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PSAL. 144. ult. Happy is that people that is in such a case; yea, Happy is the people whose God is the Lord.PSALM 144. ult. Happy is that people that is in such a case; yea, Happy is the people whose God is the Lord.
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WHatsoever the Prophet David, (whose Character is, A man after Gods own heart ) doth undertake, he performs it cordially and heartily:
WHatsoever the Prophet David, (whose Character is, A man After God's own heart) does undertake, he performs it cordially and heartily:
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If he be in a gratulatory vein, and fall to the praises of God, he cannot nullifie and debase man too low with him;
If he be in a gratulatory vein, and fallen to the praises of God, he cannot nullify and debase man too low with him;
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He is but vanity, and his days are but as a shadow, not worthy to be taken notice of, ver. 3, 4. And he cannot magnifie and advance the Lord too high;He is but vanity, and his days Are but as a shadow, not worthy to be taken notice of, ver. 3, 4. And he cannot magnify and advance the Lord too high;
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He is his Goodness, his Fortress, his Tower, his Deliverer, and his Shield: He is his goodness, his Fortress, his Tower, his Deliverer, and his Shield:
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If he be in a praying posture, he is so pathetical and powerful, as if God, q. d. could not deny him audience:
If he be in a praying posture, he is so pathetical and powerful, as if God, q. worser. could not deny him audience:
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Bow the Heavens, O Lord, and come down, send thine hand from above, and deliver me out of great waters; Bow the Heavens, Oh Lord, and come down, send thine hand from above, and deliver me out of great waters;
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I, and with such a majesty and life, as if he had the key of Gods Armory to open it at pleasure,
I, and with such a majesty and life, as if he had the key of God's Armoury to open it At pleasure,
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and to throw out swords and flaming fire of wrath against the wicked: Cast out lightning, and scatter them;
and to throw out swords and flaming fire of wrath against the wicked: Cast out lightning, and scatter them;
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shoot out sharp arrows, and destroy them, ver. 5, 6, 7. Finally, If he begin to exalt God, he sets him out with such beauty and excellency,shoot out sharp arrows, and destroy them, ver. 5, 6, 7. Finally, If he begin to exalt God, he sets him out with such beauty and excellency,
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as no Creature or created comfort can be preferred before, no not possibly be weighed in the balance with him;
as no Creature or created Comfort can be preferred before, no not possibly be weighed in the balance with him;
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to which purpose it is observable, that as the maledictions threatned against David, were presented by the Prophet under three forms, of War, Famine, and Pestilence;
to which purpose it is observable, that as the maledictions threatened against David, were presented by the Prophet under three forms, of War, Famine, and Pestilence;
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so here in the latter part of this Psalm, the Blessings of God are expressed under three contraries;
so Here in the latter part of this Psalm, the Blessings of God Are expressed under three contraries;
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against the Pestilence is opposed this Petition, That our sons may be as Plants grown up in their youth, ver. 12. Against Famine, That our Garners may be full, affording all manner of store, ver. 13. Against War, That our oxen may be strong to labor, that there be no breaking in nor going out, that there be no complaining in our streets, ver. 14. And my Text is an Epiphonema, with which he concludes, Happy is that people that is in such a case, &c. There is a double blessedness, sinistra beatitudo, a Blessedness of the left hand, a Blessedness of this World.
against the Pestilence is opposed this Petition, That our Sons may be as Plants grown up in their youth, ver. 12. Against Famine, That our Garners may be full, affording all manner of store, ver. 13. Against War, That our oxen may be strong to labour, that there be no breaking in nor going out, that there be no complaining in our streets, ver. 14. And my Text is an Epiphonema, with which he concludes, Happy is that people that is in such a case, etc. There is a double blessedness, sinistra beatitudo, a Blessedness of the left hand, a Blessedness of this World.
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And secondly, There is dextra beatitudo, a right hand Blessedness, a Blessedness of Grace, of Salvation;
And secondly, There is dextra beatitudo, a right hand Blessedness, a Blessedness of Grace, of Salvation;
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This Blessedness is the aim of men on earth, but the perfect possession onely of men in Heaven:
This Blessedness is the aim of men on earth, but the perfect possession only of men in Heaven:
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Accordingly there is a double interpretation of this Text, suitable to the double Blessedness in it;
Accordingly there is a double Interpretation of this Text, suitable to the double Blessedness in it;
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One interpretation proposeth it by way of competition, Blessed is the people that is in such a case;
One Interpretation Proposeth it by Way of competition, Blessed is the people that is in such a case;
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that is, while others are annoyed with the Pestilence, have prosperity; while others are consumed by the Famine, have plenty;
that is, while Others Are annoyed with the Pestilence, have Prosperity; while Others Are consumed by the Famine, have plenty;
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while others are destroyed and harrassed with Wars, Tumults and Alarums, have peace and quietness in their Borders, sic aiunt, ferunt: This is the Popular rumor, this is the onely Language and Dialect of the vulgar:
while Others Are destroyed and Harassed with Wars, Tumults and Alarms, have peace and quietness in their Borders, sic Aiunt, ferunt: This is the Popular rumor, this is the only Language and Dialect of the Vulgar:
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If they can but have these things, they think themselves happy; whatever become of Religion or of their immortal souls;
If they can but have these things, they think themselves happy; whatever become of Religion or of their immortal Souls;
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but David stands up as offended with this vote and verdict:
but David Stands up as offended with this vote and verdict:
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How now? Is this true Blessedness, to enjoy the shell without the kernel, the Ring without the Jewel, to live like a Beast,
How now? Is this true Blessedness, to enjoy the shell without the kernel, the Ring without the Jewel, to live like a Beast,
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and die like a Dog (and having no portion in God) afterwards to be damned like a Divel? No, no, saith the Prophet, this is a false Maxime, a man may be thus imaginarily happy, he may have riches, honor, plenty, pleasures,
and die like a Dog (and having no portion in God) afterwards to be damned like a devil? No, no, Says the Prophet, this is a false Maxim, a man may be thus imaginarily happy, he may have riches, honour, plenty, pleasures,
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and the world at will, and yet be really in a miserable case to all eternity:
and the world At will, and yet be really in a miserable case to all eternity:
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But if you speak of happiness, I will put you a better case, Happy, yea thrice happy is that people, whose God is the Lord;
But if you speak of happiness, I will put you a better case, Happy, yea thrice happy is that people, whose God is the Lord;
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a notable Epanorthosis and correction of the Opinion of worldly happiness.
a notable Epanorthosis and correction of the Opinion of worldly happiness.
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But the second interpretation more probably supposeth it to be spoken by way of subordination and comparison;
But the second Interpretation more probably Supposeth it to be spoken by Way of subordination and comparison;
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as if David had said, You call poverty, and disgrace miseries; and you call riches, and honor happiness:
as if David had said, You call poverty, and disgrace misery's; and you call riches, and honour happiness:
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Why? let this be granted that there is some kinde of felicity in this world,
Why? let this be granted that there is Some kind of felicity in this world,
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and that it is better to be rich then poor, to be in honor, then in disgrace:
and that it is better to be rich then poor, to be in honour, then in disgrace:
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I will not affirm that there is an inconsistency & inchoherency between a possession in this life,
I will not affirm that there is an inconsistency & inchoherency between a possession in this life,
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and a propriety in the next;
and a propriety in the next;
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let it be so, that a people in such a case is happy (and so it is a Synchoresis or grant) it is true what you say,
let it be so, that a people in such a case is happy (and so it is a Synchoresis or grant) it is true what you say,
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How happy then is that people, that hath not onely peace without, but peace within; that hath a portion in this world, but yet not this world for their portion;
How happy then is that people, that hath not only peace without, but peace within; that hath a portion in this world, but yet not this world for their portion;
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that hath a title not onely to the streams and Creatures, but also to the Fountian & Creator? yea doubtless, happy indeed:
that hath a title not only to the streams and Creatures, but also to the Fountain & Creator? yea doubtless, happy indeed:
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Well fare that man, that Nation, who in this sense have God to be their Lord; and farewell the contrary.
Well fare that man, that nation, who in this sense have God to be their Lord; and farewell the contrary.
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Prop. The proposition from hence is, That the greatest happiness in this world, is not to have this world to be our happiness;Prop. The proposition from hence is, That the greatest happiness in this world, is not to have this world to be our happiness;
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but in our Worldly happiness, to have God to be our Lord.
but in our Worldly happiness, to have God to be our Lord.
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The truth whereof will the better appear, by setting before your eyes, as in a Table,
The truth whereof will the better appear, by setting before your eyes, as in a Table,
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and by weighing as in scales, the happiness of this world, and the happiness of Gods people.
and by weighing as in scales, the happiness of this world, and the happiness of God's people.
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1. We must make an Anatomy of the World, view it, and see what it bids towards happiness,
1. We must make an Anatomy of the World, view it, and see what it bids towards happiness,
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and without offence I presume I must personate the moral or meer worldly man, and shew you the happiness of being in his case.
and without offence I presume I must personate the moral or mere worldly man, and show you the happiness of being in his case.
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1. Let health, strength, and an NONLATINALPHABET, or good temper of body appear: and indeed, what is a velvet Pantofle to a dis-joynted foot;
1. Let health, strength, and an, or good temper of body appear: and indeed, what is a velvet Pantofle to a disjointed foot;
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a Velvet Jacket to a broken arm;
a Velvet Jacket to a broken arm;
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the most delicate vyands to a dis-eased Stomach? The world, my Beloved, is like an Hospital of diseased Patients;
the most delicate vyands to a diseased Stomach? The world, my beloved, is like an Hospital of diseased Patients;
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Here stands one man crying out of the Tooth-ach, there sits another tormented with the stone;
Here Stands one man crying out of the Toothache, there sits Another tormented with the stone;
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there lies a third distracted with the Collick, a fourth wracked with the Gout:
there lies a third distracted with the Colic, a fourth wracked with the Gout:
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And who is there in this great Assembly that can say, For my part I know not who you speak to, I feel no distemper, I bless God I ail nothing;
And who is there in this great Assembly that can say, For my part I know not who you speak to, I feel no distemper, I bless God I ail nothing;
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But how many are ready to complain with him that cryed out, 'tis true, God hath set his Rain-bow in the Heavens, his mark in the clouds, that the world shall not again be drowned with water:
But how many Are ready to complain with him that cried out, it's true, God hath Set his Rainbow in the Heavens, his mark in the Clouds, that the world shall not again be drowned with water:
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But whats that to me, that am like to be drowned presently? So what is Peace and Tranquillity abroad,
But whats that to me, that am like to be drowned presently? So what is Peace and Tranquillity abroad,
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when I have a burning fear within my body? what is it to have plenty in the Land,
when I have a burning Fear within my body? what is it to have plenty in the Land,
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when I have a lingring Consumption and Feaver in my blood? It is true, there is never a gracious heart,
when I have a lingering Consumption and Fever in my blood? It is true, there is never a gracious heart,
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but would of the two, rather be a Lazarus here, then a Dives hereafter; rather (if God put it to his choice) beg his bread on earth, then his water in hell;
but would of the two, rather be a Lazarus Here, then a Dives hereafter; rather (if God put it to his choice) beg his bred on earth, then his water in hell;
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yet as to this world it is better to fare delicately, then to be a Beggar, to be a Dives then a Lazarus; for a man to have work for God to do,
yet as to this world it is better to fare delicately, then to be a Beggar, to be a Dives then a Lazarus; for a man to have work for God to do,
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and to have ability of God to do it, while others groan out their days,
and to have ability of God to do it, while Others groan out their days,
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and waste their precious time in languishments, for others to have good blood running in their veins, to have their bones,
and waste their precious time in languishments, for Others to have good blood running in their Veins, to have their bones,
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as the Prophet speaks, full of marrow and strength: Who would not think himself happy to be in such a case?
as the Prophet speaks, full of marrow and strength: Who would not think himself happy to be in such a case?
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Secondly, What though a man have health, if he enjoy not his Liberty? I must confess, It is better to be a Gally-slave at Algiere, then to be a drudge to the Divel;
Secondly, What though a man have health, if he enjoy not his Liberty? I must confess, It is better to be a Galley slave At Algiere, then to be a drudge to the devil;
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it is better to be a Cato in a Prison, with shackels & fetters about ones heels,
it is better to be a Cato in a Prison, with shackles & fetters about ones heels,
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then a Caesar in the Senate house, with a chain of Gold about his neck:
then a Caesar in the Senate house, with a chain of Gold about his neck:
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Yet how sweet is freedom, not onely in Conscience, but of Body? Whom doth it not pity to see anothers Body to be a Gaol to his Soul,
Yet how sweet is freedom, not only in Conscience, but of Body? Whom does it not pity to see another's Body to be a Gaol to his Soul,
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and his House to be a Prison to his Body? And who would not give the greatest sum, with that Greek Captain (in another sense) to obtain this freedom, Matth. 22.28.
and his House to be a Prison to his Body? And who would not give the greatest sum, with that Greek Captain (in Another sense) to obtain this freedom, Matthew 22.28.
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When I take a view of our weekly Bills of Mortality in London, I finde a report of so many dying in one Parish of a Fever, of so many dying in another Parish of a Consumption, &c. But when I cast my eye down to the bottom of the Leaf, suspecting still that I should see some Funerals of the Plague, contrarily for these 12. moneths and above, I finde there nothing but Ciphers:
When I take a view of our weekly Bills of Mortality in London, I find a report of so many dying in one Parish of a Fever, of so many dying in Another Parish of a Consumption, etc. But when I cast my eye down to the bottom of the Leaf, suspecting still that I should see Some Funerals of the Plague, contrarily for these 12. months and above, I find there nothing but Ciphers:
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Ah Lord, how unthankful are we for such a blessing!
Ah Lord, how unthankful Are we for such a blessing!
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when thou might'st as justly as suddenly, turn our Ciphers into Figures, cause our faces to gather paleness, hang our streets with mourning,
when thou Mightest as justly as suddenly, turn our Ciphers into Figures, cause our faces to gather paleness, hang our streets with mourning,
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and make us know what an happiness health and liberty is, by the doleful and dreadful effects and restraint of the Plague and Pestilence.
and make us know what an happiness health and liberty is, by the doleful and dreadful effects and restraint of the Plague and Pestilence.
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Thirdly, But what a case were man in, though he had his health, if he wanted Relations and Friends? How comfortable is it in the Marriage state,
Thirdly, But what a case were man in, though he had his health, if he wanted Relations and Friends? How comfortable is it in the Marriage state,
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for a man to have his Table compassed about not with Thorns and Bryars, but with Olive-plants, emblems of peace:
for a man to have his Table compassed about not with Thorns and Briars, but with olive plants, emblems of peace:
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How much better is it for a man to have so many children to call him Father,
How much better is it for a man to have so many children to call him Father,
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then to have so many pieces of gold to call him Lord? Therefore it is, that when God would give us an Inventory of Jobs happiness, he first sets down his piety, A man fearing God; but descending to his comforts in this life, he begins with his children before his estate:
then to have so many Pieces of gold to call him Lord? Therefore it is, that when God would give us an Inventory of Jobs happiness, he First sets down his piety, A man fearing God; but descending to his comforts in this life, he begins with his children before his estate:
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Item, saith God, Job had given him so many sons and daughters, whereas certainly some ungodly men count children but Bills of charges;Item, Says God, Job had given him so many Sons and daughters, whereas Certainly Some ungodly men count children but Bills of charges;
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and its an ordinary thing to say, such a man hath a fair estate, and would be an happy man but that he hath a great charge of children.
and its an ordinary thing to say, such a man hath a fair estate, and would be an happy man but that he hath a great charge of children.
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Man is immortal, not onely Physically in his soul, because that dies not being immortal;
Man is immortal, not only Physically in his soul, Because that die not being immortal;
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not onely morally in his name and reputation, if godly, because God hath engaged himself to make men afraid to pollute the names of them (who while living feared his name) but also naturally, in regard of off-spring, a man leaving so many Lamps burning behinde him, as he hath children surviving;
not only morally in his name and reputation, if godly, Because God hath engaged himself to make men afraid to pollute the names of them (who while living feared his name) but also naturally, in regard of offspring, a man leaving so many Lamps burning behind him, as he hath children surviving;
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and as it was an Old Testament curse to be barren, and to have no light,
and as it was an Old Testament curse to be barren, and to have no Light,
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so also for God to put out a mans Lamps, and in that sense, to leave a man no light to follow him:
so also for God to put out a men Lamps, and in that sense, to leave a man no Light to follow him:
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Happy, or Blessed am I, said Leah, (when Zilpah her maid bare Jacob another son) for the daughters will call me Blessed;
Happy, or Blessed am I, said Leah, (when Zilpah her maid bore Jacob Another son) for the daughters will call me Blessed;
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and she called his name Ashur.
and she called his name Ashur.
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And as for friendship, a Friend is a mans second self, he careth at all times, he is particeps curarum, partaker of our care;
And as for friendship, a Friend is a men second self, he Careth At all times, he is particeps curarum, partaker of our care;
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he is (as Alexander was wont to boast) the best treasure:
he is (as Alexander was wont to boast) the best treasure:
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We know diseases of stoppings and suffocations, are the most dangerous in the body, and it is not much otherwise in the minde:
We know diseases of stoppings and suffocations, Are the most dangerous in the body, and it is not much otherwise in the mind:
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You may take Sarza to open the Liver, and Steel to open the Spleen;
You may take Sarza to open the Liver, and Steel to open the Spleen;
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flour of Sulphur for the Lungs, but no receipt, in a moral sense so opens the heart, as a faithful Friend:
flour of Sulphur for the Lungs, but no receipt, in a moral sense so Opens the heart, as a faithful Friend:
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The Parable of Pythagoras is obscure, but true, Cor ne edito, Eat not the heart:
The Parable of Pythagoras is Obscure, but true, Cor ne edito, Eat not the heart:
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Certainly if a man would give it a hard phrase, those that want friends to open themselves to, are Canibals of their own hearts: Two, saith the Wise-man, are better then one,
Certainly if a man would give it a hard phrase, those that want Friends to open themselves to, Are Cannibals of their own hearts: Two, Says the Wiseman, Are better then one,
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when one falleth, the other helpeth him up.
when one falls, the other Helpeth him up.
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To have health, and liberty, and relations, and friends, is comfortable under God, and who doth not applaud his happiness that is in such a case?
To have health, and liberty, and relations, and Friends, is comfortable under God, and who does not applaud his happiness that is in such a case?
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But Fourthly, What though a man had all these Providential favors, if he wanted an Estate;
But Fourthly, What though a man had all these Providential favors, if he wanted an Estate;
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though its a thing more honorable to be master over his Lusts, then to be master of a great estate;
though its a thing more honourable to be master over his Lustiest, then to be master of a great estate;
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and more glorious for a man to have Grace, Love, and Faith, and Patience in his heart,
and more glorious for a man to have Grace, Love, and Faith, and Patience in his heart,
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then silver and gold in his purse;
then silver and gold in his purse;
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yet who knows not but Money is a Queen, and those that abound in it are Kings upon earth with men;
yet who knows not but Money is a Queen, and those that abound in it Are Kings upon earth with men;
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that the Borrower is a servant, I oft a very slave to the Lender;
that the Borrower is a servant, I oft a very slave to the Lender;
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that he that hath riches, hath wherewithal to give, which because its an imitation of God, is better then to be on the receiving hand;
that he that hath riches, hath wherewithal to give, which Because its an imitation of God, is better then to be on the receiving hand;
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that it is somewhat for a man to be able to defray his charges as he passeth out of the world,
that it is somewhat for a man to be able to defray his charges as he passes out of the world,
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and when he is dead, rather to have the Parish left to his children, then his children to the Parish:
and when he is dead, rather to have the Parish left to his children, then his children to the Parish:
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And riches (as the great States-man saith) are so honorable among wordlings, that its hard to distinguish between virtue and fortune;
And riches (as the great Statesman Says) Are so honourable among worldlings, that its hard to distinguish between virtue and fortune;
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for the most virtuous, if unprosperous, have been despised; and the most impious, if prosperous, have ever been applauded.
for the most virtuous, if unprosperous, have been despised; and the most impious, if prosperous, have ever been applauded.
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It is certain, that its onely the right hand of Christ, the light of his countenance that must save, that must imbrace us;
It is certain, that its only the right hand of christ, the Light of his countenance that must save, that must embrace us;
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yet his left hand may be under our heads, the mercies of this world may help keep us from murmuring and distrust, they may uphold us:
yet his left hand may be under our Heads, the Mercies of this world may help keep us from murmuring and distrust, they may uphold us:
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It is not for nothing that God coupleth Poverty and Shame together, Prov. 13.18. The reason whereof may be either, because poverty usually maketh men ashamed (though in it self its no more shame for a man to be poor then to be honest) and often is a temptation to men to do things that are shameful;
It is not for nothing that God Coupleth Poverty and Shame together, Curae 13.18. The reason whereof may be either, Because poverty usually makes men ashamed (though in it self its no more shame for a man to be poor then to be honest) and often is a temptation to men to do things that Are shameful;
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and that Solomon intimates to us, that there is greater danger in extremity of want, then in excess of wealth:
and that Solomon intimates to us, that there is greater danger in extremity of want, then in excess of wealth:
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Give me, saith he, neither poverty nor riches: Why so? Not riches, lest I be full and deny thee,
Give me, Says he, neither poverty nor riches: Why so? Not riches, lest I be full and deny thee,
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and say, Who is the Lord? A desperate Interogatory indeed!and say, Who is the Lord? A desperate Interogatory indeed!
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but yet not poverty neither: Why so? Lest I be poor, and steal, and take the Name of God in vain:
but yet not poverty neither: Why so? Lest I be poor, and steal, and take the Name of God in vain:
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Mark it, the Temtation of Riches is Pride, but the temptation of Poverty, is sacriledge against God,
Mark it, the Temptation of Riches is Pride, but the temptation of Poverty, is sacrilege against God,
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and it is a greater sin to Blaspheme God, whom we own, then to turn Athiest and deny him. But,
and it is a greater since to Blaspheme God, whom we own, then to turn Atheist and deny him. But,
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Fifthly, How can this man be yet happy, if in his wealth he want Honor and Reputation? It is known that our Lord and Master lost his good name,
Fifthly, How can this man be yet happy, if in his wealth he want Honour and Reputation? It is known that our Lord and Master lost his good name,
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and was mis-called, before he lost his life;
and was miscalled, before he lost his life;
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and sure enough there will, to the comfort of the righteous at the last day, be a Resurrection of their Names,
and sure enough there will, to the Comfort of the righteous At the last day, be a Resurrection of their Names,
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as well as of their Bodies:
as well as of their Bodies:
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Though it be the affliction of a just man to be traduced, yet its the sin onely of the Traducer;
Though it be the affliction of a just man to be traduced, yet its the since only of the Traducer;
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for though we have the command of our ears, yet we have no bridle to restrain others tongues,
for though we have the command of our ears, yet we have no bridle to restrain Others tongues,
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and its an ordinary, yet a royal thing to do well, to hear ill:
and its an ordinary, yet a royal thing to do well, to hear ill:
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And let no man be despondent that his coat be torn, if his conscience be whole;
And let no man be despondent that his coat be torn, if his conscience be Whole;
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yet it must be acknowledged a great Blessing, though not to be flattered, yet to be well reported of;
yet it must be acknowledged a great Blessing, though not to be flattered, yet to be well reported of;
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not onely to have a good conscience towards God, but a just credit before men;
not only to have a good conscience towards God, but a just credit before men;
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and if a man lose the opinion of being good, though yet he be good, he may be packing out of the world for any advantage of doing good;
and if a man loose the opinion of being good, though yet he be good, he may be packing out of the world for any advantage of doing good;
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for though a good conscience be necessary for our own salvation, yet a good name is necessary for the salvation of others;
for though a good conscience be necessary for our own salvation, yet a good name is necessary for the salvation of Others;
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and though it be the care of men generally, rather to be thought honest then to be honest:
and though it be the care of men generally, rather to be Thought honest then to be honest:
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To covet a milk white name, and to be cryed up and down the world, to have the encomiums of men, There goes a righteous man, there goes a charitable man;
To covet a milk white name, and to be cried up and down the world, to have the encomiums of men, There Goes a righteous man, there Goes a charitable man;
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yet its an honor for a man to have a pot of oyntment, and to have no dead flies in it to make it stink, Eccles. 10.1.
yet its an honour for a man to have a pot of ointment, and to have no dead flies in it to make it stink, Eccles. 10.1.
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And a good name is rather to be chosen then great riches, and loving favor rather then silver and gold;
And a good name is rather to be chosen then great riches, and loving favour rather then silver and gold;
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though such may not have the Lord to be their God, yet happy is he in a moral sense that is in such a case. Sixthly.
though such may not have the Lord to be their God, yet happy is he in a moral sense that is in such a case. Sixthly.
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But how inestimable were a man, and so a Nation, with all this respect, if they should want Dominion and Empire:
But how inestimable were a man, and so a nation, with all this respect, if they should want Dominion and Empire:
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It is a promise that Gods People shall possess the Gates of their Enemies, Gen. 22.17. and that their Rule shall extend from Sea to Sea. The Athenians reckoned their great Empire to be their greatest glory:
It is a promise that God's People shall possess the Gates of their Enemies, Gen. 22.17. and that their Rule shall extend from Sea to Sea. The Athenians reckoned their great Empire to be their greatest glory:
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Alexander thought himself unhappy that he had not another World to Conquer:Alexander Thought himself unhappy that he had not Another World to Conquer:
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Caesar had rather be King of a Cottage, (he so loved Rule) then the second at Rome: The King of SPAIN gives for his Arms a Shield, with the Sun rising and setting on it.Caesar had rather be King of a Cottage, (he so loved Rule) then the second At Room: The King of SPAIN gives for his Arms a Shield, with the Sun rising and setting on it.
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It is observed, That he that hath the command of the Sea hath the command of the world,
It is observed, That he that hath the command of the Sea hath the command of the world,
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and he that hath the command of the Navy, hath the command of the Sea: Now let us suppose a Nation to have riches at home, and power abroad;
and he that hath the command of the Navy, hath the command of the Sea: Now let us suppose a nation to have riches At home, and power abroad;
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for a Nation to be Admiral of the vast Ocean, to wear the victorious Flag,
for a nation to be Admiral of the vast Ocean, to wear the victorious Flag,
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and to bring all others under the Lee, and to strike Sail to them as supream, to be instrumental hereby to report their glorious acts in the world, that all Kingdoms and Crowns should admire and honor them;
and to bring all Others under the Lee, and to strike Sail to them as supreme, to be instrumental hereby to report their glorious acts in the world, that all Kingdoms and Crowns should admire and honour them;
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What Nation that had this opportunity to bridle their Neighbors, and awe their most distant powers into a respect, would not count it their glory and happiness to be in such a case?
What nation that had this opportunity to bridle their Neighbours, and awe their most distant Powers into a respect, would not count it their glory and happiness to be in such a case?
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Seventhly, But what is Wealth, and Honor, and Dominion, without Peace? How sad is it to consider, that while we contend for an ounce of truth, we lose a pound of love? that like children in the dark mistaking our enemies, we strike our friends that are nearest us? How many are there with us that have once shed their blood together, that now are ready even to shed the blood one of another? Hitherto we have in England been running so far from Babylon, that we are building a Babel; what one calls truth, another calls error;
Seventhly, But what is Wealth, and Honour, and Dominion, without Peace? How sad is it to Consider, that while we contend for an ounce of truth, we loose a pound of love? that like children in the dark mistaking our enemies, we strike our Friends that Are nearest us? How many Are there with us that have once shed their blood together, that now Are ready even to shed the blood one of Another? Hitherto we have in England been running so Far from Babylon, that we Are building a Babel; what one calls truth, Another calls error;
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what one calls order, another names Tyranny and Cruelty;
what one calls order, Another names Tyranny and Cruelty;
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but what if Providence should now confound our confusions? Hitherto we have, like Noahs Ark, been tossed up and down upon the waves of publick contentions, and endless controversies;
but what if Providence should now confound our confusions? Hitherto we have, like Noahs Ark, been tossed up and down upon the waves of public contentions, and endless controversies;
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What if Providence should send some Dove with an Olive-branch of Peace, to give us intelligence that our waters shall be asswaged, that our swords hereafter shall be turned into plow-shares, that we shall neither smite one another with the sword of the tongue,
What if Providence should send Some Dove with an Olive-branch of Peace, to give us intelligence that our waters shall be assuaged, that our swords hereafter shall be turned into ploughshares, that we shall neither smite one Another with the sword of the tongue,
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nor with the tongue of the sword; that the falling out of Lovers, shall be the renewing of love;
nor with the tongue of the sword; that the falling out of Lovers, shall be the renewing of love;
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that if we can't love one another as men of one Opinion, yet we shall as men of one nature and of one Nation;
that if we can't love one Another as men of one Opinion, yet we shall as men of one nature and of one nation;
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that though we can't bury all our controversie, yet we shall banish all our contention:
that though we can't bury all our controversy, yet we shall banish all our contention:
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Suppose, my Beloved, the Wolf should now lie down with the Lamb (that he may do,
Suppose, my beloved, the Wolf should now lie down with the Lamb (that he may do,
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and yet not be turn'd into a Lamb) and the Lyon should eat straw like the Ox,
and yet not be turned into a Lamb) and the lion should eat straw like the Ox,
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and a little childe should lead them;
and a little child should led them;
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suppose that every man should 〈 ◊ 〉 under his own Vine and Fig-tree (instead of mens longing after their Neighbors Vineyards,
suppose that every man should 〈 ◊ 〉 under his own Vine and Fig tree (instead of men's longing After their Neighbours Vineyards,
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like Ahab ) What if sound and sollid knowledge, even of moral righteousness, should revive amongst us,
like Ahab) What if found and solid knowledge, even of moral righteousness, should revive among us,
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and should increase extensively and intensively, as waters upon the Sea; and that in England, the mountain of the Lord, there should be no destroying thing;
and should increase extensively and intensively, as waters upon the Sea; and that in England, the mountain of the Lord, there should be no destroying thing;
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that we should rather minde the stearage of the whole Ship, then the guiding of our particular Cabins;
that we should rather mind the stearage of the Whole Ship, then the guiding of our particular Cabins;
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rather consider the common Principles of Reason and Religion, to unite us, then the disputable Points in Church and State that seek to divide us:
rather Consider the Common Principles of Reason and Religion, to unite us, then the disputable Points in Church and State that seek to divide us:
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I believe none among us but would deem this Nation happy if ever it should come to be in such a case. But though this be much,
I believe none among us but would deem this nation happy if ever it should come to be in such a case. But though this be much,
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Yea Eightly, For Governors to be as the Angels of God;
Yea Eighth, For Governors to be as the Angels of God;
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for Princes to be Shepherds, to make it their business to defend the People, and for the People to make it their business to defend their Princes;
for Princes to be Shepherd's, to make it their business to defend the People, and for the People to make it their business to defend their Princes;
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For Magistrates to paint the Walls of a Nation, and not to pluck up also the Foundation;
For Magistrates to paint the Walls of a nation, and not to pluck up also the Foundation;
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to beautifie a Kingdom with Peace, and to build it also with Righteousness, that those in a Nation that have no will to do Justice, should have no power to do injustice;
to beautify a Kingdom with Peace, and to built it also with Righteousness, that those in a nation that have no will to do justice, should have no power to do injustice;
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that the Mountains should bring forth Equity, and the little Hills Peace, Psalm 72.3.
that the Mountains should bring forth Equity, and the little Hills Peace, Psalm 72.3.
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That the grand Principle of Nature should universally be put into practice amongst us, for no man to do to another,
That the grand Principle of Nature should universally be put into practice among us, for no man to do to Another,
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but that which he would be content another should do to him; that there should be satisfaction given for wrongs done to all parties;
but that which he would be content Another should do to him; that there should be satisfaction given for wrongs done to all parties;
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that a composition and composure should be of all Injuries, by a sweet Amnesty or Act of Oblivion;
that a composition and composure should be of all Injuries, by a sweet Amnesty or Act of Oblivion;
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What a Golden Age would such things make? For though Morality be not Grace, nor Justice to men Righteousness before God for Satisfaction;
What a Golden Age would such things make? For though Morality be not Grace, nor justice to men Righteousness before God for Satisfaction;
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yet what a shame is it for People to pretend to Gospel Light, and yet not to live up to Natural Light? And assuredly, I had rather converse in common dealing with a man that is but a Moralist,
yet what a shame is it for People to pretend to Gospel Light, and yet not to live up to Natural Light? And assuredly, I had rather converse in Common dealing with a man that is but a Moralist,
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though he be no Christian, then with a Professor, an high Professor of Christianity, that is not a Moralist.
though he be no Christian, then with a Professor, an high Professor of Christianity, that is not a Moralist.
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But if we could imagine a Blessedness of Health, without permanency, we might call an intermitting Ague a good day without health.
But if we could imagine a Blessedness of Health, without permanency, we might call an intermitting Ague a good day without health.
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If a Blessedness of Plenty, without permanency, we might call one mans surfeit in a time of dearth, plenty.
If a Blessedness of Plenty, without permanency, we might call one men surfeit in a time of dearth, plenty.
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If Peace a Blessedness, without permanency, we might call a nights sleep in the midst of a field of Arms, peace.
If Peace a Blessedness, without permanency, we might call a nights sleep in the midst of a field of Arms, peace.
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If Riches without permanency Blessedness, then a traytor might be a landed man, that is condemned and must die to morrow:
If Riches without permanency Blessedness, then a traitor might be a landed man, that is condemned and must die to morrow:
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Now suppose what we there call Blessedness, should be possest, not onely by this present Generation,
Now suppose what we there call Blessedness, should be possessed, not only by this present Generation,
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but by Providence entailed on our Posterity, and the ages to come? Whose Vote is it not that we might see this good? and who hath faith to believe that God will render us thus happy? Yet were we thus happy, it were nothing comparable to that happiness which follows, of having the Lord to be our God, the Lord God to be our Portion.
but by Providence entailed on our Posterity, and the ages to come? Whose Vote is it not that we might see this good? and who hath faith to believe that God will render us thus happy? Yet were we thus happy, it were nothing comparable to that happiness which follows, of having the Lord to be our God, the Lord God to be our Portion.
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And now I come to take off the vail, and shew you the world in its deformed, at least, defective colour, in respect of the liveliness and loveliness of their estate who have an interest in the God the Lord. Yea happy, &c. Happy, Ashrei. Happiness is the subject of most Books, of all Tongues;
And now I come to take off the Vail, and show you the world in its deformed, At least, defective colour, in respect of the liveliness and loveliness of their estate who have an Interest in the God the Lord. Yea happy, etc. Happy, Ashrei. Happiness is the Subject of most Books, of all Tongues;
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Aristotle begins his Ethicks with Happiness, David his Psalms with Blessedness;Aristotle begins his Ethics with Happiness, David his Psalms with Blessedness;
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so Christ himself the Gospel, Blessed are the poor, &c. It may be noted, That no Grammarian among the Jews could ever tell us what this word Ashrei signifies,
so christ himself the Gospel, Blessed Are the poor, etc. It may be noted, That no Grammarian among the jews could ever tell us what this word Ashrei signifies,
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as no Philosopher among the Gentiles what Happiness is; some place it in one thing, some in another;
as no Philosopher among the Gentiles what Happiness is; Some place it in one thing, Some in Another;
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the Peripateticks place it in Contemplation; the Stoicks in Contemplation and Practice; the Academicks in Practice;
the Peripatetics place it in Contemplation; the Stoics in Contemplation and Practice; the Academics in Practice;
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the Epicure shot nighest the mark (however time hath represented them) they placed it in the delight that did arise from virtuous Actions.
the Epicure shot nighest the mark (however time hath represented them) they placed it in the delight that did arise from virtuous Actions.
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Some Criticks say Ashrei is an Adverb, and signifies Happily;
some Critics say Ashrei is an Adverb, and signifies Happily;
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others rather conclude it a Substantive, and that P•ural or Dual, and so its to be rendred Blessednesses:
Others rather conclude it a Substantive, and that P•ural or Dual, and so its to be rendered Blessednesses:
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And the reason why a gracious man is so called, may be either because his happiness is a Catholick happiness:
And the reason why a gracious man is so called, may be either Because his happiness is a Catholic happiness:
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God is not a partial or fragmentary, but a full and perfect good;
God is not a partial or fragmentary, but a full and perfect good;
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as all the Lines meet in the Centre, so all the happinesses that are scattered in the Creature, centre in God.
as all the Lines meet in the Centre, so all the Happinesses that Are scattered in the Creature, centre in God.
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Or secondly, Because such an ones happiness is not onely in the Present, but also in the Future Tense;
Or secondly, Because such an ones happiness is not only in the Present, but also in the Future Tense;
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he is happy (its true) here, but imperfectly, his greatest happiness is yet to come;
he is happy (its true) Here, but imperfectly, his greatest happiness is yet to come;
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here indeed happiness enters into him, but hereafter he shall enter into happiness.
Here indeed happiness enters into him, but hereafter he shall enter into happiness.
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The Moralist speaks at a great rate, when he saith, Call no man happy that hath a great Estate,
The Moralist speaks At a great rate, when he Says, Call no man happy that hath a great Estate,
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but him that lives up to the Prescript of Reason and Law;
but him that lives up to the Prescript of Reason and Law;
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He that sees no man with whom he would change his condition, he that loseth that he cares not to enjoy, He that sees no man with whom he would change his condition, he that loses that he Cares not to enjoy,
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and enjoys that he can't lose: and enjoys that he can't loose:
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And in a spiritual sense he onely is such a man whose God is the Lord:
And in a spiritual sense he only is such a man whose God is the Lord:
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Methinks the words are here represented as Antiphanys, Dialogue-wise, The world begins, Happy is he whose Sons grow like Olive plants,
Methinks the words Are Here represented as Antiphanys, Dialogue-wise, The world begins, Happy is he whose Sons grow like Olive plants,
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yea saith David, whose God is the Lord;
yea Says David, whose God is the Lord;
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the World succeeds, Happy is he whose Oxen are strong to labor, and that Nation whose streets knows no complaining;
the World succeeds, Happy is he whose Oxen Are strong to labour, and that nation whose streets knows no complaining;
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yea, saith David, whose God is the Lord;
yea, Says David, whose God is the Lord;
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still that is the note of a gracious heart, as he rescribed back nothing but King of France, King of France, King of France; and why happy such a man above a worldling.
still that is the note of a gracious heart, as he rescribed back nothing but King of France, King of France, King of France; and why happy such a man above a worldling.
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1. He that hath outward happiness in the world, may not have a title to the Lord;
1. He that hath outward happiness in the world, may not have a title to the Lord;
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but he that hath God to be his Lord hath a title, a spiritual title to the World:
but he that hath God to be his Lord hath a title, a spiritual title to the World:
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The Corinthians were ready to quarrel about their properties; I am of one from Paul, saith one, I am from Apollo, said another;
The Corinthians were ready to quarrel about their properties; I am of one from Paul, Says one, I am from Apollo, said Another;
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tush, said a third, I care neither for Paul nor Apollo, give me Cephas, I am for Cephas:
tush, said a third, I care neither for Paul nor Apollo, give me Cephas, I am for Cephas:
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The Apostle rounds them in the ear, what saith he, Is Christ divided? will you contend for a part? All men are gain, not onely Paul, Apollo, Cephas, but all things, life, death, things present, and things to come;
The Apostle rounds them in the ear, what Says he, Is christ divided? will you contend for a part? All men Are gain, not only Paul, Apollo, Cephas, but all things, life, death, things present, and things to come;
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But by what tenure? Why? Because Christ is gain: When we lost our Title to God, we lost our comfortable title to the Creatures,
But by what tenure? Why? Because christ is gain: When we lost our Title to God, we lost our comfortable title to the Creatures,
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and no wonder the Creature rebels against us, since we have rebell'd against the Creator:
and no wonder the Creature rebels against us, since we have rebelled against the Creator:
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The Creatures may justly say to unregenerate men, that hunt after, and dig for happiness in them;
The Creatures may justly say to unregenerate men, that hunt After, and dig for happiness in them;
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I say, Honors, Riches, Pleasures, may say to such, as Samuel did to Saul, Why come ye to us,
I say, Honours, Riches, Pleasures, may say to such, as Samuel did to Saul, Why come you to us,
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since God is departed from you? He is a Rebel that harboreth him whom the King hath Proclaimed a Traytor:since God is departed from you? He is a Rebel that harboureth him whom the King hath Proclaimed a Traitor:
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And what comfort can that soul have, to lay his head in the bosome of any Creature,
And what Comfort can that soul have, to lay his head in the bosom of any Creature,
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when God himself hath turned his back on him? But he that hath a new title to God, hath a better title to outward comforts, he holds them in capite: God hath provided for him a Kingdom,
when God himself hath turned his back on him? But he that hath a new title to God, hath a better title to outward comforts, he holds them in capite: God hath provided for him a Kingdom,
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and therefore doth not grudge him crums? How sweet are those mo•sels of bread, that by Faith are dipt in Christs blood? not that property comes by Grace,
and Therefore does not grudge him crumbs? How sweet Are those mo•sels of bred, that by Faith Are dipped in Christ blood? not that property comes by Grace,
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but it is cleared up by Grace:
but it is cleared up by Grace:
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Many a man hath an Estate, and a childe of God enjoys the comfort of it:
Many a man hath an Estate, and a child of God enjoys the Comfort of it:
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The worldly man may say, This house, this childe is mine by Creature right; a Saint saith, These are also mine by Covenant right;
The worldly man may say, This house, this child is mine by Creature right; a Saint Says, These Are also mine by Covenant right;
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but you may have all worldly happiness and not be happy. Therefore secondly, Grace claims a title to all the Ordinances of God:
but you may have all worldly happiness and not be happy. Therefore secondly, Grace claims a title to all the Ordinances of God:
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Preaching is thy Chariot, to bring the Lord down to thee: Prayer and Meditation, are wings to carry thy soul up to God.
Preaching is thy Chariot, to bring the Lord down to thee: Prayer and Meditation, Are wings to carry thy soul up to God.
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It is generally believed, and without scruple among the judicious, that the visible, and not the invisible Church, is the prime and proper subject for the dispensation of Gospel Seals,
It is generally believed, and without scruple among the judicious, that the visible, and not the invisible Church, is the prime and proper Subject for the Dispensation of Gospel Seals,
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but his title to them that hath a right to Christ, is indisputable:
but his title to them that hath a right to christ, is indisputable:
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He that can say the body and blood of Christ is his, may challenge and claim the Bread and Wine that signifie those as his: He that can say the body and blood of christ is his, may challenge and claim the Bred and Wine that signify those as his:
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He that hath right to the Pearl, hath right to the Casket:
He that hath right to the Pearl, hath right to the Casket:
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He that is marryed to the King of Glory, ought not upon any pretences whatsoever, to be kept out of the Presence Chamber,
He that is married to the King of Glory, ought not upon any pretences whatsoever, to be kept out of the Presence Chamber,
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and from prayer, while others stand like strangers without doors knocking, and speaking to God at a distance,
and from prayer, while Others stand like Strangers without doors knocking, and speaking to God At a distance,
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as slaves to a master, you have freedom to enter into the Palace of Heaven, and cry, Abba, Father:
as slaves to a master, you have freedom to enter into the Palace of Heaven, and cry, Abba, Father:
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The Ordinances are the glory of a Nation, and where ever God goes, his Ordinances go too,
The Ordinances Are the glory of a nation, and where ever God Goes, his Ordinances go too,
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and where ere they reside and abide, he abides too. My Beloved, God and his Institutions go and come from and to a Nation together;
and where ere they reside and abide, he abides too. My beloved, God and his Institutions go and come from and to a nation together;
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as its the honor of a Nation to say, Jehovah-Nissi, The Lord is our Banner, in a Military sense for God to fight for us;
as its the honour of a nation to say, Jehovah-Nissi, The Lord is our Banner, in a Military sense for God to fight for us;
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so a greater for others to say of any Nation, Jehovah-Shammah, The Lord is there, in an Ecclesiastical sense:
so a greater for Others to say of any nation, Jehovah-shammah, The Lord is there, in an Ecclesiastical sense:
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The Ordinances are the comfort of the soul, they are not as some new Anti-scripturists calumniate, the Grave wherein Christ lies,
The Ordinances Are the Comfort of the soul, they Are not as Some new Antiscripturists calumniate, the Grave wherein christ lies,
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but the Throne whereon he sits as King of the Church;
but the Throne whereon he sits as King of the Church;
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and we were better lose our evidences for our Lands, then part with the seals of the Gospel:
and we were better loose our evidences for our Lands, then part with the Seals of the Gospel:
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Is it then a small matter to have liberty to tread in Gods courts, to sit under the tree of Life and dew of Heaven? to have commerce with Angels, to have communion with the Lord of Glory;
Is it then a small matter to have liberty to tread in God's Courts, to fit under the tree of Life and due of Heaven? to have commerce with Angels, to have communion with the Lord of Glory;
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when thou art hungry, to have freedom to run to Gods House for Bread;
when thou art hungry, to have freedom to run to God's House for Bred;
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when thou art distracted and troubled with doubts of thy Faith, thy salvation, to have recourse, with David, to Gods Sanctuary for resolution,
when thou art distracted and troubled with doubts of thy Faith, thy salvation, to have recourse, with David, to God's Sanctuary for resolution,
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and that by thy title to the Lord, as thy Lord? Thirdly, Thou hast moreover a propriety in all his Providences;and that by thy title to the Lord, as thy Lord? Thirdly, Thou hast moreover a propriety in all his Providences;
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his Providences are thine for thy satisfaction; if thou wantest enlightning, he is thy Sun; if defending, he is thy shield;
his Providences Are thine for thy satisfaction; if thou Wantest enlightening, he is thy Sun; if defending, he is thy shield;
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if a Nation be fearful, he is a wall of fire without; if fainting, he is a well of water within:
if a nation be fearful, he is a wall of fire without; if fainting, he is a well of water within:
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They may be without many things, but we have the Broad-Seal of Heaven for it that they shall want no good thing:
They may be without many things, but we have the Broad-Seal of Heaven for it that they shall want no good thing:
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Thou art in trouble, and if thy Friend could but see thee, How happy? God is therefore Omniscient:
Thou art in trouble, and if thy Friend could but see thee, How happy? God is Therefore Omniscient:
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Thou art weak, if thy Friend could help thee? God is therefore Omnipotent, El Shaddai, All-sufficient:
Thou art weak, if thy Friend could help thee? God is Therefore Omnipotent, El Shaddai, All-sufficient:
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If thou art weak, he hath a shoulder to carry thee; if feeble, a bosom to warm and cherish thee:
If thou art weak, he hath a shoulder to carry thee; if feeble, a bosom to warm and cherish thee:
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He that hath him that is all, hath all. Secondly, For thy security, and that 1. To sustain thee:
He that hath him that is all, hath all. Secondly, For thy security, and that 1. To sustain thee:
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If thou goest into the water, I will be with thee; If thou goest into the water, I will be with thee;
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if into the fire, Ile be with thee, said God, q. d. If thou burn, Ile burn too;if into the fire, I'll be with thee, said God, q. worser. If thou burn, I'll burn too;
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if thou drown, Ile drown too:
if thou drown, I'll drown too:
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Hence it was that Israel was safe in the Red-sea, and the three children secure in the Furnace:
Hence it was that Israel was safe in the Red sea, and the three children secure in the Furnace:
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God may cast his childe down, and so his Nation, yet not cast them away;
God may cast his child down, and so his nation, yet not cast them away;
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he often breaks your hearts, that he may not break your backs. 2. To order all for thee:
he often breaks your hearts, that he may not break your backs. 2. To order all for thee:
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The Devil may turn Cordials into poyson, but providence turns those poysons into Cordials again:
The devil may turn Cordials into poison, but providence turns those poisons into Cordials again:
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God hath his fairest ends in our foulest ways, when temptations have sucked our corrupt blood away, those Leeches shall be taken off;
God hath his Fairest ends in our Foulest ways, when temptations have sucked our corrupt blood away, those Leeches shall be taken off;
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when you are provoked to storm at God, and quarrel with the seeming inequality of his ways, are ready to judge his present carriage to your souls, inconsistent with the hopes of election past, or future glory:
when you Are provoked to storm At God, and quarrel with the seeming inequality of his ways, Are ready to judge his present carriage to your Souls, inconsistent with the hope's of election past, or future glory:
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Let despair vail, and murmuring be tongue-tyed, and consider the Lord thinks it better rather to bring order out of these spiritual disorders,
Let despair Vail, and murmuring be tongue-tied, and Consider the Lord thinks it better rather to bring order out of these spiritual disorders,
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then not to suffer those disorders to be at all:
then not to suffer those disorders to be At all:
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Its easier for vain man to wrangle with the Almighty, and to set up in his pride an Anti-Providence in the world, Its Easier for vain man to wrangle with the Almighty, and to Set up in his pride an Anti-providence in the world,
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then rightly to discern what God is a doing;
then rightly to discern what God is a doing;
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we neglect to consider his way which lies open, and no wonder then we are hampered in finding out his ends, which are secret: we neglect to Consider his Way which lies open, and no wonder then we Are hampered in finding out his ends, which Are secret:
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Its sufficient, though God for the present seem to scrible to a natural eye, yet he will,
Its sufficient, though God for the present seem to scribble to a natural eye, yet he will,
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before he hath done, make his Copy fair:
before he hath done, make his Copy fair:
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Though the building of Sion seem confused, here lies a beam, there an heap of morter, there unhewn stones,
Though the building of Sion seem confused, Here lies a beam, there an heap of mortar, there unhewn stones,
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yet all things in the end shall serve this great Architect:
yet all things in the end shall serve this great Architect:
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God hath not more glory now, then we shall have good (according to our capacity) hereafter, Rom. 8.28. Gods house may be stormed, but it shall not be shattered;
God hath not more glory now, then we shall have good (according to our capacity) hereafter, Rom. 8.28. God's house may be stormed, but it shall not be shattered;
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Sion like a bottle may be dipt, but it shall not be drowned;Sion like a Bottle may be dipped, but it shall not be drowned;
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who dare invade that Nation where God is Pilot, or levy an army against that people whose God is the Lord? For,
who Dare invade that nation where God is Pilot, or levy an army against that people whose God is the Lord? For,
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Fourthly, All the Promises of God are thine, both first for this life: I profess Christians, though we slightly overlook the Oracles of God:
Fourthly, All the Promises of God Are thine, both First for this life: I profess Christians, though we slightly overlook the Oracles of God:
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Yet as there is not one c•mmand we could miss, we stand in need of so much holiness;
Yet as there is not one c•mmand we could miss, we stand in need of so much holiness;
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so there's not one promise (though there be thousands there we could miss) we stand in need of so much comfort: so there's not one promise (though there be thousands there we could miss) we stand in need of so much Comfort:
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And moreover, there is as much reallity in the promises of your God, as there is of formality in the promises of men;
And moreover, there is as much reality in the promises of your God, as there is of formality in the promises of men;
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what men speak falsly, God speaks faithfully:
what men speak falsely, God speaks faithfully:
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And if any poor soul say, If God be mine, why then is not comfort and peace mine? Can a man have God to be his Lord,
And if any poor soul say, If God be mine, why then is not Comfort and peace mine? Can a man have God to be his Lord,
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and yet be tormented with so many doubts, scruples as I am? Yes, your comfort is not always so much as your title (your title is to Christ, to peace of Conscience, to a full and perfect joy in the Spirit,
and yet be tormented with so many doubts, scruples as I am? Yes, your Comfort is not always so much as your title (your title is to christ, to peace of Conscience, to a full and perfect joy in the Spirit,
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but your comfort may be little) but yet your title is always more then your actual comfort:
but your Comfort may be little) but yet your title is always more then your actual Comfort:
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The reason why you are perplexed in your consciences, is not because you have relation to God,
The reason why you Are perplexed in your Consciences, is not Because you have Relation to God,
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or because their's no satisfaction for you in the Bible, but because you want a mouth to suck the breast of Consolation,
or Because their's no satisfaction for you in the bible, but Because you want a Mouth to suck the breast of Consolation,
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and an hand of Faith to reach the Pearl of Price:
and an hand of Faith to reach the Pearl of Price:
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God always hath a promise for your Faith, but you have not always Faith for a promise. Specially the promises are yours,God always hath a promise for your Faith, but you have not always Faith for a promise. Specially the promises Are yours,
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1. For the Perseverance of your Graces:
1. For the Perseverance of your Graces:
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I fear, saith a Believer, I shall one day fall by the hand of this Saul, of this lust;
I Fear, Says a Believer, I shall one day fallen by the hand of this Saul, of this lust;
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no, saith God, The house of David shall grow stronger and stronger, and the house of Saul weaker and weaker:
no, Says God, The house of David shall grow Stronger and Stronger, and the house of Saul Weaker and Weaker:
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But though I depart not from God, yet God may depart from me; he may give me a Bill of Divorce, and recal my sense of his Love,
But though I depart not from God, yet God may depart from me; he may give me a Bill of Divorce, and Recall my sense of his Love,
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and the testimonies of his Grace: No, saith God, I will be your God, and I will not depart from you:
and the testimonies of his Grace: No, Says God, I will be your God, and I will not depart from you:
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The truth is, our Faith could not keep us, unless the power of God kept our Faith:
The truth is, our Faith could not keep us, unless the power of God kept our Faith:
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Therefore the Apostle tells us, We are kept by Faith, but it is also through the power of God to salvation:
Therefore the Apostle tells us, We Are kept by Faith, but it is also through the power of God to salvation:
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You say you may fail, because Gods promises are your conditions, but remember withal, your conditions are Gods promises, he bids you make you a new heart, that you may see your weakness, and his faithfulness;
You say you may fail, Because God's promises Are your conditions, but Remember withal, your conditions Are God's promises, he bids you make you a new heart, that you may see your weakness, and his faithfulness;
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therefore he saith, Ile take away your stony heart, &c. God is on both sides the Covenant of Grace, and though the evidence of a Believer may be blurred and blot•ed,
Therefore he Says, I'll take away your stony heart, etc. God is on both sides the Covenant of Grace, and though the evidence of a Believer may be blurred and blot•ed,
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yet the Seal remains on, and is never broken off:
yet the Seal remains on, and is never broken off:
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Whatever Doctrines some vent against the immutability of special Love, yet we may easily know by experience,
Whatever Doctrines Some vent against the immutability of special Love, yet we may Easily know by experience,
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or rather, I confess, by Scripture, That God hath other ways to correct his children, then by casting them out of his Family.
or rather, I confess, by Scripture, That God hath other ways to correct his children, then by casting them out of his Family.
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2. To pardon infirmities and sins:
2. To pardon infirmities and Sins:
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God hath an hook to fetch in your wandrings, and a brest to take in your weaknesses:
God hath an hook to fetch in your wanderings, and a breast to take in your Weaknesses:
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Christ hath righteousness against your unrighteousness, blood to wash our tears:
christ hath righteousness against your unrighteousness, blood to wash our tears:
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Your Coyn, though it have some allay, yet if it have the right stamp, that shall not hinder its currency in Heaven:
Your Coin, though it have Some allay, yet if it have the right stamp, that shall not hinder its currency in Heaven:
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If you bring your duties to the touch-stone, God will ne'r bring them to the Balance:
If you bring your duties to the touchstone, God will never bring them to the Balance:
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O how happy are they, that though the world see it dirty under their feet, can themselves at that time see it fair above head!
Oh how happy Are they, that though the world see it dirty under their feet, can themselves At that time see it fair above head!
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That when riches, and health, and friends fail them, and they can't say, we have cloathes to cover us, or food to refresh us;
That when riches, and health, and Friends fail them, and they can't say, we have clothes to cover us, or food to refresh us;
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that can yet say, Blessed be God we are not miserable, for we have the promises, the honey-combs of sweetness still by us.
that can yet say, Blessed be God we Are not miserable, for we have the promises, the Honeycombs of sweetness still by us.
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And though you have but little in possession, yet, 2. For the future you have riches in Reversion:
And though you have but little in possession, yet, 2. For the future you have riches in Reversion:
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Is he an Infidel that will not provide for his Family, and will God neglect his own? Shall ever any be able to write Infidel on Gods door? He is a Father,
Is he an Infidel that will not provide for his Family, and will God neglect his own? Shall ever any be able to write Infidel on God's door? He is a Father,
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and as he now lays out by Providence, so by Promise he hath laid up for his Children:
and as he now lays out by Providence, so by Promise he hath laid up for his Children:
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Will communion with God in his Ordinances satisfie you? if not, you have a promise of communion with God above Ordinances, where the Sun shan't shine by day,
Will communion with God in his Ordinances satisfy you? if not, you have a promise of communion with God above Ordinances, where the Sun shan't shine by day,
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or the Moon by night, for the Lamb shall be your light:
or the Moon by night, for the Lamb shall be your Light:
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God hath already prepared Heaven for his, and wonder not at the crosses, calamities of this life,God hath already prepared Heaven for his, and wonder not At the Crosses, calamities of this life,
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for they are our Fathers foils and fires to prepare his for Heaven: Earth is the place where you seek happiness;
for they Are our Father's foils and fires to prepare his for Heaven: Earth is the place where you seek happiness;
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Heaven is the place where you shall finde it.
Heaven is the place where you shall find it.
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A great part of our Estates lies in Bills and Bonds, and it is kept for you in your Fathers hands till you come to Heaven:
A great part of our Estates lies in Bills and Bonds, and it is kept for you in your Father's hands till you come to Heaven:
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You may look for much, and often turn over your Evidences, I mean your promises,
You may look for much, and often turn over your Evidences, I mean your promises,
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and see your future riches, but you'l never know all your Estate till you come to enjoy it,
and see your future riches, but You'll never know all your Estate till you come to enjoy it,
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and then you shall have as much peace, as much glory in possession, as now you have in hopes:
and then you shall have as much peace, as much glory in possession, as now you have in hope's:
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If therefore the promise of a Land of Canaan, after a Wilderness;
If Therefore the promise of a Land of Canaan, After a Wilderness;
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the promise of an Harbor, after storms and tempests, will make you happy, you can't be miserable;
the promise of an Harbour, After storms and tempests, will make you happy, you can't be miserable;
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and if the sense of the joy of Heaven, if the Contemplation and Beatifical Vision of God; if the actual participation of Glory, with the Communication of the beauty and face of Christ himself can take away your miseries,
and if the sense of the joy of Heaven, if the Contemplation and Beatifical Vision of God; if the actual participation of Glory, with the Communication of the beauty and face of christ himself can take away your misery's,
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then you shall be happy, for the Lord shall without doubt of scruple, then manifest himself to be your God.
then you shall be happy, for the Lord shall without doubt of scruple, then manifest himself to be your God.
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Fifthly, You have a title to all the Attributes of God, his Providential care is yours:
Fifthly, You have a title to all the Attributes of God, his Providential care is yours:
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the eye is the tenderest part of the body, the apple is the tenderest part of the eye;
the eye is the Tenderest part of the body, the apple is the Tenderest part of the eye;
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now you all are as dear to God as the apple of his eye, Zech. 1.8. A man will rather endure a thump on the back, then a touch on the eye:
now you all Are as dear to God as the apple of his eye, Zechariah 1.8. A man will rather endure a thump on the back, then a touch on the eye:
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When you are asleep, God is awake;
When you Are asleep, God is awake;
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when you are in a fit of temptation, careless of his glory, yet even then he is careful for your salvation:
when you Are in a fit of temptation, careless of his glory, yet even then he is careful for your salvation:
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Israel that is kept, may both slumber and sleep; but he that keeps Israel cannot sleep, no not slumber:Israel that is kept, may both slumber and sleep; but he that keeps Israel cannot sleep, no not slumber:
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God so provides for all his children, as if they were but one, and so provideth for every single or particular childe,
God so provides for all his children, as if they were but one, and so Provideth for every single or particular child,
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as if he had never another childe to provide for in all the world besides:
as if he had never Another child to provide for in all the world beside:
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The Lord hath a Book to write down your names, and a bottle to put your tears in. His power likewise is yours:
The Lord hath a Book to write down your names, and a Bottle to put your tears in. His power likewise is yours:
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the Lord hath not so much need of your patience, as you have of his power;
the Lord hath not so much need of your patience, as you have of his power;
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and as what the Lord is, he is for you; and as what the Lord hath, he hath for you;
and as what the Lord is, he is for you; and as what the Lord hath, he hath for you;
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so what the Lord can do, he will do for you.
so what the Lord can do, he will do for you.
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Though the promise of God be the measure of your faith (and therefore beware in times of tryal, of charging your selves for unbelief,
Though the promise of God be the measure of your faith (and Therefore beware in times of trial, of charging your selves for unbelief,
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when God himself possibly doth not in that particular command you to believe) yet your faith is not the measure of his power:
when God himself possibly does not in that particular command you to believe) yet your faith is not the measure of his power:
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The Lord usually doth for his Church more then they believe, and we must believe he can do more for his Church then he doth;
The Lord usually does for his Church more then they believe, and we must believe he can do more for his Church then he does;
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nothing but contradiction (to speak reverentially of God) passeth omnipotency:
nothing but contradiction (to speak reverentially of God) passes omnipotency:
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Gods people have a double guard, one within them, and that is, The finger of God, the Spirit;
God's people have a double guard, one within them, and that is, The finger of God, the Spirit;
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another without them, and that is, The arm of God, his Power; a double hold also on God, as he hath that double guard on them;
Another without them, and that is, The arm of God, his Power; a double hold also on God, as he hath that double guard on them;
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Promise what he will do, experience what he hath done:Promise what he will do, experience what he hath done:
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As Sions cause is good, so she wants not as good a Champion to maintain it:
As Zions cause is good, so she Wants not as good a Champion to maintain it:
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The name of the Lord is a strong Tower; The name of the Lord is a strong Tower;
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and though the righteous cannot rest in a name of Godliness, yet they may in the name of God;
and though the righteous cannot rest in a name of Godliness, yet they may in the name of God;
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and therefore in times of trouble they run to it, Prov. 16.10. Lord, may Syon say, Support under tryals, and deliverance from danger, is an Article of thy Covenant;
and Therefore in times of trouble they run to it, Curae 16.10. Lord, may Syon say, Support under trials, and deliverance from danger, is an Article of thy Covenant;
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And will not the Lord be faithful? Are our infirmities many? the Lord our God hath mercy to pardon them:
And will not the Lord be faithful? are our infirmities many? the Lord our God hath mercy to pardon them:
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Are our corruptions many? he hath power to subdue them: Are our sins great? he hath love to cover them:
are our corruptions many? he hath power to subdue them: are our Sins great? he hath love to cover them:
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What a Constellation and Centre of Attributes are in God! Righteousness, Holiness, Wisdom, Power, Grace, and mercy? I, every one of these Attributes is God; and as when Mithridates espoused the daughter of a poor laboring man, the General to testifie the approbation of his choice, sent the old Father a Cap full of gold, with which he being over-joyed, runs up and down the streets shewing of it to all the people, crying out, All this is mine: So may the people of God, whose Promises, Providences, Ordinances, Attributes, Graces, are theirs, triumphantly signifie to the world, All these are ours;
What a Constellation and Centre of Attributes Are in God! Righteousness, Holiness, Wisdom, Power, Grace, and mercy? I, every one of these Attributes is God; and as when Mithridates espoused the daughter of a poor labouring man, the General to testify the approbation of his choice, sent the old Father a Cap full of gold, with which he being overjoyed, runs up and down the streets showing of it to all the people, crying out, All this is mine: So may the people of God, whose Promises, Providences, Ordinances, Attributes, Graces, Are theirs, triumphantly signify to the world, All these Are ours;
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and that which is more then all this, if more can be, you whose God is the Lord,
and that which is more then all this, if more can be, you whose God is the Lord,
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Sixthly, Have a propriety in God himself, in Christ himself; as the Lord, when he could swear by no greater, sware by himself;
Sixthly, Have a propriety in God himself, in christ himself; as the Lord, when he could swear by no greater, sware by himself;
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so he having no greater thing to give, gives himself:
so he having no greater thing to give, gives himself:
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Christ, who is the beloved of the Father, and the First-born of every Creature, he likewise is yours, your King to Rule you, your Priest to satisfie for you, your Prophet to Indoctrinate and teach you;
christ, who is the Beloved of the Father, and the Firstborn of every Creature, he likewise is yours, your King to Rule you, your Priest to satisfy for you, your Prophet to Indoctrinate and teach you;
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his Death, and Resurrection, and Intercession are yours, not onely for signification, but for efficacy: His blood, his precious and pearless blood is yours to pardon you;
his Death, and Resurrection, and Intercession Are yours, not only for signification, but for efficacy: His blood, his precious and pearless blood is yours to pardon you;
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His glorious and sweet Spirit is yours, to purifie and purge you: And for all things else in the World, they are,
His glorious and sweet Spirit is yours, to purify and purge you: And for all things Else in the World, they Are,
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1. But short and transitory: Riches are well called Moveables, and ere long they will either take their leave of us,
1. But short and transitory: Riches Are well called Movables, and ere long they will either take their leave of us,
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or we shall certainly take our leaves of them:
or we shall Certainly take our leaves of them:
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Honor is but brittle, it is even like Glass, of which they say, when it shineth brightest its nighest melting:
Honour is but brittle, it is even like Glass, of which they say, when it shines Brightest its nighest melting:
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And for the rest, how uncertain are all things, money for the Thieves, Merchandizes for the Winds, Cattel for the Rot, Buildings for the Fire? The glory of this World is in it self but the Scheme,
And for the rest, how uncertain Are all things, money for the Thieves, Merchandises for the Winds, Cattle for the Rot, Buildings for the Fire? The glory of this World is in it self but the Scheme,
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but the Picture of Happiness, and it will not sit so long before your eyes, as that you may draw its Picture, its gone before you can say 'tis here:
but the Picture of Happiness, and it will not fit so long before your eyes, as that you may draw its Picture, its gone before you can say it's Here:
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But suppose Worldly happiness were long, yet, Secondly, Its Insatisfactory: Worldly comforts are even like drink to the Dropsie man, encreasing thirst;
But suppose Worldly happiness were long, yet, Secondly, Its Insatisfactory: Worldly comforts Are even like drink to the Dropsy man, increasing thirst;
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like Wood to the Fire, enlarging its Flame: The chest may be filled with gold, but God onely can fill the heart:
like Wood to the Fire, enlarging its Flame: The chest may be filled with gold, but God only can fill the heart:
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These things cannot make you happy, because they are desired not for themselves, but for other things; These things cannot make you happy, Because they Are desired not for themselves, but for other things;
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but the Lord is desirable not for something else beside himself, but onely for himself:
but the Lord is desirable not for something Else beside himself, but only for himself:
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Deus propter Deum: If you have Riches, you may look beyond them and see Honors to tempt your eye;Deus propter God: If you have Riches, you may look beyond them and see Honours to tempt your eye;
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if you have Riches and Honors, you may look beyond them, and see moral Wisdom to tempt your head;
if you have Riches and Honours, you may look beyond them, and see moral Wisdom to tempt your head;
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if you have all these, you may yet look beyond, and see health to tempt your heart:
if you have all these, you may yet look beyond, and see health to tempt your heart:
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And while these partial and imperfect happiness lay before you, you may look beyond them all,
And while these partial and imperfect happiness lay before you, you may look beyond them all,
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and see a necessity of something else, that is, God to be your God:
and see a necessity of something Else, that is, God to be your God:
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But let a man be made an heir of salvation, let a man be adopted into the Family of God,
But let a man be made an heir of salvation, let a man be adopted into the Family of God,
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and be able to say, The Lord is my God;
and be able to say, The Lord is my God;
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and I provoke that man to say its true, God and Christ, and Heaven and Grace are mine,
and I provoke that man to say its true, God and christ, and Heaven and Grace Are mine,
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but I want something else besides these in the world to make me happy: These things are not universally good;but I want something Else beside these in the world to make me happy: These things Are not universally good;
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clothes are but for the back, meat for the belly, musick for the ears, flowers for the smell and eye, &c. but the Lord is a Catholick, a viscerate and entire good, he is Almighty or All-sufficient:
clothes Are but for the back, meat for the belly, music for the ears, flowers for the smell and eye, etc. but the Lord is a Catholic, a viscerate and entire good, he is Almighty or All-sufficient:
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As a man that hath a minde to some particular dish, can finde all dishes in that one dish;
As a man that hath a mind to Some particular dish, can find all Dishes in that one dish;
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as suppose Patridges, Capons, or Pheasants: So a childe of God can finde all things in God, riches, honor, pleasure:
as suppose Partridges, Capons, or Pheasants: So a child of God can find all things in God, riches, honour, pleasure:
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The covetous man makes his gold his God, but a gracious heart, saith God is my Gold: A man may have silver,
The covetous man makes his gold his God, but a gracious heart, Says God is my Gold: A man may have silver,
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but silver shall never satisfie him without God; but if a man love God, he will satisfie him without silver:
but silver shall never satisfy him without God; but if a man love God, he will satisfy him without silver:
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When a poor Beggar is matched to a Royal Prince, she views his Palace, she surveys his gardens,
When a poor Beggar is matched to a Royal Prince, she views his Palace, she surveys his gardens,
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and pleaseth her self in a delightsome prospect of all his greatness and glory, and can say, These are mine, for the Prince himself is mine:
and Pleases her self in a delightsome prospect of all his greatness and glory, and can say, These Are mine, for the Prince himself is mine:
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So because you have a title to the Fountain, the streams are yours:
So Because you have a title to the Fountain, the streams Are yours:
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Whatever happiness is scattered here and there abroad in the Creatures, it is all virtually, eminently, and superlatively in God.
Whatever happiness is scattered Here and there abroad in the Creatures, it is all virtually, eminently, and superlatively in God.
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I read of a couple of Ambassadors, the one a Spaniard, the other a Venetian, and they did both of them extol and prefer the Revenues of their particular Masters;
I read of a couple of ambassadors, the one a Spaniard, the other a Venetian, and they did both of them extol and prefer the Revenues of their particular Masters;
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said the Venetian Ambassador, My Master hath so many chests of Silver and Gold;
said the Venetian Ambassador, My Master hath so many chests of Silver and Gold;
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alass, said the Spanish Ambassador, Your Masters Treasures have a bottom, but my Masters Treasures in the Indies, have a Root, a Spring:
alas, said the Spanish Ambassador, Your Masters Treasures have a bottom, but my Masters Treasures in the Indies, have a Root, a Spring:
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So may a true Saint say to the World, your riches and comforts have a leak or limitation;
So may a true Saint say to the World, your riches and comforts have a leak or limitation;
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but my Lord Jesus, his comforts and riches, his Treasures, have neither Banks nor bottom: God is mine, and if he can make me happy I shall not be miserable:
but my Lord jesus, his comforts and riches, his Treasures, have neither Banks nor bottom: God is mine, and if he can make me happy I shall not be miserable:
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This, this my Beloved, is your Inventory for Happiness, that can say, The Lord is our God.
This, this my beloved, is your Inventory for Happiness, that can say, The Lord is our God.
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I shall now come to the Application of the Proposition, and treat with your Consciences in these following Deductions or Conclusions.
I shall now come to the Application of the Proposition, and Treat with your Consciences in these following Deductions or Conclusions.
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First Conclusion from hence is, a Vindication of that true Opinion that Gods people have of the false happiness of the World:
First Conclusion from hence is, a Vindication of that true Opinion that God's people have of the false happiness of the World:
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Wicked men are infiliciter felices, unhappily happy; you feliciter infelices, miserable in your Imagination, but happy really and indeed:
Wicked men Are infiliciter Felices, unhappily happy; you feliciter infelices, miserable in your Imagination, but happy really and indeed:
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You rightly and righteously determine, that a man may have a gay coat and a festered Conscience;
You rightly and righteously determine, that a man may have a gay coat and a festered Conscience;
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a great Estate in his hands, but little or no true comfort in his heart;
a great Estate in his hands, but little or no true Comfort in his heart;
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that though Riches have not so much as the wings of a Sparrow in flying to us,
that though Riches have not so much as the wings of a Sparrow in flying to us,
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yet they, when gotten, make to themselves wings, and that of an Eagle, to flie away from us:
yet they, when got, make to themselves wings, and that of an Eagl, to fly away from us:
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That worldly delights are but as a Snow-ball, which being with much pains heaped up together, melteth presently if the Sun do but shine out:
That worldly delights Are but as a Snowball, which being with much pains heaped up together, melts presently if the Sun do but shine out:
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That restless man, in wrestling and contending for what he desires, is but like a childe running up and down in a pleasant Meadow after a painted Butterfly, which when he hath taken, all the recompence it affords, is,
That restless man, in wrestling and contending for what he Desires, is but like a child running up and down in a pleasant Meadow After a painted Butterfly, which when he hath taken, all the recompense it affords, is,
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but onely to besmear his fingers.
but only to besmear his fingers.
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You speak truly and soundly, when you say, That a dram of Grace is worth a pound of Gold;
You speak truly and soundly, when you say, That a dram of Grace is worth a pound of Gold;
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that all the contents and Creatures in the earth are but meer Ciphers, unless God be purposed to set on the first Figure:
that all the contents and Creatures in the earth Are but mere Ciphers, unless God be purposed to Set on the First Figure:
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That while a Diadem sitteth light on a Princes head, it may for all that lie heavy enough on his conscience:
That while a Diadem Sitteth Light on a Princes head, it may for all that lie heavy enough on his conscience:
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That there is no indivisible connexion between a Kingdom on Earth, and a Crown in Heaven:
That there is no indivisible connexion between a Kingdom on Earth, and a Crown in Heaven:
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That a man may possibly swim in a Sea of Pleasures in this World, and yet sink into an Ocean of wrath and Brimstone in the next:
That a man may possibly swim in a Sea of Pleasures in this World, and yet sink into an Ocean of wrath and Brimstone in the next:
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That a man may be so honorable, so rich, so glorious, while he lives, that every man may be ready to say, There goes an happy man;
That a man may be so honourable, so rich, so glorious, while he lives, that every man may be ready to say, There Goes an happy man;
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yet that man, when he dies, for want of a configuration to Christ and title to God, may be miserable to all Eternity.
yet that man, when he die, for want of a configuration to christ and title to God, may be miserable to all Eternity.
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Could men carry their estates beyond the Line of Mortality, and with their money •ee the Angels at last day to plead for them, to prevent the Sentence of the Judge of Heaven and Earth;
Could men carry their estates beyond the Line of Mortality, and with their money •ee the Angels At last day to plead for them, to prevent the Sentence of the Judge of Heaven and Earth;
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or after that Sentence is pronounced, bribe the flames of Hell-fire to be pitiful towards, and not to prey on or torment them:
or After that Sentence is pronounced, bribe the flames of Hell-fire to be pitiful towards, and not to prey on or torment them:
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this were something for worldly happiness, but when we see that there is no advantage, though a man gain the whole world, if yet he lose his own soul;
this were something for worldly happiness, but when we see that there is no advantage, though a man gain the Whole world, if yet he loose his own soul;
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that all these sublunary felicities, are consistent with Gods eternal indignation, that these things, neither singly nor joyntly;
that all these sublunary felicities, Are consistent with God's Eternal Indignation, that these things, neither singly nor jointly;
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can so much as asswage grief, put off cares, much less adjourn death or prevent Hell, where there is no remission of sin, no intermission of punishment;
can so much as assuage grief, put off Cares, much less adjourn death or prevent Hell, where there is no remission of since, no intermission of punishment;
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where the pangs of the damned are not onely for the present intolerable, but for the future interminable.
where the pangs of the damned Are not only for the present intolerable, but for the future interminable.
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Who would not pray with a gracious heart, Lord let me be rather miserable for a time (as the world speaks) that I may be happy for ever, Who would not pray with a gracious heart, Lord let me be rather miserable for a time (as the world speaks) that I may be happy for ever,
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then that I should be happy for a season onely, and after that miserable for ever:
then that I should be happy for a season only, and After that miserable for ever:
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Lord, though I desire to be of the number of those Christians that have their hope and expectation in this world,
Lord, though I desire to be of the number of those Christians that have their hope and expectation in this world,
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yet deliver me from those worldlings, whose entire portion is in this world, is this world, Psal. 17.14.yet deliver me from those worldlings, whose entire portion is in this world, is this world, Psalm 17.14.
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Now we are ready to call the proud, happy; to lift up them high in our thoughts, that are lifted up in the world;
Now we Are ready to call the proud, happy; to lift up them high in our thoughts, that Are lifted up in the world;
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but when Jesus Christ shall come to give to every man according to his works,
but when jesus christ shall come to give to every man according to his works,
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and in flaming fire to render vengeance to them that know him not, on the one hand;
and in flaming fire to render vengeance to them that know him not, on the one hand;
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and on the other hand when he shall come to make up his Jewels that now are despised,
and on the other hand when he shall come to make up his Jewels that now Are despised,
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and to repair their reproaches before God, in the sight and audience of men and Angels, that now are triumphed over and trampled upon by men:
and to repair their Reproaches before God, in the sighed and audience of men and Angels, that now Are triumphed over and trampled upon by men:
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Who would deem himself happy at that day, if he be not in their case whose God is the Lord? The second, Deduction:
Who would deem himself happy At that day, if he be not in their case whose God is the Lord? The second, Deduction:
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Here we see, as in a Looking-glass, the false Opinion that worldly men have of true happiness,
Here we see, as in a Looking-glass, the false Opinion that worldly men have of true happiness,
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or of the state of the godly: or of the state of the godly:
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How ready is a wicked man to compassionate the children of God? Alas, saith he, To what purpose are these men so precise and exact? It may be there may be a Judgement day, it may be not;
How ready is a wicked man to compassionate the children of God? Alas, Says he, To what purpose Are these men so precise and exact? It may be there may be a Judgement day, it may be not;
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and how miserable are they to provide for that which no man living ever saw,
and how miserable Are they to provide for that which no man living ever saw,
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while they neglect that which is obvious to their very senses? Honors are certain, riches are certain,
while they neglect that which is obvious to their very Senses? Honours Are certain, riches Are certain,
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and while they expect their food, they starve;
and while they expect their food, they starve;
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while they pretend after a Kingdom, they go naked, while they call God Father, they want even the bread of children;
while they pretend After a Kingdom, they go naked, while they call God Father, they want even the bred of children;
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Whereas no man is miserable in another mans accompt, but in his own: You may possibly see a Joseph in Prison, while Pharaoh keeps a Court;
Whereas no man is miserable in Another men account, but in his own: You may possibly see a Joseph in Prison, while Pharaoh keeps a Court;
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a Job on a dung-hill, while a Julian is on a Throne:
a Job on a dunghill, while a Julian is on a Throne:
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You may see them poor and reproached, but did they ever tell you they were miserable;
You may see them poor and reproached, but did they ever tell you they were miserable;
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and when they were without Estates and reputation, that they wanted them to make them happy? never say a childe of God is miserable, till he say so of himself.
and when they were without Estates and reputation, that they wanted them to make them happy? never say a child of God is miserable, till he say so of himself.
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A wicked man may have Blessings, and yet not be blessed;
A wicked man may have Blessings, and yet not be blessed;
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and a childe of God may have curses (still from men) and yet not be cursed.
and a child of God may have curses (still from men) and yet not be cursed.
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Its observed, That men thus varyed their Opinion about happiness, because they supposed the fruition of that whereof they were destitute, would make them happy: Its observed, That men thus varied their Opinion about happiness, Because they supposed the fruition of that whereof they were destitute, would make them happy:
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He that was poor, said, If I had but riches, I should be happy; and so riches came to be called happiness:
He that was poor, said, If I had but riches, I should be happy; and so riches Come to be called happiness:
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He that was in reproach, said, Oh! If I were but respected I should be happy,
He that was in reproach, said, Oh! If I were but respected I should be happy,
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and so respect and repute came to be called happiness:
and so respect and repute Come to be called happiness:
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He that was diseased said, If I had my health I should be happy, and so health came to be accompted an happiness:
He that was diseased said, If I had my health I should be happy, and so health Come to be accounted an happiness:
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The natural man is mistaken in his verdict; the Saint saith, I accompt all things loss and dung for Christ; the natural man;
The natural man is mistaken in his verdict; the Saint Says, I account all things loss and dung for christ; the natural man;
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I accompt Christ loss and dung for any thing else in this life: The Saint seeks for happiness in crosses, Job 5.10.
I account christ loss and dung for any thing Else in this life: The Saint seeks for happiness in Crosses, Job 5.10.
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but the natural man or Philosopher will assoon seek for light in darkness, heat in cold, fire in water, sweetness in gall and wormwood, as for comfort in calamities.
but the natural man or Philosopher will As soon seek for Light in darkness, heat in cold, fire in water, sweetness in Gall and wormwood, as for Comfort in calamities.
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Hence Christ reads a Lecture contrary to nature, Not blessed are the merry, but the mourners;
Hence christ reads a Lecture contrary to nature, Not blessed Are the merry, but the mourners;
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not the lofty, but the weak; not the Mammonist, but the poor in spirit, Matth. 5.3. Those eight Beatitudes, are the eight Paradoxes of the world:
not the lofty, but the weak; not the Mammonist, but the poor in Spirit, Matthew 5.3. Those eight Beatitudes, Are the eight Paradoxes of the world:
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As Christ said, He had bread to eat that his Disciples knew not of;
As christ said, He had bred to eat that his Disciples knew not of;
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so the Disciples of Christ have an happiness to enjoy, that the natural man knows not of:
so the Disciples of christ have an happiness to enjoy, that the natural man knows not of:
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The World should consider, That a man can never properly be miserable, till he lose that which made him happy:
The World should Consider, That a man can never properly be miserable, till he loose that which made him happy:
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You that call outward things your happiness, your Greatness your happiness, your Gold and Silver your happiness;
You that call outward things your happiness, your Greatness your happiness, your Gold and Silver your happiness;
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when your greatness is abated, and you made little or low before the people, when your Gold and silver is cankered or corrupted;
when your greatness is abated, and you made little or low before the people, when your Gold and silver is cankered or corrupted;
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when the scales turn, and you meet with poverty, your happiness is gone, you are miserable:
when the scales turn, and you meet with poverty, your happiness is gone, you Are miserable:
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But because the happiness of a Saint consisteth not in these things, but in Communion with God,
But Because the happiness of a Saint Consisteth not in these things, but in Communion with God,
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but in the Justification of his PERSON, and a title to everlasting life;
but in the Justification of his PERSON, and a title to everlasting life;
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therefore whatever you take from him you make him not miserable, till you can take from him his God, his Justification, his everlasting life,
Therefore whatever you take from him you make him not miserable, till you can take from him his God, his Justification, his everlasting life,
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for these are the things that make him happy:
for these Are the things that make him happy:
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Suppose a man that hath thousands per annum should lose a few farthings, his Estate suffers no loss,
Suppose a man that hath thousands per annum should loose a few farthings, his Estate suffers no loss,
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because he hath not suffered in, hath not lost his estate:
Because he hath not suffered in, hath not lost his estate:
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Or take a Traveller that hath a precious Jewel about him, a Jewel of inestimable price;
Or take a Traveller that hath a precious Jewel about him, a Jewel of inestimable price;
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he hath some loose money, some spending money for his journey in his pockets, but his Jewel is made secure in some private place about his body;
he hath Some lose money, Some spending money for his journey in his pockets, but his Jewel is made secure in Some private place about his body;
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a company of thieves surprize him and rob him of some few shillings, or some small pence;
a company of thieves surprise him and rob him of Some few shillings, or Some small pence;
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do you think this man, when he comes to the next Town, would run up and down the streets like a mad man,
do you think this man, when he comes to the next Town, would run up and down the streets like a mad man,
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and cry, I am undone, I am undone? No, because whatever he hath lost, he hath kept and not lost his Jewel:
and cry, I am undone, I am undone? No, Because whatever he hath lost, he hath kept and not lost his Jewel:
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How can a childe of God complain of the loss of outward things, of friends, of estate,
How can a child of God complain of the loss of outward things, of Friends, of estate,
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while his God and Christ, his Pearl of price are safe? As he, said a wise man, will not pine at his bad fortune,
while his God and christ, his Pearl of price Are safe? As he, said a wise man, will not pine At his bad fortune,
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while Caesar, while his Emperor is safe: When they have lost God, then they may justly exclaim they are undone.
while Caesar, while his Emperor is safe: When they have lost God, then they may justly exclaim they Are undone.
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Even Plato could recommend to the Writers of his age, that they should chracterise to posterity no man to be happy that was wicked,
Even Plato could recommend to the Writers of his age, that they should chracterise to posterity no man to be happy that was wicked,
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and no man to be miserable that was good: There is no greater thing on earth then man;
and no man to be miserable that was good: There is no greater thing on earth then man;
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there is no greater thing in man then his soul; and there is no greater thing in the soul of Man then God.
there is no greater thing in man then his soul; and there is no greater thing in the soul of Man then God.
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'Twas a vain conceit of that Potentate, who refusing the name of Pius, would be called Foelix; but Scylla, sirnamed Foelix, accompted it not the least part of his happiness, that Miletus, sirnamed Pius, was his friend.
'Twas a vain conceit of that Potentate, who refusing the name of Pius, would be called Felix; but Scylla, surnamed Felix, accounted it not the least part of his happiness, that Miletus, surnamed Pius, was his friend.
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Piety is the best friend to Felicity, though Felicity, outward Felicity, do not always befriend Piety: Foelix, Acts 24.22. thought Paul unhappy, but Paul knew Foelix miserable;
Piety is the best friend to Felicity, though Felicity, outward Felicity, do not always befriend Piety: Felix, Acts 24.22. Thought Paul unhappy, but Paul knew Felix miserable;
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because though he might have a chain of Gold about his neck, he had not a dram of true Grace in his heart, the Lord was not his God. Third, Conclusion:
Because though he might have a chain of Gold about his neck, he had not a dram of true Grace in his heart, the Lord was not his God. Third, Conclusion:
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This Text rectifies a latent and secret error, a rash suspition, as if a man could not be great and good together, rich and righteous at the same time;
This Text Rectifies a latent and secret error, a rash suspicion, as if a man could not be great and good together, rich and righteous At the same time;
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as if a man might not have Gold in his chest, and yet Grace in his heart.
as if a man might not have Gold in his chest, and yet Grace in his heart.
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My Beloved, That man is not miserable that hath a proportion in this world, but he that hath his Portion in this world,
My beloved, That man is not miserable that hath a proportion in this world, but he that hath his Portion in this world,
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or this world for his portion:
or this world for his portion:
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And though outward excellencies be not godliness, yet a man may have outward excellencies, and yet have godliness too;
And though outward excellencies be not godliness, yet a man may have outward excellencies, and yet have godliness too;
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as a wicked man may have some sparks of wrath here, yet the Furnace of wrath is reserved for hereafter;
as a wicked man may have Some sparks of wrath Here, yet the Furnace of wrath is reserved for hereafter;
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so a child of God shall have his inheritance hereafter; yet he may have some legacies, some largesses, some common gifts of Providence here:
so a child of God shall have his inheritance hereafter; yet he may have Some legacies, Some largesses, Some Common Gifts of Providence Here:
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Covetousness is not the Attribute of Riches (for all covetous men are not rich so all rich men are not covetous) but of the Man: Covetousness is not the Attribute of Riches (for all covetous men Are not rich so all rich men Are not covetous) but of the Man:
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Though a man cannot serve God and Mammon, yet he that hath served Mammon may serve God, he may have God and Mammon;
Though a man cannot serve God and Mammon, yet he that hath served Mammon may serve God, he may have God and Mammon;
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I, and through Grace, may serve God with his Mammon: Here stands a poor man in rags, and for ought we know, he is covetous;
I, and through Grace, may serve God with his Mammon: Here Stands a poor man in rags, and for ought we know, he is covetous;
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there sits a rich man, a wealthy Alderman, and we trust charitable: Its notable that God doth indifferently dispose of the black and white sides of Providence:
there sits a rich man, a wealthy Alderman, and we trust charitable: Its notable that God does indifferently dispose of the black and white sides of Providence:
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Many times he bestoweth the good things of this world on evil men, there we have an argument that these things are not goodness in themselves,
Many times he bestoweth the good things of this world on evil men, there we have an argument that these things Are not Goodness in themselves,
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and don't make a man happy; and often he dispenseth these outward good things on the godly;
and don't make a man happy; and often he dispenseth these outward good things on the godly;
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and then you may see Job, the richest man in the East, and Solomon King of Israel: Here we have an Argument, that these things are not evil in themselves,
and then you may see Job, the Richest man in the East, and Solomon King of Israel: Here we have an Argument, that these things Are not evil in themselves,
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and so don't conclude a man miserable that hath them.
and so don't conclude a man miserable that hath them.
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The Apostle gives a charge to rich men that they be not high minded, but no charge that a poor man become not rich, 1 Tim. 1.17.
The Apostle gives a charge to rich men that they be not high minded, but no charge that a poor man become not rich, 1 Tim. 1.17.
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The Prophet tells us, That though here there be a difference between man and man,
The Prophet tells us, That though Here there be a difference between man and man,
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yet in the bed of the Grave the poor and rich meet together, and God owns himself the Maker of them both, Eccles. 9.1.
yet in the Bed of the Grave the poor and rich meet together, and God owns himself the Maker of them both, Eccles. 9.1.
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And therefore we finde in the Gospel, poor Lazarus in the bosom of wealthy Abraham; I, Christ himself bids us not to throw away our Treasures,
And Therefore we find in the Gospel, poor Lazarus in the bosom of wealthy Abraham; I, christ himself bids us not to throw away our Treasures,
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but to lay them up by imploying them.
but to lay them up by employing them.
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The Father acquaints us, That one day meeting two men in the streets, the one a Gallant, the other a Beggar, censured neither,
The Father acquaints us, That one day meeting two men in the streets, the one a Gallant, the other a Beggar, censured neither,
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but had this charitable reflection on himself, There goes a Beggar, and for ought I know, may better bear his Cross then I do;
but had this charitable reflection on himself, There Goes a Beggar, and for ought I know, may better bear his Cross then I do;
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and there goes a rich Gallant, and for ought I know, may have a better heart under his velvet Jacket then I have.
and there Goes a rich Gallant, and for ought I know, may have a better heart under his velvet Jacket then I have.
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The Lord gives, and the Lord takes away, saith Job, so that Riches are GODS gift,
The Lord gives, and the Lord Takes away, Says Job, so that Riches Are GOD'S gift,
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as well as poverty, and for ought I know, you may enjoy your Honour and your graces too, your favor, your lawful favor with men,
as well as poverty, and for ought I know, you may enjoy your Honour and your graces too, your favour, your lawful favour with men,
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and the smiles of Gods countenance too;
and the smiles of God's countenance too;
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you may keep (and so to improve them by Charity) your wealth, your strength,
you may keep (and so to improve them by Charity) your wealth, your strength,
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and your relations, and your title to God, and the grace of God too:
and your relations, and your title to God, and the grace of God too:
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I know nothing but that you may be rich and happy, if you will be rich and godly: I know nothing but that you may be rich and happy, if you will be rich and godly:
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I don't love to hear a poor man declaim against riches, and a beggar to spit at and vilifie a Crown:
I don't love to hear a poor man declaim against riches, and a beggar to spit At and vilify a Crown:
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Religion may be the pretence, but the heart may be deceitful for all that: But for Magistrates that are highly advanced, to be lowly minded;
Religion may be the pretence, but the heart may be deceitful for all that: But for Magistrates that Are highly advanced, to be lowly minded;
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for Kings to throw down their Crowns at Christs feet, and to say, Let him reign (and for ought I know, Christ may put them on their heads again) for such learned men as Paul, that know the price of Learning,
for Kings to throw down their Crowns At Christ feet, and to say, Let him Reign (and for ought I know, christ may put them on their Heads again) for such learned men as Paul, that know the price of Learning,
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and have known the value of worldly felicities, for these to count all nothing for Christ, this is to inrich riches and honor, honors indeed.
and have known the valve of worldly felicities, for these to count all nothing for christ, this is to enrich riches and honour, honours indeed.
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Let men beware of discontented humors in these times: The Fox dispraiseth the Grapes he cannot reach;
Let men beware of discontented humours in these times: The Fox dispraiseth the Grapes he cannot reach;
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let poor men beware of prjudice against men because they are rich;
let poor men beware of prjudice against men Because they Are rich;
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and it may be rich men may think better of the poor, and of the Lord our God for their sakes. Fourth Corollary:
and it may be rich men may think better of the poor, and of the Lord our God for their sakes. Fourth Corollary:
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This condemns the despondency of those that profess themselves to be the people of the Lord:
This condemns the despondency of those that profess themselves to be the people of the Lord:
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It is strange to consider how the wicked many times deport themselves so comfortably, so chearfully,
It is strange to Consider how the wicked many times deport themselves so comfortably, so cheerfully,
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as if they were the children of God;
as if they were the children of God;
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and on the contrary, the children of God carry themselves so melancholily, so despairingly, as if they were wicked men,
and on the contrary, the children of God carry themselves so melancholily, so despairingly, as if they were wicked men,
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and had no interest in God at all; they rejoyce when they should mourn, and you mourn when you should rejoyce. Christians!
and had no Interest in God At all; they rejoice when they should mourn, and you mourn when you should rejoice. Christians!
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Is the Lord contented with you, and is not God sufficient? Will not you be contented with him? Is the Lord satisfied with a My son, give me thy heart, and are not thou satisfied with this, the Lord hath given me his spirit? tolle meum, tolle Deum:
Is the Lord contented with you, and is not God sufficient? Will not you be contented with him? Is the Lord satisfied with a My son, give me thy heart, and Are not thou satisfied with this, the Lord hath given me his Spirit? Take meum, Take God:
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Its remarkable that all the Beatitudes are fixed on unlikely conditions;
Its remarkable that all the Beatitudes Are fixed on unlikely conditions;
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to intimate, That the Judgement of this world, and the Judgement of Gods children differ about Blessedness:
to intimate, That the Judgement of this world, and the Judgement of God's children differ about Blessedness:
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Shall that man rejoyce that hath but his Angels of gold to smile on him,
Shall that man rejoice that hath but his Angels of gold to smile on him,
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and wilt thou not rejoyce that hast the Angels of God, I, the God of Angels to tend on thee? Is not he sad that hath onely a claim to the dirty and muddy streams of Peace,
and wilt thou not rejoice that hast the Angels of God, I, the God of Angels to tend on thee? Is not he sad that hath only a claim to the dirty and muddy streams of Peace,
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and outward prosperity, and wilt thou be sad that hast a title to the Well-head of Comfort, to the Spring and Fountain of Happiness? Shall he be merry that can but say, This mirous House, that Mannor is mine;
and outward Prosperity, and wilt thou be sad that hast a title to the Wellhead of Comfort, to the Spring and Fountain of Happiness? Shall he be merry that can but say, This mirous House, that Manor is mine;
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and wilt thou not be glad, when thou saist, That this God, the Landlord of Heaven and Earth is mine? Religion is no melancholy thing,
and wilt thou not be glad, when thou Sayest, That this God, the Landlord of Heaven and Earth is mine? Religion is no melancholy thing,
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though the Religious may be often melancholy;
though the Religious may be often melancholy;
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and what ever worldlings phansie, though oft the body be sad, yet the heart of a childe of God keeps Holy-day;
and what ever worldlings fancy, though oft the body be sad, yet the heart of a child of God keeps Holiday;
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and if he be troubled, it is not because he is Religious, because the Lord is his God,
and if he be troubled, it is not Because he is Religious, Because the Lord is his God,
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but because he is so carnal, and doubts of that claim:
but Because he is so carnal, and doubts of that claim:
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And surely one great reason why we are not so composedly chearful enough, it is because we are not Christians enough.
And surely one great reason why we Are not so composedly cheerful enough, it is Because we Are not Christians enough.
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Is God thy Father, Christ thy Redeemer, the Spirit thy Comforter;
Is God thy Father, christ thy Redeemer, the Spirit thy Comforter;
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& will not this support thee? Hast thou sometimes such triumph of heart, that thou wouldst not exchange those few sweet minutes for all the World? and dost thou live in the longing and thirsting for Death and a Resurrection,
& will not this support thee? Hast thou sometime such triumph of heart, that thou Wouldst not exchange those few sweet minutes for all the World? and dost thou live in the longing and thirsting for Death and a Resurrection,
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and after them the sight of Glory, and an immutable and immortal state of Heaven and Happiness, where thou shalt sigh and sorrow no more? And will not these hopes relieve thee? Hath the Gospel disappointed thy thoughts? Didst thou unadvisedly enter into Covenant with God? Is not there that felicity and favor in Gods presence, that thou didst promise thy self to finde in him? Wilt thou change portions,
and After them the sighed of Glory, and an immutable and immortal state of Heaven and Happiness, where thou shalt sighs and sorrow no more? And will not these hope's relieve thee? Hath the Gospel disappointed thy thoughts? Didst thou unadvisedly enter into Covenant with God? Is not there that felicity and favour in God's presence, that thou didst promise thy self to find in him? Wilt thou change portions,
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and exchange properties with the world? Shall this man have thy pardon of sin,
and exchange properties with the world? Shall this man have thy pardon of since,
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and thou his riches? that man thy hopes of Glory, and thou his Lordship and Honor? Speak out, what wilt thou take for God, what price for thy soul? Will Pleasure and Past-time buy it? Will Riches or Revenues buy it? Are not all these things partial and improportionable, to the God of Glory and Centre of all Happiness? If the World can't come up to thy price,
and thou his riches? that man thy hope's of Glory, and thou his Lordship and Honour? Speak out, what wilt thou take for God, what price for thy soul? Will Pleasure and Pasttime buy it? Will Riches or Revenues buy it? are not all these things partial and improportionable, to the God of Glory and Centre of all Happiness? If the World can't come up to thy price,
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and thou canst not mend thy market, for shame be satisfied and be at rest? If you would credit Christianity,and thou Canst not mend thy market, for shame be satisfied and be At rest? If you would credit Christianity,
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and commend thy God to the lost world; get comfort in thy conscience, away with unjust scruples against thy entituled peace;
and commend thy God to the lost world; get Comfort in thy conscience, away with unjust scruples against thy entitled peace;
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part not with thy priviledge or thy God, till thou canst meet with better: If you value not your own peace, have an estimation of Gods glory.
part not with thy privilege or thy God, till thou Canst meet with better: If you valve not your own peace, have an estimation of God's glory.
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What will carnal men say? Would you have us part with all for God,
What will carnal men say? Would you have us part with all for God,
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when you are ready to part with God for nothing? Why do you exclaim against our worldliness and our vain Pleasures,
when you Are ready to part with God for nothing? Why do you exclaim against our worldliness and our vain Pleasures,
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when you your selves do seem to count Mortification and Heavenliness a burthen? either keep your breath to your selves,
when you your selves do seem to count Mortification and Heavenliness a burden? either keep your breath to your selves,
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and reprove us no more, or live up to your interest, and to honor your God? How do you convince us it is worth the while to sell all for the Pearl of price, that when we have done so, we should think our selves miserable after the bargain? It seems rather by the anxiety and perplexity of your mindes, that you envy our comforts in the world, to which for shame you dare not return;
and reprove us no more, or live up to your Interest, and to honour your God? How do you convince us it is worth the while to fell all for the Pearl of price, that when we have done so, we should think our selves miserable After the bargain? It seems rather by the anxiety and perplexity of your minds, that you envy our comforts in the world, to which for shame you Dare not return;
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and would esteem it a piece of your happiness, if we would be miserable with you for company? But let the world consider, that a Saints want of comfort proceeds not from the insufficiency of his purchase,
and would esteem it a piece of your happiness, if we would be miserable with you for company? But let the world Consider, that a Saints want of Comfort proceeds not from the insufficiency of his purchase,
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but from his want of faith to claim it:
but from his want of faith to claim it:
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And let Believers consider, that as their unbelief is uncomfortable to themselves, so it reproacheth God.
And let Believers Consider, that as their unbelief is uncomfortable to themselves, so it Reproacheth God.
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Hence many have denyed God, and so have turned Atheists, because they could not maintain Gods All-sufficiency, and live like Epicures:
Hence many have denied God, and so have turned Atheists, Because they could not maintain God's All-sufficiency, and live like Epicureans:
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Habitual distrust of God, is a greater Blasphemy in some sense, then a total denyal of God;
Habitual distrust of God, is a greater Blasphemy in Some sense, then a total denial of God;
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for what greater shame, then not to believe him whom we profess cannot deceive us,
for what greater shame, then not to believe him whom we profess cannot deceive us,
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and not to be content with him whom we acknowledge to be All-sufficient? Verily the poorest soul in all this Congregation, that can but say, God is mine, is happier then if he could say, all the Mines of Gold and Silver in the West-Indies are mine. Fifth Inference:
and not to be content with him whom we acknowledge to be All-sufficient? Verily the Poorest soul in all this Congregation, that can but say, God is mine, is Happier then if he could say, all the Mines of Gold and Silver in the West-Indies Are mine. Fifth Inference:
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By way of perswasion to the worldly happy, that they would look after the Lord: Why will you seek any longer, vitam beatam, a blessed life;
By Way of persuasion to the worldly happy, that they would look After the Lord: Why will you seek any longer, vitam Beatific, a blessed life;
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in regionem mortis, in the Region of death? Pearls in the dust, and Heaven (compararatively) in Hell:in regionem mortis, in the Region of death? Pearls in the dust, and Heaven (compararatively) in Hell:
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Wilt thou perish for that which shall perish? Dost thou love Gold so well,
Wilt thou perish for that which shall perish? Dost thou love Gold so well,
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as to run into Hell fire to fetch it? Thou proclaimest thy happiness because of an healthy Body;
as to run into Hell fire to fetch it? Thou proclaimest thy happiness Because of an healthy Body;
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and wilt thou be less happy in having a sound Conscience? How happy wert thou,
and wilt thou be less happy in having a found Conscience? How happy Wertenberg thou,
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if besides these Rings of gold, thou hadst but the inestimable Jewel, if in thy Terrestrial and Earthly Paradice, thou hadst but in the midst thereof the Tree of Life, Jesus Christ? You ought not to throw away Christ when you imbrace the world,
if beside these Rings of gold, thou Hadst but the inestimable Jewel, if in thy Terrestrial and Earthly Paradise, thou Hadst but in the midst thereof the Tree of Life, jesus christ? You ought not to throw away christ when you embrace the world,
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neither need you prodigally throw away the world when you embrace Christ. Christ and the werld may dwell both in one house, though not in one heart:
neither need you prodigally throw away the world when you embrace christ. christ and the werld may dwell both in one house, though not in one heart:
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Be as covetous as thou wilt, be as ambitious as thou wilt; wouldst thou have earth, wouldst thou have this World? so thou maist, and Heaven, and the next too.
Be as covetous as thou wilt, be as ambitious as thou wilt; Wouldst thou have earth, Wouldst thou have this World? so thou Mayest, and Heaven, and the next too.
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As Achsah, when her Father gave her a Portion, desired a Blessing, so do thou at Gods hand,
As Achsah, when her Father gave her a Portion, desired a Blessing, so do thou At God's hand,
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and say, Lord, Thou hast given me the nether springs, but I yet want the upper springs;
and say, Lord, Thou hast given me the neither springs, but I yet want the upper springs;
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thou hast given me the Streams, but what are all they without the Fountain? As thou art not content with my things without my self;
thou hast given me the Streams, but what Are all they without the Fountain? As thou art not content with my things without my self;
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so Lord I have thy Gold and Silver, thy Comforts and Creatures, but these are not thy self;
so Lord I have thy Gold and Silver, thy Comforts and Creatures, but these Are not thy self;
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all these I may have, and yet be poor, naked, be hopeless in this life, and a damn'd wretch to all Eternity. all these I may have, and yet be poor, naked, be hopeless in this life, and a damned wretch to all Eternity.
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As the Father brings in King Ahab, sitting in his chair of State, with his Nobles attending about him,
As the Father brings in King Ahab, sitting in his chair of State, with his Nobles attending about him,
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and environed with all outward glory, in the three years Famine, crying out, What avails all this,
and environed with all outward glory, in the three Years Famine, crying out, What avails all this,
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if yet the Heavens continue to be Brass and the earth Iron? So what is it to have Friends & favor, &c. and to have a hard heart, a reprobate minde;
if yet the Heavens continue to be Brass and the earth Iron? So what is it to have Friends & favour, etc. and to have a hard heart, a Reprobate mind;
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for God to frown on me, for to live like a Rebel and Runagate without Christ and the Covenant of Promise? It is true, you should have sought the Kingdom of Heaven first,
for God to frown on me, for to live like a Rebel and Runagate without christ and the Covenant of Promise? It is true, you should have sought the Kingdom of Heaven First,
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and then all things would have been added to you;
and then all things would have been added to you;
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but yet since you have begun with the World for Gods sake, for your souls sake end with God;
but yet since you have begun with the World for God's sake, for your Souls sake end with God;
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you are already in possession of temporal Blessings, will it be any damage to have the accession of eternal happiness? Are you jealous,
you Are already in possession of temporal Blessings, will it be any damage to have the accession of Eternal happiness? are you jealous,
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lest as you should gain Christ, you should lose the world, and that as Grace comes into your hearts, that your Estates must needs go out of your hands? Have there been many, that in the midst of their outward pomp and splender, that yet have cryed out Undone;
lest as you should gain christ, you should loose the world, and that as Grace comes into your hearts, that your Estates must needs go out of your hands? Have there been many, that in the midst of their outward pomp and splender, that yet have cried out Undone;
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and that for want of Gods presence and will, their riches impoverish you, their wisdom make you fools,
and that for want of God's presence and will, their riches impoverish you, their Wisdom make you Fools,
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and their Plaister wound you? Can All-sufficiency it self undoe you? Will security always bar out wrath? Will your Opinion never alter concerning the World? Will Jesus Christ never be precious? Will there not come a time when the favor of God will be more necessary there,
and their Plaster wound you? Can All-sufficiency it self undo you? Will security always bar out wrath? Will your Opinion never altar Concerning the World? Will jesus christ never be precious? Will there not come a time when the favour of God will be more necessary there,
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then this mans favor is now? What will you give for a Christ at the last day? Will the sense of your past joys, kill the then stinging worm of conscience? Do but try what peace of conscience means after your troubles,
then this men favour is now? What will you give for a christ At the last day? Will the sense of your past Joys, kill the then stinging worm of conscience? Do but try what peace of conscience means After your Troubles,
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how much the Pearl of Price weighs after your worldly experience;
how much the Pearl of Price weighs After your worldly experience;
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and if one smile (after true possession) of Gods favor, if the least assurance of the pardoning sins, do not out-weigh all things else, return to the world and to your lusts again.
and if one smile (After true possession) of God's favour, if the least assurance of the pardoning Sins, do not outweigh all things Else, return to the world and to your Lustiest again.
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Its reported of Pyrrhus, That one day he opened his minde to his friend Cyneas, and told him,
Its reported of Phyrrhus, That one day he opened his mind to his friend Cynias, and told him,
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If he were but Possessor of Italy ▪ what then, said his friend? Why then if he could but conquer Africa; what then Pyrrhus? O then if he could but subdue Asia, he would be at rest,
If he were but Possessor of Italy ▪ what then, said his friend? Why then if he could but conquer Africa; what then Phyrrhus? Oh then if he could but subdue Asia, he would be At rest,
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and be merry with his friends; so you may be now, saith Cyn•as, without all that trouble.
and be merry with his Friends; so you may be now, Says Cyn•as, without all that trouble.
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Sixthly and lastly, By way of Satisfaction:
Sixthly and lastly, By Way of Satisfaction:
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How shall I have evidence in the enjoyment of worldly (happiness, or) goods, that the Lord is my God?
How shall I have evidence in the enjoyment of worldly (happiness, or) goods, that the Lord is my God?
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A. 1. If thy Estate come to thee by descent, Industry, or the bounty of Providence;A. 1. If thy Estate come to thee by descent, Industry, or the bounty of Providence;
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it is one thing to have what we have be Covenant, another to have it by Extortion ▪ Many can say, This Estate, this Land is mine, because God is mine;
it is one thing to have what we have be Covenant, Another to have it by Extortion ▪ Many can say, This Estate, this Land is mine, Because God is mine;
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but others have occasion to say, If God had been mine, this had not been mine:
but Others have occasion to say, If God had been mine, this had not been mine:
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It is a currant, but unhappy Proverb in England, Happy is that childe whose Father goes to the Divel;
It is a currant, but unhappy Proverb in England, Happy is that child whose Father Goes to the devil;
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the meaning of it is, The Son oft comes by a great Estate, and the Father sells his soul to get it for him;
the meaning of it is, The Son oft comes by a great Estate, and the Father sells his soul to get it for him;
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but better it were, that the estate should never come to the children, then that the father should go to the Divel for it, Ah Lord!
but better it were, that the estate should never come to the children, then that the father should go to the devil for it, Ah Lord!
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How sollicitous are men to adorn the bodies of their children, but how careless for their souls? How many leave vast Estates to their children (there's no hurt in providing for their Families, that's a duty) but this is their misery, their Oppression and Extortion, which procured them entail the curse of God on those Estates:
How solicitous Are men to adorn the bodies of their children, but how careless for their Souls? How many leave vast Estates to their children (there's no hurt in providing for their Families, that's a duty) but this is their misery, their Oppression and Extortion, which procured them entail the curse of God on those Estates:
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Wo be to them, says the Prophet, Isa. 5.8.Woe be to them, Says the Prophet, Isaiah 5.8.
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that joyn house to house, and that lay field to field, till there be no place, &c. Then wo be to me, said a Landed Extortioner, and to my children.that join house to house, and that lay field to field, till there be no place, etc. Then woe be to me, said a Landed Extortioner, and to my children.
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2. Another evidence of our true enjoyment of this world upon a good ground is, when we can see God in what we enjoy:
2. another evidence of our true enjoyment of this world upon a good ground is, when we can see God in what we enjoy:
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The Language of Esau is, I have enough; but Jacobs Dialect is otherwise, The Lord hath given to me;
The Language of Esau is, I have enough; but Jacobs Dialect is otherwise, The Lord hath given to me;
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and that which is remarkable, he saith of his children, Which the Lord hath graciously given to me:
and that which is remarkable, he Says of his children, Which the Lord hath graciously given to me:
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One would think Jacob were speaking of the pardon of sin, of the hope of the Messias, or of everlasting life.
One would think Jacob were speaking of the pardon of since, of the hope of the Messias, or of everlasting life.
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Grace seems to be the language of the Gospel, and proper onely to spiritual Blessings; but a gracious heart sees not onely providence, but Grace in what he hath;
Grace seems to be the language of the Gospel, and proper only to spiritual Blessings; but a gracious heart sees not only providence, but Grace in what he hath;
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he sees grace in his cat el, grace in his children:
he sees grace in his cat el, grace in his children:
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The rich fool in the Gospel talked at a great rate, I will pull down my barns, and I will bestow my fruits;
The rich fool in the Gospel talked At a great rate, I will pull down my Barns, and I will bestow my fruits;
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all belike was his own, God was not in all, in any of his thoughts:
all belike was his own, God was not in all, in any of his thoughts:
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Though we must not look on the Creatures with doting eyes, so as too much to admire them;
Though we must not look on the Creatures with doting eyes, so as too much to admire them;
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yet we must not look away from them with shut eyes, so as to neglect to see God in them:
yet we must not look away from them with shut eyes, so as to neglect to see God in them:
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How comfortable is it for the soul to see the love of God to him in the love of his children,
How comfortable is it for the soul to see the love of God to him in the love of his children,
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and the protection of God ratified to him in the obedience of his servants to him,
and the protection of God ratified to him in the Obedience of his Servants to him,
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and the Image of the King of Glory in graven in all his Coyn, on all his gold and silver?
and the Image of the King of Glory in graved in all his Coin, on all his gold and silver?
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3. We may know the Lord is our God in the fruition of the world, by the enjoyment of God in them:
3. We may know the Lord is our God in the fruition of the world, by the enjoyment of God in them:
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It is nothing for a man to finde a piece of Parchment, a Deed signed and sealed,
It is nothing for a man to find a piece of Parchment, a Deed signed and sealed,
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unless there be Land conveyed in it; so the possession of a great Estate is no Argument of Gods love:
unless there be Land conveyed in it; so the possession of a great Estate is no Argument of God's love:
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You have the Deeds, the Conveyances, the Honor and riches of Gods left hand, but by what title? Evidences (my Beloved) are Evidences to them that have a title:
You have the deeds, the Conveyances, the Honour and riches of God's left hand, but by what title? Evidences (my beloved) Are Evidences to them that have a title:
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If a man enjoy God in his Goods, he hath a title with his Evidence, a better title then that the worldling hath:
If a man enjoy God in his Goods, he hath a title with his Evidence, a better title then that the worldling hath:
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It is a suspitious thing to finde Goods in a mans house, and for him not to be able to tell how he came by them.
It is a suspicious thing to find Goods in a men house, and for him not to be able to tell how he Come by them.
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My soul, How camest thou by thy Estate, is it given to thee as to a Son,
My soul, How camest thou by thy Estate, is it given to thee as to a Son,
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or as to a slave? thou art advanced into high place, but since thou art lifted up, hast thou lifted up God in thy Honor? Ah Lord!
or as to a slave? thou art advanced into high place, but since thou art lifted up, hast thou lifted up God in thy Honour? Ah Lord!
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How many are risen in honor, but forgot that hand that lifted them up, and the ground from whence they came? Are your Estates as Looking-glasses, to see God in, to see his wisdom and care,
How many Are risen in honour, but forgotten that hand that lifted them up, and the ground from whence they Come? are your Estates as Looking-glasses, to see God in, to see his Wisdom and care,
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and load-stones, to draw out your love by? Are they wings to make you mount up to Heaven,
and loadstones, to draw out your love by? are they wings to make you mount up to Heaven,
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or no? If they be not wings, they will be weights to sink you down to Hell:
or no? If they be not wings, they will be weights to sink you down to Hell:
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Do Riches make you charitable? Doth Honor make you humble? Doth your strength make you watchful? Do you not cast away the Net,
Do Riches make you charitable? Does Honour make you humble? Does your strength make you watchful? Do you not cast away the Net,
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now you have got the Fish? Are you in satisfied when you have the cap full of gold, till you have the kiss? To allude to the competition of Cyrus his two Friends, Chrysautus and Artabarus; are your turns served of God,
now you have god the Fish? are you in satisfied when you have the cap full of gold, till you have the kiss? To allude to the competition of Cyrus his two Friends, Chrysautus and Artabarus; Are your turns served of God,
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and do you turn your backs on God? Are you the better for your goods,
and do you turn your backs on God? are you the better for your goods,
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and the more in love with the Rose of Sharon for your beauty? Can you bless God the more for your Blessings,
and the more in love with the Rose of Sharon for your beauty? Can you bless God the more for your Blessings,
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and say, There was a time I was poor and passionate, but as God hath given me riches,
and say, There was a time I was poor and passionate, but as God hath given me riches,
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so also a thankful heart, as God hath encreased my store, so he hath encreased my Faith;
so also a thankful heart, as God hath increased my store, so he hath increased my Faith;
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and the higher I am, the more holy; the greater, the better? If so, we are happy;
and the higher I am, the more holy; the greater, the better? If so, we Are happy;
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otherwise it were better we had had less of this World, then that like the Moon at the full, we should be more distant from the Sun;
otherwise it were better we had had less of this World, then that like the Moon At the full, we should be more distant from the Sun;
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then that with Jonathan we should follow the chase, be exact Professors, or Professors of exactness, no longer then till we meet with honey.
then that with Johnathan we should follow the chase, be exact Professors, or Professors of exactness, no longer then till we meet with honey.
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It is a serious Observation of a great Traveller, That notwithstanding all the Religious pretences of the Court of Rome, That the Indians have brought more of the Spaniards to worship their gold,
It is a serious Observation of a great Traveller, That notwithstanding all the Religious pretences of the Court of Rome, That the Indians have brought more of the Spanish to worship their gold,
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then the Spaniards have brought of the Indians to worship their God; that is, The Indians have made more Infidels,
then the Spanish have brought of the Indians to worship their God; that is, The Indians have made more Infidels,
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then the Spaniards have made Christians.
then the Spanish have made Christians.
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4. When we imploy our Treasures for God, then we spiritually enjoy our Treasures from God: They are not Goods to us,
4. When we employ our Treasures for God, then we spiritually enjoy our Treasures from God: They Are not Goods to us,
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if we do not good to others with them:
if we do not good to Others with them:
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We are too ready to receive the Token, and to neglect the Contents of the Letter that God sends us.
We Are too ready to receive the Token, and to neglect the Contents of the letter that God sends us.
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We say such a man hath an happy Estate, when he hath a great Estate; but whatever the Estate be, the man is unhappy if he be not charitable:
We say such a man hath an happy Estate, when he hath a great Estate; but whatever the Estate be, the man is unhappy if he be not charitable:
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Wherefore David giving the Character of a blessed man, tells us, Blessed is the man; What man? not he that hath riches, but he that considers the poor:
Wherefore David giving the Character of a blessed man, tells us, Blessed is the man; What man? not he that hath riches, but he that considers the poor:
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Consider how to bestow them, Psalm 41.1. Oh that men would consider they are not masters of their Estates (and it is well if their Estates be not master over them) but Stewards:
Consider how to bestow them, Psalm 41.1. O that men would Consider they Are not Masters of their Estates (and it is well if their Estates be not master over them) but Stewards:
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And the Language of a gracious Steward is, How shall I dispose of my Trust best for my Masters use;
And the Language of a gracious Steward is, How shall I dispose of my Trust best for my Masters use;
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where shall I finde a naked back, that I may clothe it; an empty belly, that I may fill it;
where shall I find a naked back, that I may cloth it; an empty belly, that I may fill it;
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an aged Christian, or Minister of God, past the labors of their special Callings, that I may succor and supply them. an aged Christian, or Minister of God, passed the labors of their special Callings, that I may succour and supply them.
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And it would be a noble enquiry of Magistrates, whom God makes successful against Babylon, how shall we consecrate the gain taken from them to the Lord,
And it would be a noble enquiry of Magistrates, whom God makes successful against Babylon, how shall we consecrate the gain taken from them to the Lord,
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for Sions good? for the advancement of the Gospel, and Ministerial Propagation of Christs Kingdom;
for Zions good? for the advancement of the Gospel, and Ministerial Propagation of Christ Kingdom;
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for the preservation of Gospel Ordinances amongst us, from the Invasion of Prophaneness, and the attempts of Heresie and Atheism? But where are these ubies? How many are loaden with Blessings,
for the preservation of Gospel Ordinances among us, from the Invasion of Profaneness, and the attempts of Heresy and Atheism? But where Are these ubies? How many Are loaded with Blessings,
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and yet load God with Curses? How do men employ their Estates rather against, then for God;
and yet load God with Curses? How do men employ their Estates rather against, then for God;
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like water putting out the fire, and like clouds hindring the sight of the Sun? But there is a time a caming,
like water putting out the fire, and like Clouds hindering the sighed of the Sun? But there is a time a caming,
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when ye men of the World shall see that Charity was the best Usury, that a good Estate was better then a great Estate;
when you men of the World shall see that Charity was the best Usury, that a good Estate was better then a great Estate;
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when they shall take their leave of this World, and the glory thereof;
when they shall take their leave of this World, and the glory thereof;
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when they shall by Death be summoned out of this life, and lose their Estates and their Souls together;
when they shall by Death be summoned out of this life, and loose their Estates and their Souls together;
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how happy soever they have been accompted of by men on earth, yet when they shall arrive to that Infelicity and ruine, Who would be in their case, whose God is not the Lord? FINIS.
how happy soever they have been accounted of by men on earth, yet when they shall arrive to that Infelicity and ruin, Who would be in their case, whose God is not the Lord? FINIS.
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