might take it again. John 10. 17. Therefore does my Father love me, Because I lay down my life that I might take it again.
np1 crd crd av vdz po11 n1 vvb pno11, c-acp pns11 vvd a-acp po11 n1 cst pns11 vmd vvi pn31 av.
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Now such a beloved Son is fittest to Mediate for us, and to come upon a design of Love to demonstrate Gods great Love to wretched sinners,
Now such a Beloved Son is Fittest to Mediate for us, and to come upon a Design of Love to demonstrate God's great Love to wretched Sinners,
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and to be a pledge of that love which God will bestow upon us who are altogether so unworthy of it.
and to be a pledge of that love which God will bestow upon us who Are altogether so unworthy of it.
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3. His Acceptableness to God, who is well-pleased with the Design, the Terms, the Management of it.
3. His Acceptableness to God, who is wellpleased with the Design, the Terms, the Management of it.
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II. This work of Mediator Christ executeth by three Offices of King, Priest, Prophet. For he is Head and Lord of the renewed state;
II This work of Mediator christ Executeth by three Offices of King, Priest, Prophet. For he is Head and Lord of the renewed state;
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a Priest, to offer a sacrifice for sin, which having once offered, he for ever represents in Heaven;
a Priest, to offer a sacrifice for since, which having once offered, he for ever represents in Heaven;
dt n1, pc-acp vvi dt n1 p-acp n1, r-crq vhg a-acp vvn, pns31 p-acp av vvz p-acp n1;
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he was also to be Teacher of Mankind to acquaint us with the way of salvation.
he was also to be Teacher of Mankind to acquaint us with the Way of salvation.
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These Offices are often alluded unto in Scripture, Rev. 1. 5. The faithful witness, the first begotten from the dead, the prince of the kings of the earth.
These Offices Are often alluded unto in Scripture, Rev. 1. 5. The faithful witness, the First begotten from the dead, the Prince of the Kings of the earth.
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So Heb. 1. 2, 3. God hath spoken to us by his son, he having by himself purged our sins, sat down on the right hand of the majesty on high.
So Hebrew 1. 2, 3. God hath spoken to us by his son, he having by himself purged our Sins, sat down on the right hand of the majesty on high.
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The effect of them is more briefly described, Ioh. 4. 6. I am the way the truth and the life.
The Effect of them is more briefly described, John 4. 6. I am the Way the truth and the life.
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The way was opened by his Passion, and is kept open by his Intercession. Truth as a Prophet.
The Way was opened by his Passion, and is kept open by his Intercession. Truth as a Prophet.
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Life we have from him, as Prince of Life, or Head of the renewed Estate.
Life we have from him, as Prince of Life, or Head of the renewed Estate.
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So the effects, 1 Cor. 1. 30. But of him are ye in Christ Iesus, who of God is made unto us wisdom, and righteousness, sanctification and redemption.
So the effects, 1 Cor. 1. 30. But of him Are you in christ Iesus, who of God is made unto us Wisdom, and righteousness, sanctification and redemption.
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Wisdom as a Prophet to cure our Ignorance and Folly; Righteousness and Sanctification as a Priest;
Wisdom as a Prophet to cure our Ignorance and Folly; Righteousness and Sanctification as a Priest;
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Redemption, as the King and Captain of our Salvation.
Redemption, as the King and Captain of our Salvation.
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The same Benefits which he purchaseth as a King, he bestoweth as a Priest, revealeth as a Prophet.
The same Benefits which he purchases as a King, he bestoweth as a Priest, Revealeth as a Prophet.
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These three Offices were typed out by the First-born, who were Heads of Families, and also Prophets, and Priests.
These three Offices were typed out by the Firstborn, who were Heads of Families, and also prophets, and Priests.
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3. That though all the three Offices be imployed, yet the Prophetical Office is more explicitely mentioned, partly as suiting with the present occasion, which is to demonstrate that Christ hath sufficient authority to repeal the Law of Moses which the Prophets were to explain, confirm and maintain till his coming.
3. That though all the three Offices be employed, yet the Prophetical Office is more explicitly mentioned, partly as suiting with the present occasion, which is to demonstrate that christ hath sufficient Authority to repeal the Law of Moses which the prophets were to explain, confirm and maintain till his coming.
crd cst cs d dt crd n2 vbb vvn, av dt j n1 vbz av-dc av-j vvn, av c-acp vvg p-acp dt j n1, r-crq vbz pc-acp vvi cst np1 vhz j n1 pc-acp vvi dt n1 pp-f np1 r-crq dt n2 vbdr pc-acp vvi, vvi cc vvi p-acp po31 n-vvg.
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But now Moses and Elias appear in Person to certifie their consent, and God his Approbation, from Heaven, to that new Law of Grace which Christ should set up.
But now Moses and Elias appear in Person to certify their consent, and God his Approbation, from Heaven, to that new Law of Grace which christ should Set up.
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Partly because it is not necessary that in every place all the Offices should be mentioned, sometimes but one;
Partly Because it is not necessary that in every place all the Offices should be mentioned, sometime but one;
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as where Christ is called either King, Priest or Prophet; sometimes two, together, Heb. 3. 1. Prophetical, Sacerdotal;
as where christ is called either King, Priest or Prophet; sometime two, together, Hebrew 3. 1. Prophetical, Sacerdotal;
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Consider the apostle and high priest of our profession Christ Iesus; Consider the apostle and high priest of our profession christ Iesus;
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sometimes his Prophetical and Kingly, Isa. 55. 4. Behold I have given him for a witness to the people,
sometime his Prophetical and Kingly, Isaiah 55. 4. Behold I have given him for a witness to the people,
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and for a leader and commander to the people. and for a leader and commander to the people.
cc p-acp dt n1 cc n1 p-acp dt n1.
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Partly because if Christ be received in this one Office, he will be received in all the rest;
Partly Because if christ be received in this one Office, he will be received in all the rest;
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for as a Prophet he hath revealed that Doctrine which establisheth his Kingly and Priestly Office;
for as a Prophet he hath revealed that Doctrine which Establisheth his Kingly and Priestly Office;
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for he hath revealed all things necessary to salvation, and therefore his own sacrifice and Regal Power.
for he hath revealed all things necessary to salvation, and Therefore his own sacrifice and Regal Power.
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Lastly some think all expresly mentioned here;
Lastly Some think all expressly mentioned Here;
ord d vvb d av-j vvn av;
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thus Christ is Gods beloved Son, and therefore the Heir of all things, and Lord and King, in whom he is well pleased;
thus christ is God's Beloved Son, and Therefore the Heir of all things, and Lord and King, in whom he is well pleased;
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that is, pacified and satisfied with his offering as a Priest, or appeased by his compleat sacrifice.
that is, pacified and satisfied with his offering as a Priest, or appeased by his complete sacrifice.
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Hear him as the great Prophet and Doctor of the Church. This premised, I come now to observe.
Hear him as the great Prophet and Doctor of the Church. This premised, I come now to observe.
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Doct. That Christ is appointed by God the Father to be the great Prophet and Teacher, whose voice alone must be heard in the Church. I.Doct. That christ is appointed by God the Father to be the great Prophet and Teacher, whose voice alone must be herd in the Church. I.
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That Christ is the great Prophet and Teacher of the Church appeareth.
That christ is the great Prophet and Teacher of the Church appears.
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1. By the Titles given to him, he is compared with Moses, the great Law-giver among the Iews, The Lord thy God will raise up unto thee a prophet from the midst of you like unto me,
1. By the Titles given to him, he is compared with Moses, the great Lawgiver among the Iews, The Lord thy God will raise up unto thee a Prophet from the midst of you like unto me,
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unto him shall ye hearken, Deut. 18. 15. He was to be like a Moses, but greater than Moses; a Lawgiver as he, a man as he, one that saw God Face to Face as he, a Mediator as he,unto him shall you harken, Deuteronomy 18. 15. He was to be like a Moses, but greater than Moses; a Lawgiver as he, a man as he, one that saw God Face to Face as he, a Mediator as he,
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but far other in all respects;
but Far other in all respects;
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a better Law, a more glorious Person, a more blessed Mediator, working greater miracles than ever did Moses, so he is called our Rabbi or Master;
a better Law, a more glorious Person, a more blessed Mediator, working greater Miracles than ever did Moses, so he is called our Rabbi or Master;
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Mar. 23. 8. One is your master even Christ, and ye are brethren. The supream Authority, the original hight is in Christ:Mar. 23. 8. One is your master even christ, and you Are brothers. The supreme authority, the original hight is in christ:
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We are not Leaders and Teachers, but Fellow Disciples; so Heb. 3. 1. Consider the Apostle and high priest of our profession, Iesus Christ.
We Are not Leaders and Teachers, but Fellow Disciples; so Hebrew 3. 1. Consider the Apostle and high priest of our profession, Iesus christ.
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Again, he is called the Angel or Messenger of the Covenant, Mal. 3. 1. Christ with a great condescension took upon him the office of his Fathers Ambassador to the Church, to promote the Covenant of Reconciliation, between God and Man,
Again, he is called the Angel or Messenger of the Covenant, Malachi 3. 1. christ with a great condescension took upon him the office of his Father's Ambassador to the Church, to promote the Covenant of Reconciliation, between God and Man,
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and make offers of it in preaching the Gospel, and he it is that doth by this Spirit perswade the Elect,
and make offers of it in preaching the Gospel, and he it is that does by this Spirit persuade the Elect,
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and doth make his Covenant sure to them. Once more;
and does make his Covenant sure to them. Once more;
cc vdz vvi po31 n1 av-j p-acp pno32. a-acp av-dc;
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he is called Amen, the faithful and true witness, Rev. 3. 14. there can be no prejudice against his Testimony;
he is called Amen, the faithful and true witness, Rev. 3. 14. there can be no prejudice against his Testimony;
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he can never deceive, nor be deceived; it is so, it will be so, as he hath said, Amen is his Name.
he can never deceive, nor be deceived; it is so, it will be so, as he hath said, Amen is his Name.
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2. By the Properties of his Office; he hath 3 things to qualifie him for this high Office. 1. Absolute supream Authority;
2. By the Properties of his Office; he hath 3 things to qualify him for this high Office. 1. Absolute supreme authority;
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and therefore we must hear him and hearken to him.
and Therefore we must hear him and harken to him.
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This is usually made the ground and reason of the Gospel invitation, to invite sinners to submit themselves to seek after God in this way.
This is usually made the ground and reason of the Gospel invitation, to invite Sinners to submit themselves to seek After God in this Way.
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As Matth. 11. 27, 28. All things are delivered unto me of my father, and no man knoweth the son but the father,
As Matthew 11. 27, 28. All things Are Delivered unto me of my father, and no man Knoweth the son but the father,
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neither knoweth any man the father save the son, and he to whomsoever the son will reveal him.
neither Knoweth any man the father save the son, and he to whomsoever the son will reveal him.
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Come unto me all ye that are weary and heavy laden, &c. There is no true knowing of God but by Christ,Come unto me all you that Are weary and heavy laden, etc. There is no true knowing of God but by christ,
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and the Gospel Revelation which he hath established; therefore here must we seek rest for our souls.
and the Gospel Revelation which he hath established; Therefore Here must we seek rest for our Souls.
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So Ioh. 3. 35, 36. The father loveth the son, and hath put all things into his hands.
So John 3. 35, 36. The father loves the son, and hath put all things into his hands.
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He that believeth on the son hath everlasting life, and he that believeth not the son hath not seen life,
He that Believeth on the son hath everlasting life, and he that Believeth not the son hath not seen life,
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but the wrath of God abideth on him. but the wrath of God Abideth on him.
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First his Mediatorial Authority is acknowledged, and then Faith and Obedience to the Gospel is called for;
First his Mediatorial authority is acknowledged, and then Faith and obedience to the Gospel is called for;
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for to the sentence of the Son of God we must stand or fall.
for to the sentence of the Son of God we must stand or fallen.
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So when Christ instituted and sent abroad his Messengers, to invite the World to the Obedience of the Gospel, Matth. 28. 18, 19, 20. All power is given to me both in heaven and in earth.
So when christ instituted and sent abroad his Messengers, to invite the World to the obedience of the Gospel, Matthew 28. 18, 19, 20. All power is given to me both in heaven and in earth.
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Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. Go you Therefore and teach all Nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you.
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He hath absolute and supream Authority to gather his Church, to appoint Ministers and Ordinances, to bestow the Spirit, to open and close Heaven and Hell as he pleaseth, to dispose of all affairs in the World for the furtherance of the Gospel,
He hath absolute and supreme authority to gather his Church, to appoint Ministers and Ordinances, to bestow the Spirit, to open and close Heaven and Hell as he Pleases, to dispose of all affairs in the World for the furtherance of the Gospel,
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and to enjoyn the whole World obedience to his Commands, and to embrace this Doctrine, 2. All manner of sufficiency and power of God to execute this Office;
and to enjoin the Whole World Obedience to his Commands, and to embrace this Doctrine, 2. All manner of sufficiency and power of God to execute this Office;
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Ioh. 3. 34. For he whom God hath sent, speaketh the words of God, for God giveth not the spirit by measure to him. John 3. 34. For he whom God hath sent, speaks the words of God, for God gives not the Spirit by measure to him.
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The former Prophets had the Spirit in a limited measure, bestowed on them by God, for such particular purposes as best pleased him.
The former prophets had the Spirit in a limited measure, bestowed on them by God, for such particular Purposes as best pleased him.
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Therefore all their prophesies begin, Thus saith the Lord, as having for every particular Message and Errand new Revelation;
Therefore all their prophecies begin, Thus Says the Lord, as having for every particular Message and Errand new Revelation;
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but on Christ the Spirit descended once for all, and commanded the belief of all and obedience to all that he should say.
but on christ the Spirit descended once for all, and commanded the belief of all and Obedience to all that he should say.
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Therefore it is said, Col. 2. 3. In him are all the treasures of wisdom and knowledge.
Therefore it is said, Col. 2. 3. In him Are all the treasures of Wisdom and knowledge.
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He is Ignorant of none of those things which are to be known and practised in order to our eternal salvation;
He is Ignorant of none of those things which Are to be known and practised in order to our Eternal salvation;
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they are deposited with him to be dispensed to us. 3. There is in him a powerful efficacy.
they Are deposited with him to be dispensed to us. 3. There is in him a powerful efficacy.
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As he hath absolute Authority to teach in his own name, and fulness of sufficiency to make known the Mind of God to us;
As he hath absolute authority to teach in his own name, and fullness of sufficiency to make known the Mind of God to us;
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so he hath power to make his Doctrine Effectual.
so he hath power to make his Doctrine Effectual.
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As when he dealt with his Disciples, after he had opened the Scriptures, he opened their Understandings, Luk. 24. 25. so he opened the heart of Lydia, Acts 16. 14. He can teach so as to draw, Ioh. 6. 44, 45. He can excite the drowsie Mind, change and turn the Rebellious Will, cure the distempered Affections, make us to be what he perswadeth us to be.
As when he dealt with his Disciples, After he had opened the Scriptures, he opened their Understandings, Luk. 24. 25. so he opened the heart of Lydia, Acts 16. 14. He can teach so as to draw, John 6. 44, 45. He can excite the drowsy Mind, change and turn the Rebellious Will, cure the distempered Affections, make us to be what he Persuadeth us to be.
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There is no such Teacher as Christ, who doth not only give us our Lesson, but an heart to Learn;
There is no such Teacher as christ, who does not only give us our lesson, but an heart to Learn;
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therefore to him we must submit, hear nothing against him, but all from him. II. About Hearing him; that must be explained also.
Therefore to him we must submit, hear nothing against him, but all from him. II About Hearing him; that must be explained also.
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First, What it is to Hear.
First, What it is to Hear.
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It being our great duty, and the respect bespoken for him In the hearing of words there are 3 things considerable;
It being our great duty, and the respect bespoken for him In the hearing of words there Are 3 things considerable;
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the sound that cometh to the Ear, the understanding of the Sense and Meaning, and the assent or consent of the Mind.
the found that comes to the Ear, the understanding of the Sense and Meaning, and the assent or consent of the Mind.
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Of the first, the Beasts are capable, for they have Ears to hear the sound of words uttered.
Of the First, the Beasts Are capable, for they have Ears to hear the found of words uttered.
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The second is common to all Men, for they can sense such intelligible words as they hear.
The second is Common to all Men, for they can sense such intelligible words as they hear.
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The third belongeth to Disciples, who are swayed by their Masters Authority.
The third belongeth to Disciples, who Are swayed by their Masters authority.
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So that, Hear him, is not to hear as Beasts, nor barely to hear as Men, but to hear as Disciples;
So that, Hear him, is not to hear as Beasts, nor barely to hear as Men, but to hear as Disciples;
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(42) part (DIV3)
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to believe him, to obey him; to believe his Doctrines and Promises, and to obey his Precepts.
to believe him, to obey him; to believe his Doctrines and Promises, and to obey his Precepts.
pc-acp vvi pno31, pc-acp vvi pno31; pc-acp vvi po31 n2 cc vvz, cc pc-acp vvi po31 n2.
(42) part (DIV3)
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For his Authority is absolute, and what he doth say, doth warrant our Faith, and command our practice and obedience.
For his authority is absolute, and what he does say, does warrant our Faith, and command our practice and Obedience.
p-acp po31 n1 vbz j, cc r-crq pns31 vdz vvi, vdz vvi po12 n1, cc vvb po12 n1 cc n1.
(42) part (DIV3)
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I gather this partly from the word Hear, which not only signifies Attention and Belief,
I gather this partly from the word Hear, which not only signifies Attention and Belief,
pns11 vvb d av p-acp dt n1 vvi, r-crq xx av-j vvz n1 cc n1,
(42) part (DIV3)
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but Obedience, as 1 Sam. 15. 22. To obey is better than sacrifice, and to hearken then the fat of rams.
but obedience, as 1 Sam. 15. 22. To obey is better than sacrifice, and to harken then the fat of rams.
cc-acp n1, c-acp crd np1 crd crd pc-acp vvi vbz jc cs n1, cc pc-acp vvi av dt j pp-f n2.
(42) part (DIV3)
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Where to obey and hearken, are put as words of the same import and signification. Partly from the Matter of Christs Revelation;
Where to obey and harken, Are put as words of the same import and signification. Partly from the Matter of Christ Revelation;
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(42) part (DIV3)
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he hath revealed not onely Doctrines to inform the Mind, but Precepts to reform the Heart and Practice.
he hath revealed not only Doctrines to inform the Mind, but Precepts to reform the Heart and Practice.
pns31 vhz vvn xx av-j n2 pc-acp vvi dt n1, cc-acp n2 pc-acp vvi dt n1 cc n1.
(42) part (DIV3)
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If we assent to the doctrine, but do not obey the precepts, we do not hear him.
If we assent to the Doctrine, but do not obey the Precepts, we do not hear him.
cs pns12 vvi p-acp dt n1, cc-acp vdb xx vvi dt n2, pns12 vdb xx vvi pno31.
(42) part (DIV3)
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Therefore to hear him is to yield obedience to what he shall teach you;
Therefore to hear him is to yield Obedience to what he shall teach you;
av pc-acp vvi pno31 vbz pc-acp vvi n1 p-acp r-crq pns31 vmb vvi pn22;
(42) part (DIV3)
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and when Christ cometh to take an account of the entertainment of the Gospel, he shall come in flaming fire, taking vengeance on them that know not God,
and when christ comes to take an account of the entertainment of the Gospel, he shall come in flaming fire, taking vengeance on them that know not God,
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(42) part (DIV3)
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and that obey not the gospel of our Lord Iesus Christ. Partly too from the intimate connexion there is between his Prophetical and Regal Office. Christ is so a Prophet, that he is also a Soveraign; and doth not onely give us Counsel and Direction,and that obey not the gospel of our Lord Iesus christ. Partly too from the intimate connexion there is between his Prophetical and Regal Office. christ is so a Prophet, that he is also a Sovereign; and does not only give us Counsel and Direction,
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(42) part (DIV3)
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but a Law, which we are to observe under the highest penalties.
but a Law, which we Are to observe under the highest penalties.
cc-acp dt n1, r-crq pns12 vbr pc-acp vvi p-acp dt js n2.
(42) part (DIV3)
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If the Gospel were an arbitrary direction, which we might observe or not observe, without any great danger to our selves,
If the Gospel were an arbitrary direction, which we might observe or not observe, without any great danger to our selves,
cs dt n1 vbdr dt j-jn n1, r-crq pns12 vmd vvi cc xx vvi, p-acp d j n1 p-acp po12 n2,
(42) part (DIV3)
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surely it were folly to despise good Counsel;
surely it were folly to despise good Counsel;
av-j pn31 vbdr n1 pc-acp vvi j n1;
(42) part (DIV3)
637
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but it hath the force of a new Law from the great King and Law-giver of the World,
but it hath the force of a new Law from the great King and Lawgiver of the World,
cc-acp pn31 vhz dt n1 pp-f dt j n1 p-acp dt j n1 cc n1 pp-f dt n1,
(42) part (DIV3)
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therefore it must not onely be believed but obeyed;
Therefore it must not only be believed but obeyed;
av pn31 vmb xx av-j vbi vvn cc-acp vvn;
(42) part (DIV3)
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Heb. 5. 8. He that is the chief prophet of the church, is also the king of saints. Hebrew 5. 8. He that is the chief Prophet of the Church, is also the King of Saints.
np1 crd crd pns31 cst vbz dt j-jn n1 pp-f dt n1, vbz av dt n1 pp-f n2.
(42) part (DIV3)
637
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Partly also from the near connexion that is between Faith and Obedience.
Partly also from the near connexion that is between Faith and obedience.
av av p-acp dt j n1 cst vbz p-acp n1 cc n1.
(42) part (DIV3)
637
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The Matter which we believe is of a practical concernment, and doth not require onely a simple Faith,
The Matter which we believe is of a practical concernment, and does not require only a simple Faith,
dt n1 r-crq pns12 vvb vbz pp-f dt j n1, cc vdz xx vvi av-j dt j n1,
(42) part (DIV3)
637
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or bare belief, which were enough in points merely speculative; but a ready Obedience.
or bore belief, which were enough in points merely speculative; but a ready obedience.
cc j n1, r-crq vbdr av-d p-acp n2 av-j j; cc-acp dt j n1.
(42) part (DIV3)
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It is said Rom. 16. 26. The mysteries of the gospel are made manifest to all nations for the obedience of faith.
It is said Rom. 16. 26. The Mysteres of the gospel Are made manifest to all Nations for the Obedience of faith.
pn31 vbz vvn np1 crd crd dt n2 pp-f dt n1 vbr vvn j p-acp d n2 p-acp dt n1 pp-f n1.
(42) part (DIV3)
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They are not matters of speculation and talk, but practice; and Blessedness is pronounced on such as hear them and keep them;
They Are not matters of speculation and talk, but practice; and Blessedness is pronounced on such as hear them and keep them;
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(42) part (DIV3)
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Luk. 11. 28. Blessed are they that hear the word of God and keep it. Luk. 11. 28. Blessed Are they that hear the word of God and keep it.
np1 crd crd vvn vbr pns32 cst vvb dt n1 pp-f np1 cc vvi pn31.
(42) part (DIV3)
637
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Many hear and talk, hear and stuff their Minds with Notions, but they do not frame themselves to the practice of what they hear.
Many hear and talk, hear and stuff their Minds with Notions, but they do not frame themselves to the practice of what they hear.
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(42) part (DIV3)
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Many question not Christs Authority, but yet they do not regard his Doctrine.
Many question not Christ authority, but yet they do not regard his Doctrine.
av-d vvb xx npg1 n1, cc-acp av pns32 vdb xx vvi po31 n1.
(42) part (DIV3)
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Now Faith doth not onely silence our doubts, but quicken our Affections, and enliven our Practice.
Now Faith does not only silence our doubts, but quicken our Affections, and enliven our Practice.
av n1 vdz xx av-j vvi po12 n2, cc-acp vvb po12 n2, cc vvi po12 n1.
(42) part (DIV3)
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Secondly, How can we now hear Christ, since he is removed into the Heaven of Heavens,
Secondly, How can we now hear christ, since he is removed into the Heaven of Heavens,
ord, q-crq vmb pns12 av vvb np1, c-acp pns31 vbz vvn p-acp dt n1 pp-f n2,
(42) part (DIV3)
638
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and doth not speak to us in Person.
and does not speak to us in Person.
cc vdz xx vvi p-acp pno12 p-acp n1.
(42) part (DIV3)
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Answ. Surely it doth not onely concern the Believers of that Age, who conversed with Christ in the dayes of his Flesh;Answer Surely it does not only concern the Believers of that Age, who conversed with christ in the days of his Flesh;
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(42) part (DIV3)
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but it is the general duty of all Christians to hear Christ;
but it is the general duty of all Christians to hear christ;
cc-acp pn31 vbz dt j n1 pp-f d np1 pc-acp vvi np1;
(42) part (DIV3)
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for during the whole Gospel dispensation, God speaketh to us by his Son. Heb. 1. 2. The Revelation is settled,
for during the Whole Gospel Dispensation, God speaks to us by his Son. Hebrew 1. 2. The Revelation is settled,
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(42) part (DIV3)
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and not delivered by parcels, as it was to the ordinary prophets.
and not Delivered by parcels, as it was to the ordinary Prophets.
cc xx vvn p-acp n2, c-acp pn31 vbds p-acp dt j n2.
(42) part (DIV3)
639
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Now we hear Christ in the Scriptures, Heb. 2. 3, 4. How shall we escape if we neglect so great salvation? Which was first spoken by the Lord and afterwards confirmed to us by them that heard him.
Now we hear christ in the Scriptures, Hebrew 2. 3, 4. How shall we escape if we neglect so great salvation? Which was First spoken by the Lord and afterwards confirmed to us by them that herd him.
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(42) part (DIV3)
639
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He began to speak and to declare the Gospel both before and after his Resurrection;
He began to speak and to declare the Gospel both before and After his Resurrection;
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(42) part (DIV3)
639
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and they that heard him were especially the Apostles, who being indued by the Holy Ghost declared it first to the Iewes, and then to the Gentiles to whom it was continued by divers signs and wonders,
and they that herd him were especially the Apostles, who being endued by the Holy Ghost declared it First to the Iewes, and then to the Gentiles to whom it was continued by diverse Signs and wonders,
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(42) part (DIV3)
639
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as to the Apostles, and to extraordinary Messengers.
as to the Apostles, and to extraordinary Messengers.
c-acp p-acp dt n2, cc p-acp j n2.
(42) part (DIV3)
639
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Christ saith, Luk. 10. 16. He that heareth you, heareth me, and he that despiseth you, despiseth me,
christ Says, Luk. 10. 16. He that hears you, hears me, and he that despises you, despises me,
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(42) part (DIV3)
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and he that despiseth me, despiseth him that sent me. The despising of the Messenger, is the despising him that sendeth the Message.and he that despises me, despises him that sent me. The despising of the Messenger, is the despising him that sends the Message.
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(42) part (DIV3)
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A mans Apostle is himself, is a Iewish Proverb.
A men Apostle is himself, is a Jewish Proverb.
dt ng1 n1 vbz px31, vbz dt jp n1.
(42) part (DIV3)
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As to ordinary Ministers he saith, lo, I am with you to the end of the world, Mar. 28. 20. they are taken into part of the Apostolical Commission and Blessings;
As to ordinary Ministers he Says, lo, I am with you to the end of the world, Mar. 28. 20. they Are taken into part of the Apostolical Commission and Blessings;
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(42) part (DIV3)
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they preach in Christs Name, and we as in his stead pray you to be reconciled, 2 Cor. 5. 20. so that it is his Voice and his Message, he affordeth his Presence and Assistance unto the Worlds end.
they preach in Christ Name, and we as in his stead pray you to be reconciled, 2 Cor. 5. 20. so that it is his Voice and his Message, he affords his Presence and Assistance unto the World's end.
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(42) part (DIV3)
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If you receive it with Faith and Obedience, you are in a Course and way which will bring you to Everlasting Blessedness:
If you receive it with Faith and obedience, you Are in a Course and Way which will bring you to Everlasting Blessedness:
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(42) part (DIV3)
639
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but if you stand out obstinately against his Message, you are in the way to Everlasting Misery,
but if you stand out obstinately against his Message, you Are in the Way to Everlasting Misery,
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(42) part (DIV3)
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for refusing Gods methods for your Redemption. Thirdly, The Properties of this Hearing or Submission to our Great Prophet.
for refusing God's methods for your Redemption. Thirdly, The Properties of this Hearing or Submission to our Great Prophet.
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(42) part (DIV3)
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1. There must be a resolute Consent or Resignation of our selves to his Teaching and Instruction.
1. There must be a resolute Consent or Resignation of our selves to his Teaching and Instruction.
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(42) part (DIV3)
641
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All particular duties are included in the general.
All particular duties Are included in the general.
av-d j n2 vbr vvd p-acp dt n1.
(42) part (DIV3)
641
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First, we own Christ in his Offices, before we perform the duties, which each of those offices calleth for at our hands and from us;
First, we own christ in his Offices, before we perform the duties, which each of those Offices calls for At our hands and from us;
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(42) part (DIV3)
641
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before we depend on him as a Priest, or obey him as a King. As we receive him with thankfulness and love, as our dearest Saviour, and with Reverence,
before we depend on him as a Priest, or obey him as a King. As we receive him with thankfulness and love, as our dearest Saviour, and with reverence,
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(42) part (DIV3)
641
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and a consent of subjection, as a soveraign Lord;
and a consent of subjection, as a sovereign Lord;
cc dt n1 pp-f n1, c-acp dt j-jn n1;
(42) part (DIV3)
641
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so also with a consent of Resolution to follow his directions, as our Prophet and Teacher, being convinced that he is sent from God to shew us the way of Life and Happiness;
so also with a consent of Resolution to follow his directions, as our Prophet and Teacher, being convinced that he is sent from God to show us the Way of Life and Happiness;
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(42) part (DIV3)
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Ioh. 6. 63. Lord to whom shall we go, thou hast the words of Eternal Life. John 6. 63. Lord to whom shall we go, thou hast the words of Eternal Life.
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(42) part (DIV3)
641
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His Doctrine sheweth that there is such a thing, how it was purchased, which way it may be had, by Gods offer and the terms prescribed.
His Doctrine shows that there is such a thing, how it was purchased, which Way it may be had, by God's offer and the terms prescribed.
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(42) part (DIV3)
641
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3885
Before we take any particular direction from Christ about this or that duty, we must first consent in the general, that he shall be our Teacher and Prophet.
Before we take any particular direction from christ about this or that duty, we must First consent in the general, that he shall be our Teacher and Prophet.
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(42) part (DIV3)
641
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3886
A particular consent to Christ in this Relation is as necessary as to any of the rest.
A particular consent to christ in this Relation is as necessary as to any of the rest.
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(42) part (DIV3)
641
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2. This Resignation of our Souls to Christ as a Teacher, as it must be resolute,
2. This Resignation of our Souls to christ as a Teacher, as it must be resolute,
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(42) part (DIV3)
642
Page 167
3888
so it must be unbounded and without reserves.
so it must be unbounded and without reserves.
av pn31 vmb vbi j cc p-acp vvz.
(42) part (DIV3)
642
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3889
We must submit absolutely to all that he propoundeth, though some Mysteries be above our Reason, some Precepts against the Interest and Inclination of the Flesh, some Promises seem to be against Hope, or contrary to natural probabilities.
We must submit absolutely to all that he propoundeth, though Some Mysteres be above our Reason, Some Precepts against the Interest and Inclination of the Flesh, Some Promises seem to be against Hope, or contrary to natural probabilities.
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(42) part (DIV3)
642
Page 168
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There are some Misteries in the Christian Religion, though not against Reason, yet above Natural Reason.
There Are Some Mysteres in the Christian Religion, though not against Reason, yet above Natural Reason.
pc-acp vbr d n2 p-acp dt njp n1, cs xx p-acp n1, av p-acp j n1.
(42) part (DIV3)
642
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Now we must believe them upon Christs word, Captivantes omnem intellectum in obsequium Christi, 2 Cor. 10. 5. Bringing into Captivity every thought into the obedience of Christ.
Now we must believe them upon Christ word, Captivantes omnem Intellectum in obsequium Christ, 2 Cor. 10. 5. Bringing into Captivity every Thought into the Obedience of christ.
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(42) part (DIV3)
642
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All our disputings and reasonings against the Christian Doctrine, must be captivated by a submission to the Authority of our Teacher and Prophet.
All our disputings and reasonings against the Christian Doctrine, must be captivated by a submission to the authority of our Teacher and Prophet.
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(42) part (DIV3)
642
Page 168
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A Disciple is to be a Learner, not a Caviller;
A Disciple is to be a Learner, not a Caviller;
dt n1 vbz pc-acp vbi dt n1, xx dt jc;
(42) part (DIV3)
642
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and some Principles are not to be chewed, but swallowed as Pills on the credit of the Physitian,
and Some Principles Are not to be chewed, but swallowed as Pills on the credit of the physician,
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(42) part (DIV3)
642
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when it appeareth on other Grounds that Christ is the great Teacher sent from God.
when it appears on other Grounds that christ is the great Teacher sent from God.
c-crq pn31 vvz p-acp j-jn n2 cst np1 vbz dt j n1 vvn p-acp np1.
(42) part (DIV3)
642
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And as there are Mysteries above our Reason, so there be duties against the Interest and Inclination of the Flesh.
And as there Are Mysteres above our Reason, so there be duties against the Interest and Inclination of the Flesh.
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(42) part (DIV3)
642
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3897
Many of Christs Precepts are displeasing to Corrupt Nature;
Many of Christ Precepts Are displeasing to Corrupt Nature;
av-d pp-f npg1 n2 vbr vvg p-acp j n1;
(42) part (DIV3)
642
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3898
to deny our selves, to take up the Cross, to mortifie our Appetites and Passions, to cut off right hands,
to deny our selves, to take up the Cross, to mortify our Appetites and Passion, to Cut off right hands,
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(42) part (DIV3)
642
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and to pluck out right Eyes, that none shall be saved that are not Regenerate and Holy;
and to pluck out right Eyes, that none shall be saved that Are not Regenerate and Holy;
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that non-condemnation is the priviledge of those that walk not after the Flesh, but after the Spirit;
that Noncondemnation is the privilege of those that walk not After the Flesh, but After the Spirit;
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that if we live after the Flesh, we shall dye; that we must not seek great things for our selves;
that if we live After the Flesh, we shall die; that we must not seek great things for our selves;
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that we must hate Father and Mother, and our own life, if we will be Christs Disciples:
that we must hate Father and Mother, and our own life, if we will be Christ Disciples:
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Flesh and Blood can hardly down with these things:
Flesh and Blood can hardly down with these things:
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that there shall be such an exact day of account, such eternal torments in the other World:
that there shall be such an exact day of account, such Eternal torments in the other World:
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yet if this be revealed by our great Prophet, as reason must not be heard against Christ,
yet if this be revealed by our great Prophet, as reason must not be herd against christ,
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so the flesh must not be heard against Christ, nor the World heard against Christ;
so the Flesh must not be herd against christ, nor the World herd against christ;
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so if some of our Hopes exceed the probability of natural causes, Rom. 4. 18. he against hope believed in hope, as the Resurrection of the Body, we must believe and obey him in what he offereth and commandeth, notwithstanding the contradiction of our carnal minds,
so if Some of our Hope's exceed the probability of natural Causes, Rom. 4. 18. he against hope believed in hope, as the Resurrection of the Body, we must believe and obey him in what he Offereth and commands, notwithstanding the contradiction of our carnal minds,
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and hearts, in what is hard to be believed, and practised as well as in what is easie.
and hearts, in what is hard to be believed, and practised as well as in what is easy.
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3. It must be speedy, as to the great solemn acts of submission, do not delay to hear him, Heb. 3. 7. To day if you will hear his voice harden not your hearts.
3. It must be speedy, as to the great solemn acts of submission, do not Delay to hear him, Hebrew 3. 7. To day if you will hear his voice harden not your hearts.
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Christ must not be put off with dilatory shifts, if we refuse to hear to day, Christ may refuse to speak to morrow.
christ must not be put off with dilatory shifts, if we refuse to hear to day, christ may refuse to speak to morrow.
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The Father hath his time of waiting, the Son of his Gospel-offers, the Spirit of his earnest motions:
The Father hath his time of waiting, the Son of his Gospel-offers, the Spirit of his earnest motions:
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it is dangerous to slip our day, therefore if you will hear him, hear him now? hear him betimes, the season falleth under the precept as well as the duty, now while it is called to day.
it is dangerous to slip our day, Therefore if you will hear him, hear him now? hear him betimes, the season falls under the precept as well as the duty, now while it is called to day.
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4. Your consent to hear him must be real, practical, and obediential, verifyed in the whole tenour and course of your lives and actions:
4. Your consent to hear him must be real, practical, and obediential, verified in the Whole tenor and course of your lives and actions:
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for Christ will not be flattered with empty Titles, why call ye me Lord, and Master,
for christ will not be flattered with empty Titles, why call you me Lord, and Master,
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and do not the things which I say? Luke 6. 46. if you pretend to hear his word, you must do it also,and do not the things which I say? Luke 6. 46. if you pretend to hear his word, you must do it also,
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for you do not hear to please your minds with knowing, but that you may make it your serious care and business to serve, love and please God.
for you do not hear to please your minds with knowing, but that you may make it your serious care and business to serve, love and please God.
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Many study Christianity to form their opinions, rather then reform their Hearts and Practice.
Many study Christianity to from their opinions, rather then reform their Hearts and Practice.
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The great use of Knowledge, and Faith, is to behold the love of God in the face of Jesus Christ;
The great use of Knowledge, and Faith, is to behold the love of God in the face of jesus christ;
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that our own love may be quickned and encreased to him again.
that our own love may be quickened and increased to him again.
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If it serve onely to regulate opinions, it is but dead speculation, not a living Faith.
If it serve only to regulate opinions, it is but dead speculation, not a living Faith.
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A naked belief is but the sight of a Feast, it is the gracious soul doth eat and digest it;
A naked belief is but the sighed of a Feast, it is the gracious soul does eat and digest it;
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when our Faith is turned into Love, and Obedience that is the true Faith. III. The reasons why this Prophet must be heard.
when our Faith is turned into Love, and obedience that is the true Faith. III. The Reasons why this Prophet must be herd.
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1. Consider whose voice it is who speaketh, the only beloved Son of God, or God himself,
1. Consider whose voice it is who speaks, the only Beloved Son of God, or God himself,
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and surely when he speaketh he must be heard, Heb. 12. 25. See that ye refuse not him that speaketh from Heaven,
and surely when he speaks he must be herd, Hebrew 12. 25. See that you refuse not him that speaks from Heaven,
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for if they escaped not who refuse him that spake from Earth, much more shall not we escape,
for if they escaped not who refuse him that spoke from Earth, much more shall not we escape,
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if we turn away from him that speaketh from Heaven. if we turn away from him that speaks from Heaven.
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It is Christ doth speak, and God by him, commanding us to repent and believe the Gospel,
It is christ does speak, and God by him, commanding us to Repent and believe the Gospel,
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now to refuse him is a high contempt.
now to refuse him is a high contempt.
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God when he gave the Law he spake on Earth, but when he spake by Christ, he spake from Heaven;
God when he gave the Law he spoke on Earth, but when he spoke by christ, he spoke from Heaven;
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for Christ came from Heaven to acquaint us with the mind of God, and having done it is returned to Heaven again;
for christ Come from Heaven to acquaint us with the mind of God, and having done it is returned to Heaven again;
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from whence he sent down his Spirit on the Apostles, who revealed his Gospel to the World.
from whence he sent down his Spirit on the Apostles, who revealed his Gospel to the World.
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This was a Mystery hidden in the bosom of God, and brought to us thence, by his only begotten Son,
This was a Mystery hidden in the bosom of God, and brought to us thence, by his only begotten Son,
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surely with all humble submission we should attend unto and obey his Word, Psal. 103. 20. Bless the Lord ye his Angels, that excel in strength, that do his Commandements, hearkning to the voice of his Word.
surely with all humble submission we should attend unto and obey his Word, Psalm 103. 20. Bless the Lord you his Angels, that excel in strength, that do his commandments, Harkening to the voice of his Word.
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2. The matter which he speaketh, and we hear the Doctrine of the Gospel, it is the most sweet excellent and comfortable Doctrine that can be heard,
2. The matter which he speaks, and we hear the Doctrine of the Gospel, it is the most sweet excellent and comfortable Doctrine that can be herd,
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or understood by the heart of man, Prov. 8. 6. Hear saith Wisdom for I will speak of excellent things,
or understood by the heart of man, Curae 8. 6. Hear Says Wisdom for I will speak of excellent things,
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and the opening of my lips shall be of right things. This is the brightest light that ever shone from Heaven.and the opening of my lips shall be of right things. This is the Brightest Light that ever shone from Heaven.
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The profoundest Wisdom, the greatest Love, and Mercy that ever was or can be shown to sinful wretches, of the highest concernment to man,
The profoundest Wisdom, the greatest Love, and Mercy that ever was or can be shown to sinful wretches, of the highest concernment to man,
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because his Everlasting state lyeth upon it, a state of Everlasting wo or weal. Three things I shall take notice of.
Because his Everlasting state lies upon it, a state of Everlasting woe or weal. Three things I shall take notice of.
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1. The way of Reconciliation with God, manifested and discovered out of his intimate Love to us.
1. The Way of Reconciliation with God, manifested and discovered out of his intimate Love to us.
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Man had fallen from the Love of God to the creature, and was conscious to himself of having displeased his Maker,
Man had fallen from the Love of God to the creature, and was conscious to himself of having displeased his Maker,
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and so lay under the fears of his vindictive Justice.
and so lay under the fears of his vindictive justice.
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Now God by Christ declareth his Love to the offender, in the fullest and most astonishing way, Reconciling himself to him,
Now God by christ Declareth his Love to the offender, in the Fullest and most astonishing Way, Reconciling himself to him,
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and sheweth his readiness to forgive, and save him, 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation, that Iesus Christ came into the World to save sinners, of whom I am chief, and 2 Cor. 5. 19. God was in Christ reconciling the World to himself.
and shows his readiness to forgive, and save him, 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation, that Iesus christ Come into the World to save Sinners, of whom I am chief, and 2 Cor. 5. 19. God was in christ reconciling the World to himself.
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Oh what should be more welcom to the creature than this news, of this pardoning Covenant founded in the Blood of Christ.
O what should be more welcome to the creature than this news, of this pardoning Covenant founded in the Blood of christ.
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2. Our duty exactly stated with convenient motives to enforce it. Not only the comfort of man is provided for, but also our subjection to God,
2. Our duty exactly stated with convenient motives to enforce it. Not only the Comfort of man is provided for, but also our subjection to God,
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and that upon the freest and most comfortable terms, that we should serve him in love,
and that upon the Freest and most comfortable terms, that we should serve him in love,
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and glorifie, and please him, that we may be happy in his love to us:
and Glorify, and please him, that we may be happy in his love to us:
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for the sum of Religion is to love him, and keep his Commandements, Iohn 14. 21, 23, He that keepeth my Commandements he it is that loveth me,
for the sum of Religion is to love him, and keep his commandments, John 14. 21, 23, He that Keepeth my commandments he it is that loves me,
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and if any man love me he will keep my Words, to love him is our work,and if any man love me he will keep my Words, to love him is our work,
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and to be beloved of him is our Happiness, and verse 24. He that loveth me not keepeth not my saying,
and to be Beloved of him is our Happiness, and verse 24. He that loves me not Keepeth not my saying,
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and the word which you hear is not mine, but the Fathers which sent me. and the word which you hear is not mine, but the Father's which sent me.
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The Gospel is the very Word of God, both the Fathers and the Sons, it is an act of loving, serving,
The Gospel is the very Word of God, both the Father's and the Sons, it is an act of loving, serving,
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and pleasing God, for this is the Word Christ preached, that we love God, and Christ loveth us again.
and pleasing God, for this is the Word christ preached, that we love God, and christ loves us again.
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3. A prospect of eternal Happiness, 2 Tim. 1. 10. He hath brought Life and Immortality to light through the Gospel, this is news,
3. A prospect of Eternal Happiness, 2 Tim. 1. 10. He hath brought Life and Immortality to Light through the Gospel, this is news,
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but darkly revealed before, and without this man, knew not how to satisfie all his capacities and desires,
but darkly revealed before, and without this man, knew not how to satisfy all his capacities and Desires,
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but was like Leviathan in a little Pool.
but was like Leviathan in a little Pool.
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Nay we have not only a prospect of it, but the offer of it as a reward appointed,
Nay we have not only a prospect of it, but the offer of it as a reward appointed,
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if we will be sincere in our Faith, Love, and Obedience, 1 Iohn 2. 25. This is the promise that he hath promised us even eternal Life.
if we will be sincere in our Faith, Love, and obedience, 1 John 2. 25. This is the promise that he hath promised us even Eternal Life.
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Everlasting Joy and Blessedness is propounded to us, Oh then hear him, if this be that he speaketh of.
Everlasting Joy and Blessedness is propounded to us, O then hear him, if this be that he speaks of.
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3. The Danger of not hearing this Prophet.
3. The Danger of not hearing this Prophet.
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1. For the present to continue to slight and contemn the Gosple, is the mark that you are in a carnal perishing condition, 2 Cor. 4. 3. If our Gosple is hid it is hid to them that are lost, Iohn 10. 3. My Sheep hear my voice, and verse 16. Other Sheep are there which are not of this fold,
1. For the present to continue to slight and contemn thee Gospel, is the mark that you Are in a carnal perishing condition, 2 Cor. 4. 3. If our Gospel is hid it is hid to them that Are lost, John 10. 3. My Sheep hear my voice, and verse 16. Other Sheep Are there which Are not of this fold,
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and they shall hear my voice. and they shall hear my voice.
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Christs Sheep whether Jew or Gentile, they have all the same character, they all hear his voice, and verse 27. My Sheep hear my voice,
Christ Sheep whither Jew or Gentile, they have all the same character, they all hear his voice, and verse 27. My Sheep hear my voice,
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and I know them and they follow me. They distinguish his voice, own his voice, obey his voice;and I know them and they follow me. They distinguish his voice, own his voice, obey his voice;
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so Iohn 8. 47. Whosoever is of God heareth Gods Words, ye therefore hear them not,
so John 8. 47. Whosoever is of God hears God's Words, you Therefore hear them not,
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because ye are not of God, so that you lose all this comfort, if ye do not hear the voice of Christ, and his faithful Servants.Because you Are not of God, so that you loose all this Comfort, if you do not hear the voice of christ, and his faithful Servants.
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2. For the Future, Deut. 18. 19. Whosoever will not hearken to the words which that Prophet shall speak in my name, I will require it of him, that is, he must look to answer it another day.
2. For the Future, Deuteronomy 18. 19. Whosoever will not harken to the words which that Prophet shall speak in my name, I will require it of him, that is, he must look to answer it Another day.
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Peter rendreth it Acts 3. 23. Whosoever will not hearken to that Prophet shall be destroyed among the people. Peter rendereth it Acts 3. 23. Whosoever will not harken to that Prophet shall be destroyed among the people.
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It is not a bodily punishment but eternal torment, Iohn 3. 36. The wrath of God abideth on him.
It is not a bodily punishment but Eternal torment, John 3. 36. The wrath of God Abideth on him.
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Mark 16. 16. He that believeth not shall be damned. Thus you see how dangerous it is to refuse this Prophet.
Mark 16. 16. He that Believeth not shall be damned. Thus you see how dangerous it is to refuse this Prophet.
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USES. 1. Of Conviction, to the carnal Christian for not submitting to Christs Authority. All Christians do it in pretence, but few that do it in reality.
USES. 1. Of Conviction, to the carnal Christian for not submitting to Christ authority. All Christians do it in pretence, but few that do it in reality.
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Doth his Word come to you, not only in Word but in Power? 1. Do you seriously come to him that you may have pardon, and life.
Does his Word come to you, not only in Word but in Power? 1. Do you seriously come to him that you may have pardon, and life.
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When Christ had proved that he was the Son of God, the great Prophet of the Church, by the testimony of Iohn, the testimony of his works, the testimony of his Father,
When christ had proved that he was the Son of God, the great Prophet of the Church, by the testimony of John, the testimony of his works, the testimony of his Father,
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and the testimony of the Scriptures, Iohn 5. 40. And ye will not come unto me that ye may have Life, though Iohn, his Works, the Father, the Scriptures, will prove him to be what he was, the Messias; the Saviour; and Redeemer of the World;
and the testimony of the Scriptures, John 5. 40. And you will not come unto me that you may have Life, though John, his Works, the Father, the Scriptures, will prove him to be what he was, the Messias; the Saviour; and Redeemer of the World;
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yet they would not come to him, nor believe, but wilfully rejected him, and their own blessedness:
yet they would not come to him, nor believe, but wilfully rejected him, and their own blessedness:
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What the Jews did wilfully, carnal Christians do lazily, they prize his Name and slight his Office, do not come to him to be taught, sanctified and drawn to God.
What the jews did wilfully, carnal Christians do lazily, they prize his Name and slight his Office, do not come to him to be taught, sanctified and drawn to God.
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2. Do you respect the Word of the Gospel, entertain it with Reverence, and Delight;
2. Do you respect the Word of the Gospel, entertain it with reverence, and Delight;
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as the Voice of the great Prophet? Do you meditate on it, digest it as the seed of the new Life,
as the Voice of the great Prophet? Do you meditate on it, digest it as the seed of the new Life,
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as the rule of your actions, as the Charter of your Hopes? A good man is described to be one that delighteth in the Law of the Lord,
as the Rule of your actions, as the Charter of your Hope's? A good man is described to be one that delights in the Law of the Lord,
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and meditateth therein day and night, Psal. 1. 2. and again Psal. 119. 97. Oh how I love thy Law, it is my Meditation all the day long. and meditateth therein day and night, Psalm 1. 2. and again Psalm 119. 97. O how I love thy Law, it is my Meditation all the day long.
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But alas few are of this temper, Hos. 8. 12. I have written to them the great things of thy Law,
But alas few Are of this temper, Hos. 8. 12. I have written to them the great things of thy Law,
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but they were counted as a strange thing, they contemned the Word of God, as if its directions were of little importance, or did not concern them.but they were counted as a strange thing, they contemned the Word of God, as if its directions were of little importance, or did not concern them.
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Most men live like strangers to the Word of God, little conversant in it, as if there were no great hazard in breaking it.
Most men live like Strangers to the Word of God, little conversant in it, as if there were no great hazard in breaking it.
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3. Do you mingle it with Faith in the hearing, that it may profit you, Heb. 4. 2. and feel the power of it for your good,
3. Do you mingle it with Faith in the hearing, that it may profit you, Hebrew 4. 2. and feel the power of it for your good,
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but rather you shun it, run from it, Iohn 3. 20. They that do evil hate the light,
but rather you shun it, run from it, John 3. 20. They that do evil hate the Light,
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and will not come to the light, least their deeds should be reproved. and will not come to the Light, lest their Deeds should be reproved.
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The Word is a torment, rather then a comfort to you, you are afraid it will be found too true.
The Word is a torment, rather then a Comfort to you, you Are afraid it will be found too true.
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4. Do you receive it as the Word of God, 1 Thess. 2. 13. It may be you do not contradict the divine Authority in the Scriptures,
4. Do you receive it as the Word of God, 1 Thess 2. 13. It may be you do not contradict the divine authority in the Scriptures,
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but do you soundly believe them, and know the certainty of those things wherein you are instructed, Luke 1. 4. Have you done any thing to prove the supream Truth, that Jesus is a Teacher sent from God? Most mens Faith is so weak and slight,
but do you soundly believe them, and know the certainty of those things wherein you Are instructed, Lycia 1. 4. Have you done any thing to prove the supreme Truth, that jesus is a Teacher sent from God? Most men's Faith is so weak and slight,
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because it is taken hand over head, there is no deepness of Earth, Mark 13. 6. You have some light sense of Religion,
Because it is taken hand over head, there is no deepness of Earth, Mark 13. 6. You have Some Light sense of Religion,
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but slight impressions are soon defaced, and truths easily taken up are as soon quitted, the more we search into the grounds of things the more we believe, Acts 17. 11. The Bereans searched the Scriptures, whether those things were so or no.
but slight impressions Are soon defaced, and truths Easily taken up Are as soon quit, the more we search into the grounds of things the more we believe, Acts 17. 11. The Bereans searched the Scriptures, whither those things were so or no.
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5. Doth it come to you as the Mediators Word, not in Word only but in Power, 1 Thess. 1. 5. There is a convincing power in the Word, Acts 2. 37. When they heard these things, they were pricked in the heart,
5. Does it come to you as the Mediators Word, not in Word only but in Power, 1 Thess 1. 5. There is a convincing power in the Word, Acts 2. 37. When they herd these things, they were pricked in the heart,
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and said to Peter and the rest of the Apostles, Men and Brethren what shall we do? Many have not felt this power,and said to Peter and the rest of the Apostles, Men and Brothers what shall we do? Many have not felt this power,
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but they fear it, Iohn 3. 20. Every one that doth evil hateth the light, neither commeth he to the light, least his deeds should be reproved.
but they Fear it, John 3. 20. Every one that does evil hates the Light, neither comes he to the Light, lest his Deeds should be reproved.
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A converting power, when it becometh the seed of a new Life, 1 Pet. 1. 23. Being born again not of corruptible seed,
A converting power, when it Becometh the seed of a new Life, 1 Pet. 1. 23. Being born again not of corruptible seed,
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but of incorruptible, by the Word of God which liveth and abideth for ever. but of incorruptible, by the Word of God which lives and Abideth for ever.
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A comforting power, giving the heirs of promise strong consolation, Heb. 6. 18. Do you find any thing of this in your hearts, is it ingrafted in your soules, Iames 1. 21. Receive with meekness the ingrafted Word which is able to save your Souls.
A comforting power, giving the Heirs of promise strong consolation, Hebrew 6. 18. Do you find any thing of this in your hearts, is it ingrafted in your Souls, James 1. 21. Receive with meekness the ingrafted Word which is able to save your Souls.
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6. Do you hear him universally? it is said of the great Prophet, Acts 3. 22. him shall ye hear in all things that he shall say unto you.
6. Do you hear him universally? it is said of the great Prophet, Acts 3. 22. him shall you hear in all things that he shall say unto you.
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Many will hear him in the offers of pardon, but not in the precepts of duty, you must take his whole Covenant, the Promises for your Happiness, the duty for your work.
Many will hear him in the offers of pardon, but not in the Precepts of duty, you must take his Whole Covenant, the Promises for your Happiness, the duty for your work.
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7. Do you hear him so as to prefer God and Christ, and the Life to come, above all the sensual Pleasures and vain delights,
7. Do you hear him so as to prefer God and christ, and the Life to come, above all the sensual Pleasures and vain delights,
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and worldly Happiness, which you enjoy here? Religion is obstructed, not soundly received:
and worldly Happiness, which you enjoy Here? Religion is obstructed, not soundly received:
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if your hearts be not taken off from these things, Luke 8. 14. That which fell among Thornes are they which when they have heard go forth,
if your hearts be not taken off from these things, Lycia 8. 14. That which fell among Thorns Are they which when they have herd go forth,
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and are choked with cares and riches, and pleasures of this life, and bring no fruit to perfection. and Are choked with Cares and riches, and pleasures of this life, and bring no fruit to perfection.
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He is not a Scholar of Christ, who is not more devoted to the Love and Obedience of God,
He is not a Scholar of christ, who is not more devoted to the Love and obedience of God,
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then any sensual satisfaction here below, unless you can renounce the Devil, the World and Flesh,
then any sensual satisfaction Here below, unless you can renounce the devil, the World and Flesh,
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and give up your selves to Christ, to be taught, sanctified and saved, and brought home to God, to enjoy him in Everlasting Glory;
and give up your selves to christ, to be taught, sanctified and saved, and brought home to God, to enjoy him in Everlasting Glory;
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and taught how to deny Ungodliness and Worldly lusts, Titus 2. 12.
and taught how to deny Ungodliness and Worldly Lustiest, Titus 2. 12.
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USE. II. Advice to weak Christians. 1. To excite themselves to obedience by this hear him when dead and lifeless.
USE. II advice to weak Christians. 1. To excite themselves to Obedience by this hear him when dead and Lifeless.
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Many times the heart is dull and needeth quickning, Conscience groweth sleepy and needeth awakening, you are too bold in sinning, cold and careless in spiritual and heavenly things.
Many times the heart is dull and needs quickening, Conscience grows sleepy and needs awakening, you Are too bold in sinning, cold and careless in spiritual and heavenly things.
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Now the first means to quicken us is Christs divine Authority, 2 Pet. 1. 16. For we have not followed cunningly devised Fables,
Now the First means to quicken us is Christ divine authority, 2 Pet. 1. 16. For we have not followed cunningly devised Fables,
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when we made known unto you the power and comming of our Lord Iesus Christ,
when we made known unto you the power and coming of our Lord Iesus christ,
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but were eye-witnesses of his Majesty, when there came such a voice to him from the excellent Glory, this is my beloved Son in whom I am well pleased. but were Eyewitnesses of his Majesty, when there Come such a voice to him from the excellent Glory, this is my Beloved Son in whom I am well pleased.
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When you are customary in Prayer, and Hearing, it is Christs will, I must do it as I will answer it to him another day.
When you Are customary in Prayer, and Hearing, it is Christ will, I must do it as I will answer it to him Another day.
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2. When you do renounce some beloved lust, or pleasing sin, urge your hearts with Christs Authority.
2. When you do renounce Some Beloved lust, or pleasing since, urge your hearts with Christ authority.
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Remember who telleth you of cutting off your right hand, and plucking out your right eye.
remember who Telleth you of cutting off your right hand, and plucking out your right eye.
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How can I look the Mediator in the face, if I should wilfully break any of his Laws, prefer the satisfaction of a base lust,
How can I look the Mediator in the face, if I should wilfully break any of his Laws, prefer the satisfaction of a base lust,
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before the mercies and hopes offered me by Jesus Christ.
before the Mercies and hope's offered me by jesus christ.
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3. In deep distresses, when you are apt to question the comfort of the Promises, it is hard to keep the rejoycing of Hope, without regarding whose Word and Promise it is? Heb. 3. 6. Whose house are ye, if ye hold fast the confidence and the rejoycing of hope firm unto the end.
3. In deep Distresses, when you Are apt to question the Comfort of the Promises, it is hard to keep the rejoicing of Hope, without regarding whose Word and Promise it is? Hebrew 3. 6. Whose house Are you, if you hold fast the confidence and the rejoicing of hope firm unto the end.
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SERMON. VII.
SERMON. VII.
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MATTH. 17. 6, 7, 8. And when the Disciples heard it they fell on their faces, and were sore afraid.
MATTHEW. 17. 6, 7, 8. And when the Disciples herd it they fell on their faces, and were soar afraid.
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And Iesus came and touched them, and said, arise be not afraid. And when they had lift up their eyes, they saw no man save Iesus onely.
And Iesus Come and touched them, and said, arise be not afraid. And when they had lift up their eyes, they saw no man save Iesus only.
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IN this part of the History are Three Things. 1. The Disciples Fear and Astonishment, verse 6. 2. Their Comfortable and Gracious recovery by Christ, verse 7. 3. The Event and Issue of all, verse 8. 1. Their Astonishment, they fell on their faces and were sore afraid;
IN this part of the History Are Three Things. 1. The Disciples fear and Astonishment, verse 6. 2. Their Comfortable and Gracious recovery by christ, verse 7. 3. The Event and Issue of all, verse 8. 1. Their Astonishment, they fell on their faces and were soar afraid;
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their falling on their faces was not out of Worship, and Reverence, but consternation, as those Iohn 18. 6. As soon as he said to them I am he, they went backward and fell to the ground.
their falling on their faces was not out of Worship, and reverence, but consternation, as those John 18. 6. As soon as he said to them I am he, they went backward and fell to the ground.
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The causes of their fear must be enquired into. These were holy men, the flower of Christs Disciples;
The Causes of their Fear must be inquired into. These were holy men, the flower of Christ Disciples;
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they were men in an holy action, for Belshazar in his cups to tremble were no news, they were not in the presence of an angry God, it was a Gospelvoice that they heard, This is my beloved Son in whom I am well pleased, hear ye him.
they were men in an holy actium, for Belshazzar in his cups to tremble were no news, they were not in the presence of an angry God, it was a Gospelvoice that they herd, This is my Beloved Son in whom I am well pleased, hear you him.
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They had not a full dispensation of his glory, but only a glimpse of it, and that under a cloud and revealed in Mercy; yet they were sore afraid.
They had not a full Dispensation of his glory, but only a glimpse of it, and that under a cloud and revealed in Mercy; yet they were soar afraid.
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Upon any Visions and Apparitions of the divine Majesty, Gods Servants fell to the Earth, Ezek. 1. 28. When I saw the appearance of the likeness of the Glory of God, I fell on my face;
Upon any Visions and Apparitions of the divine Majesty, God's Servants fell to the Earth, Ezekiel 1. 28. When I saw the appearance of the likeness of the Glory of God, I fell on my face;
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Paul when Christ appeared to him from Heaven, he fell to the Earth, Acts 9. 4. Rev. 1. 17. When I saw him, I fell at his feet as dead.
Paul when christ appeared to him from Heaven, he fell to the Earth, Acts 9. 4. Rev. 1. 17. When I saw him, I fell At his feet as dead.
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Abraham was cast into great horrour, Gen. 15. 12. when God appeared solemnly to enter into Covenant with him.Abraham was cast into great horror, Gen. 15. 12. when God appeared solemnly to enter into Covenant with him.
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So Isa. 6. 5. Then I said, wo is me, for I am undone.
So Isaiah 6. 5. Then I said, woe is me, for I am undone.
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So Daniel chap. 10. 8. 9. When I saw this great vision, there was no strength in me;
So daniel chap. 10. 8. 9. When I saw this great vision, there was no strength in me;
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for my comeliness was turned into corruption, and I retained no strength, yet I heard the voice of his words, then was I in a deep sleep upon my face,
for my comeliness was turned into corruption, and I retained no strength, yet I herd the voice of his words, then was I in a deep sleep upon my face,
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and my face was towards the ground. and my face was towards the ground.
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Now I shall give the special reasons why the manifestation, and appearance of God to his great Prophets did breed this astonishment and Fear. (2.) What general Note and Observation, may be concluded hence for our profit.
Now I shall give the special Reasons why the manifestation, and appearance of God to his great prophets did breed this astonishment and fear. (2.) What general Note and Observation, may be concluded hence for our profit.
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1. The special Reasons why these manifestations and appearances of God to his great Prophets do breed this astonishment and fear, they are Two.
1. The special Reasons why these manifestations and appearances of God to his great prophets do breed this astonishment and Fear, they Are Two.
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1. To humble them to whom he vouchsafed so great a favour.
1. To humble them to whom he vouchsafed so great a favour.
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To humble them least the Glory of these heavenly Visions should too much puff them up.
To humble them lest the Glory of these heavenly Visions should too much puff them up.
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Therefore there was ever some weakness discovered in those that did receive them;
Therefore there was ever Some weakness discovered in those that did receive them;
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Iacob wrestled with God, but came off halting and maimed, though he prevailed, Gen 32. 31. when he came off from seeing God face to face, he halted on his thigh.Iacob wrestled with God, but Come off halting and maimed, though he prevailed, Gen 32. 31. when he Come off from seeing God face to face, he halted on his thigh.
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Paul was wrapt into the third Heaven, yet presently buffetted with a messenger of Satan,Paul was wrapped into the third Heaven, yet presently buffeted with a Messenger of Satan,
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least he should be lifted up with the abundance of Revelations, 2 Cor. 12. 7. Corruption remaineth in us and we are not able to bear these favours, which God manifesteth to his choice Servants,
lest he should be lifted up with the abundance of Revelations, 2 Cor. 12. 7. Corruption remains in us and we Are not able to bear these favours, which God manifesteth to his choice Servants,
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and therefore there is something to humble them, in the dispensation, and to keep them from being puffed up with pride, something that is a ballance to the great honour wherewith God hath honoured them.
and Therefore there is something to humble them, in the Dispensation, and to keep them from being puffed up with pride, something that is a balance to the great honour wherewith God hath honoured them.
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2. All those that received Visions from him to teach his people, God would season them by leaving a stamp and impression of his excellency upon them.
2. All those that received Visions from him to teach his people, God would season them by leaving a stamp and impression of his excellency upon them.
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This was the preparation of the Prophets, and a preparation of the Disciples to fit them for the work of the Gospel.
This was the preparation of the prophets, and a preparation of the Disciples to fit them for the work of the Gospel.
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A due representation of Gods glory and excellent Majesty doth qualifie them for their duty;
A due representation of God's glory and excellent Majesty does qualify them for their duty;
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they are fittest to carry Gods message and describe him to others, who are thus qualified and prepared,
they Are Fittest to carry God's message and describe him to Others, who Are thus qualified and prepared,
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and have some reverence and awe of God impressed upon their own hearts, and have felt the power of his great Majesty, 2 Cor. 5. 16. Knowing the terrors of the Lord we perswade men.
and have Some Reverence and awe of God impressed upon their own hearts, and have felt the power of his great Majesty, 2 Cor. 5. 16. Knowing the terrors of the Lord we persuade men.
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The General Conclusion and Observation which we may draw from thence is this.
The General Conclusion and Observation which we may draw from thence is this.
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Doctrine, That God is of such glorious Excellency and Majesty, that we are not able to bear any emissions,Doctrine, That God is of such glorious Excellency and Majesty, that we Are not able to bear any emissions,
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or extraordinary Representations thereof in this state of frailty. 1. I will prove that God is a great God, and of glorious Majesty.
or extraordinary Representations thereof in this state of frailty. 1. I will prove that God is a great God, and of glorious Majesty.
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2. Give you the Reasons why we are not able to bear the extraordinary manifestations thereof in this state of frailty.
2. Give you the Reasons why we Are not able to bear the extraordinary manifestations thereof in this state of frailty.
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1. That God is a God of great Majesty, and ought to be reverenced by all that have to do with him.
1. That God is a God of great Majesty, and ought to be reverenced by all that have to do with him.
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The point being a matter of sense, and evident by natural light, needeth not to be proved so much as improved.
The point being a matter of sense, and evident by natural Light, needs not to be proved so much as improved.
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1. Scripture representeth him as such Dan. 9. 4. He is called the great and dreadful God,
1. Scripture Representeth him as such Dan. 9. 4. He is called the great and dreadful God,
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so Deut. 7. 21. A Mighty God and terrible, and Nahum 1. 5. A great and terrible God is he, and again Job 37. 22. With God is terrible Majesty.
so Deuteronomy 7. 21. A Mighty God and terrible, and Nahum 1. 5. A great and terrible God is he, and again Job 37. 22. With God is terrible Majesty.
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2. This eminently shineth forth both in his Works of Creation and Providence. 1. Creation, in the stupendious Fabrick of the Heavens, Ier. 32. 17, 18, 19. Ah Lord God, behold thou hast made the Heaven,
2. This eminently shines forth both in his Works of Creation and Providence. 1. Creation, in the stupendious Fabric of the Heavens, Jeremiah 32. 17, 18, 19. Ah Lord God, behold thou hast made the Heaven,
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and the Earth by thy great power and outstretched arm, and there is nothing too hard for thee, &c. In that mighty Collection of Waters in the Sea, we cannot look upon that vast expansion of the Firmament, that huge body of Waters in the Sea without some religious horrour, what is the God that made all this, Ier. 5. 22. Fear ye not me, saith the Lord? will ye not tremble at my presence? which have placed the Sand for a bound to the Sea, by a perpetual decree that it cannot pass it,
and the Earth by thy great power and outstretched arm, and there is nothing too hard for thee, etc. In that mighty Collection of Waters in the Sea, we cannot look upon that vast expansion of the Firmament, that huge body of Waters in the Sea without Some religious horror, what is the God that made all this, Jeremiah 5. 22. fear you not me, Says the Lord? will you not tremble At my presence? which have placed the Sand for a bound to the Sea, by a perpetual Decree that it cannot pass it,
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and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it. and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it.
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2. Providence, whether in his way of Mercy or Judgment.
2. Providence, whither in his Way of Mercy or Judgement.
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Mercy; what a Majestick description of God is there, Ps. 50. 1, 2, 3, 4, 5. yet there his presence in his Church is described.Mercy; what a Majestic description of God is there, Ps. 50. 1, 2, 3, 4, 5. yet there his presence in his Church is described.
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The drift of the Psalm is, to set forth Gods Power and Majesty when he comes to call the Gentiles,
The drift of the Psalm is, to Set forth God's Power and Majesty when he comes to call the Gentiles,
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and to set up the Evangelical way of his Worship, when the light of the Gospel shall shine forth from Sion, Psalm 5. 5. by terrible things in Righteousness wilt thou answer us, Oh God, thou God of our Salvation.
and to Set up the Evangelical Way of his Worship, when the Light of the Gospel shall shine forth from Sion, Psalm 5. 5. by terrible things in Righteousness wilt thou answer us, O God, thou God of our Salvation.
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Though God is a God of Salvation, yet the way of his delivering them carryeth Majesty and Terror with it.
Though God is a God of Salvation, yet the Way of his delivering them Carrieth Majesty and Terror with it.
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So his Works of Judgment, Psal. 119. 120. My flesh trembleth for fear of thee,
So his Works of Judgement, Psalm 119. 120. My Flesh Trembleth for Fear of thee,
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and I am afraid of thy Iudgments, when the wicked of the Earth are put away like dross. and I am afraid of thy Judgments, when the wicked of the Earth Are put away like dross.
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A Lyon trembleth to see a Dog beaten before him, and it is imputed as a fault to the wicked, that they do not take notice of it, Isa. 26. 10. They will not behold the Majesty of God.
A lion Trembleth to see a Dog beaten before him, and it is imputed as a fault to the wicked, that they do not take notice of it, Isaiah 26. 10. They will not behold the Majesty of God.
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3. His Greatness and Majesty is such, that we cannot comprehend it, Iob 36. 26. Behold God is great and we know him not,
3. His Greatness and Majesty is such, that we cannot comprehend it, Job 36. 26. Behold God is great and we know him not,
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nor can the number of his years be searched out. nor can the number of his Years be searched out.
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The Greatness of God cannot be known, but only by way of Negation, that he hath none of those infirmities, which may lessen his being in our thoughts,
The Greatness of God cannot be known, but only by Way of Negation, that he hath none of those infirmities, which may lessen his being in our thoughts,
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or by way of comparison, that he is above all, God is greater then man, Ier. 36. 12.
or by Way of comparison, that he is above all, God is greater then man, Jeremiah 36. 12.
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4. So great that he is fain to put a covering on, to enterpose the Clouds between us and him,
4. So great that he is fain to put a covering on, to enterpose the Clouds between us and him,
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(46) part (DIV3)
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for we are not able to bear his glorious and majestick presence, Ioh 26. 9. He holdeth back the face of his Throne,
for we Are not able to bear his glorious and majestic presence, John 26. 9. He holds back the face of his Throne,
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(46) part (DIV3)
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and spreadeth his Cloud upon it. What would become of us, if he should discover all his Glory:and spreadeth his Cloud upon it. What would become of us, if he should discover all his Glory:
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(46) part (DIV3)
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this is his condescension to the lower World, to appear under a vail, and cover his Throne with Clouds.
this is his condescension to the lower World, to appear under a Vail, and cover his Throne with Clouds.
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(46) part (DIV3)
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But though we do not know his full Majesty, yet there is enough discovered both to Faith, Reason and Sense, that God is great and glorious, both in himself and in all his Works.
But though we do not know his full Majesty, yet there is enough discovered both to Faith, Reason and Sense, that God is great and glorious, both in himself and in all his Works.
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(46) part (DIV3)
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Scripture declareth it to Faith, and Reason will soon subscribe to so evident a Truth, that he that made and sustaineth all things, must needs be a great God.
Scripture Declareth it to Faith, and Reason will soon subscribe to so evident a Truth, that he that made and sustaineth all things, must needs be a great God.
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(46) part (DIV3)
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What other conceptions can we form of him, when we look to the Heaven, and this Earth which he sustaineth by his great Power,
What other conceptions can we from of him, when we look to the Heaven, and this Earth which he sustaineth by his great Power,
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(46) part (DIV3)
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and he declareth himself to Sense by his dayly Providence to be a God of great Majesty.
and he Declareth himself to Sense by his daily Providence to be a God of great Majesty.
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(46) part (DIV3)
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The proof of it needeth not so much to be spoke to as the improvement of it, which we are called upon for every where.
The proof of it needs not so much to be spoke to as the improvement of it, which we Are called upon for every where.
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(46) part (DIV3)
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1. It is a Mercy that being so great, he taketh notice of us, Psal. 8. 3, 4. When I consider thy Heavens, the work of thy Fingers, the Moon and Stars which thou hast ordained, what is man that thou art mindful of him,
1. It is a Mercy that being so great, he Takes notice of us, Psalm 8. 3, 4. When I Consider thy Heavens, the work of thy Fingers, the Moon and Stars which thou hast ordained, what is man that thou art mindful of him,
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(46) part (DIV3)
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and the Son of Man that thou visitest him. and the Son of Man that thou visitest him.
cc dt n1 pp-f n1 cst pns21 js pno31.
(46) part (DIV3)
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When we consider how the Majesty of God shineth forth in the heavenly Bodies, and those many glorious Creatures God hath made besides us:
When we Consider how the Majesty of God shines forth in the heavenly Bodies, and those many glorious Creatures God hath made beside us:
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(46) part (DIV3)
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we may wonder that God should esteem of man, and take care of man;
we may wonder that God should esteem of man, and take care of man;
pns12 vmb vvi cst np1 vmd vvi pp-f n1, cc vvb n1 pp-f n1;
(46) part (DIV3)
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and be so solicitous about mans welfare, who was formed at first out of so vile materials,
and be so solicitous about men welfare, who was formed At First out of so vile materials,
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(46) part (DIV3)
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as the dust of the Earth, and is still of so very frail, infirm and mortal condition,
as the dust of the Earth, and is still of so very frail, infirm and Mortal condition,
c-acp dt n1 pp-f dt n1, cc vbz av pp-f av j j, j cc j-jn n1,
(46) part (DIV3)
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and hath carryed himself so unthankfully to God, that he should take care of him above his whole Creation, Psalm 113. 6, 7. The Lord our God dwelleth on high, who humbleth himself to behold the things in Heaven and Earth.
and hath carried himself so unthankfully to God, that he should take care of him above his Whole Creation, Psalm 113. 6, 7. The Lord our God dwells on high, who Humbleth himself to behold the things in Heaven and Earth.
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(46) part (DIV3)
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That the great God of such glorious Majesty should take notice of Worms, and behold us not only by visiting, over-seeing,
That the great God of such glorious Majesty should take notice of Worms, and behold us not only by visiting, overseeing,
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(46) part (DIV3)
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and governing the affairs of this lower World, but should condescend to this low estate of ours, in taking our flesh;
and governing the affairs of this lower World, but should condescend to this low estate of ours, in taking our Flesh;
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(46) part (DIV3)
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whose Excellency and Majesty is so great, that he might despise the Angels, of whom he hath no need:
whose Excellency and Majesty is so great, that he might despise the Angels, of whom he hath no need:
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(46) part (DIV3)
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but to stoop so low towards men is matter of wonder, praise, and adoration.
but to stoop so low towards men is matter of wonder, praise, and adoration.
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(46) part (DIV3)
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2. We should be humble in our conversing with him, considering what he is, and we are, Iob 42. 5, 6. I have heard of thee with the hearing of the ear,
2. We should be humble in our conversing with him, considering what he is, and we Are, Job 42. 5, 6. I have herd of thee with the hearing of the ear,
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(46) part (DIV3)
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now mine eye seeth thee, therefore I abhor my self in dust and ashes. This should keep his children in a holy awe.now mine eye sees thee, Therefore I abhor my self in dust and Ashes. This should keep his children in a holy awe.
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(46) part (DIV3)
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Oh how low should we lye before this great God, Gen. 18. 27. Who am I that am but dust and ashes, that I should speak unto God.
O how low should we lie before this great God, Gen. 18. 27. Who am I that am but dust and Ashes, that I should speak unto God.
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(46) part (DIV3)
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3. That we must not please our selves with the performance of ordinary service to him,
3. That we must not please our selves with the performance of ordinary service to him,
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(46) part (DIV3)
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but we should raise it to an eminent degree of Worship and Adoration, Psal. 48. 1. Great is the Lord and greatly to be praised in the City of our God, and Psalm 145. 3. Great is the Lord and greatly to be praised.
but we should raise it to an eminent degree of Worship and Adoration, Psalm 48. 1. Great is the Lord and greatly to be praised in the city of our God, and Psalm 145. 3. Great is the Lord and greatly to be praised.
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(46) part (DIV3)
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Alass the best we do is much beneath God.
Alas the best we do is much beneath God.
uh dt js pns12 vdb vbz av-d p-acp np1.
(46) part (DIV3)
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what low thoughts had Solomon of his stately Temple, 2 Chr. 2. 6. Who is able to build thee an house, seeing the Heaven of Heavens is not able to contain him, who am I that I should build him an house? Thus should we see, that our best resolutions and performances come much short of the excellency and greatness of God.
what low thoughts had Solomon of his stately Temple, 2 Christ 2. 6. Who is able to built thee an house, seeing the Heaven of Heavens is not able to contain him, who am I that I should built him an house? Thus should we see, that our best resolutions and performances come much short of the excellency and greatness of God.
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(46) part (DIV3)
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All formality and lifeless service proceedeth from hence, that we have not due and raised thoughts of his Majesty and Being, Mal. 1. 14. I am a great King, saith the Lord of Hosts.
All formality and Lifeless service Proceedeth from hence, that we have not due and raised thoughts of his Majesty and Being, Malachi 1. 14. I am a great King, Says the Lord of Hosts.
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(46) part (DIV3)
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The greatness of God calleth for other service then usually we give to him: he gets nothing from us that is perfect.
The greatness of God calls for other service then usually we give to him: he gets nothing from us that is perfect.
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(46) part (DIV3)
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But surely we should not put him off with our refuse, but spend the best of our strength, time, parts, and affections, in his service.
But surely we should not put him off with our refuse, but spend the best of our strength, time, parts, and affections, in his service.
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(46) part (DIV3)
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Superficial dealing in it argueth mean thoughts of God, it is a lessening of his Majesty.
Superficial dealing in it argue mean thoughts of God, it is a lessening of his Majesty.
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(46) part (DIV3)
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4. We serve a great Master, and so may expect great things from him.
4. We serve a great Master, and so may expect great things from him.
crd pns12 vvb dt j n1, cc av vmb vvi j n2 p-acp pno31.
(46) part (DIV3)
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He discovereth himself unto his people according to the greatness and Majesty of his Being, Ps. 126. 2, 3. The Lord hath done great things for them,
He Discovereth himself unto his people according to the greatness and Majesty of his Being, Ps. 126. 2, 3. The Lord hath done great things for them,
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(46) part (DIV3)
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yea the Lord hath done great things for us whereof we are glad. yea the Lord hath done great things for us whereof we Are glad.
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(46) part (DIV3)
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Kings or Princes do not give pence or brass Farthings, but bestow Gifts becomming their Magnificence.
Kings or Princes do not give pence or brass Farthings, but bestow Gifts becoming their Magnificence.
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(46) part (DIV3)
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The Heathens were forced to acknowledg it, and the people of God do willing acknowledg it,
The heathens were forced to acknowledge it, and the people of God do willing acknowledge it,
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(46) part (DIV3)
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so Ioel 2. 21. Fear not, O Land, be glad and rejoyce, for the Lord will do great things.
so Joel 2. 21. fear not, Oh Land, be glad and rejoice, for the Lord will do great things.
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(46) part (DIV3)
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Be the Mercies never so rare, the way never so difficult, God is able to accomplish them.
Be the mercies never so rare, the Way never so difficult, God is able to accomplish them.
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(46) part (DIV3)
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5. This should banish the fear of man, as to any danger can come from them to us,
5. This should banish the Fear of man, as to any danger can come from them to us,
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(46) part (DIV3)
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or to any attempts against God, Matth. 10. 28. Fear not them which kill the body,
or to any attempts against God, Matthew 10. 28. fear not them which kill the body,
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(46) part (DIV3)
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but are not able to kill the Soul, but rather fear him who is able to destroy both body and Soul in Hell fire; but Are not able to kill the Soul, but rather Fear him who is able to destroy both body and Soul in Hell fire;
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(46) part (DIV3)
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they may threaten great things to us, but God threatneth greater.
they may threaten great things to us, but God threatens greater.
pns32 vmb vvi j n2 p-acp pno12, cc-acp np1 vvz jc.
(46) part (DIV3)
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See Exod. 18. 11. Now I know that God is greater then all Gods, for in the thing wherein they dealt proudly God was above them.
See Exod 18. 11. Now I know that God is greater then all God's, for in the thing wherein they dealt proudly God was above them.
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(46) part (DIV3)
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There is a greater being we have to depend upon.
There is a greater being we have to depend upon.
pc-acp vbz dt jc vbg pns12 vhi pc-acp vvi p-acp.
(46) part (DIV3)
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6. Because God is of such Majesty and Greatness, we should quarrel at none of his dealings,
6. Because God is of such Majesty and Greatness, we should quarrel At none of his dealings,
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(46) part (DIV3)
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for he is too high to be questioned by the Creature, and his Counsels are carryed on in such a way as we cannot judg of them, no more then a Worm can judge of the affairs of a man;
for he is too high to be questioned by the Creature, and his Counsels Are carried on in such a Way as we cannot judge of them, no more then a Worm can judge of the affairs of a man;
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(46) part (DIV3)
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he is great in Counsel, and wonderful in working.
he is great in Counsel, and wondered in working.
pns31 vbz j p-acp n1, cc j p-acp vvg.
(46) part (DIV3)
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7. This should keep his children in an holy awe, Heb. 12. 28, 29. Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear,
7. This should keep his children in an holy awe, Hebrew 12. 28, 29. Let us have Grace whereby we may serve God acceptably with reverence and Godly fear,
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(46) part (DIV3)
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for our God is a consuming fire. When we come in the Holy Assemblies, Gen. 28. 17. How dreadful is this place. for our God is a consuming fire. When we come in the Holy Assemblies, Gen. 28. 17. How dreadful is this place.
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(46) part (DIV3)
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4120
In our general course we must not slight his frowns, nor despise his favours, all comes from a great God,
In our general course we must not slight his frowns, nor despise his favours, all comes from a great God,
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(46) part (DIV3)
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nor behave our selves irreverently in his presence, but still walk as those that have to do with a great and glorious God.
nor behave our selves irreverently in his presence, but still walk as those that have to do with a great and glorious God.
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(46) part (DIV3)
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II. That in this present state we are not able to bear any extraordinary manifestation of his Greatness and Majesty.
II That in this present state we Are not able to bear any extraordinary manifestation of his Greatness and Majesty.
crd d p-acp d j n1 pns12 vbr xx j pc-acp vvi d j n1 pp-f po31 n1 cc n1.
(46) part (DIV3)
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1. Because of his Glory, which would consume and swallow us up.
1. Because of his Glory, which would consume and swallow us up.
crd p-acp pp-f po31 n1, r-crq vmd vvi cc vvb pno12 a-acp.
(46) part (DIV3)
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This was a Voice from the excellent Glory, 2 Pet. 1. 17. Now if this excellent Glory by the Vail of the Firmament were not obscured, man were not able to bear it, Iob 37. 20. If man speak, he shall be swallowed up.
This was a Voice from the excellent Glory, 2 Pet. 1. 17. Now if this excellent Glory by the vail of the Firmament were not obscured, man were not able to bear it, Job 37. 20. If man speak, he shall be swallowed up.
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(46) part (DIV3)
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1 Tim. 6. 16. He dwelleth in light which no man can approach unto, whom no man hath seen,
1 Tim. 6. 16. He dwells in Light which no man can approach unto, whom no man hath seen,
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(46) part (DIV3)
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nor can see, till we are received to Heaven. Thus it is, his Glory would kill us, his Voice confound us.nor can see, till we Are received to Heaven. Thus it is, his Glory would kill us, his Voice confound us.
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(46) part (DIV3)
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There is a mighty disproportion between Mortal Creatures, and the infinite Majesty of God; the brightness of his Glory soon burdeneth, and over-burdeneth the infirmity of the best Creatures. 2. Because of our Weakness. 1. Natural:
There is a mighty disproportion between Mortal Creatures, and the infinite Majesty of God; the brightness of his Glory soon burdeneth, and over-burdeneth the infirmity of the best Creatures. 2. Because of our Weakness. 1. Natural:
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(46) part (DIV3)
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We faint when we meet with any thing extraordinary, and therefore no wonder if we are astonished with the near approach of the Excellent Majesty of God,
We faint when we meet with any thing extraordinary, and Therefore no wonder if we Are astonished with the near approach of the Excellent Majesty of God,
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(46) part (DIV3)
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and made unfit for any action of Body or Mind.
and made unfit for any actium of Body or Mind.
cc vvd j p-acp d n1 pp-f n1 cc n1.
(46) part (DIV3)
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If we cannot look on the Sun, how can we see God? our Felicity in Heaven would be our Misery on Earth:
If we cannot look on the Sun, how can we see God? our Felicity in Heaven would be our Misery on Earth:
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This Wine is too strong for old Bottles.
This Wine is too strong for old Bottles.
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2. Sinful Infirmity, consciousness of guilt is in it also, and our disconformity to God through sin, Isa. 6. 5, 6. Wo is me, I am for undone, I am a man of unclean lips,
2. Sinful Infirmity, consciousness of guilt is in it also, and our disconformity to God through since, Isaiah 6. 5, 6. Woe is me, I am for undone, I am a man of unclean lips,
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and I dwell in the midst of a people of unclean lips, and mine eyes have seen the king, the Lord of hosts. and I dwell in the midst of a people of unclean lips, and mine eyes have seen the King, the Lord of hosts.
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So Peter, Luk. 5. 8. Depart from me, for I am a sinful man; this raiseth a fear in us upon every eminent approach or discovery of Gods Glory.
So Peter, Luk. 5. 8. Depart from me, for I am a sinful man; this Raiseth a Fear in us upon every eminent approach or discovery of God's Glory.
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Before the Fall, God and Adam were Friends; he would have endured God to speak to him;
Before the Fallen, God and Adam were Friends; he would have endured God to speak to him;
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yet after the fall the appearance of God became terrible.
yet After the fallen the appearance of God became terrible.
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When he heareth his voice, he is afraid and hideth himself, and something of this fear sticketh to the best of his People,
When he hears his voice, he is afraid and Hideth himself, and something of this Fear sticketh to the best of his People,
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and when God is eminently near it is discovered.
and when God is eminently near it is discovered.
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For persons that have sin in them, to be near to so Holy and Glorious a Majesty, that is a part of the reason of this Fear and Trouble.
For Persons that have since in them, to be near to so Holy and Glorious a Majesty, that is a part of the reason of this fear and Trouble.
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Well then, both these causes go together, the Representation of the Majesty of God, and the sense of our own frailty and weakness.
Well then, both these Causes go together, the Representation of the Majesty of God, and the sense of our own frailty and weakness.
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USE. Is to press us to two things;
USE. Is to press us to two things;
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I. To press us to an holy Awe and Reverence, when we come near to God.
I To press us to an holy Awe and reverence, when we come near to God.
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II. To take heed that our fear of God do not degenerate into a slavish fear.
II To take heed that our Fear of God do not degenerate into a slavish Fear.
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First, To press us to an holy Awe and Reverence of God, when we draw nigh unto him.
First, To press us to an holy Awe and reverence of God, when we draw High unto him.
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Surely we should in all our Worship have such thoughts of God, as may leave a stamp of Humility,
Surely we should in all our Worship have such thoughts of God, as may leave a stamp of Humility,
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and some Impressions of the Majesty and Excellency of God upon us;
and Some Impressions of the Majesty and Excellency of God upon us;
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and we should fall upon our faces, though not in a way of Consternation, yet in a way of Adoration.
and we should fallen upon our faces, though not in a Way of Consternation, yet in a Way of Adoration.
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And because usually we bewray much slightness and Irreverence in our converses with God and Approaches to him, I shall press it a little.
And Because usually we bewray much slightness and Irreverence in our converses with God and Approaches to him, I shall press it a little.
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1. I will shew how the Scriptures in the general do call for this Holy Awe of the Majesty of God in all our Worship.
1. I will show how the Scriptures in the general do call for this Holy Awe of the Majesty of God in all our Worship.
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Psal. 111. 9. Holy and reverend is his name, and therefore never to be used by us,Psalm 111. 9. Holy and reverend is his name, and Therefore never to be used by us,
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but in an awful and serious manner;
but in an awful and serious manner;
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Psal. 96. 4. The Lord is great and greatly to be praised, he is to be feared above all Gods ▪ Whether we pray,Psalm 96. 4. The Lord is great and greatly to be praised, he is to be feared above all God's ▪ Whither we pray,
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or whether we praise God, still the heart must be deeply possessed with a sense of his Excellency,
or whither we praise God, still the heart must be deeply possessed with a sense of his Excellency,
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(47) part (DIV3)
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and we must admire him, above all created or imaginable greatness whatsoever, and so mingle reverence, with our most delightful Addresses to him.
and we must admire him, above all created or imaginable greatness whatsoever, and so mingle Reverence, with our most delightful Addresses to him.
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Again, Psal. 89. 17. God is greatly to be feared in the assembly of his Saints,
Again, Psalm 89. 17. God is greatly to be feared in the assembly of his Saints,
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and to be had in reverence of all that are round about him. and to be had in Reverence of all that Are round about him.
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Holy Angels, and sanctified Men, who of all Creatures have nearest Access to God, should most adore and reverence him,
Holy Angels, and sanctified Men, who of all Creatures have nearest Access to God, should most adore and Reverence him,
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because they are best acquainted with him, and have the clearest sight of him that mortal creatures are capable of.
Because they Are best acquainted with him, and have the Clearest sighed of him that Mortal creatures Are capable of.
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The Angels are an assembly of holy Ones, that alwayes behold his Face; therefore alwayes Lauding and Glorifying God:
The Angels Are an assembly of holy Ones, that always behold his Face; Therefore always Lauding and Glorifying God:
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(47) part (DIV3)
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So God is said to be terrible in his holy places, Psal. 68. 35. whether Heaven, or the Church;
So God is said to be terrible in his holy places, Psalm 68. 35. whither Heaven, or the Church;
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indeed the awful carriage of his people in his Worship should be one means to convince of the Excellency and Majesty of God, 1 Cor. 14. 25. The Apostle sheweth there, that an Unbeliever coming into the Christian Assemblies when they are managed with Gravity and Awe is convinced and judged,
indeed the awful carriage of his people in his Worship should be one means to convince of the Excellency and Majesty of God, 1 Cor. 14. 25. The Apostle shows there, that an Unbeliever coming into the Christian Assemblies when they Are managed with Gravity and Awe is convinced and judged,
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(47) part (DIV3)
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and will fall down on his face and worship God, and say, God is in you of a truth.
and will fallen down on his face and worship God, and say, God is in you of a truth.
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That is, seeing their Humility, brokenness of Heart, hearing their praises and admirations of God, and seeing their orderliness and composedness of Spirit;
That is, seeing their Humility, brokenness of Heart, hearing their praises and admirations of God, and seeing their orderliness and composedness of Spirit;
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whereas rudeness, slightness and irreverence, doth pollute and stain the glory of God in their Minds.
whereas rudeness, slightness and irreverence, does pollute and stain the glory of God in their Minds.
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2. Other Addresses will not become Faith and Love.
2. Other Addresses will not become Faith and Love.
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1. Faith, for whosoever cometh to God must fix this principle in his Mind, that God is, Heb. 1. 6. We do not worship God aright if we do not Worship him as Believers,
1. Faith, for whosoever comes to God must fix this principle in his Mind, that God is, Hebrew 1. 6. We do not worship God aright if we do not Worship him as Believers,
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and if we worship him as Believers, we will worship him with reverence, and godly fear.
and if we worship him as Believers, we will worship him with Reverence, and godly Fear.
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Faith giveth us not only a thought of God, but some kind of sight of God,
Faith gives us not only a Thought of God, but Some kind of sighed of God,
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and sight will leave an impression upon the heart of reverence and seriousness;
and sighed will leave an impression upon the heart of Reverence and seriousness;
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surely a sight or believing thought of God should be able to do any thing upon the soul.
surely a sighed or believing Thought of God should be able to do any thing upon the soul.
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It is the great work of Faith, to see him that is invisible, Heb. 11. 27. We should in our whole conversation live as in his sight,
It is the great work of Faith, to see him that is invisible, Hebrew 11. 27. We should in our Whole Conversation live as in his sighed,
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and live as those that remember God standeth by, and seeth all that we are about:
and live as those that Remember God Stands by, and sees all that we Are about:
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but especially in our worship, we then set our selves as before the Lord.
but especially in our worship, we then Set our selves as before the Lord.
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Pray as to our Father, that seeth what we do, Mat. 6. 6. Pray to thy father which is in secret and thy father which seeth in secret, will reward thee openly.
prey as to our Father, that sees what we do, Mathew 6. 6. Pray to thy father which is in secret and thy father which sees in secret, will reward thee openly.
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Hear as before the Lord, Acts 10. 33. We are all here present before God to hear all things that are commanded thee of God.
Hear as before the Lord, Acts 10. 33. We Are all Here present before God to hear all things that Are commanded thee of God.
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Then the Soul should turn the back upon all other things, that the mind may be taken up with nothing but God.
Then the Soul should turn the back upon all other things, that the mind may be taken up with nothing but God.
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2. No other worship will become Love. Worship is an act of love and delight. Now love is seen in admiring the Excellencies of that glorious Being whom we love,
2. No other worship will become Love. Worship is an act of love and delight. Now love is seen in admiring the Excellencies of that glorious Being whom we love,
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and ascribing all to him, as being deeply affected with his Goodness, Rev. 4. 10. The four and twenty elders fall down before him that sat on the throne,
and ascribing all to him, as being deeply affected with his goodness, Rev. 4. 10. The four and twenty Elders fallen down before him that sat on the throne,
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and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, honour and power;
and worship him that lives for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, Oh Lord, to receive glory, honour and power;
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for thou hast created all things, and for thy pleasure they are and were created. for thou hast created all things, and for thy pleasure they Are and were created.
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They fell down not out of astonishment but reverence, and cast their Crowns before the Throne.
They fell down not out of astonishment but Reverence, and cast their Crowns before the Throne.
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Whatever Honour they have, they had it from God, and are content to lay it at his feet, from whom they have life, and being, and all things.
Whatever Honour they have, they had it from God, and Are content to lay it At his feet, from whom they have life, and being, and all things.
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They have such an high esteem of God, that before him they cannot be too vile.
They have such an high esteem of God, that before him they cannot be too vile.
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They are unworthy to wear any Crown in Gods presence, and are content that their Honour be a footstool to advance and extol his Glory.
They Are unworthy to wear any Crown in God's presence, and Are content that their Honour be a footstool to advance and extol his Glory.
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Certainly those that are heartily affected to God will go about his Worship, as with Chearfulness, so with Humility and Reverence.
Certainly those that Are heartily affected to God will go about his Worship, as with Cheerfulness, so with Humility and reverence.
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Secondly, To take heed that our Humility and Reverence, do not degenerate into servile Fear and Discouragement.
Secondly, To take heed that our Humility and reverence, do not degenerate into servile fear and Discouragement.
ord, pc-acp vvi n1 cst po12 n1 cc n1, vdb xx vvi p-acp j n1 cc n1.
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It is apt to do so even in the best of Gods People.
It is apt to do so even in the best of God's People.
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We can hardly keep the middle between the extreams, our Faith is apt to degenerate into presumption,
We can hardly keep the middle between the extremes, our Faith is apt to degenerate into presumption,
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and our Humility into despondency of Spirit, and our Fear into discouragement and distrust.
and our Humility into despondency of Spirit, and our fear into discouragement and distrust.
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So hard a matter is it to serve the Lord with fear, and to rejoyce with trembling, Psal. 2. 11. or to walk in the fear of God,
So hard a matter is it to serve the Lord with Fear, and to rejoice with trembling, Psalm 2. 11. or to walk in the Fear of God,
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and in the comforts of the Holy Ghost. Therefore to avoid this Consternation, do two things.
and in the comforts of the Holy Ghost. Therefore to avoid this Consternation, do two things.
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1. Consider how amiable God hath represented himself in Jesus Christ, and how near he is come to us:
1. Consider how amiable God hath represented himself in jesus christ, and how near he is come to us:
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and within the reach of our Commerce there is a new and living way, through the Vail of his flesh, Heb. 10. 20. So that though our God be a consuming fire,
and within the reach of our Commerce there is a new and living Way, through the vail of his Flesh, Hebrew 10. 20. So that though our God be a consuming fire,
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yet there is a screen between us and this Fire;
yet there is a screen between us and this Fire;
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4195
though if he should draw away the Vail, a glimpse of his glory would kill us,
though if he should draw away the vail, a glimpse of his glory would kill us,
c-acp cs pns31 vmd vvi av dt n1, dt n1 pp-f po31 n1 vmd vvi pno12,
(47) part (DIV3)
701
Page 199
4196
yet this Glory being vailed, we may have access with confidence, Eph. 3. 12. There are naturally in our hearts fears, estrangedness and backwardness from God;
yet this Glory being veiled, we may have access with confidence, Ephesians 3. 12. There Are naturally in our hearts fears, estrangedness and backwardness from God;
av d n1 vbg vvn, pns12 vmb vhi n1 p-acp n1, np1 crd crd pc-acp vbr av-j p-acp po12 n2 n2, n1 cc n1 p-acp np1;
(47) part (DIV3)
701
Page 200
4197
but now God is incarnate, and hath been manifested in our flesh, we may have more familiar thoughts of him,
but now God is incarnate, and hath been manifested in our Flesh, we may have more familiar thoughts of him,
cc-acp av np1 vbz j, cc vhz vbn vvn p-acp po12 n1, pns12 vmb vhi dc j-jn n2 pp-f pno31,
(47) part (DIV3)
701
Page 200
4198
and they are made more sweet and acceptable to us.
and they Are made more sweet and acceptable to us.
cc pns32 vbr vvn av-dc j cc j p-acp pno12.
(47) part (DIV3)
701
Page 200
4199
2. Get your own peace with God made and confirmed to you more and more, Rom. 5. 1, 2. Being justified by faith, we have peace with God, through Iesus Christ our Lord.
2. Get your own peace with God made and confirmed to you more and more, Rom. 5. 1, 2. Being justified by faith, we have peace with God, through Iesus christ our Lord.
crd vvb po22 d n1 p-acp np1 vvd cc vvn p-acp pn22 av-dc cc av-dc, np1 crd crd, crd vbg vvn p-acp n1, pns12 vhb n1 p-acp np1, p-acp np1 np1 po12 n1.
(47) part (DIV3)
702
Page 200
4200
So Eph. 2. 18. He preached peace to you which were afar off, and to them that are nigh,
So Ephesians 2. 18. He preached peace to you which were afar off, and to them that Are High,
av np1 crd crd pns31 vvd n1 p-acp pn22 r-crq vbdr av a-acp, cc p-acp pno32 cst vbr av-j,
(47) part (DIV3)
702
Page 200
4201
for through him we both have an access by one spirit to the father. for through him we both have an access by one Spirit to the father.
c-acp p-acp pno31 pns12 d vhb dt n1 p-acp crd n1 p-acp dt n1.
(47) part (DIV3)
702
Page 200
4202
See the breach made up, between you and God, and be very tender of putting it to hazards any more.
See the breach made up, between you and God, and be very tender of putting it to hazards any more.
vvb dt n1 vvd a-acp, p-acp pn22 cc np1, cc vbb av j pp-f vvg pn31 p-acp n2 d dc.
(47) part (DIV3)
702
Page 200
4203
God that is a consuming fire to guilty souls is a Sun of Righteousness to the upright;
God that is a consuming fire to guilty Souls is a Sun of Righteousness to the upright;
np1 cst vbz dt j-vvg n1 p-acp j n2 vbz dt n1 pp-f n1 p-acp dt j;
(47) part (DIV3)
702
Page 200
4204
when we are accepted in the beloved, those thoughts of God which guilt will make amazing and terrible, will be through peace comfortable and refreshing.
when we Are accepted in the Beloved, those thoughts of God which guilt will make amazing and terrible, will be through peace comfortable and refreshing.
c-crq pns12 vbr vvn p-acp dt j-vvn, d n2 pp-f np1 r-crq n1 vmb vvi j-vvg cc j, vmb vbi p-acp n1 j cc j-vvg.
(47) part (DIV3)
702
Page 200
4205
Secondly, Their comfortable and gracious Recovery by Christ, Ver. 7. And Iesus came and touched them,
Secondly, Their comfortable and gracious Recovery by christ, Ver. 7. And Iesus Come and touched them,
ord, po32 j cc j n1 p-acp np1, np1 crd cc np1 vvd cc vvd pno32,
(47) part (DIV3)
703
Page 200
4206
and said, Arise, be not afraid. and said, Arise, be not afraid.
cc vvd, vvb, vbb xx j.
(47) part (DIV3)
703
Page 200
4207
He relieveth and helpeth them by three things. 1. His Approach. 2. His Touch. 3. His Word.
He relieves and Helpeth them by three things. 1. His Approach. 2. His Touch. 3. His Word.
pns31 vvz cc vvz pno32 p-acp crd n2. crd po31 n1. crd po31 n1. crd po31 n1.
(47) part (DIV3)
703
Page 200
4208
1. His Approach; he came to them, you must understand having laid aside his glory, which he had in the Transfiguration, that he might more familiarly converse with them, and without prejudice.
1. His Approach; he Come to them, you must understand having laid aside his glory, which he had in the Transfiguration, that he might more familiarly converse with them, and without prejudice.
crd po31 n1; pns31 vvd p-acp pno32, pn22 vmb vvi vhg vvn av po31 n1, r-crq pns31 vhd p-acp dt n1, cst pns31 vmd av-dc av-jn vvi p-acp pno32, cc p-acp n1.
(47) part (DIV3)
704
Page 201
4209
Because of their weakness and infirmity he layeth aside his Majesty, and reassumeth the habit of his Humiliation;
Because of their weakness and infirmity he Layeth aside his Majesty, and reassumeth the habit of his Humiliation;
p-acp pp-f po32 n1 cc n1 pns31 vvz av po31 n1, cc vvz dt n1 pp-f po31 n1;
(47) part (DIV3)
704
Page 201
4210
as Moses did put a Vail upon his face, that the people might endure his sight and presence.
as Moses did put a vail upon his face, that the people might endure his sighed and presence.
c-acp np1 vdd vvi dt n1 p-acp po31 n1, cst dt n1 vmd vvi po31 n1 cc n1.
(47) part (DIV3)
704
Page 201
4211
Gods appearing at first may be terrible, but the issue is sweet and comfortable, a still calm Voice followed the Earthquake, Wind and Fire, 1 Kings 19. and God doth good to his People,
God's appearing At First may be terrible, but the issue is sweet and comfortable, a still Cam Voice followed the Earthquake, Wind and Fire, 1 Kings 19. and God does good to his People,
npg1 vvg p-acp ord vmb vbi j, cc-acp dt n1 vbz j cc j, dt av j-jn n1 vvd dt n1, n1 cc n1, crd n2 crd cc np1 vdz av-j p-acp po31 n1,
(47) part (DIV3)
704
Page 201
4212
after he hath humbled them and proved them, Deut. 8. 16. Here when the Apostles lay like dead men, Christ came and put new life, and strength into them.
After he hath humbled them and proved them, Deuteronomy 8. 16. Here when the Apostles lay like dead men, christ Come and put new life, and strength into them.
c-acp pns31 vhz vvn pno32 cc vvd pno32, np1 crd crd av c-crq dt n2 vvd av-j j n2, np1 vvd cc vvd j n1, cc n1 p-acp pno32.
(47) part (DIV3)
704
Page 201
4213
He came of love and pity to them, that nothing more grievous might happen to them;
He Come of love and pity to them, that nothing more grievous might happen to them;
pns31 vvd pp-f n1 cc vvi p-acp pno32, cst pix av-dc j vmd vvi p-acp pno32;
(47) part (DIV3)
704
Page 201
4214
either loss of life or senses. He would not let them perish in these amazements. 2. His Touch. He touched them.
either loss of life or Senses. He would not let them perish in these amazements. 2. His Touch. He touched them.
d n1 pp-f n1 cc n2. pns31 vmd xx vvi pno32 vvi p-acp d n2. crd po31 n1. pns31 vvd pno32.
(47) part (DIV3)
704
Page 201
4215
Christs Touch is powerful, and a means of Application.
Christ Touch is powerful, and a means of Application.
npg1 n1 vbz j, cc dt n2 pp-f n1.
(47) part (DIV3)
705
Page 201
4216
Usually thus Christ conveyed and applyed his Power, Mat. 8. 3. He touched the leper and cleansed him.
Usually thus christ conveyed and applied his Power, Mathew 8. 3. He touched the leper and cleansed him.
av-j av np1 vvd cc vvd po31 n1, np1 crd crd pns31 vvd dt n1 cc vvd pno31.
(47) part (DIV3)
705
Page 201
4217
Mat. 8. 15. He touched Peters wives mother, and cured her of a fever. So Matth. 9. 19. He touched the two blind men, and they received their sight; Mathew 8. 15. He touched Peter's wives mother, and cured her of a fever. So Matthew 9. 19. He touched the two blind men, and they received their sighed;
np1 crd crd pns31 vvd npg1 n2 n1, cc vvd pno31 pp-f dt n1. av np1 crd crd pns31 vvd dt crd j n2, cc pns32 vvd po32 n1;
(47) part (DIV3)
705
Page 201
4218
and in many other places, so this touching of the Apostles, was to apply his Power,
and in many other places, so this touching of the Apostles, was to apply his Power,
cc p-acp d j-jn n2, av d vvg pp-f dt n2, vbds pc-acp vvi po31 n1,
(47) part (DIV3)
705
Page 202
4219
and to recover them out of their Trance. 3. His Speech. And said, arise and be not afraid;
and to recover them out of their Trance. 3. His Speech. And said, arise and be not afraid;
cc pc-acp vvi pno32 av pp-f po32 n1. crd po31 n1. cc vvd, vvb cc vbb xx j;
(47) part (DIV3)
705
Page 202
4220
The glorious voice of the Father affrights them, and the gracious voice of the Son reviveth and refresheth them.
The glorious voice of the Father affrights them, and the gracious voice of the Son revives and refresheth them.
dt j n1 pp-f dt n1 vvz pno32, cc dt j n1 pp-f dt n1 vvz cc vvz pno32.
(47) part (DIV3)
706
Page 202
4221
He comforts those whom the terrors of the Almighty had cast down, he doth not chide them for their fear or little Faith,
He comforts those whom the terrors of the Almighty had cast down, he does not chide them for their Fear or little Faith,
pns31 vvz d ro-crq dt n2 pp-f dt np1 vhd vvn a-acp, pns31 vdz xx vvi pno32 p-acp po32 n1 cc j n1,
(47) part (DIV3)
706
Page 202
4222
as he doth at other times, he considered the greatness of the Cause, their natural Infirmity:
as he does At other times, he considered the greatness of the Cause, their natural Infirmity:
c-acp pns31 vdz p-acp n-jn n2, pns31 vvd dt n1 pp-f dt n1, po32 j n1:
(47) part (DIV3)
706
Page 202
4223
the governing of which was not in their power, and the terribleness and suddenness left no time for deliberation;
the governing of which was not in their power, and the terribleness and suddenness left no time for deliberation;
dt n-vvg pp-f r-crq vbds xx p-acp po32 n1, cc dt n1 cc n1 vvd dx n1 p-acp n1;
(47) part (DIV3)
706
Page 202
4224
therefore he doth not chide them, but encourageth them.
Therefore he does not chide them, but Encourageth them.
av pns31 vdz xx vvi pno32, cc-acp vvz pno32.
(47) part (DIV3)
706
Page 202
4225
The like was done in other cases, as to Ezekiel in his Trance, Ezek. 2. 1. Son of man arise, stand on thy feet,
The like was done in other cases, as to Ezekielem in his Trance, Ezekiel 2. 1. Son of man arise, stand on thy feet,
dt j vbds vdn p-acp j-jn n2, c-acp pc-acp np1 p-acp po31 n1, np1 crd crd n1 pp-f n1 vvi, vvb p-acp po21 n2,
(47) part (DIV3)
706
Page 202
4226
and I will speak to thee. and I will speak to thee.
cc pns11 vmb vvi p-acp pno21.
(47) part (DIV3)
706
Page 202
4227
So to the Apostle Iohn, Rev. 17. 18. When I saw him, I lay at his feet as dead;
So to the Apostle John, Rev. 17. 18. When I saw him, I lay At his feet as dead;
av p-acp dt n1 np1, n1 crd crd c-crq pns11 vvd pno31, pns11 vvb p-acp po31 n2 p-acp j;
(47) part (DIV3)
706
Page 202
4228
and he laid his right hand upon me, saying, Fear not, I am the first and the last. So here, be not afraid.and he laid his right hand upon me, saying, fear not, I am the First and the last. So Here, be not afraid.
cc pns31 vvd po31 j-jn n1 p-acp pno11, vvg, vvb xx, pns11 vbm dt ord cc dt ord. av av, vbb xx j.
(47) part (DIV3)
706
Page 202
4229
We must reverence Christ, but not be scared at him.
We must Reverence christ, but not be scared At him.
pns12 vmb vvi np1, cc-acp xx vbi vvn p-acp pno31.
(47) part (DIV3)
706
Page 202
4230
Such a fear as may stand with our duty is required, but not that which disableth us for it,
Such a Fear as may stand with our duty is required, but not that which disableth us for it,
d dt n1 c-acp vmb vvi p-acp po12 n1 vbz vvn, cc-acp xx d r-crq vvz pno12 p-acp pn31,
(47) part (DIV3)
706
Page 202
4231
or discourageth us in it, that is no more pleasing to God than security. 1. Observe Christs tender care over his Disciples, in their faintings and discouragements.
or Discourageth us in it, that is no more pleasing to God than security. 1. Observe Christ tender care over his Disciples, in their faintings and discouragements.
cc vvz pno12 p-acp pn31, cst vbz av-dx av-dc vvg p-acp np1 cs n1. crd vvb npg1 j n1 p-acp po31 n2, p-acp po32 n2-vvg cc n2.
(47) part (DIV3)
706
Page 202
4232
1. That he comforteth and reviveth his Disciples. Christ alone can help us, and confirm us against our fears:
1. That he comforts and revives his Disciples. christ alone can help us, and confirm us against our fears:
crd cst pns31 vvz cc vvz po31 n2. np1 av-j vmb vvi pno12, cc vvb pno12 p-acp po12 n2:
(47) part (DIV3)
708
Page 203
4233
the disciples did not stir, but lay prostrate upon their faces, till he came and touched them,
the Disciples did not stir, but lay prostrate upon their faces, till he Come and touched them,
dt n2 vdd xx vvi, cc-acp vvd j p-acp po32 n2, c-acp pns31 vvd cc vvd pno32,
(47) part (DIV3)
708
Page 203
4234
and said, arise, be not afraid.
and said, arise, be not afraid.
cc vvd, vvb, vbb xx j.
(47) part (DIV3)
708
Page 203
4235
In all the troubles and perplexities of his People, he will be owned as the causer and curer of them, Hos. 6. 1. Come let us return unto the Lord,
In all the Troubles and perplexities of his People, he will be owned as the causer and curer of them, Hos. 6. 1. Come let us return unto the Lord,
p-acp d dt n2 cc n2 pp-f po31 n1, pns31 vmb vbi j-vvn p-acp dt n1 cc n1 pp-f pno32, np1 crd crd vvb vvb pno12 vvi p-acp dt n1,
(47) part (DIV3)
708
Page 203
4236
for he hath torn, and he will heal us, he hath smitten, and he will bind us up. for he hath torn, and he will heal us, he hath smitten, and he will bind us up.
c-acp pns31 vhz vvn, cc pns31 vmb vvi pno12, pns31 vhz vvn, cc pns31 vmb vvi pno12 a-acp.
(47) part (DIV3)
708
Page 203
4237
So Iob 5. 18. He maketh sore and bindeth up, he woundeth and his hands make whole.
So Job 5. 18. He makes soar and binds up, he wounds and his hands make Whole.
av np1 crd crd pns31 vvz av-j cc vvz a-acp, pns31 vvz cc po31 n2 vvi j-jn.
(47) part (DIV3)
708
Page 203
4238
As all our troubles and perplexities are from his hands, so must the healing be. If he make the wound, all the World cannot find a plaister to heal it;
As all our Troubles and perplexities Are from his hands, so must the healing be. If he make the wound, all the World cannot find a plaster to heal it;
p-acp d po12 n2 cc n2 vbr p-acp po31 n2, av vmb dt n-vvg vbb. cs pns31 vvb dt n1, d dt n1 vmbx vvi dt n1 pc-acp vvi pn31;
(47) part (DIV3)
708
Page 203
4239
and no wound given by himself is above his own Cure; and he woundeth not as an Enemy, but as a Chirurgion;
and no wound given by himself is above his own Cure; and he wounds not as an Enemy, but as a Chirurgeon;
cc dx n1 vvn p-acp px31 vbz p-acp po31 d vvb; cc pns31 vvz xx p-acp dt n1, cc-acp c-acp dt n1;
(47) part (DIV3)
708
Page 203
4240
not with a Sword, but a Lancet. All other means are blasted till we come to him.
not with a Sword, but a Lancet. All other means Are blasted till we come to him.
xx p-acp dt n1, cc-acp dt n1. av-d j-jn n2 vbr vvn c-acp pns12 vvb p-acp pno31.
(47) part (DIV3)
708
Page 203
4241
2. That he is exceeding ready, and hath great Pity and Tenderness towards them.
2. That he is exceeding ready, and hath great Pity and Tenderness towards them.
crd cst pns31 vbz av-vvg j, cc vhz j n1 cc n1 p-acp pno32.
(47) part (DIV3)
709
Page 203
4242
As appeareth by laying aside his Glory and coming to the Disciples, when they came not to him;
As appears by laying aside his Glory and coming to the Disciples, when they Come not to him;
p-acp vvz p-acp vvg av po31 n1 cc vvg p-acp dt n2, c-crq pns32 vvd xx p-acp pno31;
(47) part (DIV3)
709
Page 203
4243
and speedily, that he might not leave them long in the Trance, least worse effects should follow;
and speedily, that he might not leave them long in the Trance, lest Worse effects should follow;
cc av-j, cst pns31 vmd xx vvi pno32 av-j p-acp dt n1, cs jc n2 vmd vvi;
(47) part (DIV3)
709
Page 204
4244
and is he not like affected to all his people, in their perplexities and troubles? Yes verily.
and is he not like affected to all his people, in their perplexities and Troubles? Yes verily.
cc vbz pns31 xx av-j vvn p-acp d po31 n1, p-acp po32 n2 cc n2? uh av-j.
(47) part (DIV3)
709
Page 204
4245
See Isa. 57. 16. I will not contend for ever, nor will I be alwayes wroth,
See Isaiah 57. 16. I will not contend for ever, nor will I be always wroth,
n1 np1 crd crd pns11 vmb xx vvi p-acp av, ccx vmb pns11 vbi av j,
(47) part (DIV3)
709
Page 204
4246
for the spirit should fail before me, and the souls which I have made. for the Spirit should fail before me, and the Souls which I have made.
p-acp dt n1 vmd vvi p-acp pno11, cc dt n2 r-crq pns11 vhb vvn.
(47) part (DIV3)
709
Page 204
4247
He speaketh as if he were afraid, lest mans spirit should fail, being long overwhelmed with terror and trouble.
He speaks as if he were afraid, lest men Spirit should fail, being long overwhelmed with terror and trouble.
pns31 vvz c-acp cs pns31 vbdr j, cs ng1 n1 vmd vvi, vbg av-j vvn p-acp n1 cc n1.
(47) part (DIV3)
709
Page 204
4248
So the Apostle, 2 Cor. 2. 7. Comfort him least he be swallowed up with over-much sorrow.
So the Apostle, 2 Cor. 2. 7. Comfort him lest he be swallowed up with overmuch sorrow.
np1 dt n1, crd np1 crd crd vvb pno31 cs pns31 vbb vvn a-acp p-acp av n1.
(47) part (DIV3)
709
Page 204
4249
The Lord Christ is full of bowels and compassions, pitieth his people in their Infirmities, Fears and Troubles.
The Lord christ is full of bowels and compassions, Pitieth his people in their Infirmities, Fears and Troubles.
dt n1 np1 vbz j pp-f n2 cc n2, vvz po31 n1 p-acp po32 n1, n2 cc vvz.
(47) part (DIV3)
709
Page 204
4250
2. The manner and way which he taketh is considerable also, by touch and speech. The touch noteth the application of his Power;
2. The manner and Way which he Takes is considerable also, by touch and speech. The touch notes the application of his Power;
crd dt n1 cc n1 r-crq pns31 vvz vbz j av, p-acp vvb cc n1. dt vvb vvz dt n1 pp-f po31 n1;
(47) part (DIV3)
710
Page 204
4251
and in his speech he saith, Arise, be not afraid.
and in his speech he Says, Arise, be not afraid.
cc p-acp po31 n1 pns31 vvz, vvb, vbb xx j.
(47) part (DIV3)
710
Page 204
4252
Christ doth not love to confound, but comfort his Servants, and therefore taketh this double course, by secret power enlivening and strengthening their hearts, Psal. 138. 3. I cried unto the Lord and thou answerest me,
christ does not love to confound, but Comfort his Servants, and Therefore Takes this double course, by secret power enlivening and strengthening their hearts, Psalm 138. 3. I cried unto the Lord and thou Answerest me,
np1 vdz xx vvi pc-acp vvi, cc-acp vvb po31 n2, cc av vvz d j-jn n1, p-acp j-jn n1 n1 cc vvg po32 n2, np1 crd crd pns11 vvd p-acp dt n1 cc pns21 vv2 pno11,
(47) part (DIV3)
710
Page 204
4253
and strengthenest me with strength in my soul. That is, God did secretly support him and strengthen him, under the trouble.and strengthenest me with strength in my soul. That is, God did secretly support him and strengthen him, under the trouble.
cc vv2 pno11 p-acp n1 p-acp po11 n1. cst vbz, np1 vdd av-jn vvi pno31 cc vvi pno31, p-acp dt n1.
(47) part (DIV3)
710
Page 204
4254
He doth it also by a word;
He does it also by a word;
pns31 vdz pn31 av p-acp dt n1;
(47) part (DIV3)
710
Page 204
4255
therefore we read of Gods speaking peace to his People, Psal. 85. 8. I will hear what God will say, sor he will speak peace to his people and his saints. Besides an inward strengthning, there is a necessity of a word from Christs own mouth, ere we can cast off our Discouragements.
Therefore we read of God's speaking peace to his People, Psalm 85. 8. I will hear what God will say, sor he will speak peace to his people and his Saints. Beside an inward strengthening, there is a necessity of a word from Christ own Mouth, ere we can cast off our Discouragements.
av pns12 vvb pp-f ng1 vvg n1 p-acp po31 n1, np1 crd crd pns11 vmb vvi r-crq np1 vmb vvi, p-acp pns31 vmb vvi n1 p-acp po31 n1 cc po31 n2. p-acp dt j vvg, pc-acp vbz dt n1 pp-f dt n1 p-acp npg1 d n1, c-acp pns12 vmb vvi a-acp po12 n2.
(47) part (DIV3)
710
Page 205
4256
Besides his touching or his laying his right hand upon us, there is need of his word to us.
Beside his touching or his laying his right hand upon us, there is need of his word to us.
p-acp po31 vvg cc po31 vvg po31 j-jn n1 p-acp pno12, pc-acp vbz n1 pp-f po31 n1 p-acp pno12.
(47) part (DIV3)
710
Page 205
4257
USE. It teacheth us what to do when we have serious thoughts of appearing before God:
USE. It Teaches us what to do when we have serious thoughts of appearing before God:
n1. pn31 vvz pno12 r-crq pc-acp vdi c-crq pns12 vhb j n2 pp-f vvg p-acp np1:
(48) part (DIV3)
710
Page 205
4258
For the case in hand is about those that were affrighted and disquieted with Divine Visions, which was occasioned by natural frailty,
For the case in hand is about those that were affrighted and disquieted with Divine Visions, which was occasioned by natural frailty,
c-acp dt n1 p-acp n1 vbz p-acp d cst vbdr vvn cc vvn p-acp j-jn n2, r-crq vbds vvn p-acp j n1,
(48) part (DIV3)
711
Page 205
4259
and partly by a sense of sin.
and partly by a sense of since.
cc av p-acp dt n1 pp-f n1.
(48) part (DIV3)
711
Page 205
4260
Now all of us must shortly come into Gods presence, but who can dwell with devouring burnings? If your thoughts be serious, you will find that it is no slight thing, to appear before God, who is our Creator and our Judge,
Now all of us must shortly come into God's presence, but who can dwell with devouring burnings? If your thoughts be serious, you will find that it is no slight thing, to appear before God, who is our Creator and our Judge,
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and who is an holy and glorious God, to whom we have carried it very unthankfully, and undutifully.
and who is an holy and glorious God, to whom we have carried it very unthankfully, and undutifully.
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Now who can relieve you in these perplexed thoughts, but the Lord Jesus Christ: get a word from him that your Iniquity is taken away, and your sin purged;
Now who can relieve you in these perplexed thoughts, but the Lord jesus christ: get a word from him that your Iniquity is taken away, and your since purged;
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Isa. 6. 7. and wait on him, till he settleth your souls in the peace and hope of the Gospel, Isa. 57. 14. and then you are relieved in your Agonies of Conscience;Isaiah 6. 7. and wait on him, till he settleth your Souls in the peace and hope of the Gospel, Isaiah 57. 14. and then you Are relieved in your Agonies of Conscience;
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stand up, be not afraid, the Gospel is a Soveraign Plaister, but his hand must make it stick.
stand up, be not afraid, the Gospel is a Sovereign Plaster, but his hand must make it stick.
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Thirdly, The Event and Issue of all, ver. 8. And when they had lift up their eyes, they saw no man save Iesus onely. This intimateth two things.
Thirdly, The Event and Issue of all, ver. 8. And when they had lift up their eyes, they saw no man save Iesus only. This intimateth two things.
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1. That this Testimony from Heaven did onely concern Jesus Christ, for Moses and Elias vanish out of sight,
1. That this Testimony from Heaven did only concern jesus christ, for Moses and Elias vanish out of sighed,
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and Jesus is left alone, as the Person in whom God is well pleased, and all the Church must hear him.
and jesus is left alone, as the Person in whom God is well pleased, and all the Church must hear him.
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When they are withdrawn, Christ remaineth as Lord and Head of the Church, and so it sheweth the ceasing of Moses his Law and the continuance,
When they Are withdrawn, christ remains as Lord and Head of the Church, and so it shows the ceasing of Moses his Law and the Continuance,
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and Authority of the Law of Christ.
and authority of the Law of christ.
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The Apostle telleth us, when that which is perfect is come, that which is in part shall be done away.
The Apostle Telleth us, when that which is perfect is come, that which is in part shall be done away.
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They onely prophesied, prefigured Christ to come, but now upon the Exhibition, the Legal Ordinances vanished.
They only prophesied, prefigured christ to come, but now upon the Exhibition, the Legal Ordinances vanished.
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2. That God manifesteth himself for time, measure and degree, as he himself seeth fit for our good:
2. That God manifesteth himself for time, measure and degree, as he himself sees fit for our good:
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for the Vision is removed, when the intent of it is obtained:
for the Vision is removed, when the intent of it is obtained:
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Here the spiritual Banquet doth not always last, Heaven is a perpetual Feast, but we must not look upon Earth to be feasted always with spiritual suavities.
Here the spiritual Banquet does not always last, Heaven is a perpetual Feast, but we must not look upon Earth to be feasted always with spiritual Suavities.
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There is no permanency, but perpetual Vicissitudes in our enjoyments within time, we have clear and cloudy dayes in the World, a feast, a desertion, Cant. 5. 1. &c. I am come into my garden, my sister my spouse, I have gathered my myrrhe with my spices, I have eaten my honey-comb with my honey, I have drunk my wine with my milk;
There is no permanency, but perpetual Vicissitudes in our enjoyments within time, we have clear and cloudy days in the World, a feast, a desertion, Cant 5. 1. etc. I am come into my garden, my sister my spouse, I have gathered my myrrh with my spices, I have eaten my honeycomb with my honey, I have drunk my wine with my milk;
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eat O friends, drink, yea drink abundantly, O beloved.
eat Oh Friends, drink, yea drink abundantly, Oh Beloved.
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I sleep but my heart waketh, it is the voice of my beloved that knocketh, saying, Open to me my sister, my love, my dove, my undefiled,
I sleep but my heart waketh, it is the voice of my Beloved that knocketh, saying, Open to me my sister, my love, my dove, my undefiled,
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for my head is filled with dew, and my locks with the drops of the night, &c. And Ver. 6. I opened to my beloved,
for my head is filled with due, and my locks with the drops of the night, etc. And Ver. 6. I opened to my Beloved,
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and my beloved hath withdrawn himself and was gone. After the greatest manifestations of Christs love, there may be a withdrawing;and my Beloved hath withdrawn himself and was gone. After the greatest manifestations of Christ love, there may be a withdrawing;
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we cannot bear perpetual comforts, and God reserveth them for a better time; when we are more prepared for them.
we cannot bear perpetual comforts, and God reserveth them for a better time; when we Are more prepared for them.
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There must be Day and Night in this World, and Winter and summer;
There must be Day and Night in this World, and Winter and summer;
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but in Heaven it is all Day, there is a perpetual sun-shine never clouded nor overcast. FINIS.
but in Heaven it is all Day, there is a perpetual sunshine never clouded nor overcast. FINIS.
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