The saints temptations wherein the nature, kinds, occasion of temptation, and the duty of the saints under temptation are laid forth : as also the saints great fence against temptation, viz. divine grace : wherein the nature, excellency, and necessity of the grace of God is displayed in several sermons / by John Rowe ...
And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me,
And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
and that was the danger that he was in of being lifted up, lest I should be exalted through the abundance of revelations, there was given unto me a thorn in the flesh, a messenger of Satan to buffet me.
and that was the danger that he was in of being lifted up, lest I should be exalted through the abundance of revelations, there was given unto me a thorn in the Flesh, a Messenger of Satan to buffet me.
3. We have Pauls carriage under this temptation, and the course he took when he was tempted, at the eighth verse, For this thing I besought the Lord thrice that it might depart from me.
3. We have Paul's carriage under this temptation, and the course he took when he was tempted, At the eighth verse, For this thing I besought the Lord thrice that it might depart from me.
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That the principal end why God permits it, and orders it to be so, that his people should be tempted and undergo sore conflicts, it is to keep them from being lifted up.
That the principal end why God permits it, and order it to be so, that his people should be tempted and undergo soar conflicts, it is to keep them from being lifted up.
I say this is twice repeated, intimating thus much, that the principal end that God aimed at in this dispensation of his towards Paul, it was to keep him humble and suppress Spiritual Pride in him.
I say this is twice repeated, intimating thus much, that the principal end that God aimed At in this Dispensation of his towards Paul, it was to keep him humble and suppress Spiritual Pride in him.
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It is much controverted by Interpreters, what this thorn in the flesh should be, and they have several conjectures about it, some conceive it to be one thing, some another.
It is much controverted by Interpreters, what this thorn in the Flesh should be, and they have several Conjectures about it, Some conceive it to be one thing, Some Another.
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I shall not trouble you with the several opinions and conjectures about it, I rather incline to what Calvin conceives to be the meaning of these words.
I shall not trouble you with the several opinions and Conjectures about it, I rather incline to what calvin conceives to be the meaning of these words.
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When ever a temptation comes, we ought to remember that Satan is near at hand, he is the author of the temptation, he is the enemy that we have to deal withal;
When ever a temptation comes, we ought to Remember that Satan is near At hand, he is the author of the temptation, he is the enemy that we have to deal withal;
Now this messenger of Satan it was sent to buffet Paul, there was given to me a thorn in the flesh, a messenger of Satan to buffet me. It is an emphatical expression, that he might buffet me, the greek word signifies to beat another with the fist: now you know that is an Ignominious thing;
Now this Messenger of Satan it was sent to buffet Paul, there was given to me a thorn in the Flesh, a Messenger of Satan to buffet me. It is an emphatical expression, that he might buffet me, the greek word signifies to beatrice Another with the fist: now you know that is an Ignominious thing;
So Pauls temptations struck him into a holy shame, his temptations were a means to fill him with a sense of his own infirmities, and take down all high conceits of himself, to shew him what he was in case he were left to himself.
So Paul's temptations struck him into a holy shame, his temptations were a means to fill him with a sense of his own infirmities, and take down all high conceits of himself, to show him what he was in case he were left to himself.
For the handling this point, there are three things to be spoken unto in the Doctrinal part. 1. I shall shew what Temptation is, open a little the nature of Temptation. 2. Shew you what the several sorts and kinds of Temptation are.
For the handling this point, there Are three things to be spoken unto in the Doctrinal part. 1. I shall show what Temptation is, open a little the nature of Temptation. 2. Show you what the several sorts and Kinds of Temptation Are.
And then thirdly, We shall come to the Grounds and Reasons of the Doctrine, why it is that God trains up his Children under this discipline, why it is that he suffers them to be exercised under grievous and sore Temptations.
And then Thirdly, We shall come to the Grounds and Reasons of the Doctrine, why it is that God trains up his Children under this discipline, why it is that he suffers them to be exercised under grievous and soar Temptations.
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Temptation it is that proof or experiment that is taken concerning a person for the discovery of mans weakness, and the Illustration of Gods power. This is the Definition of Temptation.
Temptation it is that proof or experiment that is taken Concerning a person for the discovery of men weakness, and the Illustration of God's power. This is the Definition of Temptation.
The nature of Temptation may be known by the consideration of the formal and final cause of it, the formal cause of Temptation is the experiment or proof that is taken concerning a person.
The nature of Temptation may be known by the consideration of the formal and final cause of it, the formal cause of Temptation is the experiment or proof that is taken Concerning a person.
But that which is made known by Temptation, it is something to our selves and others, something by Temptation is made known to our selves and others that was not known before;
But that which is made known by Temptation, it is something to our selves and Others, something by Temptation is made known to our selves and Others that was not known before;
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And hence it is that the Schoolmen distinguish between that knowledge which is acquired by reason and discourse, and that which is gotten by experience. We may know many things by reason and discourse;
And hence it is that the Schoolmen distinguish between that knowledge which is acquired by reason and discourse, and that which is got by experience. We may know many things by reason and discourse;
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now it is one thing to know things by reason and discourse, and another thing to know things experimentally, an experimental knowledge is the most certain knowledge of things:
now it is one thing to know things by reason and discourse, and Another thing to know things experimentally, an experimental knowledge is the most certain knowledge of things:
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we think our strength is greater than it is till we come to be tempted, we think we can do more than we can do, we think we can master such a difficulty, overcome such a corruption, perform such a duty, withstand such an allurement;
we think our strength is greater than it is till we come to be tempted, we think we can do more than we can do, we think we can master such a difficulty, overcome such a corruption, perform such a duty, withstand such an allurement;
but when a Temptation comes, then our weakness and infirmity is soon seen. Now this is one end of Temptation to discover to man his weakness and infirmity.
but when a Temptation comes, then our weakness and infirmity is soon seen. Now this is one end of Temptation to discover to man his weakness and infirmity.
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And so in the third verse of that Chapter, and verse 2. And thou shalt remember all the way which the Lord thy God led thee these fourty years in the Wilderness, to humble thee,
And so in the third verse of that Chapter, and verse 2. And thou shalt Remember all the Way which the Lord thy God led thee these fourty Years in the Wilderness, to humble thee,
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Thus God proved Hezekiah that he might know what was in his heart, 2 Chron 32.31. Howbeit, in the business of the embassadors of the Princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart.
Thus God proved Hezekiah that he might know what was in his heart, 2 Chronicles 32.31. Howbeit, in the business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart.
then we find we have no ability in our selves to withstand it (though before the Temptation came we thought we were strong enough) and then God puts forth his power to inable us to do what we could not do of our selves,
then we find we have no ability in our selves to withstand it (though before the Temptation Come we Thought we were strong enough) and then God puts forth his power to inable us to do what we could not do of our selves,
1. There are some which are called Divine Temptations, such as proceed immediately from God himself, Gen. 22.1. After these things God did tempt Abraham;
1. There Are Some which Are called Divine Temptations, such as proceed immediately from God himself, Gen. 22.1. After these things God did tempt Abraham;
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here you see there was a Divine Temptation: now these Temptations that we call Divine Temptations and do proceed from God, are not to be understood so as if God did tempt to sin, God cannot be tempted with evil,
Here you see there was a Divine Temptation: now these Temptations that we call Divine Temptations and do proceed from God, Are not to be understood so as if God did tempt to since, God cannot be tempted with evil,
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neither doth he tempt any man, that is, he doth not tempt any man to sin, Jam. 1.13. These Temptations therefore that we call Divine Temptations, are nothing else but those trials which God brings upon his Children for the exercise of their graces.
neither does he tempt any man, that is, he does not tempt any man to since, Jam. 1.13. These Temptations Therefore that we call Divine Temptations, Are nothing Else but those trials which God brings upon his Children for the exercise of their graces.
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When God brings his people into some notable streight, or difficulty, or affliction, that they know not which way to turn or wind themselves out of it, this is that which is properly called a Divine Temptation,
When God brings his people into Some notable straight, or difficulty, or affliction, that they know not which Way to turn or wind themselves out of it, this is that which is properly called a Divine Temptation,
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Now those Temptations that we call carnal or fleshly Temptations, they are such Temptations that arise out of mans own heart, Jam. 1.14. Every man is tempted when he is drawn away of his own lusts and enticed.
Now those Temptations that we call carnal or fleshly Temptations, they Are such Temptations that arise out of men own heart, Jam. 1.14. Every man is tempted when he is drawn away of his own Lustiest and enticed.
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Original sin, that is, that pravity and corruption of nature that is in us, is here called by the name of lust: now this pravity of nature, this draweth us away and enticeth us, there is that corrupt nature in us, which as it is in its self a sin,
Original since, that is, that pravity and corruption of nature that is in us, is Here called by the name of lust: now this pravity of nature, this draws us away and entices us, there is that corrupt nature in us, which as it is in its self a since,
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In the flesh, that is in corrupt nature, there is no good thing, nay in the flesh dwells every evil thing, I find a Law in my members, warring against the law of my mind,
In the Flesh, that is in corrupt nature, there is no good thing, nay in the Flesh dwells every evil thing, I find a Law in my members, warring against the law of my mind,
Original Sin consists of these two parts. 1. Of that indisposition and averseness that is in us to good. 2. Of that propension or proneness that is in us unto evil.
Original since consists of these two parts. 1. Of that indisposition and averseness that is in us to good. 2. Of that propension or proneness that is in us unto evil.
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Now there is an habitual inclination, and an actual inclination unto evil; and that actual inclination in us unto evil, it is the budding of Original Sin;
Now there is an habitual inclination, and an actual inclination unto evil; and that actual inclination in us unto evil, it is the budding of Original since;
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It is a good expression of Austin, Let no man stroke or applaud himself, let no man think himself better than he is, every man is a Satan, a Tempter to himself.
It is a good expression of Austin, Let no man stroke or applaud himself, let no man think himself better than he is, every man is a Satan, a Tempter to himself.
And, these first inclinations that are in the heart to sin, are properly called Temptations, because these first inclinations have an alluring quality, a proneness in them, to draw men to sin in act.
And, these First inclinations that Are in the heart to sin, Are properly called Temptations, Because these First inclinations have an alluring quality, a proneness in them, to draw men to since in act.
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Hence is it said of unregenerate men, that they fulfil the desires of the flesh and of the mind, Ephes. 2.3. that is, that way that the flesh would have them go they will go.
Hence is it said of unregenerate men, that they fulfil the Desires of the Flesh and of the mind, Ephesians 2.3. that is, that Way that the Flesh would have them go they will go.
That Temptation, saith one, that ariseth from the flesh within, is fortified and strengthned by our selves against our selves, and therefore these fleshly Temptations, these Temptations that arise from corrupt nature, that fountain of Original sin which is in us, are the strongest of all Temptations,
That Temptation, Says one, that arises from the Flesh within, is fortified and strengthened by our selves against our selves, and Therefore these fleshly Temptations, these Temptations that arise from corrupt nature, that fountain of Original since which is in us, Are the Strongest of all Temptations,
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4. There are Satanical Temptations, and these Temptations are such as come primarily and originally from Satan himself, Satans name is The Tempter. It is Satans proper work to tempt men to sin.
4. There Are Satanical Temptations, and these Temptations Are such as come primarily and originally from Satan himself, Satan name is The Tempter. It is Satan proper work to tempt men to since.
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And Peter saith to Ananias, Why hath Satan filled thine heart to lie to the Holy-Ghost? These are Satanical Temptations, that come directly from Satan. Now these Temptations that proceed from Satan, they are Infinite and Numberless. Satan hath various waies of tempting, sometimes we read of the fiery darts of the Devil, sometimes we read of his wiles, sometimes we read of his devices, sometimes we read how he transforms himself into an Angel of light. Satan hath many ways of assaulting the Saints, sometimes he assaults them by the injection of Blasphemous thoughts, and these are so terrible to some of the Saints that they are weary of their lives;
And Peter Says to Ananias, Why hath Satan filled thine heart to lie to the Holy ghost? These Are Satanical Temptations, that come directly from Satan. Now these Temptations that proceed from Satan, they Are Infinite and Numberless. Satan hath various ways of tempting, sometime we read of the fiery darts of the devil, sometime we read of his wiles, sometime we read of his devices, sometime we read how he transforms himself into an Angel of Light. Satan hath many ways of assaulting the Saints, sometime he assaults them by the injection of Blasphemous thoughts, and these Are so terrible to Some of the Saints that they Are weary of their lives;
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sometimes he transforms himself into an Angel of light, and counterfeits the voice of the spirit of God; and the best way to discover these Temptations, it is by comparing them with the word.
sometime he transforms himself into an Angel of Light, and counterfeits the voice of the Spirit of God; and the best Way to discover these Temptations, it is by comparing them with the word.
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Satan observes which way our corrupt nature bends, and inclines, and suits his Temptations accordingly. Thus have I now opened the Doctrine, and have shewn what Temptation is in general,
Satan observes which Way our corrupt nature bends, and inclines, and suits his Temptations accordingly. Thus have I now opened the Doctrine, and have shown what Temptation is in general,
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1. One Reason lies in the text, it is to humble his people, lest I should be exalted above measure through abundance of revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me.
1. One Reason lies in the text, it is to humble his people, lest I should be exalted above measure through abundance of revelations, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me.
How great is the poyson of pride, that can be cured by nothing else but poyson? So great an enemie is God to pride, that he sometimes lets his people fall into temptation,
How great is the poison of pride, that can be cured by nothing Else but poison? So great an enemy is God to pride, that he sometime lets his people fallen into temptation,
2. Another Reason why God suffers his people to be exercised by Temptation, it is to keep them from security; when temptations are absent we are apt to be secure, and let fall our watch.
2. another Reason why God suffers his people to be exercised by Temptation, it is to keep them from security; when temptations Are absent we Are apt to be secure, and let fallen our watch.
5. God exerciseth his people with Temptations to prepare them for his Divine consolations. When our Saviour underwent that great Temptation in the wilderness, the Angels came and ministred unto him. It is the usual method of God,
5. God Exerciseth his people with Temptations to prepare them for his Divine consolations. When our Saviour underwent that great Temptation in the Wilderness, the Angels Come and ministered unto him. It is the usual method of God,
I have scarce known any, that have attained to great experience in Divine consolations, but those that have been greatly exercised and tried with Temptations.
I have scarce known any, that have attained to great experience in Divine consolations, but those that have been greatly exercised and tried with Temptations.
and who were these? these were such as came out of great tribulation, Rev. 7.14. The saints who came out of great tribulation and temptation, these are they that have palms of victory put into their hands.
and who were these? these were such as Come out of great tribulation, Rev. 7.14. The Saints who Come out of great tribulation and temptation, these Are they that have palms of victory put into their hands.
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Is it so, that the saints are exercised with great and sore temptations? Is it the lot of the holiest men, of the eminent servants of God to be exercised with grievous and sore temptations?
Is it so, that the Saints Are exercised with great and soar temptations? Is it the lot of the Holiest men, of the eminent Servants of God to be exercised with grievous and soar temptations?
This should teach us not to be aweary of the spiritual conflict; the life of a Christian here on earth is a life of Temptation. Temptations we must expect,
This should teach us not to be weary of the spiritual conflict; the life of a Christian Here on earth is a life of Temptation. Temptations we must expect,
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He that will be a Christian, saith another, must expect to be conversant in the midst of death, in the gripes and terrors of Conscience, in the midst of the teeth of the Devil and of Hell.
He that will be a Christian, Says Another, must expect to be conversant in the midst of death, in the gripes and terrors of Conscience, in the midst of the teeth of the devil and of Hell.
There are temptations of divers sorts and kinds, External, Internal. Temptations from the world, from Satan, from our own hearts: when one Temptation is over we must expect another.
There Are temptations of diverse sorts and Kinds, External, Internal. Temptations from the world, from Satan, from our own hearts: when one Temptation is over we must expect Another.
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It is true, God out of his infinite wisdom and goodness gives some few intervals of rest and peace to his people, that they may not be quite worried by their temptations.
It is true, God out of his infinite Wisdom and Goodness gives Some few intervals of rest and peace to his people, that they may not be quite worried by their temptations.
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We must first overcome before we can expect the Crown. Now there must be a fighting before there can be an overcoming. No man can expect the reward till he have gotten the victory,
We must First overcome before we can expect the Crown. Now there must be a fighting before there can be an overcoming. No man can expect the reward till he have got the victory,
And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me,
And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
If we watch not, the Devil may surprize us before we are aware, you know it is our Saviours counsel, Watch and pray that you enter not into temptation:
If we watch not, the devil may surprise us before we Are aware, you know it is our Saviors counsel, Watch and pray that you enter not into temptation:
2. If we would keep up this spiritual conflict, Let us study and consider which way our temptation lies, whether to pride, or to passion, or to love of the world, or to unbelief, or to some other thing:
2. If we would keep up this spiritual conflict, Let us study and Consider which Way our temptation lies, whither to pride, or to passion, or to love of the world, or to unbelief, or to Some other thing:
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or arm and fortifie our selves against them? Some have their temptations lying more outwardly, some more inwardly; some are more affected with outward things, with sensible things, with riches, pleasures, sensual delights, and the like.
or arm and fortify our selves against them? some have their temptations lying more outwardly, Some more inwardly; Some Are more affected with outward things, with sensible things, with riches, pleasures, sensual delights, and the like.
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Some have their temptations more inward, and are affected with envy; pride, unbelief, diffidence, distrust of the providence of God. These are their temptations.
some have their temptations more inward, and Are affected with envy; pride, unbelief, diffidence, distrust of the providence of God. These Are their temptations.
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Now it concerns us wisely to consider where the strength of our temptations lies, for usually every man hath some peculiar Temptation; something or other that is more than other a temptation to him.
Now it concerns us wisely to Consider where the strength of our temptations lies, for usually every man hath Some peculiar Temptation; something or other that is more than other a temptation to him.
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3. If we would keep up the spiritual conflict, let us be sure to oppose our watch and the utmost of our diligence there where the strength of our temptations lies.
3. If we would keep up the spiritual conflict, let us be sure to oppose our watch and the utmost of our diligence there where the strength of our temptations lies.
I remember a notable expression Austin hath, Why dost thou stand in thy self, and yet art not able to stand? cast thy self securely on God, fear not that God will fail thee,
I Remember a notable expression Austin hath, Why dost thou stand in thy self, and yet art not able to stand? cast thy self securely on God, Fear not that God will fail thee,
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Whilst the mind hath a clear apprehension of God, and the affections carried out in strength after God, it is not possible that Temptations should prevail.
While the mind hath a clear apprehension of God, and the affections carried out in strength After God, it is not possible that Temptations should prevail.
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they having the sight of God, and knowing that they have the fruition of the chief good, that there is not a better nor higher good to be injoyed, nothing can be a temptation to them to draw them off from such a good.
they having the sighed of God, and knowing that they have the fruition of the chief good, that there is not a better nor higher good to be enjoyed, nothing can be a temptation to them to draw them off from such a good.
We should labour for a clear and more perfect knowledge of God here on earth; the more we know God experimentally, the less power will temptations have over us.
We should labour for a clear and more perfect knowledge of God Here on earth; the more we know God experimentally, the less power will temptations have over us.
Is it so, that it is the lot of the holiest men, and of the most eminent servants of God to be exercised with grievous and sore temptations? This may inform us how much carnal people are mistaken, who think their conditions to be therefore good,
Is it so, that it is the lot of the Holiest men, and of the most eminent Servants of God to be exercised with grievous and soar temptations? This may inform us how much carnal people Are mistaken, who think their conditions to be Therefore good,
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I speak this that we may not be mistaken in our judgement concerning the spiritual conflict. Every conflict is not the conflict between sin and grace in a mans heart.
I speak this that we may not be mistaken in our judgement Concerning the spiritual conflict. Every conflict is not the conflict between since and grace in a men heart.
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Direction 1. If we would carry it aright under temptations; Let us study what Gods ends are in permitting such a temptation, especially great and notable temptation to come upon us.
Direction 1. If we would carry it aright under temptations; Let us study what God's ends Are in permitting such a temptation, especially great and notable temptation to come upon us.
Gods ends in permitting us to be tempted are always good, he doth it to humble us, to quicken us to prayer, to keep us in dependance, to search more into our own hearts, to see what is amiss there.
God's ends in permitting us to be tempted Are always good, he does it to humble us, to quicken us to prayer, to keep us in dependence, to search more into our own hearts, to see what is amiss there.
we have the word of God for it, Resist the Devil and he will flee, only let us look to this that we be peremptory in our resistance. Take heed that we do not dally with a temptation,
we have the word of God for it, Resist the devil and he will flee, only let us look to this that we be peremptory in our resistance. Take heed that we do not dally with a temptation,
If there be that which Divines call a fixing and staying of the mind with some delight on what is presented, there is marvellous great danger of being overcome.
If there be that which Divines call a fixing and staying of the mind with Some delight on what is presented, there is marvellous great danger of being overcome.
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when temptations offer themselves to our fancies or understandings presently resist them, not parley with them in our minds. If we parley with the temptation, it may soon give them an inlet to our wills and affections.
when temptations offer themselves to our fancies or understandings presently resist them, not parley with them in our minds. If we parley with the temptation, it may soon give them an inlet to our wills and affections.
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The best way to deal with some temptations is to pronounce one syllable and say, Fy Satan. Some poor souls when they find such and such horrid thoughts cast into their minds by Satan, are even brought to the brink of despair, think it is impossible that such thoughts can be forgiven.
The best Way to deal with Some temptations is to pronounce one syllable and say, Fie Satan. some poor Souls when they find such and such horrid thoughts cast into their minds by Satan, Are even brought to the brink of despair, think it is impossible that such thoughts can be forgiven.
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If I am a child of God, and Satan tempt me to doubt whether I am in the favour of God or no, take the word and say, Who shall separate us from the love of Christ? If Satan say thou art a sinner and therefore thou shalt be condemned, oppose the word and say, He that believes is not condemned, John 3.17.
If I am a child of God, and Satan tempt me to doubt whither I am in the favour of God or no, take the word and say, Who shall separate us from the love of christ? If Satan say thou art a sinner and Therefore thou shalt be condemned, oppose the word and say, He that believes is not condemned, John 3.17.
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If he tempt us to doubt of any Article of Faith whatsoever, we must still have recourse to some word of God that doth clearly and plainly assert the things that Satan tempts us to doubt of;
If he tempt us to doubt of any Article of Faith whatsoever, we must still have recourse to Some word of God that does clearly and plainly assert the things that Satan tempts us to doubt of;
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do not think strange concerning thy tryals, conflicts and temptations, as if some trange things had hapned to thee, 1 Cor. 10. There hath no temptation taken you but what is common to man.
do not think strange Concerning thy trials, conflicts and temptations, as if Some trange things had happened to thee, 1 Cor. 10. There hath no temptation taken you but what is Common to man.
I remember it is the observation of Luther. The Saints are then especially exposed to the greatest dangers when they are least sensible of temptations.
I Remember it is the observation of Luther. The Saints Are then especially exposed to the greatest dangers when they Are least sensible of temptations.
And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me,
And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
and that is the danger he was in of being lifted up, Lest I should be exalted above measure, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me.
and that is the danger he was in of being lifted up, Lest I should be exalted above measure, there was given unto me a thorn in the Flesh, the Messenger of Satan to buffet me.
In the prosecution of this Doctrine, these things are to be spoken unto. 1. We must shew what Pride is, what the Nature of it is, in General. 2. What Spiritual Pride is. 3. We shall shew you how it comes to pass, that men of the highest grace are in danger of Spiritual Pride.
In the prosecution of this Doctrine, these things Are to be spoken unto. 1. We must show what Pride is, what the Nature of it is, in General. 2. What Spiritual Pride is. 3. We shall show you how it comes to pass, that men of the highest grace Are in danger of Spiritual Pride.
1. For Pride in the understanding; Pride in the understanding, it is nothing thing else but a vehement opinion, or strong conceit of a mans own excellency. And this pride in the understanding hath several branches.
1. For Pride in the understanding; Pride in the understanding, it is nothing thing Else but a vehement opinion, or strong conceit of a men own excellency. And this pride in the understanding hath several branches.
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This was in the Church of Laodicea, she conceited her self to be rich, and increased with goods, and indeed she was poor, and wretched, and miserable, and blind, and naked, Rev. 3.17. Pride ariseth our of some supposed perfections in us, which are not really in us.
This was in the Church of Laodicea, she conceited her self to be rich, and increased with goods, and indeed she was poor, and wretched, and miserable, and blind, and naked, Rev. 3.17. Pride arises our of Some supposed perfections in us, which Are not really in us.
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as if so be they were our own and not his. Maximum superbiae genus — It is the highest kind of pride, saith Austin, for a man to lift up himself above others, with the gifts which he hath received from God.
as if so be they were our own and not his. Maximum superbiae genus — It is the highest kind of pride, Says Austin, for a man to lift up himself above Others, with the Gifts which he hath received from God.
or overdesiring a mans own excellency. As pride in the understanding is too great an opinion of a mans own excellency, so pride in the will is the overloving of a mans own excellency,
or overdesiring a men own excellency. As pride in the understanding is too great an opinion of a men own excellency, so pride in the will is the Overloving of a men own excellency,
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and occasion of their fall, it was Pride. Now the root of this pride was discontent. And that appears from that expression of the Apostle Jude, Jude Ep. verse 5. The Angels which kept not their first station.
and occasion of their fallen, it was Pride. Now the root of this pride was discontent. And that appears from that expression of the Apostle U^de, U^de Epistle verse 5. The Angels which kept not their First station.
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This was the occasion of the Angels fall, they were not contented to be in the place, and station God had set them in, they would be in a higher sphere than that God had placed them in.
This was the occasion of the Angels fallen, they were not contented to be in the place, and station God had Set them in, they would be in a higher sphere than that God had placed them in.
And in general it may be said when persons aspire to a superior excellency than what is suitable to the condition and place God hath set them in, this is pride in the will.
And in general it may be said when Persons aspire to a superior excellency than what is suitable to the condition and place God hath Set them in, this is pride in the will.
What greater pride than this, for a man to own no superior? For a man to be willing to have none above him, that should govern him? This is the nature of pride.
What greater pride than this, for a man to own no superior? For a man to be willing to have none above him, that should govern him? This is the nature of pride.
Wherefore say my people we are Lords, we will come nomore unto thee? A proud person is a man that is wholly given to please himself, he disdains to submit to the will of another, he will be wholly governed by his own will.
Wherefore say my people we Are lords, we will come No more unto thee? A proud person is a man that is wholly given to please himself, he disdains to submit to the will of Another, he will be wholly governed by his own will.
This is an argument of intolerable pride, when the creature refuseth to submit it self to the Divine will. The perfection of a created will is to submit its self to the Divine and Increated will.
This is an argument of intolerable pride, when the creature Refuseth to submit it self to the Divine will. The perfection of a created will is to submit its self to the Divine and Increated will.
4. Pride in the will is, when there is a desire of singularity. When a man desires that the excellency of others may be obscured, that so his excellencies may alone appear.
4. Pride in the will is, when there is a desire of singularity. When a man Desires that the excellency of Others may be obscured, that so his excellencies may alone appear.
Lest I should be exalted above measure through the abundance of the revelations. The pride that Paul was tempted to, was not that pride, the generality of people are lifted up with:
Lest I should be exalted above measure through the abundance of the revelations. The pride that Paul was tempted to, was not that pride, the generality of people Are lifted up with:
I shall only lightly touch some parts of external pride. There is pride of birth, or of blood and parentage, pride of a mans family, pride of strength, pride of beauty, pride of apparel, there is pride of riches; Pride is the worm that doth naturally breed and grow out of riches, there is pride of dignity and honor. Such is the proclivity and propension of mans nature to pride, that it is apt to take occasion of pride from the least things.
I shall only lightly touch Some parts of external pride. There is pride of birth, or of blood and parentage, pride of a men family, pride of strength, pride of beauty, pride of apparel, there is pride of riches; Pride is the worm that does naturally breed and grow out of riches, there is pride of dignity and honour. Such is the proclivity and propension of men nature to pride, that it is apt to take occasion of pride from the least things.
Such is the dignity and excellency of the soul, that one would think that so noble and excellent a thing as the soul is, should not take an occasion of pride from such little things as paint and hair, and some poor ornaments, or indeed from any external things that are so far beneath the excellency and dignity of the soul.
Such is the dignity and excellency of the soul, that one would think that so noble and excellent a thing as the soul is, should not take an occasion of pride from such little things as paint and hair, and Some poor Ornament, or indeed from any external things that Are so Far beneath the excellency and dignity of the soul.
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It is the property of pride to affect an ostentation of excellency, and when we have no greater thing to make an ostentation of excellency by, we are apt to catch at every poor thing, every poor shadow, to make an ostentation of excellency by it.
It is the property of pride to affect an ostentation of excellency, and when we have no greater thing to make an ostentation of excellency by, we Are apt to catch At every poor thing, every poor shadow, to make an ostentation of excellency by it.
But there is another thing I am to speak of, and that is spiritual pride. Now spiritual pride ariseth from the undue apprehension of some spiritual excellency in us.
But there is Another thing I am to speak of, and that is spiritual pride. Now spiritual pride arises from the undue apprehension of Some spiritual excellency in us.
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As external pride ariseth from the consideration of external things: So spiritual pride ariseth from the consideration of some spiritual and internal excellency.
As external pride arises from the consideration of external things: So spiritual pride arises from the consideration of Some spiritual and internal excellency.
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1. There is pride of natural parts and indowments of the mind, pride of wit, of memory, of judgement, of the goodness of a mans natural temper, and disposition.
1. There is pride of natural parts and endowments of the mind, pride of wit, of memory, of judgement, of the Goodness of a men natural temper, and disposition.
If God hath done any thing more for a man either in point of grace, or spiritual comfort, than he hath done for another, no man is in such danger of pride as he is;
If God hath done any thing more for a man either in point of grace, or spiritual Comfort, than he hath done for Another, no man is in such danger of pride as he is;
Pride makes a man to forget his own deformities, infirmities and corruptions, it makes him forget his own emptiness, nothingness, and insufficiency in himself, and to pore only upon those things which indeed are the gifts of God, as if so be they were not Gods, but his own.
Pride makes a man to forget his own deformities, infirmities and corruptions, it makes him forget his own emptiness, nothingness, and insufficiency in himself, and to poor only upon those things which indeed Are the Gifts of God, as if so be they were not God's, but his own.
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The ground and foundation of pride, is some excellency, either real or supposed. A man is not wont to be proud of some thing that is not excellent, either really, or supposedly so;
The ground and Foundation of pride, is Some excellency, either real or supposed. A man is not wont to be proud of Some thing that is not excellent, either really, or supposedly so;
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and there is not an increase of other graces proportionable. The Apostle tells us, 1 Cor. 8.1. That knowledge puffeth up. Knowledge where it is not sanctified, it will certainly puff men up.
and there is not an increase of other graces proportionable. The Apostle tells us, 1 Cor. 8.1. That knowledge Puffeth up. Knowledge where it is not sanctified, it will Certainly puff men up.
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Now I have seen thee by the seeing of the eye, saith Job, Now I abhor my self, Job 42.5, 6. The clearer knowledge Job had of God, the more vile was he in his own eyes. Sanctified knowledge humbles.
Now I have seen thee by the seeing of the eye, Says Job, Now I abhor my self, Job 42.5, 6. The clearer knowledge Job had of God, the more vile was he in his own eyes. Sanctified knowledge humbles.
When a man thinks he hath more raised notions God, and Christ, and Spiritual mysteries than other men, this exposeth him to the temptation of spiritual pride.
When a man thinks he hath more raised notions God, and christ, and Spiritual Mysteres than other men, this exposeth him to the temptation of spiritual pride.
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whereas this should humble us, that God should use us and not others, whereas he might have laid us aside and have taken up others, and have used them.
whereas this should humble us, that God should use us and not Others, whereas he might have laid us aside and have taken up Others, and have used them.
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We should glory in the honour that comes from God only It is true, we ought to bless God for any acceptation he gives us among his people, that so we may be more serviceable, and God have more glory.
We should glory in the honour that comes from God only It is true, we ought to bless God for any acceptation he gives us among his people, that so we may be more serviceable, and God have more glory.
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A Christian should desire that he might be unseen, and that he and all creatures might be reduced to nothing, that God alone might be seen and glorified:
A Christian should desire that he might be unseen, and that he and all creatures might be reduced to nothing, that God alone might be seen and glorified:
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because God sets some mark of honour on us, Psal. 91.15. I will deliver him and honour him, we may understand it thus, I will honour him in delivering of him.
Because God sets Some mark of honour on us, Psalm 91.15. I will deliver him and honour him, we may understand it thus, I will honour him in delivering of him.
Thus God did by Joseph, he first delivered him out of prison and then honoured him, he made him Ruler over Aegypt. Now when it is thus with a man that God delivers him and honours him, by setting some special badge of favour upon him, such a man is in danger of spiritual pride.
Thus God did by Joseph, he First Delivered him out of prison and then honoured him, he made him Ruler over Egypt. Now when it is thus with a man that God delivers him and honours him, by setting Some special badge of favour upon him, such a man is in danger of spiritual pride.
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O let us narrowly look to the workings of this corruption, a little pride doth greatly stain and blemish our best graces, our best duties, our best services: a little poyson, a dram of poyson, is poyson;
O let us narrowly look to the workings of this corruption, a little pride does greatly stain and blemish our best graces, our best duties, our best services: a little poison, a dram of poison, is poison;
and no fin hath more venom, malignity and poyson in it than pride hath. I shall shew hereafter something of the venom and malignity that is in this sin.
and no fin hath more venom, malignity and poison in it than pride hath. I shall show hereafter something of the venom and malignity that is in this since.
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He is a rare Christian that carries so curious an eye upon himself, as diligently to observe the first buddings and puttings forth of pride in himself.
He is a rare Christian that carries so curious an eye upon himself, as diligently to observe the First buddings and puttings forth of pride in himself.
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Therefore we should humble our selves greatly for this sin, and the more we are tempted to this sin, the more we should pray that we might abound in humility.
Therefore we should humble our selves greatly for this since, and the more we Are tempted to this since, the more we should pray that we might abound in humility.
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And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me,
And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
I Come now to give the grounds and reasons of the Doctrine, to shew how it comes to pass that men of the highest grace, are yet in danger of spiritual pride.
I Come now to give the grounds and Reasons of the Doctrine, to show how it comes to pass that men of the highest grace, Are yet in danger of spiritual pride.
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the rest of the Apostles were in danger of temptation as well as Peter; for our Saviours words are in the plural number, Satan hath desired to have you, he doth not say to have thee, but to have you, that is, he hath a desire to assault you all and tempt you all;
the rest of the Apostles were in danger of temptation as well as Peter; for our Saviors words Are in the plural number, Satan hath desired to have you, he does not say to have thee, but to have you, that is, he hath a desire to assault you all and tempt you all;
and our Saviour admonisheth Peter of the danger he was in above the rest, Simon, Simon; the repetition our Saviour useth, notes the earnestness of the affection with which he speaks.
and our Saviour Admonisheth Peter of the danger he was in above the rest, Simon, Simon; the repetition our Saviour uses, notes the earnestness of the affection with which he speaks.
The second Reason is, Pride is such a sin as doth naturally arise and spring out of our own hearts. Pride was the first sin that infected the nature of the creature.
The second Reason is, Pride is such a since as does naturally arise and spring out of our own hearts. Pride was the First since that infected the nature of the creature.
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1. Consider that pride is such a sin, as is most unbecoming of a creature. What is a creature but something that is from another? A creature hath nothing but what it hath received;
1. Consider that pride is such a since, as is most unbecoming of a creature. What is a creature but something that is from Another? A creature hath nothing but what it hath received;
1. It is the glory of God that he is the most excellent being, he is therefore called the holy one of Israel. The holy one, that is the most excellent one, the most incomparable one; there is none like him, there is none to be compared with him, he is infinitely distinguished from the creatures, He is the peerless matchless one.
1. It is the glory of God that he is the most excellent being, he is Therefore called the holy one of Israel. The holy one, that is the most excellent one, the most incomparable one; there is none like him, there is none to be compared with him, he is infinitely distinguished from the creatures, He is the peerless matchless one.
Grace teaches us that it is fit that God only should be seen and admired, and that the creature should be unseen and reduced to nothing, Psal. 57.5. Be thou exalted O God above the heavens, let thy glory be above all the earth.
Grace Teaches us that it is fit that God only should be seen and admired, and that the creature should be unseen and reduced to nothing, Psalm 57.5. Be thou exalted Oh God above the heavens, let thy glory be above all the earth.
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Now pride causeth a man to desire that he only may be seen and admired. So that pride is such a sin as is most injurious to the Divine Majesty. A proud person affects an equality to God:
Now pride Causes a man to desire that he only may be seen and admired. So that pride is such a since as is most injurious to the Divine Majesty. A proud person affects an equality to God:
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2. It is the glory of God to be the first cause; 〈 ◊ 〉 all things are of him, and by him. In him we live and move and have our being It is the glory of God to communicate to the creature whatever the creature hath.
2. It is the glory of God to be the First cause; 〈 ◊ 〉 all things Are of him, and by him. In him we live and move and have our being It is the glory of God to communicate to the creature whatever the creature hath.
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3. It is the glory of God to be the last end, to refer all things to himself; hence is it said that he is Alpha and Omega, the beginning and the end, the first and the last. The original of all creatures, the last end of all creatures.
3. It is the glory of God to be the last end, to refer all things to himself; hence is it said that he is Alpha and Omega, the beginning and the end, the First and the last. The original of all creatures, the last end of all creatures.
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All things are of him, and by him, and to him. Now a proud man makes himself his last end, he refers all things to himself. It is the property of pride,
All things Are of him, and by him, and to him. Now a proud man makes himself his last end, he refers all things to himself. It is the property of pride,
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A proud person so he be great, he cares not who is little. Grace teaches us to pray that God may be great, Hallowed be thy name, what is the meaning of that petition? In that petition we pray that the name of God may be sacred amongst men, that his name may be great and admired amongst men.
A proud person so he be great, he Cares not who is little. Grace Teaches us to pray that God may be great, Hallowed be thy name, what is the meaning of that petition? In that petition we pray that the name of God may be sacred among men, that his name may be great and admired among men.
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5. Pride is such a sin as makes men most like to the Devil. Pride turned the Angels into Devils. 1 Tim. 3.6. Not a novice, lest being lifted up with pride, he fall into the condemnation of the Devil.
5. Pride is such a since as makes men most like to the devil. Pride turned the Angels into Devils. 1 Tim. 3.6. Not a novice, lest being lifted up with pride, he fallen into the condemnation of the devil.
When we would set forth a proud person, we are wont to say, such a person is as proud as Lucifer, as proud as the Devil. Oh how black a sin is pride that carries the image of the Devil in it?
When we would Set forth a proud person, we Are wont to say, such a person is as proud as Lucifer, as proud as the devil. O how black a since is pride that carries the image of the devil in it?
6. The sixth Consideration, and that which ought to be matter of trembling, is, Pride is such a sin as that it oft-times causeth God to suffer men to fall into other sins to heal and cure it.
6. The sixth Consideration, and that which ought to be matter of trembling, is, Pride is such a since as that it ofttimes Causes God to suffer men to fallen into other Sins to heal and cure it.
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Oh how great is the venom and poyson of pride, that can be cured by nothing thing else but by poyson? A wise Physician permits his patient to fall into a lesser infirmity, to prevent a mortal disease.
O how great is the venom and poison of pride, that can be cured by nothing thing Else but by poison? A wise physician permits his patient to fallen into a lesser infirmity, to prevent a Mortal disease.
The infinitely wise God when he seeth his children inclined to pride, permits them to fall into other sins, that so the shame of those sins may be a means to humble them, and suppress their pride.
The infinitely wise God when he sees his children inclined to pride, permits them to fallen into other Sins, that so the shame of those Sins may be a means to humble them, and suppress their pride.
and advantageous to proud persons to fall into some open and manifest sin, that so they may be displeasing to themselves, who had already fallen by too much pleasing of themselves.
and advantageous to proud Persons to fallen into Some open and manifest since, that so they may be displeasing to themselves, who had already fallen by too much pleasing of themselves.
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we must remember that no sin is Eligible. For as we may not do evil that good may come of it, so neither may we desire evil that good may come of it.
we must Remember that no since is Eligible. For as we may not do evil that good may come of it, so neither may we desire evil that good may come of it.
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Therefore when at any time sin doth prove medicinal, this is from the power of Divine grace, that knows how to turn that which is a disease in it self into a remedy; yet this is a trembling consideration, that so great is the evil of pride, that God suffers his children to fall into other diseases to cure this disease, which is most pernicious of all other.
Therefore when At any time since does prove medicinal, this is from the power of Divine grace, that knows how to turn that which is a disease in it self into a remedy; yet this is a trembling consideration, that so great is the evil of pride, that God suffers his children to fallen into other diseases to cure this disease, which is most pernicious of all other.
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Some of the schoolmen conceive that the cause of the Angels sin was, that they thought to attain the lasi happiness, which was the vision of God, by vertue of their own nature without the grace and help of any superior to themselves.
some of the Schoolmen conceive that the cause of the Angels since was, that they Thought to attain the lasi happiness, which was the vision of God, by virtue of their own nature without the grace and help of any superior to themselves.
This conceit of their own sufficiency was the occasion of their fall. When a man supposeth he hath some vertue, or root in himself to resist temptation,
This conceit of their own sufficiency was the occasion of their fallen. When a man Supposeth he hath Some virtue, or root in himself to resist temptation,
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8. Pride is a sin that is most contrary to our communion with God, Isa. 57.15. Thus saith the high and lofty one, whose name is holy, who dwells in the high and holy place, with him also that is of an humble and contrite spirit.
8. Pride is a since that is most contrary to our communion with God, Isaiah 57.15. Thus Says the high and lofty one, whose name is holy, who dwells in the high and holy place, with him also that is of an humble and contrite Spirit.
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before he manifests himself to them. It is a great Scripture. Psal. 138.6. Though the Lord be high, yet he hath respect to the lowly, but he beholds the proud afar off.
before he manifests himself to them. It is a great Scripture. Psalm 138.6. Though the Lord be high, yet he hath respect to the lowly, but he beholds the proud afar off.
9. Consider, pride makes a man to forget himself, pride transports and carries a man beyond himself, pride makes a man forget his own frailty, pride makes a man forget that he is a mutable creature.
9. Consider, pride makes a man to forget himself, pride transports and carries a man beyond himself, pride makes a man forget his own frailty, pride makes a man forget that he is a mutable creature.
Take a man in his best state, and he is subject to changes and death. Should a piece of clay be proud? You must shortly be turned into a clod of earth, and be crumbled into dust.
Take a man in his best state, and he is Subject to changes and death. Should a piece of clay be proud? You must shortly be turned into a clod of earth, and be crumbled into dust.
And lest I should be exalted above measure through the abundance of revelations? there was given to me a thorn in the flesh, the messenger of Satan to buffet me,
And lest I should be exalted above measure through the abundance of revelations? there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
What little reason hath he to be proud, that remembers he is mortal, and must shortly be turned into rottenness and dust? We may say to every one that finds his heart lifted up in pride,
What little reason hath he to be proud, that remembers he is Mortal, and must shortly be turned into rottenness and dust? We may say to every one that finds his heart lifted up in pride,
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As high as thou art, and as much lifted up as thou art in thy own apprehension, thou must shortly be turned into rottenness, worms must feed upon thee.
As high as thou art, and as much lifted up as thou art in thy own apprehension, thou must shortly be turned into rottenness, worms must feed upon thee.
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1. Consider our great defects in grace, consider our great defects in knowledge, 1 Cor. 8.2. If any man think he knows any thing, he knows nothing as he ought to know.
1. Consider our great defects in grace, Consider our great defects in knowledge, 1 Cor. 8.2. If any man think he knows any thing, he knows nothing as he ought to know.
How little is it that the best of us do know concerning the nature of God? Concerning the Divine nature and attributes? How little do we know concerning the Mysterie of the Trinity? How little do we know concerning the union of the two natures in Christ, the Hypostatical union as it is commonly called? How little do we know of the mystical union, the union of believers with Christ? how little are we acquainted with any of these Articles of Faith? In all these respects we may say with him, I am more bruitish than any man, I have not the understanding of a man, Prov. 30.2.
How little is it that the best of us do know Concerning the nature of God? Concerning the Divine nature and attributes? How little doe we know Concerning the Mystery of the Trinity? How little doe we know Concerning the Union of the two nature's in christ, the Hypostatical Union as it is commonly called? How little doe we know of the mystical Union, the Union of believers with christ? how little Are we acquainted with any of these Articles of Faith? In all these respects we may say with him, I am more brutish than any man, I have not the understanding of a man, Curae 30.2.
If some graces may seem to flourish in us, yet are we not greatly defective in other graces? And if there be some good in us, is there not a great deal of evil mixed with that little good? Are there not many sinful circumstances that do attend the best of our actions? It was the speech of an eminently holy man.
If Some graces may seem to flourish in us, yet Are we not greatly defective in other graces? And if there be Some good in us, is there not a great deal of evil mixed with that little good? are there not many sinful Circumstances that do attend the best of our actions? It was the speech of an eminently holy man.
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2. Consider as there are great defects of grace in us, so we all carry about with us the body of sin and death, O wretched man that I am, who shall deliver me from the body of this death? In me, that is in my flesh there dwelleth no good thing, Rom. 7.18. There is nothing that is truly and spiritually good, that proceeds from our nature.
2. Consider as there Are great defects of grace in us, so we all carry about with us the body of since and death, Oh wretched man that I am, who shall deliver me from the body of this death? In me, that is in my Flesh there dwells no good thing, Rom. 7.18. There is nothing that is truly and spiritually good, that proceeds from our nature.
Corrupt nature that is in us is prone to evil, and nothing else but evil; and if we do not always perceive the buddings and puttings forth of this root, yet it is in us:
Corrupt nature that is in us is prove to evil, and nothing Else but evil; and if we do not always perceive the buddings and puttings forth of this root, yet it is in us:
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Now what a humbling consideration is this, that we should carry such a root of evil in us, that bears such a contrariety in it to the holiness of God? The holy Angels never had such a root in them, they never had their natures vitiated and tainted as we have:
Now what a humbling consideration is this, that we should carry such a root of evil in us, that bears such a contrariety in it to the holiness of God? The holy Angels never had such a root in them, they never had their nature's vitiated and tainted as we have:
What matter of humiliation is this to us, that we have that root remaining in us that is so contrary to the holiness of God? The holy Angels have it not in them,
What matter of humiliation is this to us, that we have that root remaining in us that is so contrary to the holiness of God? The holy Angels have it not in them,
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But whatever we are at present, hath not the time been, when there hath been great breakings out of corruption in us? I was saith Paul, a Blasphemer, and a Persecutor. Thou that thinkest thou hast received most grace, and hast attained most holiness;
But whatever we Are At present, hath not the time been, when there hath been great breakings out of corruption in us? I was Says Paul, a Blasphemer, and a Persecutor. Thou that Thinkest thou hast received most grace, and hast attained most holiness;
yet have there not many things fallen out in the course of thy conversation, which thou hast cause to be asbamed of? What fruit, saith the Apostle, had ye in those things, whereof you are now ashamed? Let us remember the things that have fallen out in our conversation, they will be matter of humiliation to us all our days.
yet have there not many things fallen out in the course of thy Conversation, which thou hast cause to be asbamed of? What fruit, Says the Apostle, had you in those things, whereof you Are now ashamed? Let us Remember the things that have fallen out in our Conversation, they will be matter of humiliation to us all our days.
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The 2. great Remedy against pride, and that which I take to be the main of all, is this, Let us study the humility of God-incarnate. This is certain, no such remedy against pride as the study of the humility of God incarnate, Learn of me for I am meek and lowly in heart, Matth. 11.29.
The 2. great Remedy against pride, and that which I take to be the main of all, is this, Let us study the humility of God-incarnate. This is certain, no such remedy against pride as the study of the humility of God incarnate, Learn of me for I am meek and lowly in heart, Matthew 11.29.
It is Austins observation, That humility whereby God was born of a woman, and by such great indignity and contumelies was brought by men unto death, is the highest medicine by which the tumor of pride is subdued and killed in us.
It is Austins observation, That humility whereby God was born of a woman, and by such great indignity and Contumelies was brought by men unto death, is the highest medicine by which the tumor of pride is subdued and killed in us.
O consider it, The most Glorious God, the most humble man. God is humble, and shall a worm be proud? Now Christ was God and man in one person, and Christs condescension and humility was exceeding great,
O Consider it, The most Glorious God, the most humble man. God is humble, and shall a worm be proud? Now christ was God and man in one person, and Christ condescension and humility was exceeding great,
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1. What condescension was it in God to come into the nature of man, to come into the nature of his own creature, a nature so inferiour to his own? He was in the form of God, saith the Apostle,
1. What condescension was it in God to come into the nature of man, to come into the nature of his own creature, a nature so inferior to his own? He was in the from of God, Says the Apostle,
and counted it no robbery to be equal with God, and yet he was made in the likeness of men, and he was found in fashion as a man, Phil. 2.6, 7, 8. One of the ancients expresseth it thus.
and counted it no robbery to be equal with God, and yet he was made in the likeness of men, and he was found in fashion as a man, Philip 2.6, 7, 8. One of the ancients Expresses it thus.
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Sometimes indeed he did emit and send forth the raies of his glory in his miracles. But otherwise, he did for the most part keep in the raies of his glory, during the time of his humiliation. He was lookt upon as the Carpenters son.
Sometime indeed he did emit and send forth the rays of his glory in his Miracles. But otherwise, he did for the most part keep in the rays of his glory, during the time of his humiliation. He was looked upon as the Carpenters son.
He was hungry, weary, exposed to the same infirmities as we are, only without sin. All this was his voluntary condescension. The Son of God when he was in our nature, might always have let forth the bright beams of his Divinity, such as should have dazelled the eyes of the beholders.
He was hungry, weary, exposed to the same infirmities as we Are, only without since. All this was his voluntary condescension. The Son of God when he was in our nature, might always have let forth the bright beams of his Divinity, such as should have dazzled the eyes of the beholders.
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Now consider it, If he who was the Son of God, and God, was content to have his glory vailed and unseen, dot it become us to desire to be seen and admired?
Now Consider it, If he who was the Son of God, and God, was content to have his glory veiled and unseen, dot it become us to desire to be seen and admired?
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so the Apostle expresseth it, Phil. 2. Consider it, The person who gave himself to suffer was God though in the nature of man, For their sakes I sanctifie my self, John 17.19. The person that sanctifies himself is God. So again, I lay down my life for the sheep, John. 10.18.
so the Apostle Expresses it, Philip 2. Consider it, The person who gave himself to suffer was God though in the nature of man, For their sakes I sanctify my self, John 17.19. The person that Sanctifies himself is God. So again, I lay down my life for the sheep, John. 10.18.
Certainly he that hath power to lay down his life, and take it up again, was more than man. No man that is a meer man can say thus, I have power to lay down my life,
Certainly he that hath power to lay down his life, and take it up again, was more than man. No man that is a mere man can say thus, I have power to lay down my life,
Now what condescension was it for that person who was God as well as man, to lay down his life for man, 1 John 3.16. Hereby perceive we the love of God, because he laid down his life for us.
Now what condescension was it for that person who was God as well as man, to lay down his life for man, 1 John 3.16. Hereby perceive we the love of God, Because he laid down his life for us.
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and God, although cloathed with our nature, and whom in his Divine nature they had been inured for so long a time to worship in Heaven? Here was a spectacle of humility indeed!
and God, although clothed with our nature, and whom in his Divine nature they had been inured for so long a time to worship in Heaven? Here was a spectacle of humility indeed!
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What should humble us more than this thought, that God must become man, suffer and die for man, to expiate mans pride? If the death of that person who was God,
What should humble us more than this Thought, that God must become man, suffer and die for man, to expiate men pride? If the death of that person who was God,
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And then, as his humility appeared in his submission, so his humility appeared in this, that he attributes and ascribes all to the Father, The Father in me doth the works, John 14.10. I can of my self do nothing, as I hear I judge, John 6.30.
And then, as his humility appeared in his submission, so his humility appeared in this, that he attributes and ascribes all to the Father, The Father in me does the works, John 14.10. I can of my self do nothing, as I hear I judge, John 6.30.
Now the greatness of Christs humility as he was man, appears from these three or four Considerations, briefly, I pray you weigh them and consider them deeply.
Now the greatness of Christ humility as he was man, appears from these three or four Considerations, briefly, I pray you weigh them and Consider them deeply.
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The spirit of the Lord did rest upon him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of the fear of the Lord, Isa. 11.2.
The Spirit of the Lord did rest upon him, the Spirit of Wisdom and understanding, the Spirit of counsel and of might, the Spirit of knowledge and of the Fear of the Lord, Isaiah 11.2.
and shall we be proud who have so little grace and so much sin? If Christ was humble when he had perfection of grace and no sin, doth it become us to be proud, who have so little grace, and so much sin?
and shall we be proud who have so little grace and so much since? If christ was humble when he had perfection of grace and no since, does it become us to be proud, who have so little grace, and so much since?
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2. Christ knew that his humane nature was personally united to the Divine: And this he knew was such a dignity, that no creature was or should be admitted to besides his humanity. Now when Christ knew that he had attained that honour, the grace of union which no creature was ever honoured with,
2. christ knew that his humane nature was personally united to the Divine: And this he knew was such a dignity, that no creature was or should be admitted to beside his humanity. Now when christ knew that he had attained that honour, the grace of Union which no creature was ever honoured with,
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3. Christ knew that his humanity was to be used as a conjunct organ of the Divinity in the work of mediatorship. It was by him as man that the Law was perfectly to be obeyed and fulfilled.
3. christ knew that his humanity was to be used as a conjunct organ of the Divinity in the work of mediatorship. It was by him as man that the Law was perfectly to be obeyed and fulfilled.
No creature was ever interested in the work of mediation with God, but that humanity of his, There is one mediator between God and men, the man Christ Jesus, 1 Tim. 2.5.
No creature was ever interested in the work of mediation with God, but that humanity of his, There is one Mediator between God and men, the man christ jesus, 1 Tim. 2.5.
4. He knew that after his humiliation, after the work he had to do for the Father, was finished, he should be in the state of his exaltation, be advanced above all creatures, Ephes. 1.20.
4. He knew that After his humiliation, After the work he had to do for the Father, was finished, he should be in the state of his exaltation, be advanced above all creatures, Ephesians 1.20.
Now consider it, He that knew he should be exalted above all creatures, not only in this world, but in that which is to come, he was most humble, though he foresaw his exaltation;
Now Consider it, He that knew he should be exalted above all creatures, not only in this world, but in that which is to come, he was most humble, though he foresaw his exaltation;
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All creatures compared to God are as nothing, you know what the Prophet saith, All nations before him are as the drop of the bucket, less than nothing, and vanity. What do we account of a poor bubble that is blown up? Truly all the creatures are but as so many bubbles blown up.
All creatures compared to God Are as nothing, you know what the Prophet Says, All Nations before him Are as the drop of the bucket, less than nothing, and vanity. What do we account of a poor bubble that is blown up? Truly all the creatures Are but as so many bubbles blown up.
but O if we did compare our selves with the Divine majesty, then we should see all our wisdom was but folly, our strength but weakness, our utmost perfection but imperfection.
but Oh if we did compare our selves with the Divine majesty, then we should see all our Wisdom was but folly, our strength but weakness, our utmost perfection but imperfection.
When Daniel had a sight of Christ in his majesty and glory, what doth he say? O, saith he, There remained no more strength in me, for my comeliness in me was turned into corruption, and I retained no strength.
When daniel had a sighed of christ in his majesty and glory, what does he say? O, Says he, There remained no more strength in me, for my comeliness in me was turned into corruption, and I retained no strength.
4. Consider whatever good or excellency there is in us, it is the gift of God. Have we wisdom, parts, grace, estate, dignity, honour, All these are the gists of God.
4. Consider whatever good or excellency there is in us, it is the gift of God. Have we Wisdom, parts, grace, estate, dignity, honour, All these Are the gists of God.
and if thou hast received it, why dost thou boast as if thou hadst not received it, again, who made thee to differ? Thou wert made of the same clay with other men;
and if thou hast received it, why dost thou boast as if thou Hadst not received it, again, who made thee to differ? Thou Wertenberg made of the same clay with other men;
In Heaven God shall be all in all; this is the perfection of the next world, that the glory of God shall shine forth through all creatures, and by all creatures;
In Heaven God shall be all in all; this is the perfection of the next world, that the glory of God shall shine forth through all creatures, and by all creatures;
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Pride is most contrary to the glory of God, and it is the core and heart of all sin. As the Naturalists say of the heart, It is the first thing that lives,
Pride is most contrary to the glory of God, and it is the core and heart of all since. As the Naturalists say of the heart, It is the First thing that lives,
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The 7. Remedy against pride is this, The more we find the stirrings of pride in us, the more should we labour to abound in humility. Be ye cloathed with humility:
The 7. Remedy against pride is this, The more we find the stirrings of pride in us, the more should we labour to abound in humility. Be you clothed with humility:
It's one good means to mortifie a lust, to labour to abound in the contrary grace, to live in the exercise of the contrary grace; this the Apostle teacheth us in Gal. 5.16. Walk in the spirit and ye shall not fulfil the lusts of the flesh.
It's one good means to mortify a lust, to labour to abound in the contrary grace, to live in the exercise of the contrary grace; this the Apostle Teaches us in Gal. 5.16. Walk in the Spirit and you shall not fulfil the Lustiest of the Flesh.
There is that which some of the ancients call a holy pride, that is this when the soul having a sense of its own excellency and nobleness, thinks that it is beneath it self, to prostitute it self to these inferiour things.
There is that which Some of the ancients call a holy pride, that is this when the soul having a sense of its own excellency and nobleness, thinks that it is beneath it self, to prostitute it self to these inferior things.
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when it ceaseth to admire it self, and all creatures, and is wholly taken up in the admiration of God who is the first, supream, infinite and eternal perfection. This is holy pride in the soul when it self and all the creatures seem vile and base to it in comparison of God.
when it ceases to admire it self, and all creatures, and is wholly taken up in the admiration of God who is the First, supreme, infinite and Eternal perfection. This is holy pride in the soul when it self and all the creatures seem vile and base to it in comparison of God.
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And lest I should be exalteu above measure through the abundance of revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me,
And lest I should be exalteu above measure through the abundance of revelations, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
That the principal end why God permits and orders it to be so, that his people should be tempted and undergo sore conflicts, it is to keep them from being lifted up.
That the principal end why God permits and order it to be so, that his people should be tempted and undergo soar conflicts, it is to keep them from being lifted up.
So that clear it is, that the main and principal end of God in bringing his servant under this exercise, it was to suppress spiritual pride in him, to keep his spirit low and humble.
So that clear it is, that the main and principal end of God in bringing his servant under this exercise, it was to suppress spiritual pride in him, to keep his Spirit low and humble.
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Doctrine. That the principal end why God permits and orders it to be so, that his people should be tempted and undergo sore conflicts, it is to keep them from being lifted up.
Doctrine. That the principal end why God permits and order it to be so, that his people should be tempted and undergo soar conflicts, it is to keep them from being lifted up.
God indeed can bear with no sin, for he is of purer eyes than to behold the least iniquity, as the Prophet speaks, Hab. 1.13. And evil shall not dwell with him, Psal. 5.4. God cannot bear with any sin.
God indeed can bear with no since, for he is of Purer eyes than to behold the least iniquity, as the Prophet speaks, Hab. 1.13. And evil shall not dwell with him, Psalm 5.4. God cannot bear with any since.
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and therefore God in a peculiar manner sets himself against that sin. Hence it is said, That God resists the proud, 1 Pet. 5.5. God is the professed enemy of Pride, and proud persons.
and Therefore God in a peculiar manner sets himself against that since. Hence it is said, That God resists the proud, 1 Pet. 5.5. God is the professed enemy of Pride, and proud Persons.
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I have shewed in the opening the Doctrine of Temptations, that there are Divine Temptations, Fleshly, or Carnal Temptations, Worldly Temptations and Satanical Temptation. Now it may be clearly evinced that all these sorts and kinds of Temptations,
I have showed in the opening the Doctrine of Temptations, that there Are Divine Temptations, Fleshly, or Carnal Temptations, Worldly Temptations and Satanical Temptation. Now it may be clearly evinced that all these sorts and Kinds of Temptations,
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for God cannot be tempted with evil, neither tempteth he any man, Jam. 1.13. But by Divine Temptations we mean some notable trial which God brings upon his Children.
for God cannot be tempted with evil, neither tempts he any man, Jam. 1.13. But by Divine Temptations we mean Some notable trial which God brings upon his Children.
When God brings his children into great streights, difficulties and afflictions that they know not which way to turn themselves, this is properly a Divine Temptation.
When God brings his children into great straights, difficulties and afflictions that they know not which Way to turn themselves, this is properly a Divine Temptation.
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Now herein have we experience of our own infirmity, that a little affliction when we are not supported by Divine Grace, will make us faint. It is true, a great affliction when we have supportation by Divine grace will not make us sink;
Now herein have we experience of our own infirmity, that a little affliction when we Are not supported by Divine Grace, will make us faint. It is true, a great affliction when we have supportation by Divine grace will not make us sink;
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And if God bring us under any great and remarkable trial, then to be sure we fall and miscarry without Divine grace. Psal. 30.6, 7. In my prosperity I said I shall never be moved.
And if God bring us under any great and remarkable trial, then to be sure we fallen and miscarry without Divine grace. Psalm 30.6, 7. In my Prosperity I said I shall never be moved.
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When Job was in his prosperity sperity he said he should die in his nest, Job 29.18. but when God brought that sore trial upon him, he cursed the day of his birth.
When Job was in his Prosperity sperity he said he should die in his nest, Job 29.18. but when God brought that soar trial upon him, he cursed the day of his birth.
We are apt to think with our selves, Is it possible that ever I should feel such sinful thoughts and motions as I feel? No one would believe, saith Luther, how great and deep the corruption of the flesh is, till he be tempted and tried.
We Are apt to think with our selves, Is it possible that ever I should feel such sinful thoughts and motions as I feel? No one would believe, Says Luther, how great and deep the corruption of the Flesh is, till he be tempted and tried.
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when she saw that the Tree was pleasant to the eye, &c. Now if she in innocency was led aside by a Temptation from an external object, much more prone are we in our lapsed and fallen state to be carried away by external objects. When Achan saw among the spoils a goodly Babylonish garment, and a wedge of gold,
when she saw that the Tree was pleasant to the eye, etc. Now if she in innocency was led aside by a Temptation from an external Object, much more prove Are we in our lapsed and fallen state to be carried away by external objects. When achan saw among the spoils a goodly Babylonish garment, and a wedge of gold,
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then he coveted them, and took them, Jos. 7.21. Worldly Temptations are too strong for us to withstand and overcome, unless we have Divine grace to help us.
then he coveted them, and took them, Jos. 7.21. Worldly Temptations Are too strong for us to withstand and overcome, unless we have Divine grace to help us.
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Some of the sounder Schoolmen among the Papists tell us, That man in his lapsed state hath not power to withstand any considerable temptation when it is offered.
some of the sounder Schoolmen among the Papists tell us, That man in his lapsed state hath not power to withstand any considerable temptation when it is offered.
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Hence it is that we read of the Serpents beguiling Eve through his subtilty, 2 Cor. 11.3. Satan through his subtilty and wiles doth circumvent and overreach us before we are aware.
Hence it is that we read of the Serpents beguiling Eve through his subtlety, 2 Cor. 11.3. Satan through his subtlety and wiles does circumvent and overreach us before we Are aware.
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When Satan tempted David to number the people, how soon was David overcome with that temptation, 2 Chron. 21.1, 2. It might seem a very plausible temptation.
When Satan tempted David to number the people, how soon was David overcome with that temptation, 2 Chronicles 21.1, 2. It might seem a very plausible temptation.
It is a saying of Austins, Every believing soul is bound to confess, that as often as we fight against temptations and unlawful lusts, it is not from our own free will,
It is a saying of Austins, Every believing soul is bound to confess, that as often as we fight against temptations and unlawful Lustiest, it is not from our own free will,
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This is evident from the Text it self, Lest I should be exalted above measure, there was given to me a thorn in the flesh, &c. This thorn in the flesh, this messenger of Satan, it was given to Paul. All the temptations that the Saints are exercised with, they come either by Gods permissive or effective will.
This is evident from the Text it self, Lest I should be exalted above measure, there was given to me a thorn in the Flesh, etc. This thorn in the Flesh, this Messenger of Satan, it was given to Paul. All the temptations that the Saints Are exercised with, they come either by God's permissive or effective will.
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though it doth not reign yet it may rage in a Saint as to a present fit. Now when God suffers corruption thus to rage and tumultuate, it is to humble them,
though it does not Reign yet it may rage in a Saint as to a present fit. Now when God suffers corruption thus to rage and tumultuate, it is to humble them,
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It is truly observed by Austin, When we overcome temptations most of all, yet we have still reason to pray, forgve us our trespasses. We seldom overcome any temptations so,
It is truly observed by Austin, When we overcome temptations most of all, yet we have still reason to pray, forgve us our Trespasses. We seldom overcome any temptations so,
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To be sure, those temptations that arise from our own hearts, those that we call Fleshly or Carnal Temptations, there is always something of sin in them.
To be sure, those temptations that arise from our own hearts, those that we call Fleshly or Carnal Temptations, there is always something of since in them.
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The Papists indeed tell us, that the first motions of sensuality, those first risings that spring out of the heart, where there is not the subsequent consent of the will, are not sin:
The Papists indeed tell us, that the First motions of sensuality, those First risings that spring out of the heart, where there is not the subsequent consent of the will, Are not since:
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The tenth Commandment tells us, Thou shalt not covet; and the Apostle Paul expounding that Commandment, tells us, that those first motions of sensuality are sin,
The tenth Commandment tells us, Thou shalt not covet; and the Apostle Paul expounding that Commandment, tells us, that those First motions of sensuality Are since,
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And in those temptations that proceed from Satan and the world, there is usually something or other in our hearts that are ready to joyn with these temptations.
And in those temptations that proceed from Satan and the world, there is usually something or other in our hearts that Are ready to join with these temptations.
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God by shewing to us the pravity and corruption of our natures which is usually discovered to us by our temptations, makes this a means to subdue and mortifie our pride,
God by showing to us the pravity and corruption of our nature's which is usually discovered to us by our temptations, makes this a means to subdue and mortify our pride,
If God did love them, and had any care of them, would it be thus with them? What! never to be at rest? What! thus to be always upon the rack? But little do we know, the benefit and advantage that comes to us by these frequent and repeated exercises, by these long temptations.
If God did love them, and had any care of them, would it be thus with them? What! never to be At rest? What! thus to be always upon the rack? But little do we know, the benefit and advantage that comes to us by these frequent and repeated exercises, by these long temptations.
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It is a good observation of a learned and experienced man, The frequent conflicts which the Saints have with temptation, are a means to break in pieces that deep rooted pride that is in them, which otherwise would not be so easily broken;
It is a good observation of a learned and experienced man, The frequent conflicts which the Saints have with temptation, Are a means to break in Pieces that deep rooted pride that is in them, which otherwise would not be so Easily broken;
they are a means to mortifie that deep rooted pride that is in us, and to discover those infirmities in us, which otherwise we should not discover in our selves.
they Are a means to mortify that deep rooted pride that is in us, and to discover those infirmities in us, which otherwise we should not discover in our selves.
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it was that he might humble them, and prove them, and do them good in the latter end, Deut. 8.15, 16. So that we may safely conclude when God doth exercise us with more than ordinary trials, it is to humble us,
it was that he might humble them, and prove them, and do them good in the latter end, Deuteronomy 8.15, 16. So that we may safely conclude when God does exercise us with more than ordinary trials, it is to humble us,
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and accomplished his will upon me without the frequent trials and afflictions I met with; O but then I considered this was Gods way, and that silenced me.
and accomplished his will upon me without the frequent trials and afflictions I met with; Oh but then I considered this was God's Way, and that silenced me.
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for, Blessed is the man that endureth temptation, for when he is tried he shall receive the Crown of Life which the Lord hath promised to them that love him, Jam. 1.12. 3. By way of exhortation, Let us labour to improve our temptations, so as that they may be a means to humble us.
for, Blessed is the man that Endureth temptation, for when he is tried he shall receive the Crown of Life which the Lord hath promised to them that love him, Jam. 1.12. 3. By Way of exhortation, Let us labour to improve our temptations, so as that they may be a means to humble us.
Gods end in permitting us to be tempted, it is to humble us, and therefore our indeavour should be, that when we are exercised by temptations, we may get humility by them. Here the Question may be,
God's end in permitting us to be tempted, it is to humble us, and Therefore our endeavour should be, that when we Are exercised by temptations, we may get humility by them. Here the Question may be,
Temptation shews us, that without Divine grace we are at the brink of ruin. Temptation shews us, that if Divine grace do not keep us, we may soon fall into some foul and scandalous sin.
Temptation shows us, that without Divine grace we Are At the brink of ruin. Temptation shows us, that if Divine grace do not keep us, we may soon fallen into Some foul and scandalous since.
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When temptation comes, we have experience of that corruption of Nature in us, that would betray us to some scandalous sin, did not Divine grace keep us.
When temptation comes, we have experience of that corruption of Nature in us, that would betray us to Some scandalous since, did not Divine grace keep us.
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Now should not this be a mighty means to humble us, to consider that unless Divine grace keep us, there is not the holiest soul but might be overtaken with a scandalous sin? Let him that stands take heed lest he fall.
Now should not this be a mighty means to humble us, to Consider that unless Divine grace keep us, there is not the Holiest soul but might be overtaken with a scandalous since? Let him that Stands take heed lest he fallen.
if God did not set bounds to the Sea. It is an expression of one of the Antients, Diabolical temptations should put us in remembrance what the adversarie is that we have to deal with.
if God did not Set bounds to the Sea. It is an expression of one of the Ancients, Diabolical temptations should put us in remembrance what the adversary is that we have to deal with.
We wrestle not, saith the Apostle, against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
We wrestle not, Says the Apostle, against Flesh and blood, but against principalities, against Powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places.
so we ought to be sensible of our own infirmity, that such is our infirmity, that we may easily be intangled and overcome by temptations that are presented to us.
so we ought to be sensible of our own infirmity, that such is our infirmity, that we may Easily be entangled and overcome by temptations that Are presented to us.
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If Adam in Paradise, If the Angels in Heaven did not keep themselves by their own free-will, If David, Sampson, Peter, and other of the Saints did not overcome temptations by the power of grace received;
If Adam in Paradise, If the Angels in Heaven did not keep themselves by their own freewill, If David, Sampson, Peter, and other of the Saints did not overcome temptations by the power of grace received;
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what reason have we to be sensible of our own infirmity? Such is our infirmity, that a little temptation will overcome us without the help of Divine grace. Peter was overcome by the voice of a poor Maid,
what reason have we to be sensible of our own infirmity? Such is our infirmity, that a little temptation will overcome us without the help of Divine grace. Peter was overcome by the voice of a poor Maid,
and joyning with temptation? It is said of Moses that holy servant of God, that They provoked his spirit, so that he spake unadvisedly with his lips, Psal. 106.33.
and joining with temptation? It is said of Moses that holy servant of God, that They provoked his Spirit, so that he spoke unadvisedly with his lips, Psalm 106.33.
How often do we find our selves exasperated unto passion, and sometimes inticed to sinful desires and lustings by temptation? Jam. 1.14. Every man is tempted when he is drawn away by his own lusts and inticed, that lust that is in the heart, that is, corrupt nature, is enticed by temptation;
How often do we find our selves exasperated unto passion, and sometime enticed to sinful Desires and lustings by temptation? Jam. 1.14. Every man is tempted when he is drawn away by his own Lustiest and enticed, that lust that is in the heart, that is, corrupt nature, is enticed by temptation;
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although grace overcome in the conflict, and corruption break not forth into outward act. Sometimes the temptation prevails so far in particular acts, that the temptation is superior in the combate,
although grace overcome in the conflict, and corruption break not forth into outward act. Sometime the temptation prevails so Far in particular acts, that the temptation is superior in the combat,
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although they do not gain the consent of the will, yet these are matter of shame, that there should be that in us, that the Devil hopes to get some advantage against us, otherwise he would not thus assault.
although they do not gain the consent of the will, yet these Are matter of shame, that there should be that in us, that the devil hope's to get Some advantage against us, otherwise he would not thus assault.
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O let us carry this Scripture always in our eye, Lest I should be exalted above measure, there was given to me a thorn in the flesh, the messenger of Satan to buffet me.
O let us carry this Scripture always in our eye, Lest I should be exalted above measure, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me.
And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me,
And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
THat which comes now in order to be spoken unto, it is the carriage of the Apostle when he was under this exercise, what course he took when he was tempted, and that is in vers. 8. For this thing I besought the Lord thrice that it might depart from me.
THat which comes now in order to be spoken unto, it is the carriage of the Apostle when he was under this exercise, what course he took when he was tempted, and that is in vers. 8. For this thing I besought the Lord thrice that it might depart from me.
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How we ought to pray when we are tempted, when the Lord brings us under any sore conflict, or Temptation, and here I shall speak to these things. 1. What are the things we should pray for when we are under Temptations? 2. How ought we to pray when we are tempted? 3. Why is prayer the proper course we are to take when we are under any special temptation?
How we ought to pray when we Are tempted, when the Lord brings us under any soar conflict, or Temptation, and Here I shall speak to these things. 1. What Are the things we should pray for when we Are under Temptations? 2. How ought we to pray when we Are tempted? 3. Why is prayer the proper course we Are to take when we Are under any special temptation?
Satan could not have power to tempt us, unless God gave him power, and that appears from that Scripture, Luke 22.31. And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat.
Satan could not have power to tempt us, unless God gave him power, and that appears from that Scripture, Lycia 22.31. And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat.
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As Christ rebuked the winds and the Seas, and there was a great calm: So God can all of a sudden take off a temptation that was strong and violent upon us.
As christ rebuked the winds and the Seas, and there was a great Cam: So God can all of a sudden take off a temptation that was strong and violent upon us.
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and to give God those ends that make God let loose temptation upon us, and then he can soon take off those temptations that are matter of exercise to us.
and to give God those ends that make God let lose temptation upon us, and then he can soon take off those temptations that Are matter of exercise to us.
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2. We ought to pray for supporting grace that we may not faint under temptation, Ephes. 3.13. Wherefore I desire that ye faint not at my tribulations for you, Heb. 12.3. Lest you be weary and faint in your mind.
2. We ought to pray for supporting grace that we may not faint under temptation, Ephesians 3.13. Wherefore I desire that you faint not At my tribulations for you, Hebrew 12.3. Lest you be weary and faint in your mind.
when they are of more than an ordinary nature, especially when temptations are of long continuance, we are exceeding apt to faint and despond under them.
when they Are of more than an ordinary nature, especially when temptations Are of long Continuance, we Are exceeding apt to faint and despond under them.
Thus Paul did in the Text, for this thing I besought the Lord thrice that it might not depart from me, that is, he prayed that the temptation might depart from him:
Thus Paul did in the Text, for this thing I besought the Lord thrice that it might not depart from me, that is, he prayed that the temptation might depart from him:
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He did not simply and absolutely pray that he might be free from temptation, but with submission to the will of God, he prayed he might be delivered from the present Temptation. Some Temptations may be good for us,
He did not simply and absolutely pray that he might be free from temptation, but with submission to the will of God, he prayed he might be Delivered from the present Temptation. some Temptations may be good for us,
But if temptations be very heavy and pressing on us, as Pauls was, then with submission to the will of God we may pray to be delivered from such temptations.
But if temptations be very heavy and pressing on us, as Paul's was, then with submission to the will of God we may pray to be Delivered from such temptations.
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Therefore when ever we are under Temptation, our great work is to pray for divine grace to keep us under our Temptations. 1 Iohn 5.18. He that is begotten of God keepeth himself and the wicked one toucheth him not.
Therefore when ever we Are under Temptation, our great work is to pray for divine grace to keep us under our Temptations. 1 John 5.18. He that is begotten of God Keepeth himself and the wicked one touches him not.
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The wicked one toucheth him not, how is that expression to be understood? are not the Saints toucht by Temptation? How then doth not the wicked one touch the Saints? There is a touch of temptation, if I may so call it, and a touch of defilement;
The wicked one touches him not, how is that expression to be understood? Are not the Saints touched by Temptation? How then does not the wicked one touch the Saints? There is a touch of temptation, if I may so call it, and a touch of defilement;
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and he prays for grace that he may be so kept, that he may not be toucht with the touch of defilement. He keeps himself, that is, the grace of God in him keeps him from giving the consent of his will to temptation.
and he prays for grace that he may be so kept, that he may not be touched with the touch of defilement. He keeps himself, that is, the grace of God in him keeps him from giving the consent of his will to temptation.
For that we may not mistake here, as for those temptations that arise from within, that is, the first motions of sin that arise from original concupiscence in the heart,
For that we may not mistake Here, as for those temptations that arise from within, that is, the First motions of since that arise from original concupiscence in the heart,
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A clear instance of this we have in our Saviour, temptation could not fasten on him, he received no taint, no defilement from temptation, The Prince of this world cometh and hath nothing in me, John 14.30.
A clear instance of this we have in our Saviour, temptation could not fasten on him, he received no taint, no defilement from temptation, The Prince of this world comes and hath nothing in me, John 14.30.
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1. We ought to pray under a deep sense of our own infirmities; we ought to have such a sense of our own infirmites as to be sensible that the least temptation is enough to foil us,
1. We ought to pray under a deep sense of our own infirmities; we ought to have such a sense of our own infirmities as to be sensible that the least temptation is enough to foil us,
Satan also knows what habitual grace can do without the present assistance of actual grace, by the falls of many of the Saints that have been overcome by his temptations:
Satan also knows what habitual grace can do without the present assistance of actual grace, by the falls of many of the Saints that have been overcome by his temptations:
yea although we have the habits of grace in us, yet unless we have present actual grace in the same moment that we are tempted, we are like to be foiled, and that shamefully;
yea although we have the habits of grace in us, yet unless we have present actual grace in the same moment that we Are tempted, we Are like to be foiled, and that shamefully;
If we receive not upon asking, we must seek, and if we find not upon seeking, we must then knock; the meaning is, we must reinforce and redouble our prayers.
If we receive not upon asking, we must seek, and if we find not upon seeking, we must then knock; the meaning is, we must reinforce and redouble our Prayers.
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And as a learned man observes, he would have prayed seven times more if God had not given him an answer, he was resolved to have continued praying still if God had not given him an answer.
And as a learned man observes, he would have prayed seven times more if God had not given him an answer, he was resolved to have continued praying still if God had not given him an answer.
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It is said of our Saviour when he was in his agony, he prayed more earnestly, Luke 22.44. More intensely. When our Saviours sufferings and conflicts were highest, then he intended the strength of his prayer most.
It is said of our Saviour when he was in his agony, he prayed more earnestly, Lycia 22.44. More intensely. When our Saviors sufferings and conflicts were highest, then he intended the strength of his prayer most.
And although the sense of our unworthiness might sometimes discourage us from praying, yet the sense of our own unworthiness ought not to take us off from prayer.
And although the sense of our unworthiness might sometime discourage us from praying, yet the sense of our own unworthiness ought not to take us off from prayer.
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but at last, saith he, the spirit of God overcame in me, by suggesting such thoughts as these are, whatsoever an one thou art, how unworthy soever thou art, thou must pray, it is thy duty to pray.
but At last, Says he, the Spirit of God overcame in me, by suggesting such thoughts as these Are, whatsoever an one thou art, how unworthy soever thou art, thou must pray, it is thy duty to pray.
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We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, Ephes. 6.12. We have all the malice and subtilty of Hell to contest with;
We wrestle not against Flesh and blood, but against principalities, against Powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places, Ephesians 6.12. We have all the malice and subtlety of Hell to contest with;
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What the strength of free-will is, we have an instance of in our first Parents in paradise (and we can never think enough of it) and we have another instance of it in the Angels that fell from Heaven.
What the strength of freewill is, we have an instance of in our First Parents in paradise (and we can never think enough of it) and we have Another instance of it in the Angels that fell from Heaven.
If the Saints of God have not kept themselves by the strength of habitual grace, what are we able to do by our free-will or habitual grace received? Certainly our infirmity is greater than we are apt think it to be,
If the Saints of God have not kept themselves by the strength of habitual grace, what Are we able to do by our freewill or habitual grace received? Certainly our infirmity is greater than we Are apt think it to be,
you will find it by experience to be true, when God sees his people cold or remiss in prayer, he doth ordinarily let loose some temptation upon them to quicken them to prayer:
you will find it by experience to be true, when God sees his people cold or remiss in prayer, he does ordinarily let lose Some temptation upon them to quicken them to prayer:
the Saints conflicts and temptations are oftentimes far more bitter than their outward afflictions. Now art thou tried, afflicted, tempted? pray, pray. Prayer is thy proper work:
the Saints conflicts and temptations Are oftentimes Far more bitter than their outward afflictions. Now art thou tried, afflicted, tempted? pray, pray. Prayer is thy proper work:
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And we ought to pray with a sense of our own infirmity, and we ought to pray frequently, fervently and unweariedly. This is the proper course to be taken when we are under temptations.
And we ought to pray with a sense of our own infirmity, and we ought to pray frequently, fervently and unweariedly. This is the proper course to be taken when we Are under temptations.
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The Devil is afraid of prayer, when Satan seeth that temptation puts us upon prayer, and makes us more servent in prayer, this will cause him to desist from tempting, or to change his temptation.
The devil is afraid of prayer, when Satan sees that temptation puts us upon prayer, and makes us more servient in prayer, this will cause him to desist from tempting, or to change his temptation.
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As when an enemy makes an attempt at one fort, and finds strong opposition and resistance there, he leaves that and begins his assault some where else, where he may be less suspected,
As when an enemy makes an attempt At one fort, and finds strong opposition and resistance there, he leaves that and begins his assault Some where Else, where he may be less suspected,
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And if we can pray, we shall be sure always to have some relief, For thou, Lord, hast not forsaken them that seek thee, Psal. 9.10. God never forsakes praying souls, Lam. 3.29. The Lord is good to them that wait for him, to the soul that seeks him.
And if we can pray, we shall be sure always to have Some relief, For thou, Lord, hast not forsaken them that seek thee, Psalm 9.10. God never forsakes praying Souls, Lam. 3.29. The Lord is good to them that wait for him, to the soul that seeks him.
It is a memorable expression of one of the Antients, God is so good to his people, that he doth not always give them that which they would have, that so he might give them that which they would rather have.
It is a memorable expression of one of the Ancients, God is so good to his people, that he does not always give them that which they would have, that so he might give them that which they would rather have.
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IT remains now that I should speak to the fourth particular in the Text, and that is the gracious answer or return that was made to Paul upon his prayer,
IT remains now that I should speak to the fourth particular in the Text, and that is the gracious answer or return that was made to Paul upon his prayer,
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3. What that grace is that God is wont to afford and communicate to his people under their trials and Temptations. And afterwards there will be way made to the Reasons of the point.
3. What that grace is that God is wont to afford and communicate to his people under their trials and Temptations. And afterwards there will be Way made to the Reasons of the point.
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1. What grace is, what are we to understand by grace, My grace shall be sufficient, &c. This Text doth naturally lead me to speak of the Doctrine of grace, and truly the Doctrine of grace is one of the most weighty and material points in Divinity.
1. What grace is, what Are we to understand by grace, My grace shall be sufficient, etc. This Text does naturally led me to speak of the Doctrine of grace, and truly the Doctrine of grace is one of the most weighty and material points in Divinity.
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And as it is a weighty Doctrine, so it is the most sweet Doctrine, and it is to none so sweet as to holy souls, and to those that have most grace; they that have most grace will prize the Doctrine of grace most.
And as it is a weighty Doctrine, so it is the most sweet Doctrine, and it is to none so sweet as to holy Souls, and to those that have most grace; they that have most grace will prize the Doctrine of grace most.
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Grace may be considered either in the cause, or in the effect. 1. Grace in the cause is nothing else but the love, the favour, the good will of God towards man, 2 Tim. 1.1. Grace, mercy and peace from God the Father, &c. The general notion of grace is nothing else but the love, and 〈 ◊ 〉, and benevolence of God towards men.
Grace may be considered either in the cause, or in the Effect. 1. Grace in the cause is nothing Else but the love, the favour, the good will of God towards man, 2 Tim. 1.1. Grace, mercy and peace from God the Father, etc. The general notion of grace is nothing Else but the love, and 〈 ◊ 〉, and benevolence of God towards men.
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This is the general notion of the word grace, and indeed the love and favour of God, the good will of God is the cause of all other grace, that which we call grace in the effect, in a strict and proper sense:
This is the general notion of the word grace, and indeed the love and favour of God, the good will of God is the cause of all other grace, that which we call grace in the Effect, in a strict and proper sense:
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The Apostle there speaks of one special effect of Divine grace, he speaks of regeneration Now he saith this grace, the grace of Regeneration is the fruit of Gods good will, of his own will, that is, of his good will begat he us, so Phil. 2.13. It is God that works in us both to will and to do of his good pleasure.
The Apostle there speaks of one special Effect of Divine grace, he speaks of regeneration Now he Says this grace, the grace of Regeneration is the fruit of God's good will, of his own will, that is, of his good will begat he us, so Philip 2.13. It is God that works in us both to will and to do of his good pleasure.
But then, 2. There is grace in the effect. Now grace in the effect, is the exerting or putting forth of the Divine power, for the producing of some gracious effect in the creature, 2 Pet. 1.3. According as his Divine power hath given to us all things, that appertain unto life and godliness.
But then, 2. There is grace in the Effect. Now grace in the Effect, is the exerting or putting forth of the Divine power, for the producing of Some gracious Effect in the creature, 2 Pet. 1.3. According as his Divine power hath given to us all things, that appertain unto life and godliness.
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It is the Divine power that produceth in the hearts of the elect, whatsoever is necessary to life and godliness. It is the Divine power that produceth all the effects of grace in the creature.
It is the Divine power that Produceth in the hearts of the elect, whatsoever is necessary to life and godliness. It is the Divine power that Produceth all the effects of grace in the creature.
Now grace as it is in the effect, is either actual or habitual. That which we call actual grace, is the exertion or putting forth of the Divine power in order to the producing something in us.
Now grace as it is in the Effect, is either actual or habitual. That which we call actual grace, is the exertion or putting forth of the Divine power in order to the producing something in us.
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Others call this the grace of God that moves and acts us, and they describe it to be a transient motion or act of God upon the soul: this is actual grace.
Others call this the grace of God that moves and acts us, and they describe it to be a Transient motion or act of God upon the soul: this is actual grace.
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But then 2. There is habitual grace, now that which we call habitual grace, it is some effect of grace which is lest upon us, which is permanent and abiding in us. So that if we would understand the nature of grace, we must consider that Divine grace is either the actual aid and assistance of God moving and acting of us;
But then 2. There is habitual grace, now that which we call habitual grace, it is Some Effect of grace which is lest upon us, which is permanent and abiding in us. So that if we would understand the nature of grace, we must Consider that Divine grace is either the actual aid and assistance of God moving and acting of us;
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Now that which Divines call habitual grace, is set forth in Scripture by several expressions. It is called the seed of God, 1 John. 3.9. His seed remaineth in him.
Now that which Divines call habitual grace, is Set forth in Scripture by several expressions. It is called the seed of God, 1 John. 3.9. His seed remains in him.
It is called by the name of grace in that known Text, 2 Pet. 3.18. But grow in grace. To grow in grace, it is to endeavour that the habits of grace which are insused into the soul by the spirit of God, do grow and increase.
It is called by the name of grace in that known Text, 2 Pet. 3.18. But grow in grace. To grow in grace, it is to endeavour that the habits of grace which Are infused into the soul by the Spirit of God, do grow and increase.
1. By grace here in the Text some understand grace in the cause, namely, the favour and good will of God, and so they make the meaning to be this, My grace shall be sufficient for thee, that is, through my love and favour towards thee, thou shalt be superior to thy temptations, thou shalt be set above thy temptations, thou shalt be inabled to overcome thy temptations;
1. By grace Here in the Text Some understand grace in the cause, namely, the favour and good will of God, and so they make the meaning to be this, My grace shall be sufficient for thee, that is, through my love and favour towards thee, thou shalt be superior to thy temptations, thou shalt be Set above thy temptations, thou shalt be enabled to overcome thy temptations;
though thy conflicts be sore and sharp, yet such is my love and favour towards thee, that I will take care that thou shalt be set above all thy temptations, thou shalt be superior to them, and overcome them.
though thy conflicts be soar and sharp, yet such is my love and favour towards thee, that I will take care that thou shalt be Set above all thy temptations, thou shalt be superior to them, and overcome them.
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It is either actual grace, exciting or quickning, or else it is actual grace assisting. There is actual exciting or quickning grace, and actual assisting grace.
It is either actual grace, exciting or quickening, or Else it is actual grace assisting. There is actual exciting or quickening grace, and actual assisting grace.
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when it hath the influences of Divine grace communicated to it, then it is inclined, then there is a new bent and byas put upon it, Psal. 80.18. Quicken us and we will call on thy name.
when it hath the influences of Divine grace communicated to it, then it is inclined, then there is a new bent and bias put upon it, Psalm 80.18. Quicken us and we will call on thy name.
we ought thus to understand it, that when ever we find our hearts stirred up and quickned to the duty, this is from Divine grace, this is actual grace exciting and quickening of us.
we ought thus to understand it, that when ever we find our hearts stirred up and quickened to the duty, this is from Divine grace, this is actual grace exciting and quickening of us.
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But then 2. There is assisting grace. Now assisting grace is that help or power which is given us from God, whereby we are inabled actual to the performance of what we were stirred up unto by exciting or quickening grace.
But then 2. There is assisting grace. Now assisting grace is that help or power which is given us from God, whereby we Are enabled actual to the performance of what we were stirred up unto by exciting or quickening grace.
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The Saints of God may sometimes have a will, but they may want power and ability to do what they have a will to do, Rom. 7.18. To will is present with me, but how to perform that which is good I find not.
The Saints of God may sometime have a will, but they may want power and ability to do what they have a will to do, Rom. 7.18. To will is present with me, but how to perform that which is good I find not.
Now when exciting grace hath given us the will, then comes in assisting grace to give us abilitie in some measure to do that which exciting grace hath given us a will to do.
Now when exciting grace hath given us the will, then comes in assisting grace to give us ability in Some measure to do that which exciting grace hath given us a will to do.
It is God that works in you both to will and to do of his own good pleasure, 2 Phil. 13. This assisting grace is that which Paul speaks of, 1 Cor. 15.10. Yet not I, but the grace of God with me. Here was assisting grace.
It is God that works in you both to will and to do of his own good pleasure, 2 Philip 13. This assisting grace is that which Paul speaks of, 1 Cor. 15.10. Yet not I, but the grace of God with me. Here was assisting grace.
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and then there is assisting or cooperating grace, whereby we are inabled to the actual performance of what we were stirred up to do, by exciting or quickning grace.
and then there is assisting or cooperating grace, whereby we Are enabled to the actual performance of what we were stirred up to do, by exciting or quickening grace.
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Austin observes from this Text, That the Apostle prayed for these Saints, the inspiration of a good will, that God would inspire into them a good will;
Austin observes from this Text, That the Apostle prayed for these Saints, the inspiration of a good will, that God would inspire into them a good will;
if so be that the will of it self were sufficiently fortified against evil, and sufficiently inclined to do that which was good without Divine grace? Prayer supposeth a need of that we pray for;
if so be that the will of it self were sufficiently fortified against evil, and sufficiently inclined to do that which was good without Divine grace? Prayer Supposeth a need of that we pray for;
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We are not called here to resist Satans temptations, as if it were supposed, we could resist temptation by our own strength. For, confider what is said, 1 Sam. 2.9. By strength no man shall prevail, that is, by his own strength no man shall prevail.
We Are not called Here to resist Satan temptations, as if it were supposed, we could resist temptation by our own strength. For, confider what is said, 1 Sam. 2.9. By strength no man shall prevail, that is, by his own strength no man shall prevail.
When Christ prayed that Peters faith might not fail; he prayed that Peter might have a most free, a most strong, a most invincible, and a most persevering will in the faith.
When christ prayed that Peter's faith might not fail; he prayed that Peter might have a most free, a most strong, a most invincible, and a most persevering will in the faith.
Were we left without Divine grace, sin certainly would have dominion. So likewise it is said, The spirit lusteth against the flesh, Gal. 5.16. By the spirit there we are to understand the regenerate part in a Saint;
Were we left without Divine grace, sin Certainly would have dominion. So likewise it is said, The Spirit Lusteth against the Flesh, Gal. 5.16. By the Spirit there we Are to understand the regenerate part in a Saint;
Now the spirit lusteth against the flesh, that is, that habitual grace that is in the heart of a godly man quickned, excited and assisted by actual grace, this wars against the flesh, against the unregenerate part that is in him;
Now the Spirit Lusteth against the Flesh, that is, that habitual grace that is in the heart of a godly man quickened, excited and assisted by actual grace, this wars against the Flesh, against the unregenerate part that is in him;
It is an expression I remember, Luther hath, There are two contrary Captains, Leaders, or Commanders in us, the flesh and the spirit. The flesh and the spirit oppose one another.
It is an expression I Remember, Luther hath, There Are two contrary Captains, Leaders, or Commanders in us, the Flesh and the Spirit. The Flesh and the Spirit oppose one Another.
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It is a great Scripture to illustrate this, Heb. 13.20. The God of peace who brought again from the dead, our Lord Jesus that great shepheard of the sheep, make you perfect in every good work to do his will, working in you, that which is well pleasing in his sight by Jesus Christ.
It is a great Scripture to illustrate this, Hebrew 13.20. The God of peace who brought again from the dead, our Lord jesus that great shepherd of the sheep, make you perfect in every good work to do his will, working in you, that which is well pleasing in his sighed by jesus christ.
Why doth the Apostle else usher in his prayer with this preface, The God of peace who brought again from the dead our Lord Jesus Christ, &c. This intimates that there is the same power put forth in working grace in the hearts of the Saints, that was put forth in raising Christ from the dead.
Why does the Apostle Else usher in his prayer with this preface, The God of peace who brought again from the dead our Lord jesus christ, etc. This intimates that there is the same power put forth in working grace in the hearts of the Saints, that was put forth in raising christ from the dead.
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And there is another Scripture that speaks fully to this, 1 Eph. 19.20. And what is the exceeding greatness of his power to usward, that believe according to the working of his mighty power:
And there is Another Scripture that speaks Fully to this, 1 Ephesians 19.20. And what is the exceeding greatness of his power to usward, that believe according to the working of his mighty power:
So that there is the same power put forth upon Believers, for working faith and grace in their hearts as was put forth in Christ, in raising him from the dead.
So that there is the same power put forth upon Believers, for working faith and grace in their hearts as was put forth in christ, in raising him from the dead.
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make you perfect, the Greek word is a very emphatical and significant word, and we may not let it pass without a particular examination of it, make you perfect; this word as it appears both from the Criticks in the Greek tongue,
make you perfect, the Greek word is a very emphatical and significant word, and we may not let it pass without a particular examination of it, make you perfect; this word as it appears both from the Critics in the Greek tongue,
1. It signifies to Adapt, to frame, to dispose a thing, thus the antient Criticks render this word, by a word that signifies to frame, to fit, to square, to polish, to adapt a thing.
1. It signifies to Adapt, to frame, to dispose a thing, thus the ancient Critics render this word, by a word that signifies to frame, to fit, to square, to polish, to adapt a thing.
Thus we read of the vessels adapted for destruction, Rom. 9.22. What if God willing to shew his wrath, and to make his power known, indureth with much long suffering the vessels of wrath fitted for destruction.
Thus we read of the vessels adapted for destruction, Rom. 9.22. What if God willing to show his wrath, and to make his power known, Endureth with much long suffering the vessels of wrath fitted for destruction.
2. The word signifies to repair the defects of a thing that were in it before, and thus the Greek Criticks render this word by a word that signifies to perfect and consummate,
2. The word signifies to repair the defects of a thing that were in it before, and thus the Greek Critics render this word by a word that signifies to perfect and consummate,
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and might perfect that which is lacking in your faith, 1 Tim. 3.10. There is the same word that is in the Text. Now both these significations are of great use in this place.
and might perfect that which is lacking in your faith, 1 Tim. 3.10. There is the same word that is in the Text. Now both these significations Are of great use in this place.
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The error of the Pelagians and Semipelagians. The Pelagians held, that the beginning of faith and good works was from nature, and the consummation and perfection of them was from grace.
The error of the Pelagians and Semipelagians. The Pelagians held, that the beginning of faith and good works was from nature, and the consummation and perfection of them was from grace.
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But now this one word in the Text confutes both these errors, for the Text shews that the beginning and perfection of good works are all from Divine grace.
But now this one word in the Text confutes both these errors, for the Text shows that the beginning and perfection of good works Are all from Divine grace.
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Hence it is that Christ is said to be not only the Author, but Finisher of our faith, Heb. 12.3. Looking unto Jesus the Author and Finisher of our faith:
Hence it is that christ is said to be not only the Author, but Finisher of our faith, Hebrew 12.3. Looking unto jesus the Author and Finisher of our faith:
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4. The Apostle is not content to say make you perfect, but he amplifieth and expresseth himself yet farther, Working in you that which is pleasing in his sight by Jesus Christ.
4. The Apostle is not content to say make you perfect, but he amplifieth and Expresses himself yet farther, Working in you that which is pleasing in his sighed by jesus christ.
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It is Divine grace assists us, not only to resist evil, but also to perform what is good and acceptable in the sight of God, vers. 26, 27. I will put my spirit within you,
It is Divine grace assists us, not only to resist evil, but also to perform what is good and acceptable in the sighed of God, vers. 26, 27. I will put my Spirit within you,
and to will and do what we do will and do. It is God that worketh in us both to will and to do, Phil. 2.13. The thing to be spoken to is this, How grace is said to be sufficient for us, My grace shall be sufficient for thee.
and to will and do what we do will and do. It is God that works in us both to will and to do, Philip 2.13. The thing to be spoken to is this, How grace is said to be sufficient for us, My grace shall be sufficient for thee.
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1. When God promiseth that his grace shall be sufficient for us, his meaning is, that he will not leave his people to themselves, but give them Divine aid, help, succour and assistance in their temptations.
1. When God promises that his grace shall be sufficient for us, his meaning is, that he will not leave his people to themselves, but give them Divine aid, help, succour and assistance in their temptations.
but he will give Divine aid, and help, and assistance of grace to us, so that we shall have grace to help in time of need, that is the expression, Heb. 4. last.
but he will give Divine aid, and help, and assistance of grace to us, so that we shall have grace to help in time of need, that is the expression, Hebrew 4. last.
then is Divine grace said to be sufficient when we have Divine help and assistance given to us in every time of need. It is a sweet and precious promise, Isa. 41.17. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.
then is Divine grace said to be sufficient when we have Divine help and assistance given to us in every time of need. It is a sweet and precious promise, Isaiah 41.17. When the poor and needy seek water, and there is none, and their tongue Faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.
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Here is certainly a promise of Divine grace. Luther saith 〈 ◊ 〉 this promise, He knoweth not whether there be any promise more effectual in the whole Scripture,
Here is Certainly a promise of Divine grace. Luther Says 〈 ◊ 〉 this promise, He Knoweth not whither there be any promise more effectual in the Whole Scripture,
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Here is a promise of Divine grace, and the grace that is here spoken of, is either to be understood of the Doctrine of grace, viz. the Doctrine of the Gospel, or of the Spirit of grace. It seems clearly to be a prophesie concerning the Gontiles, when they shall thirst after the Doctrine of the Gospel,
Here is a promise of Divine grace, and the grace that is Here spoken of, is either to be understood of the Doctrine of grace, viz. the Doctrine of the Gospel, or of the Spirit of grace. It seems clearly to be a prophesy Concerning the Gontiles, when they shall thirst After the Doctrine of the Gospel,
2. When the Lord promiseth his grace shall be sufficient; his meaning is, that he will give suitable and proportionable grace to our temptations and trials.
2. When the Lord promises his grace shall be sufficient; his meaning is, that he will give suitable and proportionable grace to our temptations and trials.
My grace shall be sufficient for thee: the meaning is, According to the nature, quality and greatness of our trials and temptation, so shall our strength be.
My grace shall be sufficient for thee: the meaning is, According to the nature, quality and greatness of our trials and temptation, so shall our strength be.
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We ought to distinguish the temptation into the beginning, and the end, every temptation hath an end as well as a beginning. We see the beginning and progress of a temptation,
We ought to distinguish the temptation into the beginning, and the end, every temptation hath an end as well as a beginning. We see the beginning and progress of a temptation,
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Why then is it said that God will not suffer you to be tempted above that you are able? Are we able to stand under any temptation? No certainly, the least temptation is enough to overset and overbear us,
Why then is it said that God will not suffer you to be tempted above that you Are able? are we able to stand under any temptation? No Certainly, the least temptation is enough to overset and overbear us,
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and if we must pray for grace to help us against temptation, it is a certain sign we have not strength of our selves to deal with any temptation without Divine grace.
and if we must pray for grace to help us against temptation, it is a certain Signen we have not strength of our selves to deal with any temptation without Divine grace.
How then is it said, that God is faithful, who will not suffer you to be tempted above that you are able? The meaning certainly is this, God will not suffer you to be tempted above what his grace will inable you to grapple and deal with the temptation.
How then is it said, that God is faithful, who will not suffer you to be tempted above that you Are able? The meaning Certainly is this, God will not suffer you to be tempted above what his grace will inable you to grapple and deal with the temptation.
God will so moderate, order and qualifie the temptation it self, and he will give such supplies of spiritual strength to you, that you shall be able to stand under it;
God will so moderate, order and qualify the temptation it self, and he will give such supplies of spiritual strength to you, that you shall be able to stand under it;
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I shall proceed no further in the explication at present, but come to a little Use and Application of what hath been already opened of the Doctrine of Divine grace.
I shall proceed no further in the explication At present, but come to a little Use and Application of what hath been already opened of the Doctrine of Divine grace.
The Pelagians of old affirmed that nature and free-will was sufficient of it self as to the acts of obedience without internal grace. And some in our days cry up moral vertue, and count it a great crime for any man to make a difference between grace and moral vertue. But let us consider this Text. We may find enough in this Text to confute all these notions; consider what is said here unto Paul, My grace is sufficient for thee.
The Pelagians of old affirmed that nature and freewill was sufficient of it self as to the acts of Obedience without internal grace. And Some in our days cry up moral virtue, and count it a great crime for any man to make a difference between grace and moral virtue. But let us Consider this Text. We may find enough in this Text to confute all these notions; Consider what is said Here unto Paul, My grace is sufficient for thee.
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Now let us consider, had not Paul as much of nature, as much of the strength of free-will as other men, had he not as much good nature in him as other men? Nay, was not Paul brought to as high a pitch in morality; had he not as much moral vertue in him as other men? He saith of himself, he was brought up a Pharisee; and the Pharisees were the strictest sect among the Jews, insomuch that it was a saying among them,
Now let us Consider, had not Paul as much of nature, as much of the strength of freewill as other men, had he not as much good nature in him as other men? Nay, was not Paul brought to as high a pitch in morality; had he not as much moral virtue in him as other men? He Says of himself, he was brought up a Pharisee; and the Pharisees were the Strictest sect among the jews, insomuch that it was a saying among them,
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Yea, over and above all this, Paul had the habits of supernatural grace, and a great measure of supernatural grace. 1 Tim. 1.14. The grace of our Lord Jesus Christ was exceeding abundant through faith, and love which was in Jesus Christ.
Yea, over and above all this, Paul had the habits of supernatural grace, and a great measure of supernatural grace. 1 Tim. 1.14. The grace of our Lord jesus christ was exceeding abundant through faith, and love which was in jesus christ.
Yet notwithstanding all this, notwithstanding the goodness of Pauls nature, the power of free-will, notwithstanding the height of morality he had attained unto, that he was blameless touching the Law;
Yet notwithstanding all this, notwithstanding the Goodness of Paul's nature, the power of freewill, notwithstanding the height of morality he had attained unto, that he was blameless touching the Law;
What need had Christ to have told Paul, My grace shall be sufficient for thee? He might have spoken to Paul in this language, Look to thy self Paul, thou hast strength enough to repel thy temptations;
What need had christ to have told Paul, My grace shall be sufficient for thee? He might have spoken to Paul in this language, Look to thy self Paul, thou hast strength enough to repel thy temptations;
thou hast the power of nature, the strength of thy freewill, the habits of grace, and these are weapons enough to furnish thee against thy temptations.
thou hast the power of nature, the strength of thy freewill, the habits of grace, and these Are weapons enough to furnish thee against thy temptations.
and what doth this but plainly intimate, that Pauls free-will, the power of nature, nay, the power of habitual grace received, had not been sufficient for him, had not present actual grace assisted him? God doth not promise us that which is in our own power.
and what does this but plainly intimate, that Paul's freewill, the power of nature, nay, the power of habitual grace received, had not been sufficient for him, had not present actual grace assisted him? God does not promise us that which is in our own power.
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Certainly if we have indeed tasted that the Lord is gracious, as the expression is, 1 Pet. 2.3. we shall find such a sweetness in grace, that we never found in any thing else.
Certainly if we have indeed tasted that the Lord is gracious, as the expression is, 1 Pet. 2.3. we shall find such a sweetness in grace, that we never found in any thing Else.
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The 3. Particular is this, Gods grace is said to be sufficient, in that Divine grace shall not be wanting when it is necessary. As God will give out grace suitable to the trials and temptations of his Children;
The 3. Particular is this, God's grace is said to be sufficient, in that Divine grace shall not be wanting when it is necessary. As God will give out grace suitable to the trials and temptations of his Children;
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When Isaac was just ready to be sacrificed, and the knife put to his throat, then did the Lord step in and help. So likewise, Jonah 2.2. I cried by reason of my affliction to the Lord, and he heard me;
When Isaac was just ready to be sacrificed, and the knife put to his throat, then did the Lord step in and help. So likewise, Jonah 2.2. I cried by reason of my affliction to the Lord, and he herd me;
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Now then is Divine grace said to be sufficient, when grace steps in and helps us in the most opportune time, in the very nick, and utmost time of extremity, Psal. 116.3. The sorrows of death compass me, and the pains of Hell gat hold upon me: I found trouble and sorrow.
Now then is Divine grace said to be sufficient, when grace steps in and helps us in the most opportune time, in the very neck, and utmost time of extremity, Psalm 116.3. The sorrows of death compass me, and the pains of Hell got hold upon me: I found trouble and sorrow.
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In the last place, Grace is said to be sufficient, when, as our temptations and trials are continued and lengthned out, so Divine grace is continued and lengthned out.
In the last place, Grace is said to be sufficient, when, as our temptations and trials Are continued and lengthened out, so Divine grace is continued and lengthened out.
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Observe that expression, with the temptation; that expression, with the temptation, seems to intimate thus much clearly, that the temptation may be lengthned out, that it may be continued for a long time.
Observe that expression, with the temptation; that expression, with the temptation, seems to intimate thus much clearly, that the temptation may be lengthened out, that it may be continued for a long time.
there shall be grace with the temptation, that is, grace and temptation shall run parallel; the temptation shall last no longer than Divine grace is continued and lengthned out to us, Rom. 14.4. God is able to make him stand.
there shall be grace with the temptation, that is, grace and temptation shall run parallel; the temptation shall last no longer than Divine grace is continued and lengthened out to us, Rom. 14.4. God is able to make him stand.
The 3. Particular that is to be spoken to in the Doctrine, is this, what that grace is that God affords to his people under their conflicts, trials and temptations.
The 3. Particular that is to be spoken to in the Doctrine, is this, what that grace is that God affords to his people under their conflicts, trials and temptations.
What is this grace that God affords and communicates to the souls of his people when they are under temptations, that I shall open to you in three Propositions briefly.
What is this grace that God affords and communicates to the Souls of his people when they Are under temptations, that I shall open to you in three Propositions briefly.
It is one property of Divine grace to corroborate and strengthen the soul, strengthned with might by his spirit in the inward man, Eph. 3.16. Strengthned with all might according to his glorious power, &c. Col. 1.11. The God of all grace settle, strengthen, and establish you, 1 Pet. 5.10. The God of all grace;
It is one property of Divine grace to corroborate and strengthen the soul, strengthened with might by his Spirit in the inward man, Ephesians 3.16. Strengthened with all might according to his glorious power, etc. Col. 1.11. The God of all grace settle, strengthen, and establish you, 1 Pet. 5.10. The God of all grace;
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It is a memorable passage of Austin, God, saith he, hath provided against the infirmity of mans will by the help of Divine grace, by which it is so acted as not to be turned aside or overcome;
It is a memorable passage of Austin, God, Says he, hath provided against the infirmity of men will by the help of Divine grace, by which it is so acted as not to be turned aside or overcome;
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Adam when in Paradise being left to the freedom of his own will, did not by the strength of his own free-will overcome the first temptation offered to him.
Adam when in Paradise being left to the freedom of his own will, did not by the strength of his own freewill overcome the First temptation offered to him.
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The second Adam, the Lord Jesus Christ, that was assaulted with all manner of temptations, being corroborated and strengthned by Divine grace was overcome by none. So that we may clearly see the power of free-will,
The second Adam, the Lord jesus christ, that was assaulted with all manner of temptations, being corroborated and strengthened by Divine grace was overcome by none. So that we may clearly see the power of freewill,
We are exceeding apt to faintings and despondencies under our conflicts, Heb. 12.3. Consider him that indured such contradiction of sinners against himself, lest ye be weary and faint in your minds.
We Are exceeding apt to faintings and Despondencies under our conflicts, Hebrew 12.3. Consider him that endured such contradiction of Sinners against himself, lest you be weary and faint in your minds.
Long afflictions, long exercises and temptations do dispose us to fainting and despondencie, (and experienced souls, souls trained up under conflicts, know this to be true) yea not only so,
Long afflictions, long exercises and temptations do dispose us to fainting and despondency, (and experienced Souls, Souls trained up under conflicts, know this to be true) yea not only so,
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A sad instance of this we have in very holy men, in Job and in the Prophet Jeremiah, though they bore their afflictions a long time, with a great deal of patience and calmness,
A sad instance of this we have in very holy men, in Job and in the Prophet Jeremiah, though they boar their afflictions a long time, with a great deal of patience and calmness,
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yet having been under their afflictions for some time, they brake forth into intemperate speeches and sore sits of impatience. And both the one and the other of them was found cursing the day of their birth;
yet having been under their afflictions for Some time, they brake forth into intemperate Speeches and soar sits of impatience. And both the one and the other of them was found cursing the day of their birth;
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Now Divine grace so far as it is given to us keeps us from these despondencies, that we be not tired out with the length of our temptations, Isa. 41.10.
Now Divine grace so Far as it is given to us keeps us from these Despondencies, that we be not tired out with the length of our temptations, Isaiah 41.10.
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God upholds his people under their temptations by Divine grace, so as to keep them from fainting under them, Psal. 27.13. I had fainted unless I had believed to see the goodness of the Lord in the Land of the living.
God upholds his people under their temptations by Divine grace, so as to keep them from fainting under them, Psalm 27.13. I had fainted unless I had believed to see the Goodness of the Lord in the Land of the living.
And thus Divine grace helps the Saints and keeps them from fainting, by keeping alive faith and hope in them, that things shall go well with them at last.
And thus Divine grace helps the Saints and keeps them from fainting, by keeping alive faith and hope in them, that things shall go well with them At last.
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But you will say, doth not experience tell us to the contrary? Do not we see many of the Saints of God lamentably foiled and worsted by temptations? Was not Sampson, and David, and Peter overcome and foiled by their temptations? How then is it that Divine grace is victorious in the Saints,
But you will say, does not experience tell us to the contrary? Do not we see many of the Saints of God lamentably foiled and worsted by temptations? Was not Sampson, and David, and Peter overcome and foiled by their temptations? How then is it that Divine grace is victorious in the Saints,
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and that appears from hence, that he is put upon record for one of the Worthies of God and eminent in faith, Heb. 11. And so Peter and David, though they were foiled by temptation,
and that appears from hence, that he is put upon record for one of the Worthies of God and eminent in faith, Hebrew 11. And so Peter and David, though they were foiled by temptation,
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yet they were recovered from their falls by the power of Divine grace. Davids repentance, and Peters repentance were as eminent as their falls had been.
yet they were recovered from their falls by the power of Divine grace. Davids Repentance, and Peter's Repentance were as eminent as their falls had been.
And the fall of the incestuous person in the Church of Corinth, together with the defilement that came on the Church by reason of it, was followed by such an after-work of repentance, both by the person himself and the whole Church,
And the fallen of the incestuous person in the Church of Corinth, together with the defilement that Come on the Church by reason of it, was followed by such an after-work of Repentance, both by the person himself and the Whole Church,
1. The victoriousness of Divine grace appears in this, in inabling the Saints to persevere in the spiritual conflict, 1 Tim. 6.12. Fight the good fight of Faith;
1. The victoriousness of Divine grace appears in this, in enabling the Saints to persevere in the spiritual conflict, 1 Tim. 6.12. Fight the good fight of Faith;
Hence is that of the Apostle Paul, I have fought a good fight, I have finished my course, I have kept the faith, &c. Paul continued fighting to the last,
Hence is that of the Apostle Paul, I have fought a good fight, I have finished my course, I have kept the faith, etc. Paul continued fighting to the last,
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2. The victoriousness of Divine grace appears in this, in inabling the Saints to persevere in a way of faith and obedience to the end, Rev. 2.7. Be thou faithful to the death.
2. The victoriousness of Divine grace appears in this, in enabling the Saints to persevere in a Way of faith and Obedience to the end, Rev. 2.7. Be thou faithful to the death.
They could not be so, did not Divine grace help them. Rom. 2.7. To them who by patient continuance in well-doing, &c. observe the expression, by patient continuance in well-doing.
They could not be so, did not Divine grace help them. Rom. 2.7. To them who by patient Continuance in welldoing, etc. observe the expression, by patient Continuance in welldoing.
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The Saints victoriousness appears in this, in their patient continuance in well-doing. Now it is Divine grace that inables them unto this, Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me.
The Saints victoriousness appears in this, in their patient Continuance in welldoing. Now it is Divine grace that inables them unto this, Jer. 32.40. I will put my Fear in their hearts, that they shall not depart from me.
What is the meaning of that? that is, saith Austin, Such and so great shall that fear of mine be that I will put into their hearts, that they shall perseveringly adhere to me.
What is the meaning of that? that is, Says Austin, Such and so great shall that Fear of mine be that I will put into their hearts, that they shall perseveringly adhere to me.
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Why is it that praying souls shall have a fufficiency of grace to carry them through their conflicts and temptations. I shall touch at the Reasons very briefly.
Why is it that praying Souls shall have a fufficiency of grace to carry them through their conflicts and temptations. I shall touch At the Reasons very briefly.
The prayer of the upright is his delight, Prov. 15.8. 2. Reason, As God loves the prayers of his people, why, so he will be sure to answer their prayers one way or other, Matth. 7.8. Every one that asketh receiveth, whosoever seeketh findeth, and to him that knocketh it shall be opened.
The prayer of the upright is his delight, Curae 15.8. 2. Reason, As God loves the Prayers of his people, why, so he will be sure to answer their Prayers one Way or other, Matthew 7.8. Every one that asks receives, whosoever seeks finds, and to him that knocketh it shall be opened.
3. Reason is, As God delights in the prayers of his people, so he delights in no prayers more than in those that are made for Divine grace, Matth. 5.6. Blessed are they which do hunger and thirst after righteousness.
3. Reason is, As God delights in the Prayers of his people, so he delights in no Prayers more than in those that Are made for Divine grace, Matthew 5.6. Blessed Are they which do hunger and thirst After righteousness.
after spiritual and Divine grace, they shall be satisfied, Luke 11.13. If ye being evil know how to give good things to your children, how much more shall your heavenly Father give the holy Spirit to them that ask him? If his people ask grace and the spirit from him, this is the most pleasing request, and this request shall be sure to speed, Isa. 41.17. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Jacob will not forsake them. What is the water there spoken of? Certainly it is Divine grace.
After spiritual and Divine grace, they shall be satisfied, Lycia 11.13. If you being evil know how to give good things to your children, how much more shall your heavenly Father give the holy Spirit to them that ask him? If his people ask grace and the Spirit from him, this is the most pleasing request, and this request shall be sure to speed, Isaiah 41.17. When the poor and needy seek water, and there is none, and their tongue Faileth for thirst, I the Lord will hear them, I the God of Jacob will not forsake them. What is the water there spoken of? Certainly it is Divine grace.
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When they seek water, that is, when they seek Divine grace and the influences of the spirit, I the Lord will hear them, I the God of Jacob will not forsake them. God is not wont to deny the prayers of his people when they ask Divine grace of him, God resisteth the proud, but he giveth grace to the humble, 1 Pet. 5.5. God is most delighted to give grace, and he is most pleased when his people ask grace.
When they seek water, that is, when they seek Divine grace and the influences of the Spirit, I the Lord will hear them, I the God of Jacob will not forsake them. God is not wont to deny the Prayers of his people when they ask Divine grace of him, God Resisteth the proud, but he gives grace to the humble, 1 Pet. 5.5. God is most delighted to give grace, and he is most pleased when his people ask grace.
for the preparations of the heart are from God. 2. God having given us that grace to will and desire grace, he crowns his own grace in us, he crowns that grace with success.
for the preparations of the heart Are from God. 2. God having given us that grace to will and desire grace, he crowns his own grace in us, he crowns that grace with success.
He works in us to will, and to do, of his good pleasure, Phil. 2.13. Lastly, The end why God brings us under conflicts and temptations, it is, that his grace might be seen in helping of us.
He works in us to will, and to do, of his good pleasure, Philip 2.13. Lastly, The end why God brings us under conflicts and temptations, it is, that his grace might be seen in helping of us.
Now if God should withhold his grace when they need it and cry to him for it, God should lose the honour of his own grace which he delights to magnifie and illustrate.
Now if God should withhold his grace when they need it and cry to him for it, God should loose the honour of his own grace which he delights to magnify and illustrate.
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The first Use may be by way of Information. This point may inform us, that mans free-will is not sufficient of it self, without Divine grace, to resist temptation,
The First Use may be by Way of Information. This point may inform us, that men freewill is not sufficient of it self, without Divine grace, to resist temptation,
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This inference doth naturally arise from the Doctrine, If Paul had had a sufficiency of himself to have grappled with his temptations, God needed not have promised his grace to him.
This Inference does naturally arise from the Doctrine, If Paul had had a sufficiency of himself to have grappled with his temptations, God needed not have promised his grace to him.
if our Freewill were sufficient of it self, without Gods grace to carry us through our temptations? This Idol of Free-will forged by proud nature, which would fain retain that excellency, which man was only possest of before his fall, is that which hath been adored in the world all along.
if our Freewill were sufficient of it self, without God's grace to carry us through our temptations? This Idol of Freewill forged by proud nature, which would fain retain that excellency, which man was only possessed of before his fallen, is that which hath been adored in the world all along.
The Semipelagians held that free-will was wounded indeed and maimed, but then it was not wholly corrupt, and therefore they attributed mans conversion partly to grace,
The Semipelagians held that freewill was wounded indeed and maimed, but then it was not wholly corrupt, and Therefore they attributed men conversion partly to grace,
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and partly between mans will. The Papists in the Council of Trent condemn this as a great error of the Protestants, that they hold that after the fall of Adam free-will is lost.
and partly between men will. The Papists in the Council of Trent condemn this as a great error of the Protestants, that they hold that After the fallen of Adam freewill is lost.
Neither do the Prostestants affirm, that the will hath lost its liberty in civil, natural and political matters; (although we must suppose, that even in these things the Divine Providence, that governs all other things, hath a supremacy over the will of man,
Neither do the Prostestants affirm, that the will hath lost its liberty in civil, natural and political matters; (although we must suppose, that even in these things the Divine Providence, that governs all other things, hath a supremacy over the will of man,
and governs it in such away as is consistent with the liberty of the will.) But that which the Protestants affirm is this, that since the fall of Adam the will hath lost its liberty to that which is spiritually good.
and governs it in such away as is consistent with the liberty of the will.) But that which the Protestants affirm is this, that since the fallen of Adam the will hath lost its liberty to that which is spiritually good.
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The will retains its liberty to sin still, it freely, yet necessarily wills sin, but it cannot will good, and to this agreeth the Doctrine of Austin, Free-will is sufficient as to evil,
The will retains its liberty to sin still, it freely, yet necessarily wills since, but it cannot will good, and to this agreeth the Doctrine of Austin, Freewill is sufficient as to evil,
Nay, we are so far from having a sufficiency of our selves to have a good thought, that Every thought and imagination of mans heart by nature is evil, only evil, and continually evil, Gen. 6.5. Evil thoughts do naturally proceed from us.
Nay, we Are so Far from having a sufficiency of our selves to have a good Thought, that Every Thought and imagination of men heart by nature is evil, only evil, and continually evil, Gen. 6.5. Evil thoughts do naturally proceed from us.
but to be exceeding humble in our selves, and to think meanly of our selves? It is a great saying of Calvin, The Foundation of our Religion is humility. Truly that Religion that exalts self, will not be found to be a good Religion in the conclusion.
but to be exceeding humble in our selves, and to think meanly of our selves? It is a great saying of calvin, The Foundation of our Religion is humility. Truly that Religion that exalts self, will not be found to be a good Religion in the conclusion.
In the second place, this shews us the excellency of Divine grace. When the Lord would give the best thing to Paul that he could give him, what is it that he doth promise to him? He promises grace to him, My grace shall be sufficient for thee.
In the second place, this shows us the excellency of Divine grace. When the Lord would give the best thing to Paul that he could give him, what is it that he does promise to him? He promises grace to him, My grace shall be sufficient for thee.
but he gives him that which is far better, he gives him Divine grace, he saith, My grace shall be sufficient for thee, this shews us the excellency of Divine grace.
but he gives him that which is Far better, he gives him Divine grace, he Says, My grace shall be sufficient for thee, this shows us the excellency of Divine grace.
O that we knew the excellency and sweetness of Divine grace! Fain would I, if I were able, set before you a little the excellency and sweetness of Divine grace, to make my own soul and yours more in love with it.
O that we knew the excellency and sweetness of Divine grace! Fain would I, if I were able, Set before you a little the excellency and sweetness of Divine grace, to make my own soul and yours more in love with it.
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If we be in prosperity, grace will make us spiritual in the use of all our comforts, grace will shew us God in every comfort, grace will cause us to find out God in every thing that we injoy,
If we be in Prosperity, grace will make us spiritual in the use of all our comforts, grace will show us God in every Comfort, grace will cause us to find out God in every thing that we enjoy,
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So likewise, if we be in adversity and afflictions, grace will quiet the soul under afflictions, grace will cause a man to rest in the divine wisdom and will; grace will cause a man to be content to be without the things another hath,
So likewise, if we be in adversity and afflictions, grace will quiet the soul under afflictions, grace will cause a man to rest in the divine Wisdom and will; grace will cause a man to be content to be without the things Another hath,
Truly, we need not be much concerned what our outward condition is, but our great concernment is to pray that we may have Divine grace to act us in every condition.
Truly, we need not be much concerned what our outward condition is, but our great concernment is to pray that we may have Divine grace to act us in every condition.
If we can feel and experiment the energy and operation of Divine grace, that will carry us through every condition to the glory of God and our own comfort.
If we can feel and experiment the energy and operation of Divine grace, that will carry us through every condition to the glory of God and our own Comfort.
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Oh let us pray for a sufficiency of Divine grace, and then whatever our troubles, trials and calamities may be, Divine grace will carry us through them all.
O let us pray for a sufficiency of Divine grace, and then whatever our Troubles, trials and calamities may be, Divine grace will carry us through them all.
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I shall add no more at present, but in another discourse I shall inlarge farther on this subject, to shew the excellency and sweetness of Divine grace.
I shall add no more At present, but in Another discourse I shall enlarge farther on this Subject, to show the excellency and sweetness of Divine grace.
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I Come in the next place to an Use of Admonition. This should admonish us to take heed of trusting in our selves, or presuming in our own strength. If we need Divine grace to carry us through our conflicts and temptations,
I Come in the next place to an Use of Admonition. This should admonish us to take heed of trusting in our selves, or presuming in our own strength. If we need Divine grace to carry us through our conflicts and temptations,
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Peter presumed on his own strength, but how soon was he foiled? We think we can do great things before we come to the trial, but when a temptation comes,
Peter presumed on his own strength, but how soon was he foiled? We think we can do great things before we come to the trial, but when a temptation comes,
It is a notable passage I have read of one of the Antients. It is a speech of Ambrose, We often speak, saith he, of contemning this world, and of having nothing to do with it;
It is a notable passage I have read of one of the Ancients. It is a speech of Ambrose, We often speak, Says he, of contemning this world, and of having nothing to do with it;
How often doth sad experience evidence this to be true? Oh that every one of us would dive into our own hearts, will not our own experience tell us, that this is too true? How often do our own thoughts, our own passions, and affections hurry us contrary to the deliberate purpose of our will? We resolve it may be against such and such a sin,
How often does sad experience evidence this to be true? O that every one of us would dive into our own hearts, will not our own experience tell us, that this is too true? How often do our own thoughts, our own passion, and affections hurry us contrary to the deliberate purpose of our will? We resolve it may be against such and such a since,
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We shall now reassume what we touched on more briefly before, and discourse a little more largely concerning the excellency of Divine grace, My grace shall be sufficient for thee.
We shall now reassume what we touched on more briefly before, and discourse a little more largely Concerning the excellency of Divine grace, My grace shall be sufficient for thee.
God doth not promise to take away the temptation from him, though Paul had prayed for that, for this thing I besought the Lord thrice that it might depart from me.
God does not promise to take away the temptation from him, though Paul had prayed for that, for this thing I besought the Lord thrice that it might depart from me.
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This shews us the excellency of Divine grace. My design is upon this occasion to speak something of the excellency of grace. This I am sensible is a noble subject in it self,
This shows us the excellency of Divine grace. My Design is upon this occasion to speak something of the excellency of grace. This I am sensible is a noble Subject in it self,
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The whole course of nature is preserved by the general influx of Divine providence. It is a contradiction to suppose such a creature as is independent upon God the first cause, either as to its being or operation. But now although the whole course of nature be thus preserved by the general providence of God,
The Whole course of nature is preserved by the general influx of Divine providence. It is a contradiction to suppose such a creature as is independent upon God the First cause, either as to its being or operation. But now although the Whole course of nature be thus preserved by the general providence of God,
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yet grace is someting that is altioris ordinis, as the Schools speak, of a higher order, something that doth excedere ordinem naturae, exceed the order of nature.
yet grace is something that is altioris Order, as the Schools speak, of a higher order, something that does excedere ordinem naturae, exceed the order of nature.
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Grace elevates the soul to such actions as are above nature, and to those ends that are supernatural. Grace is that power or impress that is left upon the soul, whereby the soul is carried forth to supernatural acts.
Grace elevates the soul to such actions as Are above nature, and to those ends that Are supernatural. Grace is that power or Impress that is left upon the soul, whereby the soul is carried forth to supernatural acts.
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But now there are some acts which are above the sphere of nature, as to believe God upon his word, to love God above all things, to refer a mans self and all his actions to the glory of God as his last end;
But now there Are Some acts which Are above the sphere of nature, as to believe God upon his word, to love God above all things, to refer a men self and all his actions to the glory of God as his last end;
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So that if we would be superior to all temptations, we must be sure to subject our selves to that grace that raigns in the second Adam. All those habitual gifts that the first Adam was endowed with, did not make him superior to one temptation,
So that if we would be superior to all temptations, we must be sure to Subject our selves to that grace that raigns in the second Adam. All those habitual Gifts that the First Adam was endowed with, did not make him superior to one temptation,
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though Adam in innocency was possessed of the image of God, yet all those habitual gifts that were in the first Adam did not make him superiour to one temptation.
though Adam in innocency was possessed of the image of God, yet all those habitual Gifts that were in the First Adam did not make him superior to one temptation.
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and whereas without divine grace, every act of obedience would not only be hard but impossible, by the presence and assistance of Divine grace, the acts of obedience are made facile and easie. The moral Philosophers say of habits, that they do facilitate the Power to act,
and whereas without divine grace, every act of Obedience would not only be hard but impossible, by the presence and assistance of Divine grace, the acts of Obedience Are made facile and easy. The moral Philosophers say of habits, that they do facilitate the Power to act,
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his commandments are not grievous, 1 John 5.3. The reason why holy duties seem hard and difficult to us, and the reason why we do not know how to wade through them, it is because we have no more experience of Divine grace.
his Commandments Are not grievous, 1 John 5.3. The reason why holy duties seem hard and difficult to us, and the reason why we do not know how to wade through them, it is Because we have no more experience of Divine grace.
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The assistance of Divine grace renders duties that seem very hard and difficult in themselves, to be very facile and easie, Psal. 119.32. I will run the way of thy commandments, when thou shalt enlarge my heart.
The assistance of Divine grace renders duties that seem very hard and difficult in themselves, to be very facile and easy, Psalm 119.32. I will run the Way of thy Commandments, when thou shalt enlarge my heart.
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Believers, that are in Christ, that have the habits of grace, cannot perform any act of obedience without actual grace and present influence from Christ.
Believers, that Are in christ, that have the habits of grace, cannot perform any act of Obedience without actual grace and present influence from christ.
so we are beholding to Divine grace for every new act of race we put forth, For it is God that works in us both to will and to do, Phil. 2.13. 5. It is by the help of Divine grace, that we mortisie corruption, and repress the nutions of sin that are within us. Rom. 8.13. If ye by the spirit mortifie the deeds of the flesh.
so we Are beholding to Divine grace for every new act of raze we put forth, For it is God that works in us both to will and to do, Philip 2.13. 5. It is by the help of Divine grace, that we mortify corruption, and repress the nutions of since that Are within us. Rom. 8.13. If you by the Spirit mortify the Deeds of the Flesh.
Oh, but though Mortification is a duty incumbent upon us, yet it is by the help of the Spirit and the assistance of Divine grace that we perform this duty.
O, but though Mortification is a duty incumbent upon us, yet it is by the help of the Spirit and the assistance of Divine grace that we perform this duty.
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Certain it is, saith Austin, that we do what we do, but it is as certain that it is God that enables us to do what we do, by affording most effectual strength to the will.
Certain it is, Says Austin, that we do what we do, but it is as certain that it is God that enables us to do what we do, by affording most effectual strength to the will.
therefore if we are kept from the like falls, wherewith others are overtaken, let us not be high-minded but fear, let us remember that it is by grace that we stand.
Therefore if we Are kept from the like falls, wherewith Others Are overtaken, let us not be High-minded but Fear, let us Remember that it is by grace that we stand.
For though corruption cannot not reign in a godly man as it doth in a wicked man, (it is inconsistent with grace for sin to reign in any that have grace) yet it may rage in him for a time,
For though corruption cannot not Reign in a godly man as it does in a wicked man, (it is inconsistent with grace for since to Reign in any that have grace) yet it may rage in him for a time,
Oh, but how very sad and bitter is it where God permits and suffers corruption thus to tumultuate and rage in us? Truly till Divine grace do recover us, corruption will have its raging fits.
O, but how very sad and bitter is it where God permits and suffers corruption thus to tumultuate and rage in us? Truly till Divine grace do recover us, corruption will have its raging fits.
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They do not feel that fervency in prayer, that liveliness in holy duties, that activity for God, those meltíngs in their affections as sometimes they have found.
They do not feel that fervency in prayer, that liveliness in holy duties, that activity for God, those meltíngs in their affections as sometime they have found.
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Oftentimes there is great listlesness to holy duties, much coldness and deadness in their hearts, much streightness in their affections in their performance of holy duties.
Oftentimes there is great listlessness to holy duties, much coldness and deadness in their hearts, much straightness in their affections in their performance of holy duties.
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David prays in Psal. 119. Uphold me that I may live, that was an argument that he was sensible that his spiritual life was greatly decayed, that he was grown dead,
David prays in Psalm 119. Uphold me that I may live, that was an argument that he was sensible that his spiritual life was greatly decayed, that he was grown dead,
These are ordinarily the causes of those deadnesses that fall upon the Saints. Now when the Saints fall under these deadnesses, it is Divine grace must quicken them;
These Are ordinarily the Causes of those deadnesses that fallen upon the Saints. Now when the Saints fallen under these deadnesses, it is Divine grace must quicken them;
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they cannot raise themselves from under these deadnesses, they cannot get from under them. We may think to rise and shake our selves, and do as at other times;
they cannot raise themselves from under these deadnesses, they cannot get from under them. We may think to rise and shake our selves, and do as At other times;
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Draw me, saith the Church, and then we will run after thee, Cant. 1.4. 8. The excellency of divine grace appears in this, that it elevates a man above the world. What is it that makes some of the Saints to contemn the world when others do so much admire it? it is the the power of Divine grace that elevates and raiseth their hearts above the world.
Draw me, Says the Church, and then we will run After thee, Cant 1.4. 8. The excellency of divine grace appears in this, that it elevates a man above the world. What is it that makes Some of the Saints to contemn the world when Others do so much admire it? it is the the power of Divine grace that elevates and Raiseth their hearts above the world.
Grace shews a man something higher than the world, and causeth a man to look down upon the world with a holy disdain and contempt, as a thing that is much beneath him, Gal. 6.14. I am crucified to the world, saith the Apostle, and we look not to the things that are seen, 2 Cor. 4.18. Grace carries up the soul above temporal things. Grace causeth a man to look upon the things of this world as mean and of short continuance.
Grace shows a man something higher than the world, and Causes a man to look down upon the world with a holy disdain and contempt, as a thing that is much beneath him, Gal. 6.14. I am Crucified to the world, Says the Apostle, and we look not to the things that Are seen, 2 Cor. 4.18. Grace carries up the soul above temporal things. Grace Causes a man to look upon the things of this world as mean and of short Continuance.
but now a man that is acted by Divine grace doth not so, he hath no such admiring thoughts of it, he doth not apprehend so much good, so much excellency in it,
but now a man that is acted by Divine grace does not so, he hath not such admiring thoughts of it, he does not apprehend so much good, so much excellency in it,
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and strengthens it to bear up with patience under it, 1 Col. 7. Strengthned unto all patience. It is Divine grace that strengthens us to bear afflictions with patience, we should sink and succumb, and despond, did not Divine grace strengthen us to bear up under affliction, Isa. 40. last.
and strengthens it to bear up with patience under it, 1 Col. 7. Strengthened unto all patience. It is Divine grace that strengthens us to bear afflictions with patience, we should sink and succumb, and despond, did not Divine grace strengthen us to bear up under affliction, Isaiah 40. last.
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Job had one affliction come upon the neck of another, and yet he faith, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord.
Job had one affliction come upon the neck of Another, and yet he faith, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord.
Indeed when he was left to himself, then he cursed the day of his birth, but as long as Divine grace was with him he bare one affliction after another.
Indeed when he was left to himself, then he cursed the day of his birth, but as long as Divine grace was with him he bore one affliction After Another.
but when Divine grace is present with us, then we can lie down sweetly under the hand of God and acquiesce in his wisdom and will, believing that every thing that comes upon us is best for us,
but when Divine grace is present with us, then we can lie down sweetly under the hand of God and acquiesce in his Wisdom and will, believing that every thing that comes upon us is best for us,
Divine grace will teach us to think honourably of all the works and providences of God, of all that he doth abroad in the world, The Lord is righteous in all his ways,
Divine grace will teach us to think honourably of all the works and providences of God, of all that he does abroad in the world, The Lord is righteous in all his ways,
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A man that is acted by carnal reason and fleshly wisdom, is offended and displeased with the works of God that do not suit with his reason, and agree with his apprehension.
A man that is acted by carnal reason and fleshly Wisdom, is offended and displeased with the works of God that do not suit with his reason, and agree with his apprehension.
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Divine grace will teach a man to allow that prerogative to God, as to know how to carry things beyond the line of humane understanding. Grace will teach a man to allow God that wisdom,
Divine grace will teach a man to allow that prerogative to God, as to know how to carry things beyond the line of humane understanding. Grace will teach a man to allow God that Wisdom,
as to be able to see the reason of things that we do not see the reason of, Job 12.23. He increaseth the nations and destroyeth them, he inlargeth the nations and streightneth them again.
as to be able to see the reason of things that we do not see the reason of, Job 12.23. He increases the Nations and Destroyeth them, he enlargeth the Nations and straighteneth them again.
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We receiving (saith the Apostle) a Kingdom which cannot be moved, and what is that Kingdom that cannot be shaken? Truly the Kingdom of Christ in the hearts of men.
We receiving (Says the Apostle) a Kingdom which cannot be moved, and what is that Kingdom that cannot be shaken? Truly the Kingdom of christ in the hearts of men.
The visible Kingdom of Christ may meet with visible stops and interruptions, that is to say, the Gospel that was preached in some places may be removed and taken from those places where it was preached, the Ordinances may be removed from one place and carried to another, this I call the visible Kingdom of Christ, this I say may meet with visible stops and interruptions,
The visible Kingdom of christ may meet with visible stops and interruptions, that is to say, the Gospel that was preached in Some places may be removed and taken from those places where it was preached, the Ordinances may be removed from one place and carried to Another, this I call the visible Kingdom of christ, this I say may meet with visible stops and interruptions,
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yet this we may say concerning this visible Kingdom of Christ, that look what the visible Kingdom of Christ loseth in one time and in one place, it shall certainly gain at another time and in another place.
yet this we may say Concerning this visible Kingdom of christ, that look what the visible Kingdom of christ loses in one time and in one place, it shall Certainly gain At Another time and in Another place.
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But though the visible Kingdom of Christ may meet with some stops and interruptions, yet the spiritual Kingdom of Christ that is set up in the souls of men abides constant in the midst of all outward shakings.
But though the visible Kingdom of christ may meet with Some stops and interruptions, yet the spiritual Kingdom of christ that is Set up in the Souls of men abides constant in the midst of all outward shakings.
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Pardon of sin is still the same, the love and favour of God is still the same, Salvation is still the same and we may live in the hope and comfort of these things in the midst of all the changes, vicissitudes and revolutions that come upon the world.
Pardon of since is still the same, the love and favour of God is still the same, Salvation is still the same and we may live in the hope and Comfort of these things in the midst of all the changes, vicissitudes and revolutions that come upon the world.
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And let me be bold to say, it will never be well with us till we are brought to this, to resolve all our happiness into the salvation of our souls at last, I say till we do this we shall never be at rest, 1 Pet. 1.10. Receiving the end of your hope, the Salvation of your soul.
And let me be bold to say, it will never be well with us till we Are brought to this, to resolve all our happiness into the salvation of our Souls At last, I say till we do this we shall never be At rest, 1 Pet. 1.10. Receiving the end of your hope, the Salvation of your soul.
Until the thoughts of salvation preponderate the sufferings of this life, till we are able in some measure to relieve our selves with this one thought, whatever my afflictions are, I hope I shall be saved at last, salvation is mine and I hope I shall live with God for ever, it will never be well with us,
Until the thoughts of salvation preponderate the sufferings of this life, till we Are able in Some measure to relieve our selves with this one Thought, whatever my afflictions Are, I hope I shall be saved At last, salvation is mine and I hope I shall live with God for ever, it will never be well with us,
THere are several other particulars that discover to us the excellency of Divine grace, and you must carry this all along with you, that I am not now speaking of that which Divines call habitual grace, but I am speaking of the excellency of the influence of Divine grace, or that which is commonly called actual grace.
THere Are several other particulars that discover to us the excellency of Divine grace, and you must carry this all along with you, that I am not now speaking of that which Divines call habitual grace, but I am speaking of the excellency of the influence of Divine grace, or that which is commonly called actual grace.
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The 1. Particular is this, It is by the help of Divine grace that we come to apprehend the reality, the nature, the beauty and excellency of spiritual things.
The 1. Particular is this, It is by the help of Divine grace that we come to apprehend the reality, the nature, the beauty and excellency of spiritual things.
1. It is grace that helps us to apprehend the reality of spiritual things. Carnal men that are destitute of Divine grace, hear of the things of God, but they are only general notions, swimming in their brain.
1. It is grace that helps us to apprehend the reality of spiritual things. Carnal men that Are destitute of Divine grace, hear of the things of God, but they Are only general notions, swimming in their brain.
Now here is one discovery of the excellency of Divine grace. Divine grace discovers to the soul the reality of spiritual things, it causeth a man to apprehend what is spoken concerning God to be real, it causeth a man to apprehend that Heaven and the glory of it is a real thing, and that the excellency of Christ is a real thing, Heb. 11.1. Faith is the evidence of things not seen.
Now Here is one discovery of the excellency of Divine grace. Divine grace discovers to the soul the reality of spiritual things, it Causes a man to apprehend what is spoken Concerning God to be real, it Causes a man to apprehend that Heaven and the glory of it is a real thing, and that the excellency of christ is a real thing, Hebrew 11.1. Faith is the evidence of things not seen.
Those things that are dark, obscure and uncertain to carnal men, that have no grace, these things appear with clearness and evidence to a man that hath Divine grace.
Those things that Are dark, Obscure and uncertain to carnal men, that have no grace, these things appear with clearness and evidence to a man that hath Divine grace.
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It is said of the antient Saints, that, They were perswaded of the promises, Heb. 11.13. That is, they were fully perswaded of the verity, truth, and certainty of the promises.
It is said of the ancient Saints, that, They were persuaded of the promises, Hebrew 11.13. That is, they were Fully persuaded of the verity, truth, and certainty of the promises.
because as the Apostle saith, they are spiritually discerned. Now men that have no grace, they are destitute of this light, whereby they should apprehend spiritual things. But now Divine grace, that gives a spiritual apprehension of spiritual things.
Because as the Apostle Says, they Are spiritually discerned. Now men that have no grace, they Are destitute of this Light, whereby they should apprehend spiritual things. But now Divine grace, that gives a spiritual apprehension of spiritual things.
as the Apostle speaks concerning the Law, Heb. 10.1. That the Law had a shadow of things to come, but it had not the very image of the things themselves.
as the Apostle speaks Concerning the Law, Hebrew 10.1. That the Law had a shadow of things to come, but it had not the very image of the things themselves.
So we may say a carnal man, a man that is not illuminated by the light of Divine grace, such a man may have a shadow of the knowledge of things in his mind, he may have the form of knowledge in his mind,
So we may say a carnal man, a man that is not illuminated by the Light of Divine grace, such a man may have a shadow of the knowledge of things in his mind, he may have the from of knowledge in his mind,
As Divine grace helps a man to understand the reality and nature of spiritual things, so it causeth a man to apprehend the excellency of spiritual things, 1 Cor. 2.6. We speak wisdom among them that are perfect.
As Divine grace helps a man to understand the reality and nature of spiritual things, so it Causes a man to apprehend the excellency of spiritual things, 1 Cor. 2.6. We speak Wisdom among them that Are perfect.
But he means comparatively perfect, We speak wisdom among them that are perfect, that is, such as are perfect in comparison of other men, We speak wisdom to them that are perfect, that is,
But he means comparatively perfect, We speak Wisdom among them that Are perfect, that is, such as Are perfect in comparison of other men, We speak Wisdom to them that Are perfect, that is,
The conjunction of the two natures in the person of Christ, and the mysterie of Divine grace in carrying on the work of our Salvation by Christ in both his natures, this is the greatest wisdom to an enlightned soul.
The conjunction of the two nature's in the person of christ, and the mystery of Divine grace in carrying on the work of our Salvation by christ in both his nature's, this is the greatest Wisdom to an enlightened soul.
We speak wisdom to them that are perfect, this is the wisdom the Apostle speaks of, viz. The mysterie of Christ, the mysterie of our salvation carried on by Christ, this is the highest wisdom to an enlightned soul.
We speak Wisdom to them that Are perfect, this is the Wisdom the Apostle speaks of, viz. The mystery of christ, the mystery of our salvation carried on by christ, this is the highest Wisdom to an enlightened soul.
An enlightned soul seeth the worth of pardon of sin, the worth of Gods favour, the beauty of holiness, the preciousness of the promises; whereas other men see no great excellency in these things.
an enlightened soul sees the worth of pardon of since, the worth of God's favour, the beauty of holiness, the preciousness of the promises; whereas other men see no great excellency in these things.
But God hath revealed them to us by the spirit, 1 Cor. 2.9, 10. The Spirit of God reveals the excellency of those things to the children of God, that other men see no excellency in.
But God hath revealed them to us by the Spirit, 1 Cor. 2.9, 10. The Spirit of God reveals the excellency of those things to the children of God, that other men see no excellency in.
unto the participation of the Divine good. Nature sticks in natural good, nature rests in natural things, but grace carries up the soul to a supernatural good, grace carries up the soul above all created things unto God himself.
unto the participation of the Divine good. Nature sticks in natural good, nature rests in natural things, but grace carries up the soul to a supernatural good, grace carries up the soul above all created things unto God himself.
Without Divine grace we can rise no higher than the creature. Every natural man seeks his happiness in the creatrue, sticks there, and riseth no higher.
Without Divine grace we can rise no higher than the creature. Every natural man seeks his happiness in the creatrue, sticks there, and Riseth no higher.
But this is the excellency of grace, that it elevates and advanceth the soul to God himself, To thee O Lord do I lift up my soul, Psal. 25.1. Grace raiseth up the soul above created things unto God.
But this is the excellency of grace, that it elevates and Advanceth the soul to God himself, To thee Oh Lord do I lift up my soul, Psalm 25.1. Grace Raiseth up the soul above created things unto God.
Grace carries us above the sphere of nature. By the power of Divine grace it is that we come to know God, to love him, to converse with him, and this is life eternal to know the only true God.
Grace carries us above the sphere of nature. By the power of Divine grace it is that we come to know God, to love him, to converse with him, and this is life Eternal to know the only true God.
We may eat, and drink, and walk up and down in the world, but this is not eternal life, these are the actions of a natural life which must have an end:
We may eat, and drink, and walk up and down in the world, but this is not Eternal life, these Are the actions of a natural life which must have an end:
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I dare appeal to the experience of holy souls, whether ever they found any thing so sweet to them in this world as Divine grace, and the actings of it in their souls.
I Dare appeal to the experience of holy Souls, whither ever they found any thing so sweet to them in this world as Divine grace, and the actings of it in their Souls.
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1. Consider, That Divine grace carrying up the soul to God, as it doth, it carries it up to the highest object. Grace causeth the soul to transcend and go beyond the sphere of all created things and to fix in God alone.
1. Consider, That Divine grace carrying up the soul to God, as it does, it carries it up to the highest Object. Grace Causes the soul to transcend and go beyond the sphere of all created things and to fix in God alone.
Now when the soul by the power of Divine grace is brought to him who is the highest perfection, beyond whom there is not a higher perfection; this must needs cause infinite sweetness, for the soul is still climbing up from one thing to another, it is ascending higher and higher, it would fain be at the top of all good.
Now when the soul by the power of Divine grace is brought to him who is the highest perfection, beyond whom there is not a higher perfection; this must needs cause infinite sweetness, for the soul is still climbing up from one thing to Another, it is ascending higher and higher, it would fain be At the top of all good.
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Amongst the several ends men aim at, and the several goods that they pursue, there is always one last end, one chief good, and when they acquire the last end,
among the several ends men aim At, and the several goods that they pursue, there is always one last end, one chief good, and when they acquire the last end,
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grace, in carrying forth the soul to God, carries it forth to the most sutable and convenient object. Delight ariseth from suitableness and conveniency. Now grace elevating the soul to God, elevates it to the most suitable object.
grace, in carrying forth the soul to God, carries it forth to the most suitable and convenient Object. Delight arises from suitableness and conveniency. Now grace elevating the soul to God, elevates it to the most suitable Object.
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and this is the most suitable and convenient object for the soul, and therefore when the soul by Divine grace is carried up to God, it must needs fill it with the greatest sweetness,
and this is the most suitable and convenient Object for the soul, and Therefore when the soul by Divine grace is carried up to God, it must needs fill it with the greatest sweetness,
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3. Another thing, to shew the sweetness of Divine grace is this, That Divine grace raiseth the soul to an holy kind of amplitude and greatness. I remember Gibeuf observes that the true liberty of the will it dost consist in divina quadam amplitudine, in a divine kind of amplitude or greatness of soul, that is to say,
3. another thing, to show the sweetness of Divine grace is this, That Divine grace Raiseth the soul to an holy kind of amplitude and greatness. I Remember Gibeon observes that the true liberty of the will it dost consist in Divine Quadam Amplitude, in a divine kind of amplitude or greatness of soul, that is to say,
when the soul is carried up above the sphere of created things to love God and to adhere to him as the chief good, this is the true liberty of the will as he states it.
when the soul is carried up above the sphere of created things to love God and to adhere to him as the chief good, this is the true liberty of the will as he states it.
The more the soul is acted by Divine grace, the more liberty and inlargement doth it find in it self, Psal. 111.45. I will walk at liberty, for I seek thy precepts.
The more the soul is acted by Divine grace, the more liberty and enlargement does it find in it self, Psalm 111.45. I will walk At liberty, for I seek thy Precepts.
If we observe it, we shall find it true, Earthly things, when the soul is let out to them in an inordinate way, do but confine and narrow the soul, the soul is as it were pent up in a narrow place,
If we observe it, we shall find it true, Earthly things, when the soul is let out to them in an inordinate Way, do but confine and narrow the soul, the soul is as it were penned up in a narrow place,
The creature is but a little, narrow, private, particular good, indeed it is not worth the name of good if it be considered abstract from God and its relation to him.
The creature is but a little, narrow, private, particular good, indeed it is not worth the name of good if it be considered abstract from God and its Relation to him.
But now God is the universal good, and by grace it is we are elevated to God the universal good. There is an innate propension in the soul, carrying it out (if I may so say) to an infinite good. Indeed this is the unhappiness of men by the fall, they have lost the knowledge of the true good. Man by the fall hath lost the knowledge of God, and love to him,
But now God is the universal good, and by grace it is we Are elevated to God the universal good. There is an innate propension in the soul, carrying it out (if I may so say) to an infinite good. Indeed this is the unhappiness of men by the fallen, they have lost the knowledge of the true good. Man by the fallen hath lost the knowledge of God, and love to him,
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But though it be thus with man by the fall, that he hath lost the knowledge of God (the only true good, the chief good, the infinite good ) and love to him,
But though it be thus with man by the fallen, that he hath lost the knowledge of God (the only true good, the chief good, the infinite good) and love to him,
yet there is a general inclination in the soul (if I may so speak) towards the chief good, that is to say, the soul of man would fain be at the highest good if it knew how to come at it,
yet there is a general inclination in the soul (if I may so speak) towards the chief good, that is to say, the soul of man would fain be At the highest good if it knew how to come At it,
and this is intrinsecal to the nature of the soul, and the Radix of liberty lies in it, that the soul would fain come up to the chief good, if it knew how.
and this is intrinsical to the nature of the soul, and the Radix of liberty lies in it, that the soul would fain come up to the chief good, if it knew how.
Now these lower and particular goods detain and keep back the soul from God the chief good, whilst the soul is in a tendency towards good (as it always is and cannot but be, the reasonable soul is always in a tendency towards some good or other).
Now these lower and particular goods detain and keep back the soul from God the chief good, while the soul is in a tendency towards good (as it always is and cannot but be, the reasonable soul is always in a tendency towards Some good or other).
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Now herein doth the excellency of Divine grace appear, in that it causeth the soul to extend it self and reach forth it self unto God the infinite good; and whilst the soul is thus carried forth in a direct line of affection towards God the infinite good,
Now herein does the excellency of Divine grace appear, in that it Causes the soul to extend it self and reach forth it self unto God the infinite good; and while the soul is thus carried forth in a Direct line of affection towards God the infinite good,
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then it finds the greatest liberty and inlargement in it self. This is another that speaks the sweetness of Divine grace, that it fills the soul with an holy amplitude or greatness, and delivers it from confinement.
then it finds the greatest liberty and enlargement in it self. This is Another that speaks the sweetness of Divine grace, that it fills the soul with an holy amplitude or greatness, and delivers it from confinement.
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4. The sweetness of Divine grace appears in this, grace causeth the soul to act regularly, and in the most perfect manner. The more regular and perfect the operations of the soul are, the more true peace. You will find it in experience, that all the troubles and disturbance of the soul comes from the oblique and irregular motions of the soul;
4. The sweetness of Divine grace appears in this, grace Causes the soul to act regularly, and in the most perfect manner. The more regular and perfect the operations of the soul Are, the more true peace. You will find it in experience, that all the Troubles and disturbance of the soul comes from the oblique and irregular motions of the soul;
The law of God is nothing but the expression or declaration of his will, now the will of God is the rule of goodness. Now Divine grace is that which elevates the soul to act most regularly, and conformably to the Divine will, which is the rule of goodness,
The law of God is nothing but the expression or declaration of his will, now the will of God is the Rule of Goodness. Now Divine grace is that which elevates the soul to act most regularly, and conformably to the Divine will, which is the Rule of Goodness,
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when the senses are kept quick and lively, and fit to discharge their office, and to perform their operations, the body is then in the most perfect health, and injoyes it self most.
when the Senses Are kept quick and lively, and fit to discharge their office, and to perform their operations, the body is then in the most perfect health, and enjoys it self most.
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Man as he is a reasonable creature being created under a law, mans perfection is to be subject to the Divine law, and the greater his conformity is to that Law, the greater is his perfection,
Man as he is a reasonable creature being created under a law, men perfection is to be Subject to the Divine law, and the greater his conformity is to that Law, the greater is his perfection,
5. The sweetness of Divine grace appears in this, that Divine grace causeth a man to delight in the ways of God, Blessed is the man that feareth the Lord, that delighteth greatly in his commandments.
5. The sweetness of Divine grace appears in this, that Divine grace Causes a man to delight in the ways of God, Blessed is the man that fears the Lord, that delights greatly in his Commandments.
not only after the keeping of them, but in the keeping of them there is great reward. So much as Divine grace acts us, we shall be satisfied in God and with God himself,
not only After the keeping of them, but in the keeping of them there is great reward. So much as Divine grace acts us, we shall be satisfied in God and with God himself,
When a man is surrounded with all other comforts, grace causeth the soul to turn it self to God and say, thou art my happiness, thou shalt be my happiness,
When a man is surrounded with all other comforts, grace Causes the soul to turn it self to God and say, thou art my happiness, thou shalt be my happiness,
Why in the land of the living? What is the meaning of that, that the Lord is his portion in the land of the living? The land of the living, is this present world,
Why in the land of the living? What is the meaning of that, that the Lord is his portion in the land of the living? The land of the living, is this present world,
Observe your own experience and you shall find it true, so far as your hearts are acted by Divine grace, you will find an inward rest, quiet, and serenity of mind.
Observe your own experience and you shall find it true, so Far as your hearts Are acted by Divine grace, you will find an inward rest, quiet, and serenity of mind.
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This made Austin say, that Divine grace consisted in a spiritual suavity. Truly this spiritual suavity is inseparable from Divine grace; so far as we are acted by Divine grace, we shall find inutterable sweetness in it.
This made Austin say, that Divine grace consisted in a spiritual suavity. Truly this spiritual suavity is inseparable from Divine grace; so Far as we Are acted by Divine grace, we shall find inutterable sweetness in it.
Patience in bearing the cross, is sweet; for though afflictions themselves are bitter, yet the grace of patience by which we bear afflictions, this is most sweet.
Patience in bearing the cross, is sweet; for though afflictions themselves Are bitter, yet the grace of patience by which we bear afflictions, this is most sweet.
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Yea acts of self-denial are sweet, for though it be bitter to nature to have our own wills crost, yet when Divine grace helps us to conquer our wills, out of love to God, nothing is more sweet.
Yea acts of self-denial Are sweet, for though it be bitter to nature to have our own wills crossed, yet when Divine grace helps us to conquer our wills, out of love to God, nothing is more sweet.
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How sweet is grace that sweetens the hardest things? The hardest things in Religion are made sweet by Divine grace, O there is inutterable sweetness in Divine grace!
How sweet is grace that sweetens the Hardest things? The Hardest things in Religion Are made sweet by Divine grace, Oh there is inutterable sweetness in Divine grace!
It is Divine grace that carries the soul to its centre, and when the soul is not acted towards God by Divine grace, it is like a thing off from its centre, out of its place,
It is Divine grace that carries the soul to its centre, and when the soul is not acted towards God by Divine grace, it is like a thing off from its centre, out of its place,
How do these things then call upon us to love and prize Divine grace? O it is one of the greatest attainments in Christianity, to see the need of Divine grace, and to long to be acted by Divine grace; and as we do come to greater atttainments in Christianity, the more we shall see the need of Divine grace,
How do these things then call upon us to love and prize Divine grace? O it is one of the greatest attainments in Christianity, to see the need of Divine grace, and to long to be acted by Divine grace; and as we do come to greater atttainments in Christianity, the more we shall see the need of Divine grace,
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Grace is that which causeth us in a measure to participate of the Divine Life, and of the Divine perfection. Hence is that expression of the Apostle Peter, 2 Pet. 1.4. That we are made partakers of the Divine nature.
Grace is that which Causes us in a measure to participate of the Divine Life, and of the Divine perfection. Hence is that expression of the Apostle Peter, 2 Pet. 1.4. That we Are made partakers of the Divine nature.
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By the help of Divine grace we are brought to the nearest similitude to the Divine Life. For wherein doth the will of God consist? It is the perfection of God to will himself as the last end, and to will all things relating to the creature in the most holy manner. This is the Divine perfection.
By the help of Divine grace we Are brought to the nearest similitude to the Divine Life. For wherein does the will of God consist? It is the perfection of God to will himself as the last end, and to will all things relating to the creature in the most holy manner. This is the Divine perfection.
It is the happiness of Heaven that we shall be like to God, 1 John 3.2. We shall be like him, that is, we shall be holy as he is holy, happy as he is happy, according to the capacity of the creature.
It is the happiness of Heaven that we shall be like to God, 1 John 3.2. We shall be like him, that is, we shall be holy as he is holy, happy as he is happy, according to the capacity of the creature.
5. Another thing wherein the excellency of Divine grace appears is this, Divine grace is that which causeth a man to deny his own wisdom, his own will, his own inclinations and affections, and to refer himself wholly to the Divine wisdom and will, and to acquiesce therein.
5. another thing wherein the excellency of Divine grace appears is this, Divine grace is that which Causes a man to deny his own Wisdom, his own will, his own inclinations and affections, and to refer himself wholly to the Divine Wisdom and will, and to acquiesce therein.
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The power of Divine grace in the heart of our Saviour shewed it self in this, to make him deny his own will and acquiesce in the Divine will, Matth. 26.37, 39. Father if it be possible let this cup pass from me:
The power of Divine grace in the heart of our Saviour showed it self in this, to make him deny his own will and acquiesce in the Divine will, Matthew 26.37, 39. Father if it be possible let this cup pass from me:
But now herein did the power of Divine grace appear in the heart of our Saviour, that he denied his own will and referred himself to his Fathers will, Not as I will, but as thou wilt.
But now herein did the power of Divine grace appear in the heart of our Saviour, that he denied his own will and referred himself to his Father's will, Not as I will, but as thou wilt.
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Much of the power and efficacy of Divine grace appears in this, in helping a man to conquer his own private will, his natural desires and Inclinations. When the Impetus and bent of nature lies this way, nature is carryed with a strong current to such a thing,
Much of the power and efficacy of Divine grace appears in this, in helping a man to conquer his own private will, his natural Desires and Inclinations. When the Impetus and bent of nature lies this Way, nature is carried with a strong current to such a thing,
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so far as a man is acted by Divine grace, he will retire to God himself and adhere to him, accounting God to be his happiness when he hath nothing else, Psal. 16.5, 6. The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot.
so Far as a man is acted by Divine grace, he will retire to God himself and adhere to him, accounting God to be his happiness when he hath nothing Else, Psalm 16.5, 6. The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot.
It is by the power of Divine grace that we come to breath much after the future life. It is said of the antient Saints, Now they desire a better country, that is an Heavenly, Heb. 11.16. It was grace that elevated them unto this, for it is proper to nature to stick in present things.
It is by the power of Divine grace that we come to breath much After the future life. It is said of the ancient Saints, Now they desire a better country, that is an Heavenly, Hebrew 11.16. It was grace that elevated them unto this, for it is proper to nature to stick in present things.
It is Divine grace only that doth discover to men another life, and causeth them to suspire and breath after that life, 2 Cor. 5.8. We are consident, and willing rather to be absent from the body, and to be present with the Lord.
It is Divine grace only that does discover to men Another life, and Causes them to suspire and breath After that life, 2 Cor. 5.8. We Are confident, and willing rather to be absent from the body, and to be present with the Lord.
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Paul knew there was another life, a more excellent life after this, he knew he should be present with the Lord, and live with him, and this made him suspire and breathe after this life.
Paul knew there was Another life, a more excellent life After this, he knew he should be present with the Lord, and live with him, and this made him suspire and breathe After this life.
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8. The Excellency of Divine grace appears in this, that it causeth a man to persevere to the end. It is by the power of Divine grace that we are kept on in a way of faith and obedience to the end.
8. The Excellency of Divine grace appears in this, that it Causes a man to persevere to the end. It is by the power of Divine grace that we Are kept on in a Way of faith and Obedience to the end.
So likewise we should saint in the course of our obedience did not Divine grace support and uphold us, Psal. 73.13. Verily, I have cleansed my heart in vain, and washed my hands in innocency, saith that holy man. When he was under the power of temptation, he was ready to give off his obedience, to give up the course of his walking with God, he began to repent he had been religious and walked with God.
So likewise we should saint in the course of our Obedience did not Divine grace support and uphold us, Psalm 73.13. Verily, I have cleansed my heart in vain, and washed my hands in innocency, Says that holy man. When he was under the power of temptation, he was ready to give off his Obedience, to give up the course of his walking with God, he began to Repent he had been religious and walked with God.
The Lord hath promised that he will put his fear in our hearts that we shall not depart from him, Jer. 32.40. Did not God put his fear into our hearts, we should be ready to depart from him.
The Lord hath promised that he will put his Fear in our hearts that we shall not depart from him, Jer. 32.40. Did not God put his Fear into our hearts, we should be ready to depart from him.
It is Austins observation, That grace is necessary for the elect, when they are converted first of all, It is necessary for them when they war and combat, and it is necessary for them when they are crowned at last.
It is Austins observation, That grace is necessary for the elect, when they Are converted First of all, It is necessary for them when they war and combat, and it is necessary for them when they Are crowned At last.
It is grace upholds us in the spiritual conflict, and enables us to sight the good fight of faith, otherwise we thould be weary and faint in our minds,
It is grace upholds us in the spiritual conflict, and enables us to sighed the good fight of faith, otherwise we thould be weary and faint in our minds,
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And it is another memorable speech of Austin, After mans fall, God would have it appertain to nothing but his grace, that man should come to him at first,
And it is Another memorable speech of Austin, After men fallen, God would have it appertain to nothing but his grace, that man should come to him At First,
Father, into thy hands, saith Christ, I commit my spirit. Lord Jesus, saith Stephen, receive my spirit, Nature abhors the thoughts of dissolution, nature cannot indure to think of parting with this life, Not that we would be uncloathed, saith Paul, but that mortality might be swallowed up of life, 2 Cor. 5.4. Paul himself found in himself an abhorrence in nature as to dissolution.
Father, into thy hands, Says christ, I commit my Spirit. Lord jesus, Says Stephen, receive my Spirit, Nature abhors the thoughts of dissolution, nature cannot endure to think of parting with this life, Not that we would be Unclothed, Says Paul, but that mortality might be swallowed up of life, 2 Cor. 5.4. Paul himself found in himself an abhorrence in nature as to dissolution.
Lastly, The last particular I shall mention to shew the excellency of Divine grace is this, It is the happiness of Heaven to be always acted by Divine grace;
Lastly, The last particular I shall mention to show the excellency of Divine grace is this, It is the happiness of Heaven to be always acted by Divine grace;
to think, to love, to desire, to will, to speak, to act nothing but as Divine grace would teach and incline us to do, this is the perfection of Heaven it self.
to think, to love, to desire, to will, to speak, to act nothing but as Divine grace would teach and incline us to do, this is the perfection of Heaven it self.
What is the perfection of Heaven, but that we shall be full of grace and of the spirit of God? The perfection of Heaven consists in this, that grace and the spirit of God shall act us universally, always, and in all things.
What is the perfection of Heaven, but that we shall be full of grace and of the Spirit of God? The perfection of Heaven consists in this, that grace and the Spirit of God shall act us universally, always, and in all things.
The happiness of Heaven is described by this, that God shall be all in all, 1 Cor. 15. And one way by which God is all in all is this, that in Heaven, we shall be full of the spirit of God,
The happiness of Heaven is described by this, that God shall be all in all, 1 Cor. 15. And one Way by which God is all in all is this, that in Heaven, we shall be full of the Spirit of God,
O but in Heaven he shall be purely, and perfectly, and eternally acted by the spirit of God, nothing shall come from him then but what savours of the spirit of God.
O but in Heaven he shall be purely, and perfectly, and eternally acted by the Spirit of God, nothing shall come from him then but what savours of the Spirit of God.
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2. We should make this Use from what we have heard of the Doctrine of Divine grace, we should pray that we may feel the operations and effects of Divine grace put forth in our souls.
2. We should make this Use from what we have herd of the Doctrine of Divine grace, we should pray that we may feel the operations and effects of Divine grace put forth in our Souls.
We have heard how grace elevates the soul to the desire of the Heavenly Country; how it causeth a man to persevere in faith and obedience to the end, to lay down this life when God calls him thereunto.
We have herd how grace elevates the soul to the desire of the Heavenly Country; how it Causes a man to persevere in faith and Obedience to the end, to lay down this life when God calls him thereunto.
Having shewed the Excellency of Divine grace, it remains only that I should propound some means in order to the obtaining of grace. God promiseth to give a sufficiency of grace to his people, My grace shall be sufficient for thee.
Having showed the Excellency of Divine grace, it remains only that I should propound Some means in order to the obtaining of grace. God promises to give a sufficiency of grace to his people, My grace shall be sufficient for thee.
yet we need actual grace to enable us to do any thing that is good. Paul saith, that to will was present, but how to perform that which was good he knew not:
yet we need actual grace to enable us to do any thing that is good. Paul Says, that to will was present, but how to perform that which was good he knew not:
and when are we humble? Truly then are we humble when we are poor in spirit, when we are sensible of our own impotency and inability to do any thing that is spiritually good without Divine grace.
and when Are we humble? Truly then Are we humble when we Are poor in Spirit, when we Are sensible of our own impotency and inability to do any thing that is spiritually good without Divine grace.
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What need hath he of a sufficiency of grace from God that thinks he hath a sufficiency of strength in himself? Paul saith that he had not sufficiency of himself to think any thing. We ought to be deeply sensible of our absolute dependence upon Divine grace,
What need hath he of a sufficiency of grace from God that thinks he hath a sufficiency of strength in himself? Paul Says that he had not sufficiency of himself to think any thing. We ought to be deeply sensible of our absolute dependence upon Divine grace,
2. If we would obtain Divine grace, let us prize grace above temporal things. Our desires are apt to run out after other things, but the main of our desires should run out after Divine grace.
2. If we would obtain Divine grace, let us prize grace above temporal things. Our Desires Are apt to run out After other things, but the main of our Desires should run out After Divine grace.
Let me say (But O how few Christians believe it, or live as if they did believe it?) That God doth more for us, in communicating the least grace to us,
Let me say (But Oh how few Christians believe it, or live as if they did believe it?) That God does more for us, in communicating the least grace to us,
than in bestowing on us the greatest temporal blessing. And the reason is plain, because grace is in order to a supernatural good. Grace lies in a tendency to our communion with God here,
than in bestowing on us the greatest temporal blessing. And the reason is plain, Because grace is in order to a supernatural good. Grace lies in a tendency to our communion with God Here,
I have often thought, so the Lord keep us from sin, and give us a sufficiency of grace to act us throughout our whole lives, we need not be greatly solicitous about any thing else.
I have often Thought, so the Lord keep us from since, and give us a sufficiency of grace to act us throughout our Whole lives, we need not be greatly solicitous about any thing Else.
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and to help us to do that which is pleasing in his sight, it is enough. It was Pauls great option and wish, that whether present or absent he might be acceptable to God, 2 Cor. 5.9.
and to help us to do that which is pleasing in his sighed, it is enough. It was Paul's great option and wish, that whither present or absent he might be acceptable to God, 2 Cor. 5.9.
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Not that the fundamental acceptation of our persons depends upon our grace and obedience, this depends upon the perfect obedience and righteousness of Christ. But so far as we are acted by Divine grace, we shall have a testimony in our selves, that what we do is pleasing to God.
Not that the fundamental acceptation of our Persons depends upon our grace and Obedience, this depends upon the perfect Obedience and righteousness of christ. But so Far as we Are acted by Divine grace, we shall have a testimony in our selves, that what we do is pleasing to God.
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And canst thou desire a greater happiness O Christian than this, to have such a testimony as Enoch had, that thou hast pleased God? So far as thou art acted by Divine grace thou shalt have this testimony given thee that thou hast pleased God, 1 John 3.22. Whatsoever we ask we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.
And Canst thou desire a greater happiness O Christian than this, to have such a testimony as Enoch had, that thou hast pleased God? So Far as thou art acted by Divine grace thou shalt have this testimony given thee that thou hast pleased God, 1 John 3.22. Whatsoever we ask we receive of him, Because we keep his Commandments, and do those things that Are pleasing in his sighed.
and thirst, after righteousness, they shall be filled. And it is a great Text, John 7.37. If any man thirst, let him come to me and drink, he that believes on me, out of his belly shall flow rivers of living water.
and thirst, After righteousness, they shall be filled. And it is a great Text, John 7.37. If any man thirst, let him come to me and drink, he that believes on me, out of his belly shall flow Rivers of living water.
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But here are rivers of living water. He that believes on me, out of his belly shall flow rivers of living waters. Ye is not drops of living water, but rivers of living water. This sets forth the copiousness and abundance, of that grace that Christ will communicate,
But Here Are Rivers of living water. He that believes on me, out of his belly shall flow Rivers of living waters. You is not drops of living water, but Rivers of living water. This sets forth the copiousness and abundance, of that grace that christ will communicate,
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out of his belly shall flow rivers of living water, that is, there shall be a free passage of Divine grace unto the believing soul, nothing shall impede and hinder the current of Divine grace to a believing soul,
out of his belly shall flow Rivers of living water, that is, there shall be a free passage of Divine grace unto the believing soul, nothing shall impede and hinder the current of Divine grace to a believing soul,
and dependance upon Christ, shall have grace as a living spring in him; that I take to be the meaning, compare this with John 4.14. But whosoever drinketh of the water, that I shall give him, shall never thirst;
and dependence upon christ, shall have grace as a living spring in him; that I take to be the meaning, compare this with John 4.14. But whosoever Drinketh of the water, that I shall give him, shall never thirst;
It shall be in him a well of water, springing up into everlasting life, it notes the constancy of supply that shall be to every believing soul that lives upon Christ as his head.
It shall be in him a well of water, springing up into everlasting life, it notes the constancy of supply that shall be to every believing soul that lives upon christ as his head.
and though we have not such measures of grace as we would have, yet we shall have a sufficiency of grace, such a measure of grace as God in his infinite wisdom thinks fit for us;
and though we have not such measures of grace as we would have, yet we shall have a sufficiency of grace, such a measure of grace as God in his infinite Wisdom thinks fit for us;
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5. If we would obtain Divine grace, let us labour for that holy skill of deriving grace from Christ the head of the Church, Ephes. 1. latter end, God hath given him to be head over all things to his body the Church.
5. If we would obtain Divine grace, let us labour for that holy skill of deriving grace from christ the head of the Church, Ephesians 1. latter end, God hath given him to be head over all things to his body the Church.
This is a mysterie, though few Christians I am afraid, understand it, as they ought, that Christ is appointed of God, as head of the Church to dispense and give forth all grace to the Church, and every member of it.
This is a mystery, though few Christians I am afraid, understand it, as they ought, that christ is appointed of God, as head of the Church to dispense and give forth all grace to the Church, and every member of it.
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Therefore here lies our great concernment, to labour after a holy skill to derive grace from Christ as head of the Church. I am afraid, we are greatly defective here.
Therefore Here lies our great concernment, to labour After a holy skill to derive grace from christ as head of the Church. I am afraid, we Are greatly defective Here.
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The greatest part of Christians I am apt to believe are more acquainted with living upon the righteousness of Christ for justification, than they are acquainted with the way of deriving grace, and spiritual influence from Christ the head of the Church for sanctification.
The greatest part of Christians I am apt to believe Are more acquainted with living upon the righteousness of christ for justification, than they Are acquainted with the Way of deriving grace, and spiritual influence from christ the head of the Church for sanctification.
It is not enough that we know how to have recourse to Christ for pardon and justification, but we should be acquainted with Christ as the head of the Church,
It is not enough that we know how to have recourse to christ for pardon and justification, but we should be acquainted with christ as the head of the Church,
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The word, the second person in Trinity assuming our nature, the humane nature in Christ, by means of the personal union comes to be filled with all grace.
The word, the second person in Trinity assuming our nature, the humane nature in christ, by means of the personal Union comes to be filled with all grace.
The humane nature I say, by its personal conjunction with the word, is filled with grace, and therefore that immediately follows, the word was made flesh, full of grace and truth.
The humane nature I say, by its personal conjunction with the word, is filled with grace, and Therefore that immediately follows, the word was made Flesh, full of grace and truth.
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The fulness of the God-head by means of the personal union dwells in Christ, and mark it, by means of the personal union it becomes the fountain of grace to us.
The fullness of the Godhead by means of the personal Union dwells in christ, and mark it, by means of the personal Union it becomes the fountain of grace to us.
So that faith in having recourse to Christ for actual grace, hath to do with both natures in Christ, the humane nature, and the divine nature. First, Faith hath to do with the humane nature, faith is to eye the humane nature as the first receptacle of grace, and as the organ by which grace is conveyed to us.
So that faith in having recourse to christ for actual grace, hath to do with both nature's in christ, the humane nature, and the divine nature. First, Faith hath to do with the humane nature, faith is to eye the humane nature as the First receptacle of grace, and as the organ by which grace is conveyed to us.
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This fulness here spoken of, is primarily and originally in the God-head, and then secondly, this fulness is derivatively in the humane nature of Christ, and that in these two respects.
This fullness Here spoken of, is primarily and originally in the Godhead, and then secondly, this fullness is derivatively in the humane nature of christ, and that in these two respects.
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As we should be thankful for all the gifts of God, so especially for the gift of grace, because it is one of the choisest and best of all the gifts of God.
As we should be thankful for all the Gifts of God, so especially for the gift of grace, Because it is one of the Choicest and best of all the Gifts of God.
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God would have us to know that grace is no small gift, therefore when we are not deeply sensible of what mercy God hath shewn us in giving us what grace we have already received, nothing is so likely to deprive us more of grace.
God would have us to know that grace is no small gift, Therefore when we Are not deeply sensible of what mercy God hath shown us in giving us what grace we have already received, nothing is so likely to deprive us more of grace.
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I Am now come to the last part of this Text. I did in the last exercise finish that clause, My grace shall be sufficient for thee, where I took occasion to handle the Doctrine of Grace. I come now to speak to the last clause, which is in these words, For my strength is made perfect in weakness.
I Am now come to the last part of this Text. I did in the last exercise finish that clause, My grace shall be sufficient for thee, where I took occasion to handle the Doctrine of Grace. I come now to speak to the last clause, which is in these words, For my strength is made perfect in weakness.
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These words, as likewise the former, My grace shall be sufficient for thee, are the Lords own words to Paul, they were spoken immediately by the Lord himself to Paul, and therefore ought to bear so much the more weight with us.
These words, as likewise the former, My grace shall be sufficient for thee, Are the lords own words to Paul, they were spoken immediately by the Lord himself to Paul, and Therefore ought to bear so much the more weight with us.
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Paul had made his prayer to Christ, For this thing, saith he, I besought the Lord thrice, that is, the Lord Christ. I besought the Lord Christ, I made my prayer unto Christ.
Paul had made his prayer to christ, For this thing, Says he, I besought the Lord thrice, that is, the Lord christ. I besought the Lord christ, I made my prayer unto christ.
Where we may observe by the way, that it is lawful for us to direct our prayers to Christ, we may direct our prayers to either of the persons in the Trinity,
Where we may observe by the Way, that it is lawful for us to Direct our Prayers to christ, we may Direct our Prayers to either of the Persons in the Trinity,
so Christ is able to hear and answer our prayers, John 14.13, 14. Whatsoever you ask the Father in my name, I will do it, he doth not say the father will do it,
so christ is able to hear and answer our Prayers, John 14.13, 14. Whatsoever you ask the Father in my name, I will do it, he does not say the father will do it,
My grace is sufficient for thee, of that I have already spoken, that which I have now to speak of is the latter clause, For my strength is made perfect in weakness.
My grace is sufficient for thee, of that I have already spoken, that which I have now to speak of is the latter clause, For my strength is made perfect in weakness.
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Now this latter clause, For my strength is made perfect in weakness, is a reason and explication of the former clause, My grace shall be sufficient for thee.
Now this latter clause, For my strength is made perfect in weakness, is a reason and explication of the former clause, My grace shall be sufficient for thee.
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Paul had prayed that the thorn in the flesh, the messenger of Satan might depart from him, Christ doth not give this answer to Paul, that this shall be done for him, that he prayes for, Christ doth not tell him, that the temptation shall be removed and taken away,
Paul had prayed that the thorn in the Flesh, the Messenger of Satan might depart from him, christ does not give this answer to Paul, that this shall be done for him, that he prays for, christ does not tell him, that the temptation shall be removed and taken away,
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The reason why Christ takes this course with Paul is, that so by this means Christs power, Christs vertue, Christs strength, may be illustrated, and made known so much the more.
The reason why christ Takes this course with Paul is, that so by this means Christ power, Christ virtue, Christ strength, may be illustrated, and made known so much the more.
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Christ would have Pauls temptation to continue upon him, that by this means his power and grace might be so much the more illustrated in supporting Paul under his infirmity.
christ would have Paul's temptation to continue upon him, that by this means his power and grace might be so much the more illustrated in supporting Paul under his infirmity.
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Doct. That christs strength is perfected in our infirmity, or else Christs strength is perfected in mans infirmity, For my strength is made perfect in weakness.
Doct. That Christ's strength is perfected in our infirmity, or Else Christ strength is perfected in men infirmity, For my strength is made perfect in weakness.
For the unfolding of this proposition we must consider, 1. What we are to understand by infirmity, that is one term in the Text, My strength is made perfect in weakness, or infirmity; what are we to understand by infirmity? 2. What is meant by the power of Christ, My power or my strength is made perfect in weakness.
For the unfolding of this proposition we must Consider, 1. What we Are to understand by infirmity, that is one term in the Text, My strength is made perfect in weakness, or infirmity; what Are we to understand by infirmity? 2. What is meant by the power of christ, My power or my strength is made perfect in weakness.
there are infirmities of several sorts and kinds: but there are three sorts of infirmities that are principally intended in this Text. 1. There are natural infirmites. 2. Moral infirmities.
there Are infirmities of several sorts and Kinds: but there Are three sorts of infirmities that Are principally intended in this Text. 1. There Are natural infirmities. 2. Moral infirmities.
Infirmities of the body are such as these, weakness, sickliness, Crasiness of the natural temper, all manner of diseases and distempers that are incident to the bodies of men, these come under the name of natural infirmites.
Infirmities of the body Are such as these, weakness, sickliness, Craziness of the natural temper, all manner of diseases and distempers that Are incident to the bodies of men, these come under the name of natural infirmities.
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2. There are infirmities of the mind, as namely meanness and lowness of parts, dulness of apprehension, shallowness and weakness in the judgement, unretentiveness in the memory,
2. There Are infirmities of the mind, as namely meanness and lowness of parts, dullness of apprehension, shallowness and weakness in the judgement, unretentiveness in the memory,
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namely, those that we call natural infirmities, belonging to the body or mind. 2. There are moral infirmites, now by moral infirmites we are to understand two things.
namely, those that we call natural infirmities, belonging to the body or mind. 2. There Are moral infirmities, now by moral infirmities we Are to understand two things.
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Though they have truth and sincerity of grace, yet there is a great imperfection of grace in them, imperfection in their knowledge, we know but in part, as the Apostle speaks, imperfection in their faith, and love, and other graces.
Though they have truth and sincerity of grace, yet there is a great imperfection of grace in them, imperfection in their knowledge, we know but in part, as the Apostle speaks, imperfection in their faith, and love, and other graces.
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Thus Paul complains, In me, that is in my flesh, there dwells no good thing, Rom. 7.18. and in the last verse of that Chapter, with the flesh he served the law of sin.
Thus Paul complains, In me, that is in my Flesh, there dwells no good thing, Rom. 7.18. and in the last verse of that Chapter, with the Flesh he served the law of since.
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Now these reliques and remainders of sin that are in the Saints may properly be called infirmities, because though the Saints have these infirmities, these reliques and remainders of sin in them,
Now these Relics and remainders of since that Are in the Saints may properly be called infirmities, Because though the Saints have these infirmities, these Relics and remainders of since in them,
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though by reason of the remainders of sin in his flesh, he was many times surprized, overtaken, carried often contrary to that which was the deliberate purpose of his will.
though by reason of the remainders of since in his Flesh, he was many times surprised, overtaken, carried often contrary to that which was the deliberate purpose of his will.
or depress us and lay us low, all these things come under the name of infirmity. Calvin observes that infirmity in this place is a general name and under it is comprehended,
or depress us and lay us low, all these things come under the name of infirmity. calvin observes that infirmity in this place is a general name and under it is comprehended,
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The Apostle himself in the words after the Text teaches us what he understands by infirmities in vers. 10. Therefore I take pleasure in infirmitie, in reproach, in necessity, in persecution, in distress,
The Apostle himself in the words After the Text Teaches us what he understands by infirmities in vers. 10. Therefore I take pleasure in infirmity, in reproach, in necessity, in persecution, in distress,
Here we see the Apostle joyns infirmity with reproaches, necessities, persecutions and distress, so that whatever was matter of abasement and humiliation to Paul, these he reckoned a part of his infirmities.
Here we see the Apostle joins infirmity with Reproaches, necessities, persecutions and distress, so that whatever was matter of abasement and humiliation to Paul, these he reckoned a part of his infirmities.
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To open this, we must know, that Christs power may be considered in the root, or in the effect. The power of Christ considered in the Root, is that vertue, that strength, that is in Christ himself. Christs power is infinite.
To open this, we must know, that Christ power may be considered in the root, or in the Effect. The power of christ considered in the Root, is that virtue, that strength, that is in christ himself. Christ power is infinite.
Christs power considered in it self is the same with the Fathers power, I and the Father are one, John 10.30. I and my Father are one, that is, one in essence, and one in power.
Christ power considered in it self is the same with the Father's power, I and the Father Are one, John 10.30. I and my Father Are one, that is, one in essence, and one in power.
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And here it is well observed by a learned man, that in this Text we have a proof of Christs divinity. For if it be Christs power that carries the Saints through their difficulties and temptations,
And Here it is well observed by a learned man, that in this Text we have a proof of Christ divinity. For if it be Christ power that carries the Saints through their difficulties and temptations,
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then certainly Christ must needs be God. Now the Apostle tells us it was the power of Christ that rested upon him, that carried him through all his temptations.
then Certainly christ must needs be God. Now the Apostle tells us it was the power of christ that rested upon him, that carried him through all his temptations.
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2. The power of Christ may be considered in the effect, and so the power of Christ is nothing else but the effect of his power put forth in us, Eph. 3.20. According to the power that works in us.
2. The power of christ may be considered in the Effect, and so the power of christ is nothing Else but the Effect of his power put forth in us, Ephesians 3.20. According to the power that works in us.
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There is a power put forth in us, and that is the power that is here meant, My power is made perfect in infirmity, that is, the energy, efficacy and operation of my power, is seen in mens infirmity.
There is a power put forth in us, and that is the power that is Here meant, My power is made perfect in infirmity, that is, the energy, efficacy and operation of my power, is seen in men's infirmity.
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1. There is the power of his providence, God hath spoken once, yea twice have I heard this, that power belongeth unto God, Psal. 62.11. power belongeth unto God, that is, power to administer and order all things in his providence as he pleaseth. So in Heb. 1.3. Upholding all things by the word of his power.
1. There is the power of his providence, God hath spoken once, yea twice have I herd this, that power belongeth unto God, Psalm 62.11. power belongeth unto God, that is, power to administer and order all things in his providence as he Pleases. So in Hebrew 1.3. Upholding all things by the word of his power.
Now the power of Christs providence is seen in mans infirmity, that is, the greater mans weakness and infirmity is, the more is the power of Divine providence seen in upholding of him.
Now the power of Christ providence is seen in men infirmity, that is, the greater men weakness and infirmity is, the more is the power of Divine providence seen in upholding of him.
So that the plain meaning is, My power is made perfect in weakness, that is, the power of my providence and of my grace is made perfect in mans infirmity.
So that the plain meaning is, My power is made perfect in weakness, that is, the power of my providence and of my grace is made perfect in men infirmity.
The 3. term to be explained in the Text is this, How is it that Christs power is perfected in infirmity, my strength is perfected or consummated: the plain meaning is, it is illustrated, it is displayed, it is made visible, and conspicuous. Two things, I conceive, are carried in this expression, My strength is made perfect in weakness, or infirmity.
The 3. term to be explained in the Text is this, How is it that Christ power is perfected in infirmity, my strength is perfected or consummated: the plain meaning is, it is illustrated, it is displayed, it is made visible, and conspicuous. Two things, I conceive, Are carried in this expression, My strength is made perfect in weakness, or infirmity.
My strength is perfected in infirmity, as much as if it had been said, My power hath occasion, or matter of exerting it self when mans infirmity is discovered.
My strength is perfected in infirmity, as much as if it had been said, My power hath occasion, or matter of exerting it self when men infirmity is discovered.
when he seeth that their power is gone, and there is none shut up or left, Deut. 32.36. So in Isa. 40.29. He giveth power to the faint, and to them that have no might, he increaseth strength:
when he sees that their power is gone, and there is none shut up or left, Deuteronomy 32.36. So in Isaiah 40.29. He gives power to the faint, and to them that have no might, he increases strength:
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It is an expression I have read of Luthers upon that Text, It is a thing defined and determined, that if thou wilt find mercy, thou must be fatherless. God shews mercy to none but those that are fatherless. Thou must first be fatherless, thou must be helpless, thou must have no strength before God shew thee mercy.
It is an expression I have read of Luthers upon that Text, It is a thing defined and determined, that if thou wilt find mercy, thou must be fatherless. God shows mercy to none but those that Are fatherless. Thou must First be fatherless, thou must be helpless, thou must have no strength before God show thee mercy.
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This expression of being perfected, My strength is made perfect in weakness, it hath relation to our sense, the sense and feeling of our own infirmity is that which gives us experience of Gods power so much the more.
This expression of being perfected, My strength is made perfect in weakness, it hath Relation to our sense, the sense and feeling of our own infirmity is that which gives us experience of God's power so much the more.
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but when we see and perceive our own infirmity, then we see it is by anothers strength and not by our own, that we are inabled to do and suffer what we do and suffer.
but when we see and perceive our own infirmity, then we see it is by another's strength and not by our own, that we Are enabled to do and suffer what we do and suffer.
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and the power of Christ is then made known in infirmity when we are supported under such burdens and temptations, which were enough to sink flesh and blood,
and the power of christ is then made known in infirmity when we Are supported under such burdens and temptations, which were enough to sink Flesh and blood,
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yea I will uphold thee with the right hand of my righteousness. Here is supporting grace. Psal. 145.7. The Lord upholdeth them that fall, that is, God upholdeth them that are ready to fall.
yea I will uphold thee with the right hand of my righteousness. Here is supporting grace. Psalm 145.7. The Lord upholds them that fallen, that is, God upholds them that Are ready to fallen.
It is a pregnant Text, Psal. 94.17, 18. Unless the Lord had been my help, my soul had almost dwelt in silence, that is, I had been a lost man, I had given my self for lost, My soul had almost dwelt in silence, that is, I had gone down to the grave, the place of silence. My afflictions and pressures were so great, that they would have brought me down to the grave, the place of silence, compare this with Psal. 115.17. The dead praise not the Lord, neither any that go down into silence, that is, the grave the place of silence.
It is a pregnant Text, Psalm 94.17, 18. Unless the Lord had been my help, my soul had almost dwelled in silence, that is, I had been a lost man, I had given my self for lost, My soul had almost dwelled in silence, that is, I had gone down to the grave, the place of silence. My afflictions and pressures were so great, that they would have brought me down to the grave, the place of silence, compare this with Psalm 115.17. The dead praise not the Lord, neither any that go down into silence, that is, the grave the place of silence.
And then mark what follows in the next verse, When I said my foot slippeth, thy mercy O Lord held me up, here is upholding grace, and this was seen in the infirmity of this Holy man, which before he mentions, the infirmity of this Holy man made way for the discovery of this grace of God towards him.
And then mark what follows in the next verse, When I said my foot slippeth, thy mercy Oh Lord held me up, Here is upholding grace, and this was seen in the infirmity of this Holy man, which before he mentions, the infirmity of this Holy man made Way for the discovery of this grace of God towards him.
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2. Assisting grace is made perfect by our infirmity; the experience we have of the risings of our own corruptions, and the insinuation of Satans temptations,
2. Assisting grace is made perfect by our infirmity; the experience we have of the risings of our own corruptions, and the insinuation of Satan temptations,
and also the experience we have of our own inability to deal either with the one or the other, shews us how much we are beholding to assisting grace to inable us to withstand or overcome them.
and also the experience we have of our own inability to deal either with the one or the other, shows us how much we Are beholding to assisting grace to inable us to withstand or overcome them.
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And this seems to be the case in the Text, Paul saw an inability in himself to deal with the thorn in the flesh, that is, to grapple with those motions of corruption that Satans temptations did extimulate and stir up in him.
And this seems to be the case in the Text, Paul saw an inability in himself to deal with the thorn in the Flesh, that is, to grapple with those motions of corruption that Satan temptations did extimulate and stir up in him.
Now the power of God helping him to overcome these motions and temptations which he was infested with, was the more illustrated by this means, the power of assisting grace to inable Paul to overcome his temptation was more seen,
Now the power of God helping him to overcome these motions and temptations which he was infested with, was the more illustrated by this means, the power of assisting grace to inable Paul to overcome his temptation was more seen,
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than if Paul had no temptation at all. 3. Recovering or restoring grace is made perfect by our infirmitie, Psal. 23.3. Thou restorest my soul. Thus the grace of Christ recovered and restored Peter after his fall.
than if Paul had no temptation At all. 3. Recovering or restoring grace is made perfect by our infirmity, Psalm 23.3. Thou restorest my soul. Thus the grace of christ recovered and restored Peter After his fallen.
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When Peter denied his Master, and our Saviour looked upon him, and conveyed his grace by that look, this begat repentance in Peter, he went out, and wept bitterly.
When Peter denied his Master, and our Saviour looked upon him, and conveyed his grace by that look, this begat Repentance in Peter, he went out, and wept bitterly.
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It is the grace of Christ which brings our hearts into frame, after they have been out of frame, Psal. 51.10. Create in me a clean heart O God, and renew a right spirit within me.
It is the grace of christ which brings our hearts into frame, After they have been out of frame, Psalm 51.10. Create in me a clean heart Oh God, and renew a right Spirit within me.
When their pressures are great, when their temptations and trials have been long and sore upon them, this brings them even to fainting, they are ready to say with Daniel, they retain no more strength,
When their pressures Are great, when their temptations and trials have been long and soar upon them, this brings them even to fainting, they Are ready to say with daniel, they retain no more strength,
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The title of Psal. 102. is remarkable to evidence this, A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord.
The title of Psalm 102. is remarkable to evidence this, A prayer of the afflicted, when he is overwhelmed, and pours out his complaint before the Lord.
It is one of the titles given to God, God that comforts them that are cast down, and it is a great Text which was hinted before, Isa. 40.29. He gives power to the faint, and to them that have no might he increaseth strength.
It is one of the titles given to God, God that comforts them that Are cast down, and it is a great Text which was hinted before, Isaiah 40.29. He gives power to the faint, and to them that have no might he increases strength.
Were not the Saints brought to these faintings sometimes, were they not brought to this, to think, they had no strength, no might, they would not see the power of God which revives them,
Were not the Saints brought to these faintings sometime, were they not brought to this, to think, they had no strength, no might, they would not see the power of God which revives them,
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This should teach us cheerfully to submit to those afflictions, trials, temptations, and all manner of exercises that God is pleased to exercise us with.
This should teach us cheerfully to submit to those afflictions, trials, temptations, and all manner of exercises that God is pleased to exercise us with.
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Now if Christs power be perfected in our infirmity, that is, by our trials, temptations, exercises, we should cheerfully submit to this discipline, James 1.2. Count it all joy when you fall into divers temptations, that is, when you fall into divers afflictions and trials, count it all joy;
Now if Christ power be perfected in our infirmity, that is, by our trials, temptations, exercises, we should cheerfully submit to this discipline, James 1.2. Count it all joy when you fallen into diverse temptations, that is, when you fallen into diverse afflictions and trials, count it all joy;
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what is it a matter of joy to be afflicted? Is it a ground for all joy for a man to be afflicted? Truly, it is so in respect of the consequents, it is not so in respect of it self.
what is it a matter of joy to be afflicted? Is it a ground for all joy for a man to be afflicted? Truly, it is so in respect of the consequents, it is not so in respect of it self.
If we gain faith or patience, or any grace whatsoever by our afflictions, the gain of a little grace is a greater good than there is evil in our afflictions.
If we gain faith or patience, or any grace whatsoever by our afflictions, the gain of a little grace is a greater good than there is evil in our afflictions.
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God will find out something or other to exercise us with all our days, and if we should be without exercises, God would lose his glory and we should lose the grace and experience that is gotten by these trials.
God will find out something or other to exercise us with all our days, and if we should be without exercises, God would loose his glory and we should loose the grace and experience that is got by these trials.
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It is a true saying, and a saying we can never think of too often, The foundation of humility is the knowledge of some defect, or imperfection in our selves.
It is a true saying, and a saying we can never think of too often, The Foundation of humility is the knowledge of Some defect, or imperfection in our selves.
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Whilst we have a self-fulness, a self-sufficiency, whilst we apprehend nothing but wisdom, strength, ability, and excellency in our selves, this lifts us up.
While we have a self-fulness, a self-sufficiency, while we apprehend nothing but Wisdom, strength, ability, and excellency in our selves, this lifts us up.
For Pride, what is it, but a vehement or strong opinion of a mans own proper excellency? Now whilst we apprehend nothing but excellency in our selves, this lifts us up,
For Pride, what is it, but a vehement or strong opinion of a men own proper excellency? Now while we apprehend nothing but excellency in our selves, this lifts us up,
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It is natural to us to arrogate too much to our selves, to ascribe things to our own strength, sufficiency and wisdom, and therefore the Lord shews us our own folly,
It is natural to us to arrogate too much to our selves, to ascribe things to our own strength, sufficiency and Wisdom, and Therefore the Lord shows us our own folly,
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How often do we meet with such difficulties and perplexities in our lives that are beyond all our own wisdom to know how to resolve our selves in them,
How often do we meet with such difficulties and perplexities in our lives that Are beyond all our own Wisdom to know how to resolve our selves in them,
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and to extricate our selves out of them? And God in his infinite wisdom leads us into these difficulties to make us see that it is beyond our own wisdom to help us out of them.
and to extricate our selves out of them? And God in his infinite Wisdom leads us into these difficulties to make us see that it is beyond our own Wisdom to help us out of them.
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and then we clearly see that all is of grace; if we have any wisdom strength and sufficiency to help us in our difficulties and temptations, it is all of Divine grace.
and then we clearly see that all is of grace; if we have any Wisdom strength and sufficiency to help us in our difficulties and temptations, it is all of Divine grace.
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1. By way of information, This shews us, nothing doth more obstruct Divine grace, and shut the door against it than self-fulness, and presumption of our own strength, and sufficiency.
1. By Way of information, This shows us, nothing does more obstruct Divine grace, and shut the door against it than self-fulness, and presumption of our own strength, and sufficiency.
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In the Text it is said, My strength is made perfect in infirmity, that is, the sense of our infirmities makes way for the manifestation of Divine grace. Elsewhere it is said, God gives grace to the humble, 1 Pet. 5.5.
In the Text it is said, My strength is made perfect in infirmity, that is, the sense of our infirmities makes Way for the manifestation of Divine grace. Elsewhere it is said, God gives grace to the humble, 1 Pet. 5.5.
and in the same place, where it is said, God gives grace to the humble, it is said, He resists the proud. Look as humility prepares us for the reception of Divine grace: so on the contrary, pride obstructs,
and in the same place, where it is said, God gives grace to the humble, it is said, He resists the proud. Look as humility prepares us for the reception of Divine grace: so on the contrary, pride obstructs,
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whereas such as are proud and lifted up with the conceit of their own excellencies and perfections, receive none of those Divine dews and showers of grace.
whereas such as Are proud and lifted up with the conceit of their own excellencies and perfections, receive none of those Divine dews and showers of grace.
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Therefore of all sins, it concerns us to watch most against spiritual pride. There is no sin that is a greater enemy to the reception of Divine grace than pride.
Therefore of all Sins, it concerns us to watch most against spiritual pride. There is no since that is a greater enemy to the reception of Divine grace than pride.
The 2. Use is this, Is it so, that Christs strength is perfected in our infirmity? Be exhorted from hence to labour to get, and retain a deep sense of our own infirmity;
The 2. Use is this, Is it so, that Christ strength is perfected in our infirmity? Be exhorted from hence to labour to get, and retain a deep sense of our own infirmity;
the more we retain a sense of our own infirmity, the more do we prepare the way to the grace of Christ, for Christs strength is perfected in our infirmity.
the more we retain a sense of our own infirmity, the more do we prepare the Way to the grace of christ, for Christ strength is perfected in our infirmity.
It is a memorable passage of Calvin in his Institutions. The Foundation of our philosophie is humility, As he that being asked, what was the first vertue in an Orator, said pronunciation, and being askt what was the second vertue in an Orator, said pronunciation, and being askt what was the third vertue in an Orator, said pronunciation: so saith he,
It is a memorable passage of calvin in his Institutions. The Foundation of our philosophy is humility, As he that being asked, what was the First virtue in an Orator, said pronunciation, and being asked what was the second virtue in an Orator, said pronunciation, and being asked what was the third virtue in an Orator, said pronunciation: so Says he,
If any man should ask of me what is the first vertue of a Christian, I would say humility, if any one should as what was the second vertue of a Christian, I would say humility, if any should ask what was the third virtue of a Christian, I would say humility, and always humility. The foundation of Christianity is humility.
If any man should ask of me what is the First virtue of a Christian, I would say humility, if any one should as what was the second virtue of a Christian, I would say humility, if any should ask what was the third virtue of a Christian, I would say humility, and always humility. The Foundation of Christianity is humility.
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Now humility ariseth from the sense of our own infirmity, nothing so proper a means to get and preserve humility in us as the sense of our own infirmity.
Now humility arises from the sense of our own infirmity, nothing so proper a means to get and preserve humility in us as the sense of our own infirmity.
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Answ. 1. We ought to keep up a great sense of our great defects in spiritual wisdom and knowledge, 1 Cor. 8.2. If any man thinketh that he knoweth any thing, he knoweth nothing as he ought to know.
Answer 1. We ought to keep up a great sense of our great defects in spiritual Wisdom and knowledge, 1 Cor. 8.2. If any man Thinketh that he Knoweth any thing, he Knoweth nothing as he ought to know.
He was sensible how defective he was as to the knowledge of God in his greatness and immensity, and as to the knowledge of God in the mysterie of the Trinity, so it appears in the following verse, vers. 4. who hath ascended up into Heaven,
He was sensible how defective he was as to the knowledge of God in his greatness and immensity, and as to the knowledge of God in the mystery of the Trinity, so it appears in the following verse, vers. 4. who hath ascended up into Heaven,
or descended, who hath gathered the wind in his fist, who hath bound the waters in a garment, who hath established all the ends of the earth? Here he complains of his ignorance, of the greatness and immensity of God.
or descended, who hath gathered the wind in his fist, who hath bound the waters in a garment, who hath established all the ends of the earth? Here he complains of his ignorance, of the greatness and immensity of God.
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and what is his sons name, if thou canst tell? O do any of us know God in his attributes, or do we know him in the mysterie of the Trinity as he ought to be known,
and what is his Sons name, if thou Canst tell? Oh do any of us know God in his attributes, or do we know him in the mystery of the Trinity as he ought to be known,
and may be known? O let us be sensible of our great infirmity and defects as to spiritual wisdom and knowledge, that that which we do know is but the least part of that which we are ignorant of;
and may be known? O let us be sensible of our great infirmity and defects as to spiritual Wisdom and knowledge, that that which we do know is but the least part of that which we Are ignorant of;
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To know God in the unity and simplicity of his essence, to know God in the Trinity of persons, is so great a mysterie as we shall never be fully able to understand in this life.
To know God in the unity and simplicity of his essence, to know God in the Trinity of Persons, is so great a mystery as we shall never be Fully able to understand in this life.
3. We ought to be sensible of the great corruption of our natures, and of that great proneness and proclivity that is in us unto evil, In me, that is in my flesh, there dwells no good thing, saith Paul. Nay, it may be said in our flesh, there dwells every evil thing. The spirit that is in us lusteth to envy, James 4.5.
3. We ought to be sensible of the great corruption of our nature's, and of that great proneness and proclivity that is in us unto evil, In me, that is in my Flesh, there dwells no good thing, Says Paul. Nay, it may be said in our Flesh, there dwells every evil thing. The Spirit that is in us Lusteth to envy, James 4.5.
out of the heart, saith our Saviour, proceed evil thoughts, murders, adulteries, fornications, thefts, there is the root of all sin to be found in our hearts.
out of the heart, Says our Saviour, proceed evil thoughts, murders, adulteries, fornications, thefts, there is the root of all since to be found in our hearts.
He that trusts in his own heart is a fool, saith Solomon; and the heart is deceitful above all things and desperately wicked, who can know it? So deceitful, and wicked are our hearts that they will soon betray us to sin,
He that trusts in his own heart is a fool, Says Solomon; and the heart is deceitful above all things and desperately wicked, who can know it? So deceitful, and wicked Are our hearts that they will soon betray us to since,
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so this will make us see the daily need we have of Divine grace; the more experience we have of our own corruption, the more we see our need of Divine grace to keep us;
so this will make us see the daily need we have of Divine grace; the more experience we have of our own corruption, the more we see our need of Divine grace to keep us;
4. We ought to be sensible of our inability to perform difficult services, yea our utter insufficiency to do the least thing that is good, without Divine grace.
4. We ought to be sensible of our inability to perform difficult services, yea our utter insufficiency to do the least thing that is good, without Divine grace.
Without me, saith our Saviour, ye can do nothing, John 15.5. Our Saviour doth not say without me ye can do no great thing, but he saith without me you can do nothing;
Without me, Says our Saviour, you can do nothing, John 15.5. Our Saviour does not say without me you can do no great thing, but he Says without me you can do nothing;
What is less than a thought? O what should humble us more than this, to think that we cannot command a good thought? We must be beholding to Divine grace for every holy thought. This sense of our infirmity is that which makes way for the illustration of Christs strength, My strength is perfected in infirmity.
What is less than a Thought? O what should humble us more than this, to think that we cannot command a good Thought? We must be beholding to Divine grace for every holy Thought. This sense of our infirmity is that which makes Way for the illustration of Christ strength, My strength is perfected in infirmity.
Our highest perfection in this life, it is to be sensible of our imperfection. It is another speech of one of the antients, if I misremember not it was Jeroms, This is the only perfection attainable in this life, that thou acknowledge thy self to be imperfect.
Our highest perfection in this life, it is to be sensible of our imperfection. It is Another speech of one of the ancients, if I misremember not it was Jeroms, This is the only perfection attainable in this life, that thou acknowledge thy self to be imperfect.
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5. Lastly, We ought to keep up a sense of the many trials, afflictions, changes and vicissitudes that we must expect to pass through in our present state,
5. Lastly, We ought to keep up a sense of the many trials, afflictions, changes and vicissitudes that we must expect to pass through in our present state,
whereas if we be still in expectation of affliction, and also are sensible of our own inability to undergo the least affliction without Divine help and assistance, this will be a means to humble us.
whereas if we be still in expectation of affliction, and also Are sensible of our own inability to undergo the least affliction without Divine help and assistance, this will be a means to humble us.
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and this will be a means to preserve in us a sense of our infirmity, and make us see our constant need of Divine grace. If we think to live without afflictions we shall but deceive our selves so much the more,
and this will be a means to preserve in us a sense of our infirmity, and make us see our constant need of Divine grace. If we think to live without afflictions we shall but deceive our selves so much the more,
This was Pauls ambition, here in the Text, My strength is made perfect in infirmity, what follows? The next words are, most gladly therefore will I rather glory in my infirmity, that the power of Christ may rest upon me.
This was Paul's ambition, Here in the Text, My strength is made perfect in infirmity, what follows? The next words Are, most gladly Therefore will I rather glory in my infirmity, that the power of christ may rest upon me.
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or that the strength of Christ may pitch it self upon me, or as the word signifies, that the strength of Christ may tabernacle upon me, therefore Beza renders it, that the power of Christ may inhabit in me as in a Tent or Tabernacle.
or that the strength of christ may pitch it self upon me, or as the word signifies, that the strength of christ may tabernacle upon me, Therefore Beza renders it, that the power of christ may inhabit in me as in a Tent or Tabernacle.
1. That we are poor weak frail vessels; that our bodies are like to Tents or Tabernacles, the body is often compared to a Tabernacle, 2 Cor. 5.1. For we know that if our earthly house of this Tabernacle, were dissolved, we have a building of God, a house not made with hands, eternal in the Heavens.
1. That we Are poor weak frail vessels; that our bodies Are like to Tents or Tabernacles, the body is often compared to a Tabernacle, 2 Cor. 5.1. For we know that if our earthly house of this Tabernacle, were dissolved, we have a building of God, a house not made with hands, Eternal in the Heavens.
and in the very next verse, knowing shortly that I must put off this my Tabernacle, 2 Pet. 1.13, 14. The body is like a poor Tent or Tabernacle, the stakes of it are not so strong,
and in the very next verse, knowing shortly that I must put off this my Tabernacle, 2 Pet. 1.13, 14. The body is like a poor Tent or Tabernacle, the stakes of it Are not so strong,
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2. The expression intimates the need we have of Divine power and strength to support us, that the power of Christ may Tabernacle upon me, it is as much as if the Apostle should say, this poor Tabernacle of mine would be soon blown down, did not a Divine hand keep it up,
2. The expression intimates the need we have of Divine power and strength to support us, that the power of christ may Tabernacle upon me, it is as much as if the Apostle should say, this poor Tabernacle of mine would be soon blown down, did not a Divine hand keep it up,
1. When we have a present sense of Christs power in our extremities; thus Paul a little after, in the Text, When I am weak, then am I strong, vers. 10. How so? When I am weak, then am I strong;
1. When we have a present sense of Christ power in our extremities; thus Paul a little After, in the Text, When I am weak, then am I strong, vers. 10. How so? When I am weak, then am I strong;
But the plain meaning is, when he had the greatest sense of his own infirmity, then he had the most experience of Christs power put forth in him, mans extremity is Gods opportunity.
But the plain meaning is, when he had the greatest sense of his own infirmity, then he had the most experience of Christ power put forth in him, men extremity is God's opportunity.
2. Then do we find the power of Christ rest upon us, when we find the power of Christ strengthning of us to bear afflictions, 1 Col. 11. Strengthned with all might according to his glorious power,
2. Then do we find the power of christ rest upon us, when we find the power of christ strengthening of us to bear afflictions, 1 Col. 11. Strengthened with all might according to his glorious power,
when by the power of Christ they are inabled to bear afflictions with joyfulness, Phil. 4.13. I can do all things through Christ strengthning me, I am able to do all things, or I have power to do all things, so the word signifies, I have power and strength to do all things, and what were these things, that Paul had a power to do? He could want, he could abound, he could be full, he could be hungry, he could bear all conditions with an equal mind. He had learned in whatsoever state he was, therewith to be content.
when by the power of christ they Are enabled to bear afflictions with joyfulness, Philip 4.13. I can do all things through christ strengthening me, I am able to do all things, or I have power to do all things, so the word signifies, I have power and strength to do all things, and what were these things, that Paul had a power to do? He could want, he could abound, he could be full, he could be hungry, he could bear all conditions with an equal mind. He had learned in whatsoever state he was, therewith to be content.
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Nature cannot bear such vicissitudes, changes and variety of conditions with an equal mind. Nature frets and storms when it meets with variety of troubles.
Nature cannot bear such vicissitudes, changes and variety of conditions with an equal mind. Nature frets and storms when it meets with variety of Troubles.
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And then doth the power of Christ rest upon us, when by the strength of his grace we are inabled to bear up under all the afflictions that we meet with in the course of our pilgrimage.
And then does the power of christ rest upon us, when by the strength of his grace we Are enabled to bear up under all the afflictions that we meet with in the course of our pilgrimage.
Christ hath promised, that his Spirit shall be in the heart of his people, John 14.16. I will pray the Father, and he shall give you another comforter, that he may abide with you for ever;
christ hath promised, that his Spirit shall be in the heart of his people, John 14.16. I will pray the Father, and he shall give you Another comforter, that he may abide with you for ever;
How shall it be in them? It shall be in them, to act them. When we find the presence of the spirit of Christ to act us in a sensible manner, then is the power of Christ said to rest upon us.
How shall it be in them? It shall be in them, to act them. When we find the presence of the Spirit of christ to act us in a sensible manner, then is the power of christ said to rest upon us.
But here it may be said, how may we do to attain to this? to have the power of Christ to rest upon us? for this is a desirable thing to feel the power of Christ to rest upon us.
But Here it may be said, how may we do to attain to this? to have the power of christ to rest upon us? for this is a desirable thing to feel the power of christ to rest upon us.
This was so desirable a thing to Paul, that he could glory in reproaches, necessities and persecutions, because by this means he had more experience of Christs power resting upon him.
This was so desirable a thing to Paul, that he could glory in Reproaches, necessities and persecutions, Because by this means he had more experience of Christ power resting upon him.
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because every approach of God, and every manifestation of the Divine presence is most precious to the Saints. Now when the Saints have experience of Christs power resting on them, they are most sensible of Gods approaches to them;
Because every approach of God, and every manifestation of the Divine presence is most precious to the Saints. Now when the Saints have experience of Christ power resting on them, they Are most sensible of God's Approaches to them;
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1. We must carry a deep sense of our infirmitie, the sense of our infirmity makes way for the manifestation of Christs power, this we have heard already,
1. We must carry a deep sense of our infirmity, the sense of our infirmity makes Way for the manifestation of Christ power, this we have herd already,
when we are weak in our selves then have we most experience of Christs strength, When I am weak, then am I strong, saith the Apostle, he that would have experience of Christs strength must be reduced to nothingness in himself.
when we Are weak in our selves then have we most experience of Christ strength, When I am weak, then am I strong, Says the Apostle, he that would have experience of Christ strength must be reduced to nothingness in himself.
Therefore as the Church is subject unto Christ, what is the import of that expressiom? What is it for the Church to be subject unto Christ? I conceive that the meaning is, That the Church and every member of it ought to own the Authority and Supremacy of Christ as its head, it ought to acknowledge him as the fountain and spring of all its supplies, and depend on him for all things, this is the Churches subjection to Christ,
Therefore as the Church is Subject unto christ, what is the import of that expressiom? What is it for the Church to be Subject unto christ? I conceive that the meaning is, That the Church and every member of it ought to own the authority and Supremacy of christ as its head, it ought to acknowledge him as the fountain and spring of all its supplies, and depend on him for all things, this is the Churches subjection to christ,
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and to depend on him for all, this is for the Church to be subject to Christ, to subject her self to him in a way of dependance. Abide in me, and I in you;
and to depend on him for all, this is for the Church to be Subject to christ, to Subject her self to him in a Way of dependence. Abide in me, and I in you;
the promise of Christs abiding in us, is made upon our abiding in him, we cannot expect Christ should abide in us by way of gracious influence, unless we abide in him in a way of dependance.
the promise of Christ abiding in us, is made upon our abiding in him, we cannot expect christ should abide in us by Way of gracious influence, unless we abide in him in a Way of dependence.
If we would have the power of Christ resting on us, we must look for power without our selves to strengthen us in suffering, and act us in duty. Phil. 4.13. I can do all things through Christs strengthning me, through Christ in strengthning of me.
If we would have the power of christ resting on us, we must look for power without our selves to strengthen us in suffering, and act us in duty. Philip 4.13. I can do all things through Christ strengthening me, through christ in strengthening of me.
We must pray that we may seel the power of Christ operating and working inwardly in our hearts. Ephes. 3.20. We read of his power manifested in the Saints, Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.
We must pray that we may seel the power of christ operating and working inwardly in our hearts. Ephesians 3.20. We read of his power manifested in the Saints, Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that works in us.
We should pray that we may feel and experiment more of this power that works in the Saints. The more experience we have of this power, the more shall we find that we are supported and born up under our afflictions and infirmities, the more we shall find we are inlarged and carried forth in all our services;
We should pray that we may feel and experiment more of this power that works in the Saints. The more experience we have of this power, the more shall we find that we Are supported and born up under our afflictions and infirmities, the more we shall find we Are enlarged and carried forth in all our services;
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whatever our infirmities, afflictions, necessities and distresses are, the power of Christ resting on us will carry us up above them all, For his strength is made perfect in our infirmitie.
whatever our infirmities, afflictions, necessities and Distresses Are, the power of christ resting on us will carry us up above them all, For his strength is made perfect in our infirmity.
HAving shewed the excellency of divine Grace, I shall now take occasion from this Scripture to speak something concerning the necessity of Divine Grace,
HAving showed the excellency of divine Grace, I shall now take occasion from this Scripture to speak something Concerning the necessity of Divine Grace,
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Younger Christians may be carryed out much in the heat and strength of their affections, but elder Christians do easily perceive the need they have of Divine Grace.
Younger Christians may be carried out much in the heat and strength of their affections, but elder Christians do Easily perceive the need they have of Divine Grace.
she plainly intimates that unless she were drawn, she could not run. So that in these words, here is a plain declaration of the sense that the Church had of the need of Divine Grace.
she plainly intimates that unless she were drawn, she could not run. So that in these words, Here is a plain declaration of the sense that the Church had of the need of Divine Grace.
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There are two things exprest in the Text: 1. The Churches petition, Draw me. The 2. Is the consequent of granting this her petition, Draw me, and we will run after thee.
There Are two things expressed in the Text: 1. The Churches petition, Draw me. The 2. Is the consequent of granting this her petition, Draw me, and we will run After thee.
Doct. 2. Second Observation is That the sense which we have of the need of Divine Grace should make us pray so much the more for the drawings of Divine Grace. The
Doct. 2. Second Observation is That the sense which we have of the need of Divine Grace should make us pray so much the more for the drawings of Divine Grace. The
Doct. 3. Third and last Observation is this, The end why we should desire the drawings of Divine Grace, it is that our hearts may be more carryed out after God.
Doct. 3. Third and last Observation is this, The end why we should desire the drawings of Divine Grace, it is that our hearts may be more carried out After God.
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I shall open this in several particulars, and the more experience we have attained unto, the more shall we understand the things that are set before us.
I shall open this in several particulars, and the more experience we have attained unto, the more shall we understand the things that Are Set before us.
1. The Saints are sensible of the want of quickening or exciting grace; this is primarily intended in the Text, Draw me, we will run after thee, why doth the Church pray to be drawn? this is implyed, that she found her self very dead, heavy, and lumpish in the waies of God, she found her heart very unapt to move towards Christ,
1. The Saints Are sensible of the want of quickening or exciting grace; this is primarily intended in the Text, Draw me, we will run After thee, why does the Church pray to be drawn? this is employed, that she found her self very dead, heavy, and lumpish in the ways of God, she found her heart very unapt to move towards christ,
therefore it is that she prays to be drawn, draw me, that is, quicken me by exciting grace, I find my heart very dead, I find my Spirit lumpish, heavy, unapt to move towards thee,
Therefore it is that she prays to be drawn, draw me, that is, quicken me by exciting grace, I find my heart very dead, I find my Spirit lumpish, heavy, unapt to move towards thee,
Holy souls are sensible of many damps and deadnesses, and indispositions that come upon them, they have not that quickness, liveliness, and fervour in the waies of God, that sometime they have felt.
Holy Souls Are sensible of many damps and deadnesses, and indispositions that come upon them, they have not that quickness, liveliness, and fervour in the ways of God, that sometime they have felt.
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The more experience we have of our own hearts, the more we shall be sensible of these damps and deadnesses and indispositions that art apt to come upon us,
The more experience we have of our own hearts, the more we shall be sensible of these damps and deadnesses and indispositions that art apt to come upon us,
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David prays often in the 119. Psalm for quickening, Quicken me, quicken me, in several places of that Psalm; hence may we gather that he found a great deal of spiritual deadness that was come upon him.
David prays often in the 119. Psalm for quickening, Quicken me, quicken me, in several places of that Psalm; hence may we gather that he found a great deal of spiritual deadness that was come upon him.
Do not we often find an indisposition to prayer, to meditation, to holy conference, oh then do we need quickening grace, then do we need to pray as the Church doth here, draw us, when we find our hearts dead and lumpish in the waies of God,
Do not we often find an indisposition to prayer, to meditation, to holy conference, o then do we need quickening grace, then do we need to pray as the Church does Here, draw us, when we find our hearts dead and lumpish in the ways of God,
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either your affections stick in some lower inferiour things, or else there is such a clog, a weight that lies upon them, that you cannot get them to ascend to God.
either your affections stick in Some lower inferior things, or Else there is such a clog, a weight that lies upon them, that you cannot get them to ascend to God.
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Sometimes it may be we shall find our hearts carryed up aloft, above the Sphear of all created things, we shall find we love God incomparably above all things here below, at other times we find our hearts lumpish and heavy like a piece of lead, and cannot get them to ascend to God,
Sometime it may be we shall find our hearts carried up aloft, above the Sphere of all created things, we shall find we love God incomparably above all things Here below, At other times we find our hearts lumpish and heavy like a piece of led, and cannot get them to ascend to God,
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It is natural to us to stick in present things, in things that are seen, and the Saints that have acquaintance with their own hearts, find they have need of Divine Grace to elevate their hearts above the things that are seen, to the invisible God.
It is natural to us to stick in present things, in things that Are seen, and the Saints that have acquaintance with their own hearts, find they have need of Divine Grace to elevate their hearts above the things that Are seen, to the invisible God.
God puts his people to the hardest lessons at last oftentimes, and elder Christians are more sensible of the need of Divine grace to carry them through the difficulties of their Pilgrimage.
God puts his people to the Hardest Lessons At last oftentimes, and elder Christians Are more sensible of the need of Divine grace to carry them through the difficulties of their Pilgrimage.
So great are their tryals and difficulties sometimes, that they meet with, that they are ready to faint under them, Psal. 27.14. Wait on the Lord, be of good courage and he shall strengthen thine heart.
So great Are their trials and difficulties sometime, that they meet with, that they Are ready to faint under them, Psalm 27.14. Wait on the Lord, be of good courage and he shall strengthen thine heart.
as that they had need to be bid to take heart and spirit to themselves, they are apt to despond and sink in their spirits through their own infirmities,
as that they had need to be bid to take heart and Spirit to themselves, they Are apt to despond and sink in their spirits through their own infirmities,
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2. They are sensible of the need of corroborating and strengthening Grace to support them under their sorrows and afflictions, Psal. 119.28. My soul melteth away for heaviness, strengthen thou me according to thy Word.
2. They Are sensible of the need of corroborating and strengthening Grace to support them under their sorrows and afflictions, Psalm 119.28. My soul melts away for heaviness, strengthen thou me according to thy Word.
therefore strengthen me according to thy Word, unless thy Grace strengthen and uphold me, my soul will drop and melt away under my afflictions, my afflictions will be too hard for me,
Therefore strengthen me according to thy Word, unless thy Grace strengthen and uphold me, my soul will drop and melt away under my afflictions, my afflictions will be too hard for me,
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3. They are sensible of the need of strengthening Grace to carry them out in the performance of duty, To will is present with me, saith the Apostle, but how to perform I know not, Rom. 7.18. Holy souls find a mind and will to do many things, but how to do them and perform them actually they know not, they would fain deny themselves, they would fain bring their will to Gods Will without the least reluctance.
3. They Are sensible of the need of strengthening Grace to carry them out in the performance of duty, To will is present with me, Says the Apostle, but how to perform I know not, Rom. 7.18. Holy Souls find a mind and will to do many things, but how to do them and perform them actually they know not, they would fain deny themselves, they would fain bring their will to God's Will without the least reluctance.
and therefore he prays, Make me to go. It may be we can say we have a delight to pray, a delight to hear, a delight to meditate, but for all this, we need actual assisting grace to inable us to pray, and to inable us to hear, and to inable us to meditate, Make me to go in the path of thy Commandments, for therein do I delight.
and Therefore he prays, Make me to go. It may be we can say we have a delight to pray, a delight to hear, a delight to meditate, but for all this, we need actual assisting grace to inable us to pray, and to inable us to hear, and to inable us to meditate, Make me to go in the path of thy commandments, for therein do I delight.
Though we have a love and affection to holy duties, yet we want Divine Grace and assistance to carry us out in the performance of those holy duties that we love.
Though we have a love and affection to holy duties, yet we want Divine Grace and assistance to carry us out in the performance of those holy duties that we love.
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4. The Saints are sensible of the need they have of mollifying grace to soften and break their hearts, this is the language of the Church, Isa. 63.17. Lord why hast thou har dened our hearts from thy fear;
4. The Saints Are sensible of the need they have of mollifying grace to soften and break their hearts, this is the language of the Church, Isaiah 63.17. Lord why hast thou Harry dened our hearts from thy Fear;
Now if it be the work of Divine Grace to take away the heart of stone (as certain it is (there is much of that heart of stone remaining in us any further than Divine Grace is put forth in us to soften our hearts) then the Saints want mollifying Grace to break their hearts under the sense of sin.
Now if it be the work of Divine Grace to take away the heart of stone (as certain it is (there is much of that heart of stone remaining in us any further than Divine Grace is put forth in us to soften our hearts) then the Saints want mollifying Grace to break their hearts under the sense of since.
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There is a root of pride, of passion, of envy, a root of frowardness and discontent, a root of murmuring and impatience, a root of covetousness, which lurks in all our hearts,
There is a root of pride, of passion, of envy, a root of frowardness and discontent, a root of murmuring and impatience, a root of covetousness, which lurks in all our hearts,
and the more experience we have of our own hearts, the more need we shall see we have of the Grace of God to heal these roots of sin that are thus lurking in us, Psa. 41.4. Heal my soul for I have sinned against thee.
and the more experience we have of our own hearts, the more need we shall see we have of the Grace of God to heal these roots of since that Are thus lurking in us, Psa. 41.4. Heal my soul for I have sinned against thee.
We read of Ephraim that there was a root of covetousness and forwardness in him, Isa. 57.17. For the iniquity of his covetousness was I wroth, there was one evil, viz. covetousness, I hid me and was wroth, and he went on frowardly in the way of his heart, there is another evil added to it, viz. frowardness and perverseness of spirit, his heart was very much out of frame, what doth God say? I have seen his waies and will heal him.
We read of Ephraim that there was a root of covetousness and forwardness in him, Isaiah 57.17. For the iniquity of his covetousness was I wroth, there was one evil, viz. covetousness, I hid me and was wroth, and he went on frowardly in the Way of his heart, there is Another evil added to it, viz. frowardness and perverseness of Spirit, his heart was very much out of frame, what does God say? I have seen his ways and will heal him.
so some expound it, and they compare this Text with those words of our Saviour, Joh. 6.44. No man can come to me, except the Father which sent me, draw him.
so Some expound it, and they compare this Text with those words of our Saviour, John 6.44. No man can come to me, except the Father which sent me, draw him.
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And as we need Divine Grace to help us to believe first of all, so we need the help of the same Grace to inable us to put forth every particular act of Faith.
And as we need Divine Grace to help us to believe First of all, so we need the help of the same Grace to inable us to put forth every particular act of Faith.
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We have a clear Text for it, Rom. 15.13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in believing, that is the meaning.
We have a clear Text for it, Rom. 15.13. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, in believing, that is the meaning.
to the end that ye may abound in hope through the power of the Holy Ghost, mark it, it is by the power of the Holy Ghost that we must abound in the acts of Faith, we cannot put forth one act of Faith without the power and special helps and assistance of the Holy Ghost.
to the end that you may abound in hope through the power of the Holy Ghost, mark it, it is by the power of the Holy Ghost that we must abound in the acts of Faith, we cannot put forth one act of Faith without the power and special helps and assistance of the Holy Ghost.
Do we not find it a difficult thing to come to the spiritual apprehensions of Christ? how hard do we find it to apprehend the person of Christ aright? how difficult is it to have right conceptions of the righteousness of Christ,
Do we not find it a difficult thing to come to the spiritual apprehensions of christ? how hard do we find it to apprehend the person of christ aright? how difficult is it to have right conceptions of the righteousness of christ,
Spiritual apprehension of Christ is the first thing in Faith, there must first be a spiritual apprehension of Christ before there can be an act of Faith upon Christ,
Spiritual apprehension of christ is the First thing in Faith, there must First be a spiritual apprehension of christ before there can be an act of Faith upon christ,
therefore Paul prays that he might know Christ, Phil. 3.10. That I may know him, &c. Now if we cannot so easily come to spiritual apprehensions of Christ, it is not so easie to act Faith upon him as we may think.
Therefore Paul prays that he might know christ, Philip 3.10. That I may know him, etc. Now if we cannot so Easily come to spiritual apprehensions of christ, it is not so easy to act Faith upon him as we may think.
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if I may so call it, to prepare, incline, and dispose their hearts to the things of God, Psal. 10.17. Thou wilt prepare their hearts to pray, thou wilt cause thine car to hear.
if I may so call it, to prepare, incline, and dispose their hearts to the things of God, Psalm 10.17. Thou wilt prepare their hearts to pray, thou wilt cause thine car to hear.
our hearts are oftentimes out of frame, very much unsuited to spiritual things, and holy souls are sensible of the need of Divine Grace to bring them into frame, to dispose them and bring them into a temper fit for the duties God calls them to, Heb. 13.20, 21. The God of peace make you perfect in every good work, that is, adapt, frame, dispose you to every good work.
our hearts Are oftentimes out of frame, very much unsuited to spiritual things, and holy Souls Are sensible of the need of Divine Grace to bring them into frame, to dispose them and bring them into a temper fit for the duties God calls them to, Hebrew 13.20, 21. The God of peace make you perfect in every good work, that is, adapt, frame, dispose you to every good work.
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Oh the more experience we have of our own hearts, the more need we shall find we have of Divine Grace to bring our hearts into frame, and keep them in frame.
O the more experience we have of our own hearts, the more need we shall find we have of Divine Grace to bring our hearts into frame, and keep them in frame.
8. The Saints are sensible of the need they have of over-powering and conquering Grace to conquer and overcome the reluctancy that is in their wills against the Divine Will.
8. The Saints Are sensible of the need they have of overpowering and conquering Grace to conquer and overcome the reluctancy that is in their wills against the Divine Will.
When our Saviour had foretold his sufferings, Peter could not bear this, his will began to reluctate, Matth. 16.22. Then Peter took him, and began to rebuke him, saying, Be it far from thee;
When our Saviour had foretold his sufferings, Peter could not bear this, his will began to reluctate, Matthew 16.22. Then Peter took him, and began to rebuke him, saying, Be it Far from thee;
9. The Saints are sensible of the need of preserving Grace to preserve and keep them from falling into gross and scandalous sins, Jude vers. 24. To him that is able to keep you from falling, falling, how? falling foully, falling scandalously. It is God that is able to keep us from falling, we are not able to keep our selves.
9. The Saints Are sensible of the need of preserving Grace to preserve and keep them from falling into gross and scandalous Sins, U^de vers. 24. To him that is able to keep you from falling, falling, how? falling foully, falling scandalously. It is God that is able to keep us from falling, we Are not able to keep our selves.
if thou dost not uphold me, if thou dost not keep me. Psal. 19.13. Keep back thy servant from presumptuous sins, as much as if he should say, I am prone enough of my self to fall into presumptuous sins, it is thy grace alone can keep me back from them.
if thou dost not uphold me, if thou dost not keep me. Psalm 19.13. Keep back thy servant from presumptuous Sins, as much as if he should say, I am prove enough of my self to fallen into presumptuous Sins, it is thy grace alone can keep me back from them.
10. And lastly, The Saints are sensible of the need they have of fixing and establishing Grace to keep their hearts fixt and constant in the waies of God, Psal. 86.11. unite my heart to fear thy name;
10. And lastly, The Saints Are sensible of the need they have of fixing and establishing Grace to keep their hearts fixed and constant in the ways of God, Psalm 86.11. unite my heart to Fear thy name;
unite my heart, when this holy man prays to have his heart united, that shews he found his heart prone to many excursions, his affections were scattered abroad unto variety of objects,
unite my heart, when this holy man prays to have his heart united, that shows he found his heart prove to many excursions, his affections were scattered abroad unto variety of objects,
therefore holy souls, that walk with God, see a necessity of Divine Grace to fix their hearts, that they may cleave to the Lord firmly and inseparably.
Therefore holy Souls, that walk with God, see a necessity of Divine Grace to fix their hearts, that they may cleave to the Lord firmly and inseparably.
Is it so, that holy souls are most sensible of the need they have of Divine Grace? hence may we learn, that they who magnifie and cry up the power of nature and mans free will, and decry the necessity of Divine Grace do little understand their own hearts,
Is it so, that holy Souls Are most sensible of the need they have of Divine Grace? hence may we Learn, that they who magnify and cry up the power of nature and men free will, and decry the necessity of Divine Grace do little understand their own hearts,
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and the reason is, because this crying up of the power of nature and mans own ability and strength, is manifestly contrary to the experience of the Saints in all ages,
and the reason is, Because this crying up of the power of nature and men own ability and strength, is manifestly contrary to the experience of the Saints in all ages,
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therefore it was well observed by one, That the principles of some men, who do cry up Free-will, they are contrary to the common sense and experience of all the faithful.
Therefore it was well observed by one, That the principles of Some men, who do cry up Freewill, they Are contrary to the Common sense and experience of all the faithful.
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and yet he saith, We have not sufficiency of our selves to think a good thought, what less than a holy thought? and yet we have no less than an Apostle,
and yet he Says, We have not sufficiency of our selves to think a good Thought, what less than a holy Thought? and yet we have no less than an Apostle,
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Some men make their boast of their own strength and sufficiency, but how contrary is this to the language of the Saints in Scripture? The Saints with one accord in Scripture cry out, Draw us, quicken us, incline us, unite our hearts, order our steps in thy waies, what are all these expressions but a holy confession of their own insufficiency? therefore they who cry up the power of nature and mans Free-will are not to be credited in what they say,
some men make their boast of their own strength and sufficiency, but how contrary is this to the language of the Saints in Scripture? The Saints with one accord in Scripture cry out, Draw us, quicken us, incline us, unite our hearts, order our steps in thy ways, what Are all these expressions but a holy Confessi of their own insufficiency? Therefore they who cry up the power of nature and men Freewill Are not to be credited in what they say,
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The more sensible we are of the need of grace, the more humble shall we be in our selves, the greater dependance shall we have upon Christ, the more shall we seek to God for Grace,
The more sensible we Are of the need of grace, the more humble shall we be in our selves, the greater dependence shall we have upon christ, the more shall we seek to God for Grace,
whereas on the contrary, the more we abound in the sense of our own fullness and sufficiency, and the less sense we have of our need of Divine Grace, the more liable we are to fall.
whereas on the contrary, the more we abound in the sense of our own fullness and sufficiency, and the less sense we have of our need of Divine Grace, the more liable we Are to fallen.
and that no• only as to some things, but as to every 〈 ◊ 〉 Without me, saies our Saviour 〈 … 〉 do nothing, he doth not say 〈 … 〉 nothing at all, not one thing ••••tion of our own strength 〈 … 〉 is that which undoes us.
and that no• only as to Some things, but as to every 〈 ◊ 〉 Without me, Says our Saviour 〈 … 〉 do nothing, he does not say 〈 … 〉 nothing At all, not one thing ••••tion of our own strength 〈 … 〉 is that which undoes us.
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but how to perform that which is good, I find not, saies Paul, Rom. 7. Now this inspection the Saints have into their hearts and lives, keeps up in them an awakened sense of the need which they have of Divine Grace.
but how to perform that which is good, I find not, Says Paul, Rom. 7. Now this inspection the Saints have into their hearts and lives, keeps up in them an awakened sense of the need which they have of Divine Grace.
Austin after he had written many Books concerning the Grace of God, one of his last Books was concerning the good of perseverance. The Saints after they have received much Grace from God,
Austin After he had written many Books Concerning the Grace of God, one of his last Books was Concerning the good of perseverance. The Saints After they have received much Grace from God,
How is it that the Saints have this sense in themselves, this awakened sense, this continued sense of the need of Divine Grace, what are the Reasons of it?
How is it that the Saints have this sense in themselves, this awakened sense, this continued sense of the need of Divine Grace, what Are the Reasons of it?
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1. The Saints are sensible of a fountain of sin within them, O wretched man that I am, who shall deliver me from the body of this death, and it is sin that dwelleth in me, Rom. 7.20.
1. The Saints Are sensible of a fountain of sin within them, Oh wretched man that I am, who shall deliver me from the body of this death, and it is since that dwells in me, Rom. 7.20.
Now the Saints being so sensible of original sin that dwelleth in them, are also sensible that this evil root that is within them, is apt to betray them upon all occasions.
Now the Saints being so sensible of original since that dwells in them, Are also sensible that this evil root that is within them, is apt to betray them upon all occasions.
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When Temptations from without are wanting, our own hearts are prone enough to tempt us to evil, Jam. 1.14. But every man is tempted, when he is drawn away of his own lust, and inticed.
When Temptations from without Are wanting, our own hearts Are prove enough to tempt us to evil, Jam. 1.14. But every man is tempted, when he is drawn away of his own lust, and enticed.
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Now the experience which the Saints have of the treachery and deceitfulness of their own hearts, this makes them to see the constant need which they have of Divine Grace.
Now the experience which the Saints have of the treachery and deceitfulness of their own hearts, this makes them to see the constant need which they have of Divine Grace.
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Wherein doth the deceitfulness of the heart discover it self? Truely, among other things the deceitfulness of the heart discovers it self in this, that when sin seems to be fast asleep,
Wherein does the deceitfulness of the heart discover it self? Truly, among other things the deceitfulness of the heart discovers it self in this, that when since seems to be fast asleep,
Now this proclivity and readiness that is in the heart to sin, that upon every occasion the heart is apt to bend and incline towards sin, this makes the Saints sensible of the constant need they have of Divine Grace.
Now this proclivity and readiness that is in the heart to sin, that upon every occasion the heart is apt to bend and incline towards since, this makes the Saints sensible of the constant need they have of Divine Grace.
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2. As the Saints are sensible of a fountain of sin in them, so they are sensible how unable they are to withstand the impetuous motions of coruption that arise from the root of sin in them.
2. As the Saints Are sensible of a fountain of since in them, so they Are sensible how unable they Are to withstand the impetuous motions of corruption that arise from the root of since in them.
Oh do we not find oftentimes corrupt nature to bear us down like a mighty Torrent? When the Lord reproved Jonah for his peevishness and fretfulness because of the gourd, Dost thou well to be angry? what doth Jonah answer, I do well to be angry to the very death.
O doe we not find oftentimes corrupt nature to bear us down like a mighty Torrent? When the Lord reproved Jonah for his peevishness and fretfulness Because of the gourd, Dost thou well to be angry? what does Jonah answer, I do well to be angry to the very death.
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unless Divine Grace set bounds to our passions and affections, whither will our passions and affections hurry us? Now the experience the Saints have of the impetuous motions of sin within them, this makes them see their need of Divine Grace.
unless Divine Grace Set bounds to our passion and affections, whither will our passion and affections hurry us? Now the experience the Saints have of the impetuous motions of since within them, this makes them see their need of Divine Grace.
3. The Saints are sensible of their impotency and utter inability of themselves to do any thing that is good, 2 Cor. 3.5. Not that we are sufficient of our selves to think any thing, but our sufficiency is of God.
3. The Saints Are sensible of their impotency and utter inability of themselves to do any thing that is good, 2 Cor. 3.5. Not that we Are sufficient of our selves to think any thing, but our sufficiency is of God.
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Holy souls find by experience that they cannot command good thoughts or holy affections. Is it not thus with you sometimes? do not you say in the secret retirements of your souls, O that it were with me as in the daies of old, O that it were with me as sometimes it was, O that I had such apprehensions of God, such affections towards God as sometimes I had!
Holy Souls find by experience that they cannot command good thoughts or holy affections. Is it not thus with you sometime? do not you say in the secret retirements of your Souls, Oh that it were with me as in the days of old, Oh that it were with me as sometime it was, Oh that I had such apprehensions of God, such affections towards God as sometime I had!
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Now the Saints finding that it is not at all times alike with them, but that it is far otherwise with them when they are acted and assisted by Divine Grace,
Now the Saints finding that it is not At all times alike with them, but that it is Far otherwise with them when they Are acted and assisted by Divine Grace,
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The Apostle tells the Corinthians, Ye are full, ye are rich, ye have reigned as Kings, 1 Cor. 4. that is, ye are so in your own conceits, and apprehensions;
The Apostle tells the Corinthians, You Are full, you Are rich, you have reigned as Kings, 1 Cor. 4. that is, you Are so in your own conceits, and apprehensions;
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Thus it is with many Professors, they are full, they are rich, they are Kings in their own apprehensions, they are come to the top of Christianity. But it is much to be feared that mens greatest supposed perfection will be found to be their greatest imperfection.
Thus it is with many Professors, they Are full, they Are rich, they Are Kings in their own apprehensions, they Are come to the top of Christianity. But it is much to be feared that men's greatest supposed perfection will be found to be their greatest imperfection.
It was the charge which Christ brought against the Church of Laodicea, Rev. 3.17. Thou sayest, I am rich and increased with good, and have need of nothing.
It was the charge which christ brought against the Church of Laodicea, Rev. 3.17. Thou Sayest, I am rich and increased with good, and have need of nothing.
O but it was but her saying so, it was not really so, for whereas she said she was rich and increased with goods and wanted nothing, she was indeed really poor, and blind, and wretched, and miserable, and naked, so our Saviour tells her.
Oh but it was but her saying so, it was not really so, for whereas she said she was rich and increased with goods and wanted nothing, she was indeed really poor, and blind, and wretched, and miserable, and naked, so our Saviour tells her.
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1. That we are apt to presume much, and have high conceits of our own attainments, Gal. 6.3. If any man think himself something, 1 Cor. 8.2. If a man think he knoweth any thing.
1. That we Are apt to presume much, and have high conceits of our own attainments, Gal. 6.3. If any man think himself something, 1 Cor. 8.2. If a man think he Knoweth any thing.
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We are apt to think that we have attained much, that we are very knowing persons, that little more can be added to us than we do know, than what we have received.
We Are apt to think that we have attained much, that we Are very knowing Persons, that little more can be added to us than we do know, than what we have received.
Now that we do not feel our souls prick'd with a spiritual hunger and thirst after Grace, it is a sign we are not so sensible of our want of Grace as we ought to be, Blessed are they that hunger and thirst after righteousness,
Now that we do not feel our Souls pricked with a spiritual hunger and thirst After Grace, it is a Signen we Are not so sensible of our want of Grace as we ought to be, Blessed Are they that hunger and thirst After righteousness,
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of the want of Faith? Faith to believe in Christ, Faith to believe the Promises? How rare is it that we are sensible of the want of love to God, of the want of holy affections, of the want of brokenness of heart for sin, hatred against sin? and the like.
of the want of Faith? Faith to believe in christ, Faith to believe the Promises? How rare is it that we Are sensible of the want of love to God, of the want of holy affections, of the want of brokenness of heart for since, hatred against since? and the like.
but is our sense so quick when we are under spiritual wants? That our hunger and thirst is no more vehement after Grace, that we feel no more keenness and sharpness in our appetites after Divine Grace, it is a certain sign we are not so sensible of our need of Grace as we ought to be.
but is our sense so quick when we Are under spiritual Wants? That our hunger and thirst is no more vehement After Grace, that we feel no more keenness and sharpness in our appetites After Divine Grace, it is a certain Signen we Are not so sensible of our need of Grace as we ought to be.
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therefore that we are so indifferent as to our attendance on the Ordinances, and do not find that need of them in our own souls, it is a certain sign we are not so sensible of the want of divine grace as we ought to be.
Therefore that we Are so indifferent as to our attendance on the Ordinances, and do not find that need of them in our own Souls, it is a certain Signen we Are not so sensible of the want of divine grace as we ought to be.
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The holiest men who have had the greatest sense of their need of grace, have been most sensible of their need of the Ordinances to preserve and keep alive grace within them.
The Holiest men who have had the greatest sense of their need of grace, have been most sensible of their need of the Ordinances to preserve and keep alive grace within them.
I take it for a certain Truth, that so far as a man comes up to spirituality and to any growth in Christianity, the more he will see his need of every Ordinance.
I take it for a certain Truth, that so Far as a man comes up to spirituality and to any growth in Christianity, the more he will see his need of every Ordinance.
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but that she was poor, and wretched, and miserable, and blind, and naked, therefore he exhorts her to keep up a sense of her need of grace, I counsel thee to buy of me, &c. That is therefore to be the Exhortation unto us, that we would labour to keep up a constant sense of our need of divine grace.
but that she was poor, and wretched, and miserable, and blind, and naked, Therefore he exhorts her to keep up a sense of her need of grace, I counsel thee to buy of me, etc. That is Therefore to be the Exhortation unto us, that we would labour to keep up a constant sense of our need of divine grace.
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Now Humility ariseth from a sense of our own wants and indigency, the more sensible we are of our own wants and weaknesles, the more humble we shall be,
Now Humility arises from a sense of our own Wants and indigency, the more sensible we Are of our own Wants and weaknesles, the more humble we shall be,
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The second Motive is this, Not to be sensible of the need of divine grace, is an argument of great security; for what is security? Security is when a man thiks himself free from danger;
The second Motive is this, Not to be sensible of the need of divine grace, is an argument of great security; for what is security? Security is when a man thiks himself free from danger;
If we think we have a self-fulness, and a self-sufficiency, this causeth God to leave us to our selves, that so we may see what we are without his grace.
If we think we have a self-fulness, and a self-sufficiency, this Causes God to leave us to our selves, that so we may see what we Are without his grace.
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Am I a Dog, said he, that I should do so and so? so are we apt to think within our selves, is it possible that ever I should be inclined to such a sin and such a corruption? Now when we presume on our own strength and sufficiency, the Lord leaves us,
Am I a Dog, said he, that I should do so and so? so Are we apt to think within our selves, is it possible that ever I should be inclined to such a since and such a corruption? Now when we presume on our own strength and sufficiency, the Lord leaves us,
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4. And lastly, That we may keep up the sense of our need of divine grace, Consider, the more sensible we are of the need of grace, the more sensible we shall be of the help and assistance of divine grace when God affords it to us,
4. And lastly, That we may keep up the sense of our need of divine grace, Consider, the more sensible we Are of the need of grace, the more sensible we shall be of the help and assistance of divine grace when God affords it to us,
But here it may be inquired, What ought we to do that we may keep up a constant sense of the need of divine grace? I shall propound a few means to help us herein.
But Here it may be inquired, What ought we to do that we may keep up a constant sense of the need of divine grace? I shall propound a few means to help us herein.
the more we study our own hearts and are acquainted with them, the more clearly shall we see the natural propension that is in us unto evil, we shall also see our impotency and inability to what is good,
the more we study our own hearts and Are acquainted with them, the more clearly shall we see the natural propension that is in us unto evil, we shall also see our impotency and inability to what is good,
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so David and other Saints have been, but a regenerate son doth not often relapse into the same gross sin; but a regenerate person may relapse into sins of infirmity and such as we have reason to account great infirmities.
so David and other Saints have been, but a regenerate son does not often relapse into the same gross since; but a regenerate person may relapse into Sins of infirmity and such as we have reason to account great infirmities.
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3. To help us to see the need of divine grace, let us Consider, That the least suspension of divine grace makes a present decay or withering in our souls.
3. To help us to see the need of divine grace, let us Consider, That the least suspension of divine grace makes a present decay or withering in our Souls.
cut off the beam from the Sun, the beam cannot maintain it self, the beam is maintained by a constant influx and supply of light from the Sun the fountain of light:
Cut off the beam from the Sun, the beam cannot maintain it self, the beam is maintained by a constant influx and supply of Light from the Sun the fountain of Light:
but if we do not maintain and keep up the life and spirit of this union (if I may so express it) by actual dependance on Christ, present decays and witherings will certainly ensue.
but if we do not maintain and keep up the life and Spirit of this Union (if I may so express it) by actual dependence on christ, present decays and witherings will Certainly ensue.
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as when you dependance upon him is kept up high and strong. The least suspension of actual grace from Christ laies us under present witherings and decaies.
as when you dependence upon him is kept up high and strong. The least suspension of actual grace from christ lays us under present witherings and decays.
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2. If we would keep up the sense of our need of divine grace, we ought to consider our frequent returns and relapses into the same sins, even after repentance for them.
2. If we would keep up the sense of our need of divine grace, we ought to Consider our frequent returns and relapses into the same Sins, even After Repentance for them.
4. To make us sensible of the need of divine grace, Consider, We cannot live upon grace already received; all our former attainments in grace are not sufficient to carry us out to act spiritually, without new supplies of grace, 1 Phil. 1.9. This shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ;
4. To make us sensible of the need of divine grace, Consider, We cannot live upon grace already received; all our former attainments in grace Are not sufficient to carry us out to act spiritually, without new supplies of grace, 1 Philip 1.9. This shall turn to my salvation through your prayer, and the supply of the Spirit of jesus christ;
the Greek word properly signifies an additional supply. There must be an additional supply of grace and strength to all the former grace which we have received, to make us to act spiritually.
the Greek word properly signifies an additional supply. There must be an additional supply of grace and strength to all the former grace which we have received, to make us to act spiritually.
It is not enough that we have habitual grace, but we must have actual grace to excite and draw forth the habits of grace to act in us, Cant. 4.16. Awake, O North wind, and come thou South, blow upon my gar den, that the spices thereof may flow forth.
It is not enough that we have habitual grace, but we must have actual grace to excite and draw forth the habits of grace to act in us, Cant 4.16. Awake, Oh North wind, and come thou South, blow upon my gar den, that the spices thereof may flow forth.
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Though we have habits of grace in us, which are here compared to Spices, yet we must have actual grace, fresh gales and influences of the Spirit to draw forth the habits of grace into exercise, otherwise our Graces will be like unbeaten Spices which send forth no savour.
Though we have habits of grace in us, which Are Here compared to Spices, yet we must have actual grace, fresh gales and influences of the Spirit to draw forth the habits of grace into exercise, otherwise our Graces will be like unbeaten Spices which send forth no savour.
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And it is not enough that we have actual grace at one time, but we must have fresh gales of the Spirit upon all occasions to carry us forth with new vigour in the waies of God.
And it is not enough that we have actual grace At one time, but we must have fresh gales of the Spirit upon all occasions to carry us forth with new vigour in the ways of God.
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But we ought to know and consider, that all these affections and inlargements are but the effects of divine grace. It is the grace of God that quickens our affections and inlargeth our hearts.
But we ought to know and Consider, that all these affections and enlargements Are but the effects of divine grace. It is the grace of God that quickens our affections and enlargeth our hearts.
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5. To make us sensible of the need of divine grace, let us consider, We cannot live upon our former comforts, and the former experiences we have had of Gods love.
5. To make us sensible of the need of divine grace, let us Consider, We cannot live upon our former comforts, and the former experiences we have had of God's love.
but if he trust in these, and if he think he need not present actual grace to help and support him in a time of extremity, all his experiences may fail him:
but if he trust in these, and if he think he need not present actual grace to help and support him in a time of extremity, all his experiences may fail him:
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and the reason is plain, because God may suffer a veil to be drawn over all a mans former comforts and experiences, that he shall have little use of them for the present.
and the reason is plain, Because God may suffer a veil to be drawn over all a men former comforts and experiences, that he shall have little use of them for the present.
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It is true he was never deserted in point of grace, he had the presence of the Spirit to act him alwaies in a way of obedience, yet there was a veil drawn over all his comforts, there was a suspension of comfort and manifestation.
It is true he was never deserted in point of grace, he had the presence of the Spirit to act him always in a Way of Obedience, yet there was a veil drawn over all his comforts, there was a suspension of Comfort and manifestation.
Therefore since it is possible that there may be a veil drawn over all our comforts, it is good for us to pray for a constant supply of divine influences to support and comfort us.
Therefore since it is possible that there may be a veil drawn over all our comforts, it is good for us to pray for a constant supply of divine influences to support and Comfort us.
I remember a passage of an holy man, and one of great experience in the waies of God, I find it best, faith he, when I come to greatest heights of peace and assurance, to mind what is my present duty, otherwise I meet with a cloud.
I Remember a passage of an holy man, and one of great experience in the ways of God, I find it best, faith he, when I come to greatest heights of peace and assurance, to mind what is my present duty, otherwise I meet with a cloud.
6. To shew us the constant need that we have of divine grace, let us take in this great Consideration, Nothing but present actual grace can carry us through our greatest extremities.
6. To show us the constant need that we have of divine grace, let us take in this great Consideration, Nothing but present actual grace can carry us through our greatest extremities.
although former experiences, although grace received may be of some use to us, yet over and above all these things we must have present actual grace to carry us through a time of great extremity.
although former experiences, although grace received may be of Some use to us, yet over and above all these things we must have present actual grace to carry us through a time of great extremity.
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I do many times think with my self what may be of greatest use to a man to carry him through a dying hour, how a man may be best prepared for a dying hour;
I do many times think with my self what may be of greatest use to a man to carry him through a dying hour, how a man may be best prepared for a dying hour;
There is no Christian that hath walkt with God for any considerable time, but upon reflection, he may remember some more eminent and remarkable actings of Gods grace in him, concerning which he may say, This,
There is no Christian that hath walked with God for any considerable time, but upon reflection, he may Remember Some more eminent and remarkable actings of God's grace in him, Concerning which he may say, This,
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3. A third thing which I look upon to be of great moment is this, The setting of some special promises before the eye of a mans soul, upon which he may be able to venture his soul:
3. A third thing which I look upon to be of great moment is this, The setting of Some special promises before the eye of a men soul, upon which he may be able to venture his soul:
It is said of the ancient Saints, They all dyed in Faith, not having received the Promise, Heb. 11.13. They all dyed in Faith, that is, they took Gods Word for their Salvation;
It is said of the ancient Saints, They all died in Faith, not having received the Promise, Hebrew 11.13. They all died in Faith, that is, they took God's Word for their Salvation;
Though the remembrance of former experiences, the remembring what God hath bestowed upon us, the setting the Promises before the eye of our souls may be of great use to us,
Though the remembrance of former experiences, the remembering what God hath bestowed upon us, the setting the Promises before the eye of our Souls may be of great use to us,
Therefore I conceive that here doth the main skill of a Christian lie, if we would be carryed through a dying hour, we should pray much that God would not desert us in point of grace, that he would not desert us in that hour,
Therefore I conceive that Here does the main skill of a Christian lie, if we would be carried through a dying hour, we should pray much that God would not desert us in point of grace, that he would not desert us in that hour,
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Her praying for drawing, supposeth her want and need of drawing, and her praying for these drawings of divine grace speaks the greatness and earnestness of her desires after them.
Her praying for drawing, Supposeth her want and need of drawing, and her praying for these drawings of divine grace speaks the greatness and earnestness of her Desires After them.
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These drawings of divine grace, I take to be the quickenings or excitations of the Spirit of God, whereby the soul is elevated and raised above its natural pitch,
These drawings of divine grace, I take to be the quickenings or excitations of the Spirit of God, whereby the soul is elevated and raised above its natural pitch,
It is an act of power to make us willing, who are naturally unwilling. God of unwilling, makes us willing. It is God that works in us to will, Phil. 2.13. It is God that efficaciously works in us the very act of willing:
It is an act of power to make us willing, who Are naturally unwilling. God of unwilling, makes us willing. It is God that works in us to will, Philip 2.13. It is God that efficaciously works in us the very act of willing:
how is that? How would she be drawn? Draw me by setting thine excellencys before me, by presenting thine amiableness unto me, this seems clearly intended by what follows in this Verse, The King hath brought me into his Chambers:
how is that? How would she be drawn? Draw me by setting thine excellencys before me, by presenting thine amiableness unto me, this seems clearly intended by what follows in this Verse, The King hath brought me into his Chambers:
the Chambers are the place where the King manifests his presence, there he is to be seen, the Church therefore prays to be drawn by being admitted to a sight and view of Christ, by having a prospect of his excellencys given to her.
the Chambers Are the place where the King manifests his presence, there he is to be seen, the Church Therefore prays to be drawn by being admitted to a sighed and view of christ, by having a prospect of his excellencys given to her.
If we consult our own experience we shall find it true, one great cause of all our damps and deadnesses is, that we have lost the sight of God that sometimes we have had, we have not that sight and sense of the divine excellency that sometimes we have had.
If we consult our own experience we shall find it true, one great cause of all our damps and deadnesses is, that we have lost the sighed of God that sometime we have had, we have not that sighed and sense of the divine excellency that sometime we have had.
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Our affections cannot rise higher than our apprehensions; if therefore we have lost those clear and lively apprehensions we have had of God and Christ, it is no wonder we have lost our affections towards him.
Our affections cannot rise higher than our apprehensions; if Therefore we have lost those clear and lively apprehensions we have had of God and christ, it is no wonder we have lost our affections towards him.
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When we have clear apprehensions of God and Christ, then we see a surpassing glory in that object above all others. One true sight of God makes all other things seem little, Isa. 33.17. Thine eyes shall see the King in his beauty, thou shalt behold the Land which is very far off.
When we have clear apprehensions of God and christ, then we see a surpassing glory in that Object above all Others. One true sighed of God makes all other things seem little, Isaiah 33.17. Thine eyes shall see the King in his beauty, thou shalt behold the Land which is very Far off.
When once the soul hath a sight of God in his beauty and glory, all the creatures seem to be at a great remove and distance. The creatures seem to be but little when once the Creator himself appears.
When once the soul hath a sighed of God in his beauty and glory, all the creatures seem to be At a great remove and distance. The creatures seem to be but little when once the Creator himself appears.
As Kings and Princes have their times and seasons when they expose themselves to publick view; so Christ promiseth that he will make himself visible, as it were, he will expose himself to the view of his people.
As Kings and Princes have their times and seasons when they expose themselves to public view; so christ promises that he will make himself visible, as it were, he will expose himself to the view of his people.
an aspect of his glory, such at least as is suitable to the present, state, wherein we walk by Faith, not by Sight. The Criticks in the Greek Tongue observe, that this word signifies to make a thing clear, plain, to shew a thing clearly, openly to another.
an aspect of his glory, such At least as is suitable to the present, state, wherein we walk by Faith, not by Sighed. The Critics in the Greek Tongue observe, that this word signifies to make a thing clear, plain, to show a thing clearly, openly to Another.
It is a remarkable Scripture, and hath something of a mysterious signification in it, Matth. 24.28. Where the Carkass is, thither the Eagles will be gathered together.
It is a remarkable Scripture, and hath something of a mysterious signification in it, Matthew 24.28. Where the Carcase is, thither the Eagles will be gathered together.
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An Eagle-eyed Christian can perceive that it was in that flesh of his, that the Law was fulfilled, that the penalty of it was undergone, that divine justice was fatisfied,
an Eagle-eyed Christian can perceive that it was in that Flesh of his, that the Law was fulfilled, that the penalty of it was undergone, that divine Justice was fatisfied,
and everlasting righteousness brought in, this attracts a believing soul to a Crucified Christ; Christ Crucified is to some a stumblingblock, and to others foolishness, 1 Cor. 1. but to those that understand the mysterie of his death and suffierings, Christ is the wisdom of God, and the power of God.
and everlasting righteousness brought in, this attracts a believing soul to a crucified christ; christ crucified is to Some a Stumbling block, and to Others foolishness, 1 Cor. 1. but to those that understand the mystery of his death and suffierings, christ is the Wisdom of God, and the power of God.
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Nothing will attract the heart more than the confideration of what Christ is, and the contemplation of what Christ hath done and suffered for us, the name of Christ is as oyntment poured forth, therefore do the Virgins love him, Cant. 1.4. The more we know Christ in his personal excellency, and are acquainted with his grace as Mediator, the more will our hearts be attracted and drawn to him.
Nothing will attract the heart more than the consideration of what christ is, and the contemplation of what christ hath done and suffered for us, the name of christ is as ointment poured forth, Therefore do the Virgins love him, Cant 1.4. The more we know christ in his personal excellency, and Are acquainted with his grace as Mediator, the more will our hearts be attracted and drawn to him.
Love is the loadstone of Love; we Love him because he first loved us, 1 Joh. 4.19. Nothing so powersul to draw our hearts to the love of God as the apprehension of Gods Love to us.
Love is the Loadstone of Love; we Love him Because he First loved us, 1 John 4.19. Nothing so powersul to draw our hearts to the love of God as the apprehension of God's Love to us.
Observe it in your selves, when the heart hath been very low, flat, and dead before, let the Lord but infinuate a little of his Love to the Soul, by some especial act of kindness, that will raise and quicken it immediately.
Observe it in your selves, when the heart hath been very low, flat, and dead before, let the Lord but infinuate a little of his Love to the Soul, by Some especial act of kindness, that will raise and quicken it immediately.
4. God draw the souls of his people to himself by giving them new and fresh tastes of the excellencie of spiritual things. The Saints themselves do not alwaies relish that savour that is in the Word,
4. God draw the Souls of his people to himself by giving them new and fresh tastes of the excellency of spiritual things. The Saints themselves do not always relish that savour that is in the Word,
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If we had as lively tastes of spiritual things, as we have sometimes, our affections would not so often flag as they do, 1 Pet. 2.2. As new born Babes desire the sincere milk of the word.
If we had as lively tastes of spiritual things, as we have sometime, our affections would not so often flag as they do, 1 Pet. 2.2. As new born Babes desire the sincere milk of the word.
Consider, O Christian, what glory doth there appear in the Word at some times? What excellency and heavenly sweetness in the promises at one time over and above what there doth at another? Now God allures and draws the hearts of his people, by giving in those tastes and relishes of spiritual things at some times, which they are not sensible of at other times.
Consider, Oh Christian, what glory does there appear in the Word At Some times? What excellency and heavenly sweetness in the promises At one time over and above what there does At Another? Now God allures and draws the hearts of his people, by giving in those tastes and Relishes of spiritual things At Some times, which they Are not sensible of At other times.
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when it hath tasted of the sweetness that is in the Promises, and in divine grace and heavenly consolations, it doth not presently grow fond of the world and worldly comforts: the sweetness the soul hath tasted and experienced in heavenly and spiritual things, attracts the soul to Love and defire these things above all others.
when it hath tasted of the sweetness that is in the Promises, and in divine grace and heavenly consolations, it does not presently grow found of the world and worldly comforts: the sweetness the soul hath tasted and experienced in heavenly and spiritual things, attracts the soul to Love and desire these things above all Others.
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And we shall find it true in experience, That when we grow fond of other things, it is because we have lost those tastes of God and Christ and spiritual things, which sometimes we have had.
And we shall find it true in experience, That when we grow found of other things, it is Because we have lost those tastes of God and christ and spiritual things, which sometime we have had.
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5. And lastly, The last thing I shall mention at present, is this, God attracts and draws the hearts of his people by giving them a little sight and prospect of that glory which is above, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entred into the heart of man the things which God hath prepared for them that love him;
5. And lastly, The last thing I shall mention At present, is this, God attracts and draws the hearts of his people by giving them a little sighed and prospect of that glory which is above, 1 Cor. 2.9. Eye hath not seen, nor ear herd, neither have entered into the heart of man the things which God hath prepared for them that love him;
Hence is it that we read of the tasting of the good Word of God, and tasting of the power of the world to come, Heb. 6.4, 5. It is possible that a man that is under a common work of the Spirit (for it is of such the Apostle there speaks) may have some tastes of the glory and happiness of heaven.
Hence is it that we read of the tasting of the good Word of God, and tasting of the power of the world to come, Hebrew 6.4, 5. It is possible that a man that is under a Common work of the Spirit (for it is of such the Apostle there speaks) may have Some tastes of the glory and happiness of heaven.
I do not think that those that are meerly under a common work, and are said here to taste of the heavenly gifts, and of the powers of the world to come, that they have,
I do not think that those that Are merely under a Common work, and Are said Here to taste of the heavenly Gifts, and of the Powers of the world to come, that they have,
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and are under a saving work; but some apprehensions they may have of it, they may apprehend it to be a state of bliss and happiness. A man that is under the common work of the Spirit may apprehend Heaven to be a place of freedom from all misery and trouble,
and Are under a Saving work; but Some apprehensions they may have of it, they may apprehend it to be a state of bliss and happiness. A man that is under the Common work of the Spirit may apprehend Heaven to be a place of freedom from all misery and trouble,
Now if a man that hath but a common work may go so far, then the Saints who have more than a common work, they that have divine and saving illumination, may apprehend much more of the glory of Heaven.
Now if a man that hath but a Common work may go so Far, then the Saints who have more than a Common work, they that have divine and Saving illumination, may apprehend much more of the glory of Heaven.
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The Saints who are savingly enlightened, may apprehend something of this state, as it consists in the clear sight and vision of God, in intimate fellowship and communion with God, in perfect holiness, and the like.
The Saints who Are savingly enlightened, may apprehend something of this state, as it consists in the clear sighed and vision of God, in intimate fellowship and communion with God, in perfect holiness, and the like.
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When a man, by the eye of Faith, hath a little prospect of the Heavenly Country, and and when he beholds the perfect serenity, the tranquillity, the unchangeableness, the blessedness, the joy, the satisfaction, the delights that are in that Country, this must needs attract and allure the soul to the desire and love of these things,
When a man, by the eye of Faith, hath a little prospect of the Heavenly Country, and and when he beholds the perfect serenity, the tranquillity, the unchangeableness, the blessedness, the joy, the satisfaction, the delights that Are in that Country, this must needs attract and allure the soul to the desire and love of these things,
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before constant trouble? perfect joy and satisfaction, before a state of grief and sorrow? Therefore when the soul hath a little prospect, by Faith, of that blessed life and state that is above;
before constant trouble? perfect joy and satisfaction, before a state of grief and sorrow? Therefore when the soul hath a little prospect, by Faith, of that blessed life and state that is above;
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this must needs attract the desires of the soul, to desire the happiness and blessedness of this state, infinitely above all other things, In his presence is fulness of joy, at his right hand there are pleasures for evermore, Psal. 16.11. This is certain, the clearer apprehensions we have of the excellency of the divine presence, the more shall we thirst and long after it;
this must needs attract the Desires of the soul, to desire the happiness and blessedness of this state, infinitely above all other things, In his presence is fullness of joy, At his right hand there Are pleasures for evermore, Psalm 16.11. This is certain, the clearer apprehensions we have of the excellency of the divine presence, the more shall we thirst and long After it;
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Thus God by letting down something of the glory of the heavenly Country, and giving the soul a little apprehension what the excellency and ravishing sweetness of the divine presence is like to be, doth attract the souls of his people to himself.
Thus God by letting down something of the glory of the heavenly Country, and giving the soul a little apprehension what the excellency and ravishing sweetness of the divine presence is like to be, does attract the Souls of his people to himself.
and by the impression of divine power upon their hearts, Cant. 5.4. My beloved put in his hand by the hole of the door, and my bowels were moved for him.
and by the impression of divine power upon their hearts, Cant 5.4. My Beloved put in his hand by the hold of the door, and my bowels were moved for him.
My beloved put in his hand by the hole of the door, that is, he gave me a secret touch by the finger of his Spirit. The Spirit of God is sometimes called the finger of God,
My Beloved put in his hand by the hold of the door, that is, he gave me a secret touch by the finger of his Spirit. The Spirit of God is sometime called the finger of God,
and that plainly appears if we compare two Scriptures together, Luke 11.20. with Matth. 12.28. in one place, it is said, If I by the finger of God cast out Devils:
and that plainly appears if we compare two Scriptures together, Lycia 11.20. with Matthew 12.28. in one place, it is said, If I by the finger of God cast out Devils:
The Spirit of God then is called the finger of God. So likewise the hand of God denotes the power of God, Exod. 15.11. Thy right hand, O Lord, is become glorious in power.
The Spirit of God then is called the finger of God. So likewise the hand of God denotes the power of God, Exod 15.11. Thy right hand, Oh Lord, is become glorious in power.
And this expression, the hand of God, is sometimes used to set forth the cause of mens conversion, together with the effect of it, the saving work of the Spirit of God upon the hearts of men, Acts 11.21. And the hand of the Lord was with them, and a great number believed and turned unto the Lord.
And this expression, the hand of God, is sometime used to Set forth the cause of men's conversion, together with the Effect of it, the Saving work of the Spirit of God upon the hearts of men, Acts 11.21. And the hand of the Lord was with them, and a great number believed and turned unto the Lord.
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So that this is the plain meaning, Christ put forth his hand by the hole of the door, that is, he gave the Church a secret touch by the finger of his Spirit.
So that this is the plain meaning, christ put forth his hand by the hold of the door, that is, he gave the Church a secret touch by the finger of his Spirit.
What followed upon this, what was the effect of this? that which followed was this, My bowels were moved for him, the Churches affections were presently quickened and raised by this touch, though she was dead, listless,
What followed upon this, what was the Effect of this? that which followed was this, My bowels were moved for him, the Churches affections were presently quickened and raised by this touch, though she was dead, listless,
and indisposed before, one touch of the Spirit quickened and raised her affections, Ezek. 36.27. I will put my Spirit within you, and cause you to walk in my statutes.
and indisposed before, one touch of the Spirit quickened and raised her affections, Ezekiel 36.27. I will put my Spirit within you, and cause you to walk in my statutes.
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When God promiseth to give a new Heart, and a new Spirit, that which is intended by it, is the work of the Spirit upon the heart, framing the New creature in us, Joh. 3.5. Unless a man be born of water, and of the Spirit, he cannot enter into the Kingdom of God;
When God promises to give a new Heart, and a new Spirit, that which is intended by it, is the work of the Spirit upon the heart, framing the New creature in us, John 3.5. Unless a man be born of water, and of the Spirit, he cannot enter into the Kingdom of God;
and cause us to walk in his Statutes, after he had before promised the new heart and new spirit, if the habits of grace of themselves had been sufficient to carry us out to all spiritual actions? But now the Lord promiseth to put his Spirit within us,
and cause us to walk in his Statutes, After he had before promised the new heart and new Spirit, if the habits of grace of themselves had been sufficient to carry us out to all spiritual actions? But now the Lord promises to put his Spirit within us,
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and cause us to walk in his Statutes, and that we shall keep his Judgements and doe them, and what doth he intend by all this? Certainly thus much, that he will not only give us the habits of grace,
and cause us to walk in his Statutes, and that we shall keep his Judgments and do them, and what does he intend by all this? Certainly thus much, that he will not only give us the habits of grace,
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He will give us that actual grace by his Spirit, that shall help us to make use of those habits of grace that he hath planted in us, Rom. 8.14. As many as are led by the Spirit of God, are the Children of God.
He will give us that actual grace by his Spirit, that shall help us to make use of those habits of grace that he hath planted in us, Rom. 8.14. As many as Are led by the Spirit of God, Are the Children of God.
Now unless she had some sense of spiritual dullness and deadness that was come upon her, there had been no such necessity for her to pray for these drawings:
Now unless she had Some sense of spiritual dullness and deadness that was come upon her, there had been no such necessity for her to pray for these drawings:
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yet oftentimes we fall into spiritual deadness and dullness; we do not feel that life and power in our souls as heretofore, there is a greater indisposedness and listlesness in us to holy duties;
yet oftentimes we fallen into spiritual deadness and dullness; we do not feel that life and power in our Souls as heretofore, there is a greater indisposedness and listlessness in us to holy duties;
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we are not so lively in holy duties, our affections are not so stirring and working towards God, we have not that relish in the promises, we do not so rejoyce in them, we are not so active for God, we are not so fruitful in our places, we have not that hatred of sin,
we Are not so lively in holy duties, our affections Are not so stirring and working towards God, we have not that relish in the promises, we do not so rejoice in them, we Are not so active for God, we Are not so fruitful in our places, we have not that hatred of since,
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All these things and more that might be instanced in, do shew, that oftentimes the best of Gods Children do fall under deadness of heart, and spiritual dullness.
All these things and more that might be instanced in, do show, that oftentimes the best of God's Children do fallen under deadness of heart, and spiritual dullness.
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2. A second Cause of dullness and deadness in the Saints is this, Neglect of some of the means of grace, either in publick or private. If we neglect any one of the means of grace, we shall soon find dullness and deadness come upon us;
2. A second Cause of dullness and deadness in the Saints is this, Neglect of Some of the means of grace, either in public or private. If we neglect any one of the means of grace, we shall soon find dullness and deadness come upon us;
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if we come to hear the Word, but neglect the Sacrament, or any one instituted means which God hath appointed for our help, that may bring this deadness on us.
if we come to hear the Word, but neglect the Sacrament, or any one instituted means which God hath appointed for our help, that may bring this deadness on us.
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For it is certain, we need all the means of grace, and the more we come to understand our own hearts, the more we are concerned about our spiritual state, the more we shall see our need of all the means which God hath appointed for our help and quickening.
For it is certain, we need all the means of grace, and the more we come to understand our own hearts, the more we Are concerned about our spiritual state, the more we shall see our need of all the means which God hath appointed for our help and quickening.
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And if we consult our own experience, we shall find that when we are most remiss in the use of the means, then doth spiritual deadness and dullness come upon us.
And if we consult our own experience, we shall find that when we Are most remiss in the use of the means, then does spiritual deadness and dullness come upon us.
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any sin connived at, beloved and entertained will harden the heart: When that Love that should be let out to God and the waies of God is turned aside to a lust, that must needs harden the heart.
any since connived At, Beloved and entertained will harden the heart: When that Love that should be let out to God and the ways of God is turned aside to a lust, that must needs harden the heart.
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therefore if the affections be carried out violently, impetuously, and beyond their due bounds towards earthly things, they cannot be carryed out with that vigour towards God and the waies of God as they ought to be.
Therefore if the affections be carried out violently, impetuously, and beyond their due bounds towards earthly things, they cannot be carried out with that vigour towards God and the ways of God as they ought to be.
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because we have found some affections towards God, we think we can command the same quickenings, the same inlargements, the same affections at our pleasure.
Because we have found Some affections towards God, we think we can command the same quickenings, the same enlargements, the same affections At our pleasure.
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Now when we rest in what we have already received, and think we have quickening and inlargement at command, this causeth the Spirit to withdraw from us,
Now when we rest in what we have already received, and think we have quickening and enlargement At command, this Causes the Spirit to withdraw from us,
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and of the loss of that spiritual vigour and liveliness that formerly we have had? Certainly, this deadness and dullness of spirit is a great evil, a sore evil.
and of the loss of that spiritual vigour and liveliness that formerly we have had? Certainly, this deadness and dullness of Spirit is a great evil, a soar evil.
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2. As we deprive our selves of the comfort of grace, and others of the benefit of it by this deadness and dullness: so we rob God of his glory, For hereby (saies our Saviour) is my Father glorified, that you bring forth much fruit.
2. As we deprive our selves of the Comfort of grace, and Others of the benefit of it by this deadness and dullness: so we rob God of his glory, For hereby (Says our Saviour) is my Father glorified, that you bring forth much fruit.
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Therefore it concerns us to strive against spiritual deadness and dullness in the beginning, for if we neglect it, we shall by degrees fall into security,
Therefore it concerns us to strive against spiritual deadness and dullness in the beginning, for if we neglect it, we shall by Degrees fallen into security,
Awake, O Christian, rouze up thy self strongly when ever thou findest thy self dull in the waies of God, awake out of thy security, for security prepares the way for some fall,
Awake, Oh Christian, rouse up thy self strongly when ever thou Findest thy self dull in the ways of God, awake out of thy security, for security prepares the Way for Some fallen,
4. Lastly, To ingage us to strive against this deadness, Consider, a constant deadness and flatness of spirit renders a mans state very doubtful and suspicious. It renders a mans state very doubtful whether he be in the state of grace, yea or no.
4. Lastly, To engage us to strive against this deadness, Consider, a constant deadness and flatness of Spirit renders a men state very doubtful and suspicious. It renders a men state very doubtful whither he be in the state of grace, yea or no.
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but the sense she had of her deadness and dullness, makes her pray, Draw me. So the sense that we have of that deadness and dullness, that too often comes upon us, should make us pray much for quickening and exciting grac
but the sense she had of her deadness and dullness, makes her prey, Draw me. So the sense that we have of that deadness and dullness, that too often comes upon us, should make us pray much for quickening and exciting Grace
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Truly, the more acquaintance we have with our own hearts, the greater insight we have into our spiritual estate, the more need shall we see of the constant quickenings and excitations of divine grace.
Truly, the more acquaintance we have with our own hearts, the greater insight we have into our spiritual estate, the more need shall we see of the constant quickenings and excitations of divine grace.
How low and dead, and unactive shall we find our hearts to be in the waies of God, any further than we are under fresh and constant gales of the Spirit of God? Although we have found great quickening heretofore,
How low and dead, and unactive shall we find our hearts to be in the ways of God, any further than we Are under fresh and constant gales of the Spirit of God? Although we have found great quickening heretofore,
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and have had our hearts very much inlarged and drawn out towards God, unless we have a continuation of divine grace, we shall soon find that our hearts will flagg.
and have had our hearts very much enlarged and drawn out towards God, unless we have a continuation of divine grace, we shall soon find that our hearts will flag.
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Holy souls are most sensible not only of the need of grace, but also of the continuation of that grace which at present acts them, without which they perceive their hearts would soon flagg and fail.
Holy Souls Are most sensible not only of the need of grace, but also of the continuation of that grace which At present acts them, without which they perceive their hearts would soon flag and fail.
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For what so desirable to holy souls as this, to feel frequent visits from God in their souls? to be under fresh gales of the Spirit? and to have constant supplies of grace? Therefore I shall speak something by way of Direction,
For what so desirable to holy Souls as this, to feel frequent visits from God in their Souls? to be under fresh gales of the Spirit? and to have constant supplies of grace? Therefore I shall speak something by Way of Direction,
the way to receive more grace, is, to be exceeding thankful for grace received. Nothing provokes God to with-hold grace from us more than unthankfulness.
the Way to receive more grace, is, to be exceeding thankful for grace received. Nothing provokes God to withhold grace from us more than unthankfulness.
But Hezekiah rendered not according to the benefit done unto him, therefore wrath was upon him, 2 Chron. 32.25. It is true, it was a temporal deliverance that Hezekiah was unthankful for:
But Hezekiah rendered not according to the benefit done unto him, Therefore wrath was upon him, 2 Chronicles 32.25. It is true, it was a temporal deliverance that Hezekiah was unthankful for:
But if unthankfulness for a temporal mercy, for a temporal deliverance, provoke God so much, what will unthankfulness for the receipt of spiritual and divine grace do? The gifts of divine grace are the choicest of the gifts of God.
But if unthankfulness for a temporal mercy, for a temporal deliverance, provoke God so much, what will unthankfulness for the receipt of spiritual and divine grace do? The Gifts of divine grace Are the Choicest of the Gifts of God.
O make much of the influences of divine grace, prize them at a high rate. Believeit, you cannot command grace when you please, you cannot command the same quickenings, inlargements, and affections towards God (as sometime you have had) when you please;
O make much of the influences of divine grace, prize them At a high rate. Believeit, you cannot command grace when you please, you cannot command the same quickenings, enlargements, and affections towards God (as sometime you have had) when you please;
therefore when God gives you any of the visits of the Spirit, value them, and have the highest esteem of them, you cannot have them when you would, you have them not at your command,
Therefore when God gives you any of the visits of the Spirit, valve them, and have the highest esteem of them, you cannot have them when you would, you have them not At your command,
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What hast thou, that thou didst not receive, and if thou hast received it, why dost thou boast as if thou hadst not received it? If we think we have a stock already in our own hands,
What hast thou, that thou didst not receive, and if thou hast received it, why dost thou boast as if thou Hadst not received it? If we think we have a stock already in our own hands,
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It is true, it is the duty of a Christian to stir up the grace of God that is in him, (Stir up the gift of God that is in thee, saith Paul to Timothy). O but take heed that you do not rest in grace received, as if you could act in the power of that, without new supplies of grace.
It is true, it is the duty of a Christian to stir up the grace of God that is in him, (Stir up the gift of God that is in thee, Says Paul to Timothy). Oh but take heed that you do not rest in grace received, as if you could act in the power of that, without new supplies of grace.
All my fresh Springs are in thee. Abide in me, and I in you, saith our Saviour, Joh. 15.4. Happy soul is he that hath learnt the skill of a constant dependence upon Christ. It is a great promise, Joh. 7.37. He that believeth on me, out of his belly shall flow rivers of living waters.
All my fresh Springs Are in thee. Abide in me, and I in you, Says our Saviour, John 15.4. Happy soul is he that hath learned the skill of a constant dependence upon christ. It is a great promise, John 7.37. He that Believeth on me, out of his belly shall flow Rivers of living waters.
If we maintain our dependence upon Christ, we shall never want supplies of grace. It is likewise another choice and precious promise, Joh. 4.14. He that shall drink of the water that I shall give him, shall never thirst:
If we maintain our dependence upon christ, we shall never want supplies of grace. It is likewise Another choice and precious promise, John 4.14. He that shall drink of the water that I shall give him, shall never thirst:
And this the following words explain and make out to be the meaning, He that drinks of the water that I shall give him, shall never thirst, Why so? The water that I shall give him, shall be in him a well of water springing up into everlasting life.
And this the following words explain and make out to be the meaning, He that drinks of the water that I shall give him, shall never thirst, Why so? The water that I shall give him, shall be in him a well of water springing up into everlasting life.
He that hath a well of water alwaies by him, need never thirst, Why, so, saith our Saviour, he that lives upon me and that Fountain of grace that is in me, he need not thirst,
He that hath a well of water always by him, need never thirst, Why, so, Says our Saviour, he that lives upon me and that Fountain of grace that is in me, he need not thirst,
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for he will be sure to give out grace to us at all times, and upon all occasions suitable to our necessities: It is a great Text, Ephes. 1.22. God hath given him to be Head over all things, to his body the Church.
for he will be sure to give out grace to us At all times, and upon all occasions suitable to our necessities: It is a great Text, Ephesians 1.22. God hath given him to be Head over all things, to his body the Church.
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And, Blessed are they that hunger and thirst after righteousness, they shall be filled. So that we see the Promises are made much to thirsting. Now if our desires are cold and low, if we ask grace with a spirit of indifferency, being little concerned whether we receive grace yea or no;
And, Blessed Are they that hunger and thirst After righteousness, they shall be filled. So that we see the Promises Are made much to thirsting. Now if our Desires Are cold and low, if we ask grace with a Spirit of indifferency, being little concerned whither we receive grace yea or no;
2. Another Obstruction of divine grace, is, spiritual Pride. If you would have constant supplies of grace, take heed of spiritual Pride and secret liftings up of soul, after grace received.
2. another Obstruction of divine grace, is, spiritual Pride. If you would have constant supplies of grace, take heed of spiritual Pride and secret liftings up of soul, After grace received.
If our hearts swell in pride, and grow big with the conceit of our own excellencies upon grace received, this is the way for God to suspend and with-hold grace from us,
If our hearts swell in pride, and grow big with the conceit of our own excellencies upon grace received, this is the Way for God to suspend and withhold grace from us,
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Nothing is a greater enemy to our graces, or our comforts than spiritual pride. You that desire to maintain your communion with God, above all watch against this corruption, for that will hinder your communion with God and obstruct farther communications of grace from him.
Nothing is a greater enemy to our graces, or our comforts than spiritual pride. You that desire to maintain your communion with God, above all watch against this corruption, for that will hinder your communion with God and obstruct farther communications of grace from him.
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If we have had the motions of the Spirit of God provoking us, and putting us forward to what is good, checking us and warning us against what is evil and sinful, and we do not comply with these motions,
If we have had the motions of the Spirit of God provoking us, and putting us forward to what is good, checking us and warning us against what is evil and sinful, and we do not comply with these motions,
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how can we expect farther assistance from the Spirit of God? The Spirit of God is most free and liberal in the communication of his grace, where it is kindly dealt with, where his motions are obeyed and followed.
how can we expect farther assistance from the Spirit of God? The Spirit of God is most free and liberal in the communication of his grace, where it is kindly dealt with, where his motions Are obeyed and followed.
This is certain, That David by his fall had lost that presence and familiarity of the Spirit of God with him, which he had before his fall; and therefore he prayes, Psal. 51.11. Take not thy holy Spirit from me.
This is certain, That David by his fallen had lost that presence and familiarity of the Spirit of God with him, which he had before his fallen; and Therefore he prays, Psalm 51.11. Take not thy holy Spirit from me.
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Ezek. 39. last Verse, the Lord promiseth there that he will no more hide his face from the house of Israel, for he had poured out his Spirit upon them.
Ezekiel 39. last Verse, the Lord promises there that he will no more hide his face from the house of Israel, for he had poured out his Spirit upon them.
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Observe it, Gods pouring out of his Spirit, is a sign that he is reconciled to us, it is a sign of reconciliation, and we cannot expect that God should pour out his Spirit upon us,
Observe it, God's pouring out of his Spirit, is a Signen that he is reconciled to us, it is a Signen of reconciliation, and we cannot expect that God should pour out his Spirit upon us,
therefore the guilt of any sin lying on the conscience unpardoned, may obstruct the communications of Divine Grace, and may hinder that intimate, familiar presence of the Spirit of God which sometimes we have had.
Therefore the guilt of any since lying on the conscience unpardoned, may obstruct the communications of Divine Grace, and may hinder that intimate, familiar presence of the Spirit of God which sometime we have had.
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5. Another Obstruction of divine grace, is, some corruption or sin indulged and continued in. The Saints are said to be an habitation of God by the Spirit.
5. another Obstruction of divine grace, is, Some corruption or since indulged and continued in. The Saints Are said to be an habitation of God by the Spirit.
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Now the Spirit of God loves a pure and chast habitation. If we sully and defile our souls by the love of any sin, by indulging our selves in any corruption, we render our hearts a very unfit habitation for that pure and holy Spirit to dwell in.
Now the Spirit of God loves a pure and chaste habitation. If we sully and defile our Souls by the love of any since, by indulging our selves in any corruption, we render our hearts a very unfit habitation for that pure and holy Spirit to dwell in.
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Know you not, saith the Apostle, that your bodyes are the Temple of the Holy Ghost which dwelleth in you, 1 Cor. 6.19. Our Souls and Bodies are the Temple of the Holy Ghost, and certainly if we defile this Temple of the Holy Ghost, we cannot expect that the Spirit of God will make his residence in it, Prov. 1.23. Turn you at my reproof, behold I will pour out my Spirit upon you.
Know you not, Says the Apostle, that your bodies Are the Temple of the Holy Ghost which dwells in you, 1 Cor. 6.19. Our Souls and Bodies Are the Temple of the Holy Ghost, and Certainly if we defile this Temple of the Holy Ghost, we cannot expect that the Spirit of God will make his residence in it, Curae 1.23. Turn you At my reproof, behold I will pour out my Spirit upon you.
1. It notes quickness and liveliness of affection, Draw me, we will run after thee, that is, our affections shall then be elevated and inlarged towards thee.
1. It notes quickness and liveliness of affection, Draw me, we will run After thee, that is, our affections shall then be elevated and enlarged towards thee.
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Thus we read how Elisha run after Elijah, 1 Kings 19.20. He left the Oxen and run after Elijah, that is, his affections were now up and he must needs follow Elijah. So that running notes the elevation of the affections:
Thus we read how Elisha run After Elijah, 1 Kings 19.20. He left the Oxen and run After Elijah, that is, his affections were now up and he must needs follow Elijah. So that running notes the elevation of the affections:
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when the affections that were dead and lumpish before, begin to move and spring afresh towards God, Cant. 6.12. Or ever I was aware, my soul made me like the Chariots of Aminadab.
when the affections that were dead and lumpish before, begin to move and spring afresh towards God, Cant 6.12. Or ever I was aware, my soul made me like the Chariots of Aminadab.
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And if so, then it notes the spiritual motion and affection that was in the Church towards Christ. Her soul made her as the Chariots of Aminadab, that is, her affections did move swiftly towards Christ.
And if so, then it notes the spiritual motion and affection that was in the Church towards christ. Her soul made her as the Chariots of Aminadab, that is, her affections did move swiftly towards christ.
Now when she is drawn, she saith, she will run, that is, she shall have new affections. Her affections that were dead and flat before, shall now be quick and lively towards God and Christ.
Now when she is drawn, she Says, she will run, that is, she shall have new affections. Her affections that were dead and flat before, shall now be quick and lively towards God and christ.
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but now ye are slidden back. A Christian ought alwaies to make a progress, Col. 1.10. Increasing in the knowledge of God, 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.
but now you Are slidden back. A Christian ought always to make a progress, Col. 1.10. Increasing in the knowledge of God, 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Saviour jesus christ.
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but I press towards the mark for the price of the high calling of God in Christ Jesus, Phil. 3.12, 14. To run therefore is to make a progress, not to take up with any measures of grace already received,
but I press towards the mark for the price of the high calling of God in christ jesus, Philip 3.12, 14. To run Therefore is to make a progress, not to take up with any measures of grace already received,
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but to press forwards to that which we have not attained unto. 3. Running notes diligence and activity in the waies of God, 1 Cor. 9.24. So run that ye may obtain, that is, run with care and diligence, put forth your utmost vigour and activity in the waies of God, Psal. 119.32.
but to press forward to that which we have not attained unto. 3. Running notes diligence and activity in the ways of God, 1 Cor. 9.24. So run that you may obtain, that is, run with care and diligence, put forth your utmost vigour and activity in the ways of God, Psalm 119.32.
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when I have derived grace from thee. 4. Running notes strength and courage in him that runs, Dan. 8.6. The He-goat is said to run to the Ram in the fury of his power:
when I have derived grace from thee. 4. Running notes strength and courage in him that runs, Dan. 8.6. The He-goat is said to run to the Ram in the fury of his power:
Running therefore notes strength and courage; so the Saints running in the waies of God, notes their strength and courage in the waies of God, Isa. 40.31. They that wait on the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint.
Running Therefore notes strength and courage; so the Saints running in the ways of God, notes their strength and courage in the ways of God, Isaiah 40.31. They that wait on the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint.
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The second thing to be spoken to, is this, How it is that the Saints have their hearts carryed out after God. The end why they desire divine grace, is, That they may run in a spiritual manner, and that their hearts may be carryed after God.
The second thing to be spoken to, is this, How it is that the Saints have their hearts carried out After God. The end why they desire divine grace, is, That they may run in a spiritual manner, and that their hearts may be carried After God.
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Whilest other men do mainly and principally thirst and cover after the creature, holy souls do mainly and principally thirst after God himself, Psal. 42.1. As the Hart panteth after the water brooks, so panteth my soul after thee, O God.
Whilst other men do mainly and principally thirst and cover After the creature, holy Souls do mainly and principally thirst After God himself, Psalm 42.1. As the Heart pants After the water brooks, so pants my soul After thee, Oh God.
When wilt thou come unto me? Nothing more proper to grace than this, to carry out the soul in longings after communion with God. If you feel nothing of this in your selves,
When wilt thou come unto me? Nothing more proper to grace than this, to carry out the soul in longings After communion with God. If you feel nothing of this in your selves,
if you do not find ardent, strong breathings and longings in your souls after God, you have reason to suspect your selves that all is not well with you.
if you do not find Ardent, strong breathings and longings in your Souls After God, you have reason to suspect your selves that all is not well with you.
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Come, come, is the language of the Church in general, The Spirit and the Bride say, come, Revel. 22.17. Being confident and willing rather to be absent from the body, and to be present with the Lord.
Come, come, is the language of the Church in general, The Spirit and the Bride say, come, Revel. 22.17. Being confident and willing rather to be absent from the body, and to be present with the Lord.
2. The Saints have their hearts carryed out to God by Love. Love is the motion of the soul to the thing beloved. The soul naturally moves towards that it loves.
2. The Saints have their hearts carried out to God by Love. Love is the motion of the soul to the thing Beloved. The soul naturally moves towards that it loves.
Now the souls of the Saints are carryed towards God by Love, Whom have I in Heaven but thee? And, I will love thee, O Lord, my strength, Psal. 18.1. God himself is the great thing in the eye of holy souls;
Now the Souls of the Saints Are carried towards God by Love, Whom have I in Heaven but thee? And, I will love thee, Oh Lord, my strength, Psalm 18.1. God himself is the great thing in the eye of holy Souls;
3. The Saints have their hearts carryed out to God by Admiration; that which we call admiration, is, the fixing or staying of the mind upon some excellent object; the minds fixing or staying it self with delight upon some object which it is pleased with.
3. The Saints have their hearts carried out to God by Admiration; that which we call admiration, is, the fixing or staying of the mind upon Some excellent Object; the minds fixing or staying it self with delight upon Some Object which it is pleased with.
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Holy souls love the divine excellency, and they are pleased in it, therefore the will causeth the mind or understanding to fix it self in the contemplation of it.
Holy Souls love the divine excellency, and they Are pleased in it, Therefore the will Causes the mind or understanding to fix it self in the contemplation of it.
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and it is matter of bitter complaint to holy souls, that they cannot find their hearts so taken with the divine perfections, as sometimes they have been;
and it is matter of bitter complaint to holy Souls, that they cannot find their hearts so taken with the divine perfections, as sometime they have been;
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4. The Saints have their hearts carryed out to God by delight. Delight carries the heart powerfully to the object we delight in, what we delight in we cannot but think of, Psal. 119.47. I will delight my self in thy Commandments, which I have loved:
4. The Saints have their hearts carried out to God by delight. Delight carries the heart powerfully to the Object we delight in, what we delight in we cannot but think of, Psalm 119.47. I will delight my self in thy commandments, which I have loved:
It is true, it is too seldom, too rare, that we can thus delight our selves in God, there is one thing or other that interposeth to hinder us from delighting in God;
It is true, it is too seldom, too rare, that we can thus delight our selves in God, there is one thing or other that interposeth to hinder us from delighting in God;
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Sometimes inordinate affection to the creature steps in, and when our affections are diverted and turned into another channel, we cannot so delight in God as we ought to do.
Sometime inordinate affection to the creature steps in, and when our affections Are diverted and turned into Another channel, we cannot so delight in God as we ought to do.
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1. Spiritual darkness hinders us from delighting in God, we have lost that sight of God, we have lost those apprehensions of God, which sometimes we have had;
1. Spiritual darkness hinders us from delighting in God, we have lost that sighed of God, we have lost those apprehensions of God, which sometime we have had;
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Our affections are flat and low, and we cannot get them up to God, so (that as was said) it is too seldom that we get our hearts into this frame to delight in God;
Our affections Are flat and low, and we cannot get them up to God, so (that as was said) it is too seldom that we get our hearts into this frame to delight in God;
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then are our hearts carryed out to him. It is good for me to draw near to God, Psal. 73.28. It is good for me to adhere to God, so the words are rendred by learned men; so Psal. 63.8. My soul followeth hard after thee.
then Are our hearts carried out to him. It is good for me to draw near to God, Psalm 73.28. It is good for me to adhere to God, so the words Are rendered by learned men; so Psalm 63.8. My soul follows hard After thee.
2. Intimate adhering or cleaving of the soul to God, My soul cleaves after thee, that is, my soul rests securely in thee, saith a learned man. My soul cleaves after thee, it is as much as if it had been said,
2. Intimate adhering or cleaving of the soul to God, My soul cleaves After thee, that is, my soul rests securely in thee, Says a learned man. My soul cleaves After thee, it is as much as if it had been said,
and union in the Spirit, he that cleaves to the Lord is of one Spirit, 1 Cor. 6.17. My soul cleaves, that is, it cleaves intimately and inseparably to thee.
and Union in the Spirit, he that cleaves to the Lord is of one Spirit, 1 Cor. 6.17. My soul cleaves, that is, it cleaves intimately and inseparably to thee.
6. And lastly, The Saints have their hearts carryed forth towards God in a way of satisfaction, Psal. 63.5. My soul shall be satisfied as with marrow and fatness.
6. And lastly, The Saints have their hearts carried forth towards God in a Way of satisfaction, Psalm 63.5. My soul shall be satisfied as with marrow and fatness.
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If he can have but communion with God, oh then his soul shall be satisfied as with marrow and fatness. Nothing can terminate the desires of the soul but an infinite good. When the soul hath taken in this and that particular good from among the Creatures, it finds it is still capable of more,
If he can have but communion with God, o then his soul shall be satisfied as with marrow and fatness. Nothing can terminate the Desires of the soul but an infinite good. When the soul hath taken in this and that particular good from among the Creatures, it finds it is still capable of more,
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Let us be exhorted to labour and pray that we may experimentally find our hearts thus carryed out after God, by Desire, Love, Admiration, Delight, Adherence, satisfaction.
Let us be exhorted to labour and pray that we may experimentally find our hearts thus carried out After God, by Desire, Love, Admiration, Delight, Adherence, satisfaction.
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O let us put it to the Trial, and we shall find it true in experience, the more we can find our hearts thus carryed out after God, the more sweetness shall we find in this life.
Oh let us put it to the Trial, and we shall find it true in experience, the more we can find our hearts thus carried out After God, the more sweetness shall we find in this life.
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Take this for a certain truth, It will never be well with us, we shall never find rest to our souls till we have learned this skill to keep our hearts reserved for God,
Take this for a certain truth, It will never be well with us, we shall never find rest to our Souls till we have learned this skill to keep our hearts reserved for God,
It is the saying of Austin, Lord, do thou quicken, and stir up our hearts, do thou call hack our hearts to thy self, do thou inflame them, do thou ravish them and allure them, do thou set them on fire, do thou sweeten and indear thy self to us.
It is the saying of Austin, Lord, do thou quicken, and stir up our hearts, do thou call hack our hearts to thy self, do thou inflame them, do thou ravish them and allure them, do thou Set them on fire, do thou sweeten and endear thy self to us.
How often do we find a great weight and mighty clog lying on our souls, that we cannot ascend to God as we would? We should pray therefore that God would remove this weight, that he would quicken our hearts by the drawing of his Spirit.
How often do we find a great weight and mighty clog lying on our Souls, that we cannot ascend to God as we would? We should pray Therefore that God would remove this weight, that he would quicken our hearts by the drawing of his Spirit.
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On the contrary, when our hearts are estranged from God, when our affections are flat and dead towards him, we shall find nothing but trouble and disquietment, restlesness and dissatisfaction in our souls.
On the contrary, when our hearts Are estranged from God, when our affections Are flat and dead towards him, we shall find nothing but trouble and disquietment, restlessness and dissatisfaction in our Souls.
so far as we depart from him, we shall find nothing but trouble and disquietment: Therefore let us pray with the Chruch here, Draw me, we will run after thee. FINIS.
so Far as we depart from him, we shall find nothing but trouble and disquietment: Therefore let us pray with the Church Here, Draw me, we will run After thee. FINIS.
Nos sic sumus, ut optemus verbum vilae & laetitiae habere: sed tentationes mortis & tristitiae abesse: belli profectè & suaves Tecologi! Discendum igitur est quòd in media morte, in morsu & pavorious conscientiae, in medio dentium Diaboli & Inferni versandum sit Christiano. Luthur.
Nos sic sumus, ut optemus verbum vilae & laetitiae habere: sed temptations mortis & tristitiae abesse: Belli profectè & suaves Tecologi! Discendum igitur est quòd in media morte, in Morsu & pavorious conscientiae, in medio dentium Diaboli & Inferni versandum sit Christian. Luthur.
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Creator at Dominus omnium reram unus voleui esse mortalium, Proinde qui manens in formá Dei f•cit & ho ninem, idem in formâ servi factus est homo. Leo.
Creator At Dominus omnium reram Unus voleui esse mortalium, Therefore qui manens in formá Dei f•cit & ho ninem, idem in formâ servi factus est homo. Leo.
