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A SERMON PREACHED Before the honorable House of COMMONS, Novemb. 26. 1645. being the publike Fast.
A SERMON PREACHED Before the honourable House of COMMONS, November 26. 1645. being the public Fast.
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JOHN 16. 8. When he shall come, he shall convince the world of sin, &c. I Will at once open to you the publike scope of this place;
JOHN 16. 8. When he shall come, he shall convince the world of since, etc. I Will At once open to you the public scope of this place;
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and the private sense of my Text, as it lies imbodied in the Context.
and the private sense of my Text, as it lies embodied in the Context.
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Our tender-hearted Saviour is now cheering the hearts of his Disciples, drooping with the sad presages of their dear Master's death.
Our tender-hearted Saviour is now cheering the hearts of his Disciples, drooping with the sad presages of their dear Masters death.
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The Lord Jesus sweetly gives them for a revivall of their fainting spirits, a gracious promise of his own Spirit.
The Lord jesus sweetly gives them for a revival of their fainting spirits, a gracious promise of his own Spirit.
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This Promise is threefold, The Spirit's 1. Personall Comming, 2. Particular Comforts, 3. Universall Convictions. Pardon me, if I be somewhat larger in the Explication of these.
This Promise is threefold, The Spirit's 1. Personal Coming, 2. Particular Comforts, 3. Universal Convictions. Pardon me, if I be somewhat larger in the Explication of these.
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For this also will serve my purpose; which is, to set before you the Spirit of the Lord Jesus;
For this also will serve my purpose; which is, to Set before you the Spirit of the Lord jesus;
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that Spirit, by which we know those things, which Reason cannot reach; and live, not as Men, (NONLATINALPHABET) but as Partakers of the Divine Nature.
that Spirit, by which we know those things, which Reason cannot reach; and live, not as Men, () but as Partakers of the Divine Nature.
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The first Promise is the Personall comming. This hath two parts. The Person comming. Comming of that Person. Part 1st. The first part is the Person comming.
The First Promise is the Personal coming. This hath two parts. The Person coming. Coming of that Person. Part 1st. The First part is the Person coming.
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It appears to be a Person of whom our Saviour speaks, by those demonstrative particles:
It appears to be a Person of whom our Saviour speaks, by those demonstrative particles:
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Hee: Him. It appeares to be some great One, a Divine Person, by those workes, which are to be done by him: To comfort hearts: To convince a world:He: Him. It appears to be Some great One, a Divine Person, by those works, which Are to be done by him: To Comfort hearts: To convince a world:
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To be in stead of Christ; nay, to be a better Comforter then Christ himselfe in the flesh. Commentators, Common-placers, Controversiaries, School-men;
To be in stead of christ; nay, to be a better Comforter then christ himself in the Flesh. Commentators, Common-placers, Controversies, Schoolmen;
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all sorts of Divines in general, chuse this place, and such like places in this dying discourse of our Saviour's;
all sorts of Divines in general, choose this place, and such like places in this dying discourse of our Saviour's;
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for principall proofes of this fundamental point in Divinity;
for principal proofs of this fundamental point in Divinity;
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that, the Blessed Spirit is not onely, The Power of the Godhead, but, A Person in the Godhead.
that, the Blessed Spirit is not only, The Power of the Godhead, but, A Person in the Godhead.
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For, say they, Christ speakes of him as of a Person; Hee; Him: and as of a Distinct Person in the Trinity, Joh. 14. 16. Another Comforter. Another besides Jesus Christ.
For, say they, christ speaks of him as of a Person; He; Him: and as of a Distinct Person in the Trinity, John 14. 16. another Comforter. another beside jesus christ.
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Now these places with the same force prove it to be the same Person, which was to come to the Disciples.
Now these places with the same force prove it to be the same Person, which was to come to the Disciples.
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For Christ speaks of him not simply, but in respect of his comming. Part. 2. The second part of this Promise is;
For christ speaks of him not simply, but in respect of his coming. Part. 2. The second part of this Promise is;
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The comming of that Person. School-men call the comming of the Spirit: Novus modus Existendi & Apparendi:The coming of that Person. Schoolmen call the coming of the Spirit: Novus modus Existendi & Apparendi:
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A new way of the Spirit's Being in men, and Appearing to men. All that I shall say concerning it, amounts to this.
A new Way of the Spirit's Being in men, and Appearing to men. All that I shall say Concerning it, amounts to this.
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The Scriptures very often represent the Comming of Christ in the flesh, & this Comming of the Spirit in the same formes of Expression.
The Scriptures very often represent the Coming of christ in the Flesh, & this Coming of the Spirit in the same forms of Expression.
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I have cul'd forth these five: Comming, Sending, Giving, Dwelling, Appearing. 1st Comming. You read of the Comming of Shiloh, which is Christ:
I have culed forth these five: Coming, Sending, Giving, Dwelling, Appearing. 1st Coming. You read of the Coming of Shiloh, which is christ:
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Hee, to whom. Gen. 49. 10. My Text tells you of the comming of the Spirit.He, to whom. Gen. 49. 10. My Text tells you of the coming of the Spirit.
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The Divine and Humane Nature are, as it were, two termes of reciprocall motion, for these two glorious Persons. 2d.
The Divine and Humane Nature Are, as it were, two terms of reciprocal motion, for these two glorious Persons. 2d.
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Sending. The Father sends the Son, Joh. 3. 17. The Son sends the Spirit, in the verse going before my Text. The Father's Love-token to man, is his own Son. The Son's Love-token to his spouse, is his own Spirit. Sending. The Father sends the Son, John 3. 17. The Son sends the Spirit, in the verse going before my Text. The Father's Love-token to man, is his own Son. The Son's Love-token to his spouse, is his own Spirit.
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3d. Giving. Christ is the Gift of God to the world, Joh. 3. 16. S. Paul tells us that the holy Ghost is given to us, Rom. 5. 5. In a Gift there is a conferring of Propriety, and Possession.
3d. Giving. christ is the Gift of God to the world, John 3. 16. S. Paul tells us that the holy Ghost is given to us, Rom. 5. 5. In a Gift there is a conferring of Propriety, and Possession.
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4. Dwelling. Joh. 1. 14. The Word was made Flesh, and dwelt among us. 2 Tim. 1. 14. By the holy Ghost which dwelleth in thee.
4. Dwelling. John 1. 14. The Word was made Flesh, and dwelled among us. 2 Tim. 1. 14. By the holy Ghost which dwells in thee.
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These two Texts have this difference. Christ dwels in Flesh, as in a Tabernacle, or Tent, like a Pilgrim or Souldier.
These two Texts have this difference. christ dwells in Flesh, as in a Tabernacle, or Tent, like a Pilgrim or Soldier.
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The Spirit dwels in Timothy as at home, in his owne house.
The Spirit dwells in Timothy as At home, in his own house.
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5. Appearing. Christ is God manifested in Flesh, 1 Tim. 3. 16. Jesus speakes of the Spirit to his Apostles, You shall know him, Joh. 14. 17. These two are distinct Persons in respect of their Appearances, as well as Subsistencies. NONLATINALPHABET.
5. Appearing. christ is God manifested in Flesh, 1 Tim. 3. 16. jesus speaks of the Spirit to his Apostles, You shall know him, John 14. 17. These two Are distinct Persons in respect of their Appearances, as well as Subsistencies..
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This concurrency of expressions seems to signifie that these two Commings of Christ in the Flesh,
This concurrency of expressions seems to signify that these two Commings of christ in the Flesh,
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and of the Spirit, are True, Reall Unions of God with Man; True, Reall Appearances of God to man;
and of the Spirit, Are True, Real Unions of God with Man; True, Real Appearances of God to man;
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in these two Persons of the Trinity, the Son, the Spirit. But with this threefold difference.
in these two Persons of the Trinity, the Son, the Spirit. But with this threefold difference.
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First, the Cōming of Christ in the flesh is a Union of two Natures in one Person.
First, the Coming of christ in the Flesh is a union of two Nature's in one Person.
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This is that wch we call the Hypostaticall Union; where there is a distinction of Natures without a distinction of Persons or subsistencies.
This is that which we call the Hypostatical union; where there is a distinction of Nature's without a distinction of Persons or Subsistencies.
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The Comming of the Spirit is a union between Persons as well as Natures. Here is a Distinction and a Union both at once, between Natures and Persons joyntly.
The Coming of the Spirit is a Union between Persons as well as Nature's. Here is a Distinction and a union both At once, between Nature's and Persons jointly.
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Compare those two places of Scripture, 1 Cor. 6. 17. He that is joyned to the Lord, is one Spirit.
Compare those two places of Scripture, 1 Cor. 6. 17. He that is joined to the Lord, is one Spirit.
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and Rom. 8. 16. The Spirit witnesseth •ith our spirits. The result of these will be;
and Rom. 8. 16. The Spirit Witnesseth •ith our spirits. The result of these will be;
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that •he Spirit of Christ, and of a Christian, are two spi•its, by distinction of persons, one by Union.
that •he Spirit of christ, and of a Christian, Are two spi•its, by distinction of Persons, one by union.
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Secondly, the coming of Christ was into the broad street of the same common nature of man; to be with us;
Secondly, the coming of christ was into the broad street of the same Common nature of man; to be with us;
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yet so, as to be without us.
yet so, as to be without us.
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The coming of the Spirit is into our particular persons as into the same house with us.
The coming of the Spirit is into our particular Persons as into the same house with us.
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See this Opposition, Gal. 4. chap. 4. verse. He hath sent his Son, [ made of a woman ];
See this Opposition, Gal. 4. chap. 4. verse. He hath sent his Son, [ made of a woman ];
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that is, made of the humane nature.
that is, made of the humane nature.
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Then, vers. 6. He hath sent the Spirit of his Son into our [ Hearts ].
Then, vers. 6. He hath sent the Spirit of his Son into our [ Hearts ].
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Christ came into our flesh. The Spirit comes into our hearts; so as to be both with us,
christ Come into our Flesh. The Spirit comes into our hearts; so as to be both with us,
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and within us, John 14. chap. 16. verse. He dwelleth [ with ] you, and shall be [ in ] you.
and within us, John 14. chap. 16. verse. He dwells [ with ] you, and shall be [ in ] you.
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Thirdly, the comming of Christ in the flesh, was visible to all alike, to the eye of sense.
Thirdly, the coming of christ in the Flesh, was visible to all alike, to the eye of sense.
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But the coming of the Spirit is invisible to all the world;
But the coming of the Spirit is invisible to all the world;
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visible only to those who receive him, Joh. c. 14. v. 16. The world seeth him not,
visible only to those who receive him, John c. 14. v. 16. The world sees him not,
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but ye shall know him, for he shall be in you. To these he is visible inwardly, and after a spirituall manner.but you shall know him, for he shall be in you. To these he is visible inwardly, and After a spiritual manner.
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This is the first Promise, The Personall coming. The second Promise is, The particular comforts of the Spirit:
This is the First Promise, The Personal coming. The second Promise is, The particular comforts of the Spirit:
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He shall come as Comforter, saith the verse immediately foregoing my Text.
He shall come as Comforter, Says the verse immediately foregoing my Text.
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But can any thing comfort a Spouse that mourns for her beloved One, besides his own presence? therfore this makes the Spirit, a Comforter indeed;
But can any thing Comfort a Spouse that mourns for her Beloved One, beside his own presence? Therefore this makes the Spirit, a Comforter indeed;
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He brings Christ for a comfort along with him.
He brings christ for a Comfort along with him.
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Christ was to live again in the Spirit, 1 Pet. 3. c. 18. v. He was crucified in the flesh, but quickened by the Spirit. christ was to live again in the Spirit, 1 Pet. 3. c. 18. v. He was Crucified in the Flesh, but quickened by the Spirit.
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Christ was to appeare again to them in the Spirit, and to be for ever with them, Joh. 15. chap. 26. vers. christ was to appear again to them in the Spirit, and to be for ever with them, John 15. chap. 26. vers.
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When the Spirit come, he shall testifie of me. When the Spirit come, he shall testify of me.
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The Spirit was to give them a second Sight of their Husband, in a more true, divine, lasting way;
The Spirit was to give them a second Sighed of their Husband, in a more true, divine, lasting Way;
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as he was unvailed of flesh, and in his own heavenly form.
as he was Unveiled of Flesh, and in his own heavenly from.
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Yea, this Comfort was to be doubled at the coming of the Spirit: For the Father was to come along with his deare Son, Joh. 14. c. 23. v. I, and the Father will come unto him,
Yea, this Comfort was to be doubled At the coming of the Spirit: For the Father was to come along with his deer Son, John 14. c. 23. v. I, and the Father will come unto him,
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and make our abode with him. and make our Abided with him.
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But which way would these Persons of glory come to lodge themselves in the humble Cottage of a Saints heart? In the Spirit. This Person was to be the Chariot for the other two.
But which Way would these Persons of glory come to lodge themselves in the humble Cottage of a Saints heart? In the Spirit. This Person was to be the Chariot for the other two.
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Therefore but two verses after this Promise, Christ explains it by another Promise, that of the coming of the Comforter: And St. Paul tels us, that we have accesse to the Father, by one Spirit, Ephes. 2. c. 18. v. Thus the Father, Son, Spirit, and a Saint, dwell all together, and converse:
Therefore but two Verses After this Promise, christ explains it by Another Promise, that of the coming of the Comforter: And Saint Paul tells us, that we have access to the Father, by one Spirit, Ephesians 2. c. 18. v. Thus the Father, Son, Spirit, and a Saint, dwell all together, and converse:
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The Father and Son in the Spirit; the Spirit in our hearts.
The Father and Son in the Spirit; the Spirit in our hearts.
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This is that Unity of the Spirit, which is the band of Comforts, Ephes. 4. c. 3. v. The third Promise is the Universall Convictions of the Spirit.
This is that Unity of the Spirit, which is the band of Comforts, Ephesians 4. c. 3. v. The third Promise is the Universal Convictions of the Spirit.
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Christ and his Disciples were singular in the world; they saw those things whcih none could see besides themselves: christ and his Disciples were singular in the world; they saw those things which none could see beside themselves:
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Blessed are your eyes, for they see. They were as mad men; they fill'd the world with a noise of things, as present, reall mighty in glory;Blessed Are your eyes, for they see. They were as mad men; they filled the world with a noise of things, as present, real mighty in glory;
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they spake every where of a rising Sun, of a wonderfull Light, which made all other lights a deep darknesse;
they spoke every where of a rising Sun, of a wonderful Light, which made all other lights a deep darkness;
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when all this while the whole world of men round about them could discerne no other Sun without them, save that which had shined from the creation untill now;
when all this while the Whole world of men round about them could discern no other Sun without them, save that which had shined from the creation until now;
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no other Light within them, besides that which their own reason had ever in an ordinary way supplied them withall.
no other Light within them, beside that which their own reason had ever in an ordinary Way supplied them withal.
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Isaiah prophecied of Christ and his Disciples, Es. 8. chap. 8. v. I, and the children which thou hast given mee, are for signes and for wonders. Isaiah prophesied of christ and his Disciples, Es. 8. chap. 8. v. I, and the children which thou hast given me, Are for Signs and for wonders.
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Would our Saviour now leave his Disciples alone in such a world as this? Therefore hee comforts them with this;
Would our Saviour now leave his Disciples alone in such a world as this? Therefore he comforts them with this;
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that his Spirit should come and convince the world, anoint the eyes of man-kind generally, to see the same light of divine truth with them.
that his Spirit should come and convince the world, anoint the eyes of mankind generally, to see the same Light of divine truth with them.
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The Text reads it, Reprove, but the word in Greek (NONLATINALPHABET) more properly signifies to convince, as the margin hath it. This Conviction is threefold:
The Text reads it, Reprove, but the word in Greek () more properly signifies to convince, as the margin hath it. This Conviction is threefold:
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First, of Sin; Because they believe not in me.
First, of since; Because they believe not in me.
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The Spirit should shew the world this as the Center, where all sin met in one; from whence all sin flows;
The Spirit should show the world this as the Centre, where all since met in one; from whence all since flows;
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their not believing in Christ, their neglect of the Person of Christ.
their not believing in christ, their neglect of the Person of christ.
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Secondly, of Righteousnesse, because I go to my Father, By Christs returning thither, where he was at first;
Secondly, of Righteousness, Because I go to my Father, By Christ returning thither, where he was At First;
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by his going back to the Father, the Spirit should teach the world; that he alone came forth from the Father:
by his going back to the Father, the Spirit should teach the world; that he alone Come forth from the Father:
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For no one ascendeth up to Heaven, but the Son of man, who came down from Heaven. For no one Ascendeth up to Heaven, but the Son of man, who Come down from Heaven.
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And by this Argument shall the Spirit demonstrate Christ alone to be the Righteousnesse of God to man.
And by this Argument shall the Spirit demonstrate christ alone to be the Righteousness of God to man.
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Thirdly, of Judgement, because now the Prince of this world is cast out. The Spirit should reade this Lecture upon the world;
Thirdly, of Judgement, Because now the Prince of this world is cast out. The Spirit should read this Lecture upon the world;
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how, since the fall, the whole frame, all appearances of things, had been one great enchantment raised and maintained upon the spirits of men, by the father of lies, the Prince of darknesse;
how, since the fallen, the Whole frame, all appearances of things, had been one great enchantment raised and maintained upon the spirits of men, by the father of lies, the Prince of darkness;
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to hide their eyes from the sight of God.
to hide their eyes from the sighed of God.
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But how Jesus Christ had by his death cast down that old Magician from his Throne and Power;
But how jesus christ had by his death cast down that old Magician from his Throne and Power;
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and now the whole enchantment, the fashion or show of this world was dissolving and vanishing, till it should appeare no more.
and now the Whole enchantment, the fashion or show of this world was dissolving and vanishing, till it should appear no more.
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Thus large I have been in the opening of the context and Text. Now, without any further stay, or needlesse division of my Text;
Thus large I have been in the opening of the context and Text. Now, without any further stay, or needless division of my Text;
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my Doctrine from it is this. Rightly to convince of sin, is the proper work of the Spirit. my Doctrine from it is this. Rightly to convince of since, is the proper work of the Spirit.
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I shall give you only one place of Scripture to prove it; I shall give you only one place of Scripture to prove it;
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but that, I hope, a fit and full one, Zach. 12. 10. I will powre out upon them the spirit of grace and supplications,but that, I hope, a fit and full one, Zach 12. 10. I will pour out upon them the Spirit of grace and supplications,
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and they shall see him, whom they have pierced, and mourn over him. You have here two successive effusions: one of the Spirit, and another of Tears.
and they shall see him, whom they have pierced, and mourn over him. You have Here two successive effusions: one of the Spirit, and Another of Tears.
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First, An effusion of Teares; They shall mourne. Mourning expresseth true Repentance in all the foure parts of it; conviction, confession, contrition, conversion.
First, an effusion of Tears; They shall mourn. Mourning Expresses true Repentance in all the foure parts of it; conviction, Confessi, contrition, conversion.
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The force of the conviction here, as in my Text, lies in a sight of Christ pierced; in a sense of unbelief.
The force of the conviction Here, as in my Text, lies in a sighed of christ pierced; in a sense of unbelief.
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Not to receive Christ for your Husband and King, is to Pierce him.
Not to receive christ for your Husband and King, is to Pierce him.
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To take away His Crown and Your Hearts from him, is to kill him the worst way.
To take away His Crown and Your Hearts from him, is to kill him the worst Way.
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But this is only a Consequent and Secondary effusion. Secondly, An Effusion of spirit. This is the Antecedent Effusion.
But this is only a Consequent and Secondary effusion. Secondly, an Effusion of Spirit. This is the Antecedent Effusion.
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The powring forth of the Spirit is the cause of powring forth teares.
The Pouring forth of the Spirit is the cause of Pouring forth tears.
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But who? or what is this Spirit? He is markt by a double character:
But who? or what is this Spirit? He is marked by a double character:
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A Spirit of grace and supplication. First, a Spirit of grace. There is a twofold grace.A Spirit of grace and supplication. First, a Spirit of grace. There is a twofold grace.
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The grace of loving-kindnesse in the heart of God. The grace of divine lovelinesse in the heart of man.
The grace of Lovingkindness in the heart of God. The grace of divine loveliness in the heart of man.
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If this latter be here meant, then the Spirit of grace is he, whom St. Paul calls the holy Spirit, Ephes. 1. and wee generally know by the name of the Holy Ghost.
If this latter be Here meant, then the Spirit of grace is he, whom Saint Paul calls the holy Spirit, Ephesians 1. and we generally know by the name of the Holy Ghost.
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But this cannot be the sense:
But this cannot be the sense:
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For in the Originall, it is chen, not chesed: Grace, or loving-kindnesse, not graciousnesse, or goodnesse.
For in the Original, it is chen, not Cheesed: Grace, or Lovingkindness, not graciousness, or Goodness.
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This Spirit of Grace then must be, either the Spirit, the spring of love in the bosome of the Godhead:
This Spirit of Grace then must be, either the Spirit, the spring of love in the bosom of the Godhead:
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or, the Spirit, the diffuser, the discoverer of this love in the bosome of man.
or, the Spirit, the diffuser, the discoverer of this love in the bosom of man.
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Both these are that One Spirit, the Holy Ghost. Divines give to the third Person, the name of Love; as they do to the second, that of Wisdome: And wee reade from St. Paul's mouth, Rom. 5. 5. The love of God is powred forth in our hearts, by the Holy Ghost, which he hath given us. This is the first character. Second.
Both these Are that One Spirit, the Holy Ghost. Divines give to the third Person, the name of Love; as they do to the second, that of Wisdom: And we read from Saint Paul's Mouth, Rom. 5. 5. The love of God is poured forth in our hearts, by the Holy Ghost, which he hath given us. This is the First character. Second.
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A spirit of supplication. You have a Commentary upon this character, Rom. 8. ch. 26. vers.A Spirit of supplication. You have a Commentary upon this character, Rom. 8. changed. 26. vers.
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The Spirit helpeth our infirmities, making intercession for us by groanes unexpressible. This is the Spirit which convinceth of sin, the Holy Ghost himself.The Spirit Helpeth our infirmities, making Intercession for us by groans unexpressible. This is the Spirit which Convinces of since, the Holy Ghost himself.
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Reasons. The Spirit is truth.
Reasons. The Spirit is truth.
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These are the words of the Holy Ghost himself, 1 Joh. 5. c. 6. v. The Spirit is truth. Truth absolutely, that is, the Highest and fullest truth; the Principle of all truth: These Are the words of the Holy Ghost himself, 1 John 5. c. 6. v. The Spirit is truth. Truth absolutely, that is, the Highest and Fullest truth; the Principle of all truth:
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the first truth, and so the last measure of all truth. Take two Distinctions upon this Reason.
the First truth, and so the last measure of all truth. Take two Distinctions upon this Reason.
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Threre are three Principles of truth. . 1. Sense. 2. Reason. 3. Spirit. 1. Princ. Sense, Prov. 20. ch. 12. vers.
Threre Are three Principles of truth.. 1. Sense. 2. Reason. 3. Spirit. 1. Prince Sense, Curae 20. changed. 12. vers.
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The seeing eye, and the hearing eare, God hath made them both. The seeing eye, and the hearing ear, God hath made them both.
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God hath made the senses, standards and judges of truth, within their own circuit, in such things,
God hath made the Senses, standards and judges of truth, within their own circuit, in such things,
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as may be seen or heard; as appertain to sense.
as may be seen or herd; as appertain to sense.
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2. Princ. Reason, Prov. 20. ch. 26. vers. The spirit of man is the candle of the Lord, searching out the hidden parts of the belly.
2. Prince Reason, Curae 20. changed. 26. vers. The Spirit of man is the candle of the Lord, searching out the hidden parts of the belly.
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Though the candle of Reason excell in light the Glow-worms of sense; yet is it but a candle, not the Sun it self; it makes not day;
Though the candle of Reason excel in Light the Glowworms of sense; yet is it but a candle, not the Sun it self; it makes not day;
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only shines in the darknesse of the night.
only shines in the darkness of the night.
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You will more clearly see this Spirit of man to be the Principle of Reason, planted by nature in man;
You will more clearly see this Spirit of man to be the Principle of Reason, planted by nature in man;
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if you compare this expression of Solomon's with that of St. Paul, which seems to have some glance towards this Proverb, 1 Cor. 2. ch. 11. vers.
if you compare this expression of Solomon's with that of Saint Paul, which seems to have Some glance towards this Proverb, 1 Cor. 2. changed. 11. vers.
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No man knowes the things of a man, but the spirit of man, which is in man. No man knows the things of a man, but the Spirit of man, which is in man.
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The things of a man are all the things of this creation, visible, invisible; man is the summe of them all; all are subject to man; The things of a man Are all the things of this creation, visible, invisible; man is the sum of them all; all Are Subject to man;
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God hath, set this whole world in the heart of man, to search it out; these are the hidden things of his belly:
God hath, Set this Whole world in the heart of man, to search it out; these Are the hidden things of his belly:
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And thus farre the spirit of man, the candle of Reason, spreads his beams, to enlighten this world of nature. This the Scripture calls Man's Day, which is God's and a Saint's night.
And thus Far the Spirit of man, the candle of Reason, spreads his beams, to enlighten this world of nature. This the Scripture calls Man's Day, which is God's and a Saint's night.
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3. Princ. The Spirit 1 Cor. 2. c. 11. v. The things of God knoweth no man, but the Spirit of God.
3. Prince The Spirit 1 Cor. 2. c. 11. v. The things of God Knoweth no man, but the Spirit of God.
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The Spirit searcheth out the deep things of God. Divine truths are the depths of things;The Spirit Searches out the deep things of God. Divine truths Are the depths of things;
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the rest are only the surface. No plummet is strong, no line long enough to sound these depths;
the rest Are only the surface. No plummet is strong, no line long enough to found these depths;
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save only that of the Spirit. These three different Principles of truth constitute the three different parts or states of life:
save only that of the Spirit. These three different Principles of truth constitute the three different parts or states of life:
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First, the brute part of the world; it is that which is acted by sense. Seconly, Reason makes man; or the rationall state.
First, the brutus part of the world; it is that which is acted by sense. Secondly, Reason makes man; or the rational state.
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Thirdly, the Spirit is the principle of a Saint As many as are the sons of God, are led (or acted) by the Spirit of God. Thirdly, the Spirit is the principle of a Saint As many as Are the Sons of God, Are led (or acted) by the Spirit of God.
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I cannot leave this Distinction betweene these three Principles of truth, before I have annext three Rules. 1. Rule.
I cannot leave this Distinction between these three Principles of truth, before I have annexed three Rules. 1. Rule.
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Every principle of truth is to be confin'd to its own compasse, to its own object. Every principle of truth is to be confined to its own compass, to its own Object.
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To seek out spirituall things by the sent and sagacity of reason; were to plough with an Oxe and an Asse.
To seek out spiritual things by the sent and sagacity of reason; were to plough with an Ox and an Ass.
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Sensus non fallitur circa proprium objectum, Sense is not deceived in judging of its own proper object.Sensus non Fallitur circa proprium Objectum, Sense is not deceived in judging of its own proper Object.
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If sense and reason make no other report but this; This is the state of things, according to our principles:
If sense and reason make no other report but this; This is the state of things, according to our principles:
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this is the appearance of things to us: Sense and reason may be admitted for true witnesses.this is the appearance of things to us: Sense and reason may be admitted for true Witnesses.
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But if they will be wise beyond what is written in their book, and say: This is the only, absolute, true appearance of things;
But if they will be wise beyond what is written in their book, and say: This is the only, absolute, true appearance of things;
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because this is the appearance which things make to us. Because this is the appearance which things make to us.
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Now sense and reason become blind guides, and will lead you into the ditch: 1 Cor. 2. 12. Spirituall things are spiritually discern'd. By proportion: sensuall things are sensually discern'd: rationall things are rationally discern'd.
Now sense and reason become blind guides, and will led you into the ditch: 1 Cor. 2. 12. Spiritual things Are spiritually discerned. By proportion: sensual things Are sensually discerned: rational things Are rationally discerned.
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You cannot reach the things of reason by the hand of sense, though it be stretch't out like Jeroboam's towards the Prophet.
You cannot reach the things of reason by the hand of sense, though it be stretched out like Jeroboam's towards the Prophet.
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You cannot understand spirituall things Rationally; that is, upon the grounds of Reason.
You cannot understand spiritual things Rationally; that is, upon the grounds of Reason.
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2. Ru. Right Appearances of things to one Principle of truth, may be directly contrary to those which are right Appearances of the same things to another Principle of truth.
2. Ru. Right Appearances of things to one Principle of truth, may be directly contrary to those which Are right Appearances of the same things to Another Principle of truth.
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The greatest lights of this world, Angels and Invisible things, are meere darknesse to the eye of sense.
The greatest lights of this world, Angels and Invisible things, Are mere darkness to the eye of sense.
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The light of this life is darknesse in the language of the Scripture.
The Light of this life is darkness in the language of the Scripture.
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Darknesse it selfe is as the light before the face of God. 1 Cor. 2. 14. The wisdome of the Spirit is foolishnesse to the Naturall man.
Darkness it self is as the Light before the face of God. 1 Cor. 2. 14. The Wisdom of the Spirit is foolishness to the Natural man.
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The Apostle distinguisheth betweene two men, NONLATINALPHABET. & NONLATINALPHABET:
The Apostle Distinguisheth between two men,. &:
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Man, whose Principle is Rationall soul: and Man, whose Principle is the Spirit. That which is Wisdome to one, is Foolishnesse to the other.
Man, whose Principle is Rational soul: and Man, whose Principle is the Spirit. That which is Wisdom to one, is Foolishness to the other.
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3. Ru. Lower Principles of Truth cannot comprehend the Higher; but they are comprehended and judged by these.
3. Ru. Lower Principles of Truth cannot comprehend the Higher; but they Are comprehended and judged by these.
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So Philosophers say, that Reason corrects the errors of Sense.
So Philosophers say, that Reason corrects the errors of Sense.
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1 Cor. 2. 15. The spirituall man judgeth all things, but he is judg'd or discern'd by none.
1 Cor. 2. 15. The spiritual man Judgeth all things, but he is judged or discerned by none.
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ver. 9. Eye hath not seen, eare hath not heard, neither can the heart of mā receive the things of the Gospel.
ver. 9. Eye hath not seen, ear hath not herd, neither can the heart of man receive the things of the Gospel.
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See here both Principles of Sense and Reason. The senses are too superficial:
See Here both Principles of Sense and Reason. The Senses Are too superficial:
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the large heart of Man, the vast spirit of Reason in him is too narrow to take in any thing of the spirit.
the large heart of Man, the vast Spirit of Reason in him is too narrow to take in any thing of the Spirit.
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But the spirit understands them with all their wayes and workings NONLATINALPHABET; distinctly and critically. These three Principles of truth are as three Circles upon the face of the water; one within another:
But the Spirit understands them with all their ways and workings; distinctly and critically. These three Principles of truth Are as three Circles upon the face of the water; one within Another:
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the lesser are infolded in the greater;
the lesser Are enfolded in the greater;
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but cannot extend themselves to the wide compasse of the greater circle, unlesse they break and vanish in themselves, that they may become one with it.
but cannot extend themselves to the wide compass of the greater circle, unless they break and vanish in themselves, that they may become one with it.
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If any man be wise, let him become a foole that he may be wise. If any man be wise, let him become a fool that he may be wise.
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The soule shuts the windowes of sense when she would have the room fill'd with the light of Reason.
The soul shuts the windows of sense when she would have the room filled with the Light of Reason.
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Reason's selfe must first be cast cast into a deep sleep and die, before she can rise again in the brightnesse of the Spirit.
Reason's self must First be cast cast into a deep sleep and die, before she can rise again in the brightness of the Spirit.
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I have dispatch'd the first Distinction. Dist. 2d. All three Persons in the Trinity are Truth, but with their severall and distinct Idioms or Characters.
I have dispatched the First Distinction. Dist 2d. All three Persons in the Trinity Are Truth, but with their several and distinct Idioms or Characters.
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The Father is the onely True God, Joh. 17. 3. The Son is Truth, Joh. 14. 6. The Spirit is Truth, Joh. 5. 5. But,
The Father is the only True God, John 17. 3. The Son is Truth, John 14. 6. The Spirit is Truth, John 5. 5. But,
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1. The Father is Truth in the Root: therefore hee is call'd the Father of Lights, Jam. 1. 17.
1. The Father is Truth in the Root: Therefore he is called the Father of Lights, Jam. 1. 17.
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2. The Son is Truth in the Image. He is the Image of the Invisible God, Coloss. 1. 15. 3. The Spirit is Truth in the Irradiation or Discovery:
2. The Son is Truth in the Image. He is the Image of the Invisible God, Coloss. 1. 15. 3. The Spirit is Truth in the Irradiation or Discovery:
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therefore the Spirit is the witnessing Truth, 1 Joh. 5. The Spirit is the testifying Truth, Ioh. 15. 26. Nazianzen delivers the Doctrine of the Trinity to us from that place of Scripture, Psal. 36. 9. In thy light shall we see light.
Therefore the Spirit is the witnessing Truth, 1 John 5. The Spirit is the testifying Truth, John 15. 26. Nazianzen delivers the Doctrine of the Trinity to us from that place of Scripture, Psalm 36. 9. In thy Light shall we see Light.
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1. The Father is Light in the Fountain.
1. The Father is Light in the Fountain.
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Thy Light. 2. The Son is Light in the Face or Fulnesse: See Light. 3. The Spirit is Light in the Flowing or Emanation of it:Thy Light. 2. The Son is Light in the Face or Fullness: See Light. 3. The Spirit is Light in the Flowing or Emanation of it:
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In light. The Father is the Light, from which is all we see: The Son is Light, which we see:In Light. The Father is the Light, from which is all we see: The Son is Light, which we see:
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The Spirit, the Light by which we see. Sin is spiritually discern'd. Privations and Habits; Perfections and Defects, are judg'd by the same faculty.
The Spirit, the Light by which we see. since is spiritually discerned. Privations and Habits; Perfections and Defects, Are judged by the same faculty.
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The eye discerns light and darknesse. Sin is a privation or the absence of Divine Grace.
The eye discerns Light and darkness. since is a privation or the absence of Divine Grace.
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Holinesse is frequently exprest by light; sin by darknesse. Holinesse is a spirituall beauty: sin, deformity.
Holiness is frequently expressed by Light; since by darkness. Holiness is a spiritual beauty: since, deformity.
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Both are perceiv'd by the same Spirit.
Both Are perceived by the same Spirit.
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VSES. An Admonition. You have dedicated this day, and many such dayes, to a holy sorrow.
USES. an Admonition. You have dedicated this day, and many such days, to a holy sorrow.
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I know some, I beleeve many, I hope most of you carry broken hearts in your bosomes thorough these dayes.
I know Some, I believe many, I hope most of you carry broken hearts in your bosoms through these days.
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Indeed very nature in you cannot but relent;
Indeed very nature in you cannot but relent;
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and reason it selfe tremble, to see those things, which your eyes see. Three Kingdomes stand before you this day,
and reason it self tremble, to see those things, which your eyes see. Three Kingdoms stand before you this day,
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like those three crosses on Mount Golgotha, all laden with broken and bleeding carkasses.
like those three Crosses on Mount Golgotha, all laden with broken and bleeding carcases.
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These three doth your God take, as one Text, that hee may preach sin to your soules from it, that he may convince you of sin by it.
These three does your God take, as one Text, that he may preach since to your Souls from it, that he may convince you of since by it.
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Behold, Scotland comes with her thousands of slain men; England with her ten thousands; Ireland with her millions;
Behold, Scotland comes with her thousands of slave men; England with her ten thousands; Ireland with her millions;
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besides innumerable multitudes which no man can reckon up, of families, persons, now undone, now famishing.
beside innumerable Multitudes which no man can reckon up, of families, Persons, now undone, now famishing.
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These come crying to every one of us, Our bloods be upon your heads, if you weep not for us before our God this day whilest we bleed and dye.
These come crying to every one of us, Our bloods be upon your Heads, if you weep not for us before our God this day whilst we bleed and die.
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Sure your hearts doe break at the representation of these things;
Sure your hearts do break At the representation of these things;
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which your selves know to bee at this present farre more sad in Fact, then they can be made by any Relation.
which your selves know to be At this present Far more sad in Fact, then they can be made by any Relation.
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You that are the Fathers of your Countries over all this Nation, doe you not often look back upon your severall Countries with a tender and dropping eye? Do you not find as much reason and sweetnesse as once David did, to sigh and say within your selves, Lord, we have sin'd, wee should have kept this people as their shepheards:
You that Are the Father's of your Countries over all this nation, do you not often look back upon your several Countries with a tender and dropping eye? Do you not find as much reason and sweetness as once David did, to sighs and say within your selves, Lord, we have sinned, we should have kept this people as their shepherds:
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but we have procur'd their woe. Alas! what have these sheep done? but we have procured their woe. Alas! what have these sheep done?
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But now is it not pitie that broken hearts should be worthlesse and uselesse? that God should say of our Mourning, as Solomon sayes of Mirth: what doth it? Yet so it will be,
But now is it not pity that broken hearts should be worthless and useless? that God should say of our Mourning, as Solomon Says of Mirth: what does it? Yet so it will be,
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if it be your Reason onely, and not the Spirit, which by your sufferings convinceth you of your sins.
if it be your Reason only, and not the Spirit, which by your sufferings Convinces you of your Sins.
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If your convictions and contritions be Rationall and no more;
If your convictions and contritions be Rational and no more;
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your groanes will be to God as the unpleasing cry, the howling of wild beasts when they are pinch'd with famine, or caught in a toyle:
your groans will be to God as the unpleasing cry, the howling of wild beasts when they Are pinched with famine, or caught in a toil:
po22 n2 vmb vbi p-acp np1 p-acp dt j n1, dt n-vvg pp-f j n2 c-crq pns32 vbr vvn p-acp n1, cc vvn p-acp dt n1:
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He that sacrificeth with a heart thus broken, will be as if he offer'd a Dog's Heart.
He that Sacrificeth with a heart thus broken, will be as if he offered a Dog's Heart.
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Doth it not much concern you to know whether your convictions be from a Rationall or Spirituall Principle? Are you not eager to understand the difference between these, that you may judge your sorrows? As God shall assist me, I will assist you in this enquiry, by which you are to examine your selves.
Does it not much concern you to know whither your convictions be from a Rational or Spiritual Principle? are you not eager to understand the difference between these, that you may judge your sorrows? As God shall assist me, I will assist you in this enquiry, by which you Are to examine your selves.
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Rationall and Spirituall convictions differ in their Perswasives, in their Principles. Rationall Perswasives in conviction for sinne are such as these.Rational and Spiritual convictions differ in their Persuasive, in their Principles. Rational Persuasive in conviction for sin Are such as these.
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First, Self-love. Will you heare the workings of this? One man afflicted and oppress'd, laments after this manner: I have blasted my reputation; wasted my estate; brought my body into diseases; by my lusts: First, Self-love. Will you hear the workings of this? One man afflicted and oppressed, laments After this manner: I have blasted my reputation; wasted my estate; brought my body into diseases; by my Lustiest:
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and now I hang over a pit of flames by the thin, worn thread of this life;
and now I hang over a pit of flames by the thin, worn thread of this life;
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in the same moment that this thread is cut; I drop in, and am lost for ever. Wo is me! Thus he cryes;in the same moment that this thread is Cut; I drop in, and am lost for ever. Woe is me! Thus he cries;
p-acp dt d n1 cst d n1 vbz vvn; pns11 vvb p-acp, cc vbm vvn p-acp av. n1 vbz pno11! av pns31 vvz;
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then he runs to prayers, Sermons, Fasts, in these he hopes for ease. Another, as he, lies restlesse all the night;
then he runs to Prayers, Sermons, Fasts, in these he hope's for ease. another, as he, lies restless all the night;
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hath these thoughts working like a storm in his breast.
hath these thoughts working like a storm in his breast.
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I have expos•d my life to the Censure of the Lawes, by Treacheries against my Countrey, and my God. I have expos•d my life to the Censure of the Laws, by Treacheries against my Country, and my God.
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If the Preacher's words prove true, and there be a hell at last; there remaines nothing for me, but a fearfull expectation of my share there. If the Preacher's words prove true, and there be a hell At last; there remains nothing for me, but a fearful expectation of my share there.
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In these anguishes this man breathes forth a groan, and cries to God, to have mercy on him.
In these Anguishes this man breathes forth a groan, and cries to God, to have mercy on him.
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So Pharaoh, so Ahab were convinc'd. This is like weeping with an Onion; the eyes shed teares because they smart.
So Pharaoh, so Ahab were convinced. This is like weeping with an Onion; the eyes shed tears Because they smart.
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2. Sparklings of Naturall Worth. A generous heart, if it be no more, when it hath done any thing foulely dishonest, or dishonorable;
2. Sparklings of Natural Worth. A generous heart, if it be no more, when it hath done any thing foully dishonest, or dishonourable;
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will call aloud for Seas of Teares; a Laver of Blood to wash it clean.
will call aloud for Seas of Tears; a Laver of Blood to wash it clean.
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The Jewes in the Wildernesse, when once they had refus'd to fight at God's command, would purge that blot with their blood, fighting though forbidden,
The Jews in the Wilderness, when once they had refused to fight At God's command, would purge that blot with their blood, fighting though forbidden,
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when they were sure to fall.
when they were sure to fallen.
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This is not beyond that Elephant, which reproach'd with the offer of another Elephant to draw his burthen for him;
This is not beyond that Elephant, which reproached with the offer of Another Elephant to draw his burden for him;
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drew till he broke his heart, and fell down dead.
drew till he broke his heart, and fell down dead.
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3. Naturall Religion heightned by temper, education, custome, formalities of Nation, age, in which wee live.
3. Natural Religion heightened by temper, education, custom, formalities of nation, age, in which we live.
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The Heathen Romanes wounded deeply with the losse of an Army, or the pestilence; sought reliefe in reforming their Religion: The Sibyl's books were search'd:
The Heathen Romans wounded deeply with the loss of an Army, or the pestilence; sought relief in reforming their Religion: The Sibyl's books were searched:
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Ludi instaurati: solemne showes and pomps for devotion renew'd: Temples set open. Cushions laid; Holy tables, seats, beds made ready:Ludi instaurati: solemn shows and pomps for devotion renewed: Temples Set open. Cushions laid; Holy tables, seats, Beds made ready:
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the Matrons flock't in Troops, fill'd the Churches, fell on their faces, with their haire spred and torne;
the Matrons flocked in Troops, filled the Churches, fell on their faces, with their hair spread and torn;
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moystening the Marble pavement with their plentifull teares at the feet of every Idoll. In after-times the Heathens among whom the Christians lived, on every sad accident, exclaimed:
moistening the Marble pavement with their plentiful tears At the feet of every Idol. In Aftertimes the heathens among whom the Christians lived, on every sad accident, exclaimed:
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The Christians are the cause of this, which joyn not with us in the worship of our gods.
The Christians Are the cause of this, which join not with us in the worship of our God's.
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Appease the gods, by the suppression, or slaughter of these Christians.
Appease the God's, by the suppression, or slaughter of these Christians.
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Happy are our times, if some amongst us doe not, upon no higher Conviction, then these of Naturall Devotion, call for dayes of Humiliation, Reformation in Religion.
Happy Are our times, if Some among us do not, upon no higher Conviction, then these of Natural Devotion, call for days of Humiliation, Reformation in Religion.
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But do I condemne these Convictions? No. God commands and commends them from the example of Brute Creatures: The Oxe knowes his owne;
But do I condemn these Convictions? No. God commands and commends them from the Exampl of Brute Creatures: The Ox knows his own;
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and the Asse his Masters Crib. But this I say;and the Ass his Masters Crib. But this I say;
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These are no better things then the Best of Beasts, the worst of Men have attain'd unto.
These Are no better things then the Best of Beasts, the worst of Men have attained unto.
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These indeed, if they be but Single, may procure Temporall, Temporary blessings.
These indeed, if they be but Single, may procure Temporal, Temporary blessings.
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But if they be not Subordinate to the Convictions of the Spirit, they can doe your souls no good.
But if they be not Subordinate to the Convictions of the Spirit, they can do your Souls no good.
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You may save the Kingdome by such teares, but alas! what shall be done for Your souls?
You may save the Kingdom by such tears, but alas! what shall be done for Your Souls?
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Spirituall Perswasives follow. First, Sense of Divine Love. Zach. 12. 10. First, a Spirit of Grace, or Love, is shed upon the Heart; Then teares are shed.
Spiritual Persuasive follow. First, Sense of Divine Love. Zach 12. 10. First, a Spirit of Grace, or Love, is shed upon the Heart; Then tears Are shed.
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What an eye was that which Christ cast upon Peter, when he went out and wept bitterly? Was it not an Eye of love? a Melting look? You have seen how a Sugar-loafe dissolves,
What an eye was that which christ cast upon Peter, when he went out and wept bitterly? Was it not an Eye of love? a Melting look? You have seen how a Sugarloaf dissolves,
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and weeps it selfe away, when it is dipt in wine. So hearts dissolve, so they melt, dip't in the sweet sense of Divine Love.
and weeps it self away, when it is dipped in wine. So hearts dissolve, so they melt, dipped in the sweet sense of Divine Love.
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Who knowes not what a wound, abused love, a wronged Friend makes upon a tender breast? How then doth the dearest love, the sweetest friendship of the great God wound a soule with the sense of Love and Sin.
Who knows not what a wound, abused love, a wronged Friend makes upon a tender breast? How then does the dearest love, the Sweetest friendship of the great God wound a soul with the sense of Love and Sin.
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Have you not sometimes read that place, and drop't teares upon it? some have told me, that they have done it often.
Have you not sometime read that place, and dropped tears upon it? Some have told me, that they have done it often.
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The place is Es 43. 22. I have not wearied thee with sacrifices; thou hast wearied me with thy sins, O Israel.
The place is Es 43. 22. I have not wearied thee with Sacrifices; thou hast wearied me with thy Sins, Oh Israel.
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I blot out thy transgressions like a Cloud, & remember then no more. Give me the worst, the hardest Heart in this great Assembly:I blot out thy transgressions like a Cloud, & Remember then no more. Give me the worst, the Hardest Heart in this great Assembly:
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how soft would it grow on a sudden, if the Spirit of Christ should whisper to it such words as these are:
how soft would it grow on a sudden, if the Spirit of christ should whisper to it such words as these Are:
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Many years hast thou lived profanely; many a secret wickednesse hast thou practis'd, which mine eye hath seen. Many Years hast thou lived profanely; many a secret wickedness hast thou practised, which mine eye hath seen.
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Often I have set my selfe before thee in the blood of my Manhood, in the glory of my Godhead, in the love of both my Natures:
Often I have Set my self before thee in the blood of my Manhood, in the glory of my Godhead, in the love of both my Nature's:
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Thou hast wearied me with thy scornings:
Thou hast wearied me with thy scornings:
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— But thou sha't be mine, I freely forgive all thy sins, as if they never had been committed.
— But thou shalt be mine, I freely forgive all thy Sins, as if they never had been committed.
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Come and see how much I love thee! how I have ever loved thee! Come and see how much I love thee! how I have ever loved thee!
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What temper would thy heart be in when thou shouldst hear these words? Would it not be like unto that,
What temper would thy heart be in when thou Shouldst hear these words? Would it not be like unto that,
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when Joseph revealed himselfe to his brethren:
when Joseph revealed himself to his brothers:
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Whiles thy Saviour falls on thy neck to kisse thee, thou would'st fall at his feet unable to speak any word for weeping.
While thy Saviour falls on thy neck to kiss thee, thou Wouldst fallen At his feet unable to speak any word for weeping.
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I appeale to you that feel the love of your God, how it works in the soules of men:
I appeal to you that feel the love of your God, how it works in the Souls of men:
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doe you not often in sweet pangs cry out? Ah! my God, the sweeter thou art to me, the more sinfull still doe I appear to my selfe.
do you not often in sweet pangs cry out? Ah! my God, the Sweeten thou art to me, the more sinful still do I appear to my self.
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This is a Spirituall Conviction, a Conviction by Love.
This is a Spiritual Conviction, a Conviction by Love.
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2. Sight of Jesus Christ. They shall see him whom they have pierced, and mourne over him.
2. Sighed of jesus christ. They shall see him whom they have pierced, and mourn over him.
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As the looking forth of the Sun melts the Snow; so doe the shinings out of Jesus Christ melt the Soule.
As the looking forth of the Sun melts the Snow; so do the shinings out of jesus christ melt the Soul.
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'Tis sweet when a Saint sayes; Mine eyes have seen my Saviour, and now they powre forth teares.
It's sweet when a Saint Says; Mine eyes have seen my Saviour, and now they pour forth tears.
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A Rainbow, the Covenant of peace is then form•d, when the Sun shines upon a watry cloud:
A Rainbow, the Covenant of peace is then form•d, when the Sun shines upon a watery cloud:
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When Christ puts forth himselfe, and scatters his beams upon a mourning cloudy soule; then followes faire weather: there is peace.
When christ puts forth himself, and scatters his beams upon a mourning cloudy soul; then follows fair weather: there is peace.
c-crq np1 vvz av px31, cc vvz po31 n2 p-acp dt j-vvg j n1; av vvz j n1: pc-acp vbz n1.
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This is a spirituall Conviction, a Conviction by the Beames of Beauty. 3. The greatest sin, the not-beleeving in Iesus Christ.
This is a spiritual Conviction, a Conviction by the Beams of Beauty. 3. The greatest since, the not-beleeving in Iesus christ.
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In spirituall Perswasives the Person of our Saviour is the Argument and Conclusion of all Convictions. A sight of Christ, is that, by which Men are powerfully convinc'd. Not-beleeving on Christ, is the grand sin, of which they are convinc'd. In spiritual Persuasive the Person of our Saviour is the Argument and Conclusion of all Convictions. A sighed of christ, is that, by which Men Are powerfully convinced. Not-beleeving on christ, is the grand since, of which they Are convinced.
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They shall mourn over him whom ▪ they have pierced. Not to beleeve on Christ is to pierce him.
They shall mourn over him whom ▪ they have pierced. Not to believe on christ is to pierce him.
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To beleeve Christ is to see him.
To believe christ is to see him.
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So in those Chronicles of Faith, Hebr. 11. c. 27. v. Moses 's faith is exprest by his sight:
So in those Chronicles of Faith, Hebrew 11. c. 27. v. Moses is faith is expressed by his sighed:
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He saw him who was invisible. But this sight is Inward, Spirituall, Divine: a sight by no ordinery Light.He saw him who was invisible. But this sighed is Inward, Spiritual, Divine: a sighed by no ordinery Light.
pns31 vvd pno31 r-crq vbds j. p-acp d n1 vbz j, j, j-jn: dt n1 p-acp dx n1 n1.
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St Peter describes the state of beleeving, the sight of faith, 1 Pet. 2. 9. Hee hath brought us into his (his own NONLATINALPHABET) marvelous Light.
Saint Peter describes the state of believing, the sighed of faith, 1 Pet. 2. 9. He hath brought us into his (his own) marvelous Light.
np1 np1 vvz dt n1 pp-f vvg, dt n1 pp-f n1, crd np1 crd crd pns31 vhz vvn pno12 p-acp po31 (po31 d) j n1.
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Hee that sees Christ, sees him in a strange, wonderfull, in a divine Light, in God's own Light.
He that sees christ, sees him in a strange, wonderful, in a divine Light, in God's own Light.
pns31 cst vvz np1, vvz pno31 p-acp dt j, j, p-acp dt j-jn n1, p-acp npg1 d n1.
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To believe, is thus to see Christ, and to live continually by this sight of Christ;
To believe, is thus to see christ, and to live continually by this sighed of christ;
p-acp vvi, vbz av pc-acp vvi np1, cc pc-acp vvi av-j p-acp d n1 pp-f np1;
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The life I live ▪ is by the faith of the Son of God, Gal. 2. chap. ver. ult.The life I live ▪ is by the faith of the Son of God, Gal. 2. chap. ver. ult.
dt n1 pns11 vvb ▪ vbz p-acp dt n1 pp-f dt n1 pp-f np1, np1 crd n1 fw-la. n1.
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Paul was convinc'd by this sight of Christ; and of this sin, that he had ever liv'd on any other sight. Gal. 1. chap. 16. vers.
Paul was convinced by this sighed of christ; and of this since, that he had ever lived on any other sighed. Gal. 1. chap. 16. vers.
np1 vbds vvd p-acp d n1 pp-f np1; cc pp-f d n1, cst pns31 vhd av vvn p-acp d j-jn n1. np1 crd n1 crd fw-la.
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When it pleased the Father to reveale his Son in mee, I consulted not with flesh and blood.
When it pleased the Father to reveal his Son in me, I consulted not with Flesh and blood.
c-crq pn31 vvd dt n1 pc-acp vvi po31 n1 p-acp pno11, pns11 vvd xx p-acp n1 cc n1.
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You may see by Paul's Conversion, what his Conviction was. He had consulted with flesh and blood;
You may see by Paul's Conversion, what his Conviction was. He had consulted with Flesh and blood;
pn22 vmb vvi p-acp npg1 n1, r-crq po31 n1 vbds. pns31 vhd vvn p-acp n1 cc n1;
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that is, with Principles of Reason, with the Spirit of man;
that is, with Principles of Reason, with the Spirit of man;
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what should hee have consulted with? or whom? with the Word, the immortall Word: with the Wisdome of God;
what should he have consulted with? or whom? with the Word, the immortal Word: with the Wisdom of God;
q-crq vmd pns31 vhb vvn p-acp? cc ro-crq? p-acp dt n1, dt j n1: p-acp dt n1 pp-f np1;
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with the discoveries of Jesus Christ in him.
with the discoveries of jesus christ in him.
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Is this the Sin, you chiefly mourn for this day? By this judge of your convictions. Do you grieve to think;
Is this the since, you chiefly mourn for this day? By this judge of your convictions. Do you grieve to think;
vbz d dt n1, pn22 av-jn vvi p-acp d n1? p-acp d n1 pp-f po22 n2. vdb pn22 vvi pc-acp vvi;
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that the glory of God hath shined so long, so sweetly from the face of Christ;
that the glory of God hath shined so long, so sweetly from the face of christ;
cst dt n1 pp-f np1 vhz vvn av av-j, av av-j p-acp dt n1 pp-f np1;
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filling all things round about you:
filling all things round about you:
vvg d n2 av-j p-acp pn22:
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while you have been sitting under the shadow of humane wit and reason, as in the shadow of death;
while you have been sitting under the shadow of humane wit and reason, as in the shadow of death;
cs pn22 vhb vbn vvg p-acp dt n1 pp-f j n1 cc n1, c-acp p-acp dt n1 pp-f n1;
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That so bright a Day hath dawn'd from the Person of the Lord Jesus;
That so bright a Day hath dawned from the Person of the Lord jesus;
cst av j dt n1 vhz vvd p-acp dt n1 pp-f dt n1 np1;
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and yet you sit spinning out your Counsels and Course ▪ by the candle-light of man's spirit,
and yet you fit spinning out your Counsels and Course ▪ by the candlelight of Man's Spirit,
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and policy, as in the night? Do your hearts sigh-forth this sense? Lord, we have sate in counsell concerning the great affairs of many Kingdomes, Churches, Common-wealths ▪ but not by thy Wisdome;
and policy, as in the night? Do your hearts sigh-forth this sense? Lord, we have sat in counsel Concerning the great affairs of many Kingdoms, Churches, Commonwealths ▪ but not by thy Wisdom;
cc n1, c-acp p-acp dt n1? vdb po22 n2 j d n1? n1, pns12 vhb vvn p-acp n1 vvg dt j n2 pp-f d n2, n2, n2 ▪ cc-acp xx p-acp po21 n1;
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by the shining forth of thy Son in us. Many Principles of State, Reason, Policy, have raigned over us;
by the shining forth of thy Son in us. Many Principles of State, Reason, Policy, have reigned over us;
p-acp dt j-vvg av pp-f po21 n1 p-acp pno12. av-d n2 pp-f n1, n1, n1, vhb vvn p-acp pno12;
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but the sight of thee, O Jesus, in our hearts, hath not ruled us. When the Spirit convinceth of sin;
but the sighed of thee, Oh jesus, in our hearts, hath not ruled us. When the Spirit Convinces of since;
cc-acp dt n1 pp-f pno21, uh uh-np, p-acp po12 n2, vhz xx vvn pno12. c-crq dt n1 vvz pp-f n1;
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hee makes this the great sin and folly;
he makes this the great since and folly;
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that the appearances of Christ have not been our Sun and shield. No such shield is there to defend us from the strifes, contentions, conspiracies of men and things;
that the appearances of christ have not been our Sun and shield. No such shield is there to defend us from the strifes, contentions, conspiracies of men and things;
cst dt n2 pp-f np1 vhb xx vbn po12 n1 cc n1. av-dx d vvb vbz a-acp pc-acp vvi pno12 p-acp dt n2, n2, n2 pp-f n2 cc n2;
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as to be hid in the light of our Saviour's looks.
as to be hid in the Light of our Saviour's looks.
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No such advantage is there as to gain this Sun, to have the beamings forth of our Husband-king on our side:
No such advantage is there as to gain this Sun, to have the beamings forth of our Husband king on our side:
dx d n1 vbz a-acp p-acp pc-acp vvi d n1, pc-acp vhi dt n2-vvg av pp-f po12 n1 p-acp po12 n1:
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How do the glorious dartings of his presence from among us, dazle the spirits of our enemies, trouble their order,
How do the glorious dartings of his presence from among us, dazzle the spirits of our enemies, trouble their order,
c-crq vdb dt j n2-vvg pp-f po31 n1 p-acp p-acp pno12, vvi dt n2 pp-f po12 n2, vvb po32 n1,
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and make them unable to fight against us, or hurt us?
and make them unable to fight against us, or hurt us?
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When the Spirit convinceth of sin, hee shews us, that the story of things in the Wildernesse, was a Figure for us under the Gospel, 1 Cor. 10. c. 4. ver.
When the Spirit Convinces of since, he shows us, that the story of things in the Wilderness, was a Figure for us under the Gospel, 1 Cor. 10. c. 4. ver.
c-crq dt n1 vvz pp-f n1, pns31 vvz pno12, cst dt n1 pp-f n2 p-acp dt n1, vbds dt n1 p-acp pno12 p-acp dt n1, crd np1 crd sy. crd fw-la.
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When the Jews were to passe over the river Jordan, the Ark went before them; so they passed through dry-shod.
When the jews were to pass over the river Jordan, the Ark went before them; so they passed through dry-shod.
c-crq dt np2 vbdr pc-acp vvi p-acp dt n1 n1, dt n1 vvd p-acp pno32; av pns32 vvd p-acp j.
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When they travelled through the Desart; the Cloud, the Glory went before them: as that moved, they marched on;
When they traveled through the Desert; the Cloud, the Glory went before them: as that moved, they marched on;
c-crq pns32 vvd p-acp dt n1; dt n1, dt n1 vvd p-acp pno32: c-acp cst vvd, pns32 vvd a-acp;
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when that rested, they stood still. Your Ark now is the spirituall presence of Jesus Christ in your hearts;
when that rested, they stood still. Your Ark now is the spiritual presence of jesus christ in your hearts;
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the Cloud, the Glory now, is the appearance of your Saviour, resting upon your spirits.
the Cloud, the Glory now, is the appearance of your Saviour, resting upon your spirits.
dt n1, dt n1 av, vbz dt n1 pp-f po22 n1, vvg p-acp po22 n2.
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You have waded through many rivers of blood, have you seen the discoveries of your Jesus going before you,
You have waded through many Rivers of blood, have you seen the discoveries of your jesus going before you,
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and followed these? You have made many Marches, many Rests;
and followed these? You have made many Marches, many Rests;
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hath the wel-pleased face of your Jesus, as your Leading-starre, been still in your eye? Have you march't as this hath moved? Where this hath stood still, have you stay'd? The Jews sung of old;
hath the well-pleased face of your jesus, as your Leading star, been still in your eye? Have you marched as this hath moved? Where this hath stood still, have you stayed? The jews sung of old;
vhz dt j n1 pp-f po22 np1, c-acp po22 n1, vbi av p-acp po22 n1? vhb pn22 vvd p-acp d vhz vvn? c-crq d vhz vvn av, vhb pn22 vvn? dt np2 vvn pp-f j;
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What ailed you, ye waters, that ye fled? ye seas, that ye were driven backwards? The waters saw thee, O God, and fled before thee.
What ailed you, you waters, that you fled? you Seas, that you were driven backwards? The waters saw thee, Oh God, and fled before thee.
q-crq vvd pn22, pn22 n2, cst pn22 vvd? pn22 n2, cst pn22 vbdr vvn av-j? dt n2 vvd pno21, uh np1, cc vvd p-acp pno21.
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If these things be thus with you, you may go forth, and say in your songs:
If these things be thus with you, you may go forth, and say in your songs:
cs d n2 vbb av p-acp pn22, pn22 vmb vvi av, cc vvb p-acp po22 n2:
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What ailed you, ye mighty armies, at Keinton, Newbury, York, Naseby;
What ailed you, you mighty armies, At Keinton, Newbury, York, Naseby;
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that ye fled, and were driven backwards? What ailed you, ye strong treasons, close conspiracies, that ye trembled,
that you fled, and were driven backwards? What ailed you, you strong treasons, close conspiracies, that you trembled,
cst pn22 vvd, cc vbdr vvn av-j? q-crq vvd pn22, pn22 j n2, j n2, cst pn22 vvd,
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and fell, and your foundations were discovered, before you could take effect? They saw thee, O Jesus!
and fell, and your foundations were discovered, before you could take Effect? They saw thee, Oh jesus!
cc vvd, cc po22 n2 vbdr vvn, c-acp pn22 vmd vvi n1? pns32 vvd pno21, uh np1!
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they saw thee appearing in the midst of us; so they fled, so they fell before thee.
they saw thee appearing in the midst of us; so they fled, so they fell before thee.
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If things have not been thus with you; behold the sin, over which you are principally to powre out your tears.
If things have not been thus with you; behold the since, over which you Are principally to pour out your tears.
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Behold the sin, which troubles you. Assure your selves;
Behold the since, which Troubles you. Assure your selves;
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all your acts in Counsell and Camp will be Null; till the Lord Jesus be as the shout of a King, in the midst of you.
all your acts in Counsel and Camp will be Null; till the Lord jesus be as the shout of a King, in the midst of you.
d po22 n2 p-acp n1 cc n1 vmb vbi np1; p-acp dt n1 np1 vbb p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f pn22.
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Vain are all our hopes, sweet dreams of Peace; till our Deare Saviour shew himself among you, as once among his Disciples; Saying; Peace be with you; Breathing Peace upon you.
Vain Are all our hope's, sweet dreams of Peace; till our Dear Saviour show himself among you, as once among his Disciples; Saying; Peace be with you; Breathing Peace upon you.
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These are the Perswasives, in which Rationall and Spirituall convictions for sin differ; not all, but some few, which I have chosen for you from among the rest.
These Are the Persuasive, in which Rational and Spiritual convictions for since differ; not all, but Some few, which I have chosen for you from among the rest.
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Now remains the difference between these Convictions in the Principles themselves.
Now remains the difference between these Convictions in the Principles themselves.
av vvz dt n1 p-acp d n2 p-acp dt n2 px32.
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Principles.
Principles.
n2.
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The Principles themselves are the Spirit of Man or Reason; the Spirit of God. But I can no more convey a sense of this difference into any soule, that hath not seen these two Lights shining in it self:
The Principles themselves Are the Spirit of Man or Reason; the Spirit of God. But I can no more convey a sense of this difference into any soul, that hath not seen these two Lights shining in it self:
dt n2 px32 vbr dt n1 pp-f n1 cc n1; dt n1 pp-f np1. cc-acp pns11 vmb av-dx av-dc vvi dt n1 pp-f d n1 p-acp d n1, cst vhz xx vvn d crd n2 vvg p-acp pn31 n1:
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than I can convey the difference between Salt and Sugar; to him, who hath never tasted Sweet or Sharp. These things are discerned only by exercise of senses; and are too hard for those, who have not their own senses exercised in them,
than I can convey the difference between Salt and Sugar; to him, who hath never tasted Sweet or Sharp. These things Are discerned only by exercise of Senses; and Are too hard for those, who have not their own Senses exercised in them,
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as St. Paul speaks, Hebr. 5. chap. 14. ver.
as Saint Paul speaks, Hebrew 5. chap. 14. ver.
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When you shall see the Sea of Truth, the Spirit; then you will know, that the Great River of Reason was not the Sea.
When you shall see the Sea of Truth, the Spirit; then you will know, that the Great River of Reason was not the Sea.
c-crq pn22 vmb vvi dt n1 pp-f n1, dt n1; cs pn22 vmb vvi, cst dt j n1 pp-f n1 vbds xx dt n1
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I can tell you, that as much as the complexion of a face; the colour of a cloth or lace, seen by Moon-light, and Sun-shine differ:
I can tell you, that as much as the complexion of a face; the colour of a cloth or lace, seen by Moonlight, and Sunshine differ:
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So, and farre more do the convictions or discoveries by Reason, and the Spirit.
So, and Far more do the convictions or discoveries by Reason, and the Spirit.
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But still this is the difference in the Effects, not in the Principles themselves. To give you, But still this is the difference in the Effects, not in the Principles themselves. To give you,
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as I may, some shadowie description of this;
as I may, Some shadowy description of this;
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I will commend to your most constant and serious meditations that place, 1 Cor. 15. chap. 45. v. The first man was a living soule;I will commend to your most constant and serious meditations that place, 1 Cor. 15. chap. 45. v. The First man was a living soul;
pns11 vmb vvi p-acp po22 av-ds j cc j n2 cst n1, vvn np1 crd n1 crd n1 dt ord n1 vbds dt j-vvg n1;
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the last man a quickening spirit, Vers. 46. The naturall is first, and then the spirituall.
the last man a quickening Spirit, Vers. 46. The natural is First, and then the spiritual.
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Vers. 48. As the earthy, so are they that are earthy; as is the heavenly, so are they that are heavenly.Vers. 48. As the earthy, so Are they that Are earthy; as is the heavenly, so Are they that Are heavenly.
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Vers. 49. As we have born the Image of the earthly man; so shall we beare the Image of the heavenly.Vers. 49. As we have born the Image of the earthly man; so shall we bear the Image of the heavenly.
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From these places you may draw these Architectonick, or commanding Conclusions.
From these places you may draw these Architectonic, or commanding Conclusions.
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1. A Living soule in her full glory, as she was in the first man in innocencie, in Paradise, is not the Principle of the second man, the new birth;
1. A Living soul in her full glory, as she was in the First man in innocence, in Paradise, is not the Principle of the second man, the new birth;
crd dt vvg n1 p-acp po31 j n1, c-acp pns31 vbds p-acp dt ord n1 p-acp n1, p-acp n1, vbz xx dt n1 pp-f dt ord n1, dt j n1;
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but the All-quickening, the Eternall Spirit.
but the All-quickening, the Eternal Spirit.
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2. A Living soule, with the highest improvements, raised to the noblest actings of Wit, Reason, Worth, is naturall, not spirituall; the Image of the first Adam, not the Image of the Lord Jesus.
2. A Living soul, with the highest improvements, raised to the Noblest actings of Wit, Reason, Worth, is natural, not spiritual; the Image of the First Adam, not the Image of the Lord jesus.
crd dt vvg n1, p-acp dt js n2, vvn p-acp dt js n2 pp-f n1, n1, n1, vbz j, xx j; dt n1 pp-f dt ord np1, xx dt n1 pp-f dt n1 np1.
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3. The naturall and spirituall man differ as much as earth and heaven; corruption and immortality; flesh and spirit.
3. The natural and spiritual man differ as much as earth and heaven; corruption and immortality; Flesh and Spirit.
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You see the difference between these two sorts of convictions; as I have been able to set it before you.
You see the difference between these two sorts of convictions; as I have been able to Set it before you.
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I will now conclude this Use with an Admonition, as I begun it. An earthly Root may bring forth earthly fruit;
I will now conclude this Use with an Admonition, as I begun it. an earthly Root may bring forth earthly fruit;
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nothing can reach up to Heaven, and immortalitie, but that which first comes from heaven, and that immortall Spirit.
nothing can reach up to Heaven, and immortality, but that which First comes from heaven, and that immortal Spirit.
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If you see your sins this day, and weep for them, though it be only by the Owle-light of your own reason, (as the Philosopher himself styles it) you shall not lose your reward, though you may lose your soules.
If you see your Sins this day, and weep for them, though it be only by the Owl-light of your own reason, (as the Philosopher himself styles it) you shall not loose your reward, though you may loose your Souls.
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But what will it profit you to save three Kingdomes by your sorrows;
But what will it profit you to save three Kingdoms by your sorrows;
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and in the mean time to carry in your own bosomes, dying, perishing soules, of which every single one is more worth than all the world? 'Tis dreadfull to expresse;
and in the mean time to carry in your own bosoms, dying, perishing Souls, of which every single one is more worth than all the world? It's dreadful to express;
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but I will speak it for your sakes. If God should please to put the choice into my hands;
but I will speak it for your sakes. If God should please to put the choice into my hands;
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I had much rather, that all these three Kingdomes should be consum'd at once, in this very moment, with fire from heaven, by an outward destruction;
I had much rather, that all these three Kingdoms should be consumed At once, in this very moment, with fire from heaven, by an outward destruction;
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then that any one the meanest, most miserable soule in them, should perish everlastingly.
then that any one the Meanest, most miserable soul in them, should perish everlastingly.
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Draw then water out of that Well of salvation, the Spirit; and powre it forth before the Lord.
Draw then water out of that Well of salvation, the Spirit; and pour it forth before the Lord.
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If the Spirit be the Spring; your tears will quench both flames, those that burn outwardly, and inwardly; so you shall at once save these nations, and your own soules.
If the Spirit be the Spring; your tears will quench both flames, those that burn outwardly, and inwardly; so you shall At once save these Nations, and your own Souls.
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A Caution. If it be the work of the Spirit to convince of sin; then it is his work more especially, to convince of spirituall Duties, and spirituall Truths. Take heed of measuring divine things by the modell of Reason. Take heed of rejecting what Reason cannot receive. A Caution. If it be the work of the Spirit to convince of since; then it is his work more especially, to convince of spiritual Duties, and spiritual Truths. Take heed of measuring divine things by the model of Reason. Take heed of rejecting what Reason cannot receive.
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St. Paul gives you a full account of the Jews case and ruine, in a few words;
Saint Paul gives you a full account of the jews case and ruin, in a few words;
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Rom. 10. 3. While they sought after righteousnesse by the Law, they fell short; because they were ignorant of the righteousnesse of God. Rom. 10. 3. While they sought After righteousness by the Law, they fell short; Because they were ignorant of the righteousness of God.
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Feare, lest you also fall after the same example of unbelief; lest you fall short of the knowledge of spirituall things;
fear, lest you also fallen After the same Exampl of unbelief; lest you fallen short of the knowledge of spiritual things;
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because you seek it by Reason, and know not the Spirit of God. It is true; all grant, that some;
Because you seek it by Reason, and know not the Spirit of God. It is true; all grant, that Some;
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some say, that all truths which come by revelation of the Spirit, may also be demonstrated by Reason. But if they be, they are then no more Divine, but humane truths:
Some say, that all truths which come by Revelation of the Spirit, may also be demonstrated by Reason. But if they be, they Are then no more Divine, but humane truths:
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They lose their certainty, beauty, efficacy;
They loose their certainty, beauty, efficacy;
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they become like the Name of Jesus in the mouth of those counterfeit Exorcists, which made them not the Devil's Masters, but his scorne. Spirituall truths discovered by demonstrations of Reason, are like the Mistresse in her Cook-maid's clothes.
they become like the Name of jesus in the Mouth of those counterfeit Exorcists, which made them not the Devil's Masters, but his scorn. Spiritual truths discovered by demonstrations of Reason, Are like the Mistress in her Cook-maid's clothes.
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They differ from themselves in their own true shape;
They differ from themselves in their own true shape;
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as those little plump boyes with wings, the pictures of Angels in Churches, differ from the Angels in Heaven.
as those little plump boys with wings, the pictures of Angels in Churches, differ from the Angels in Heaven.
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Spirituall things are foolishnesse to the naturall man, 1 Cor. 2. chap. No visible shape is so lovely,Spiritual things Are foolishness to the natural man, 1 Cor. 2. chap. No visible shape is so lovely,
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so full of Majesty, as that of Man: No shape is so deformed, ridiculous, as the resemblance of man in a beast, in the Ape. So heavenly things lose their majestie, become weak and contemptible,
so full of Majesty, as that of Man: No shape is so deformed, ridiculous, as the resemblance of man in a beast, in the Ape. So heavenly things loose their majesty, become weak and contemptible,
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when they are represented by Reason only: For they are not the things themselves; but an apish, mimicall imitation of them.
when they Are represented by Reason only: For they Are not the things themselves; but an apish, mimical imitation of them.
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The Philosopher gives us this rule; that wee should seek for sutable demonstrations in every sort of truths;
The Philosopher gives us this Rule; that we should seek for suitable demonstrations in every sort of truths;
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and not leape from one kinde to another. The Apostle gives us this rule; to compare spirituall things with spirituall. Spirituall Conclusions, with spirituall Principles.
and not leap from one kind to Another. The Apostle gives us this Rule; to compare spiritual things with spiritual. Spiritual Conclusions, with spiritual Principles.
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You will reap both pleasure and profit from this Observation;
You will reap both pleasure and profit from this Observation;
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that the true Protestant differs from all sorts of men and Religions, by making the three Persons in Trinity, according to their severall properties, the foundation of all truth.
that the true Protestant differs from all sorts of men and Religions, by making the three Persons in Trinity, according to their several properties, the Foundation of all truth.
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1. He distinguisheth himself from the Atheists, by worshipping the Father as the Fountain of truth.
1. He Distinguisheth himself from the Atheists, by worshipping the Father as the Fountain of truth.
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2. He dissents from Mahumetans, Indians, Infidels, while he sets up Christ in himself, for the only Image of truth.
2. He dissents from Mahumetans, Indians, Infidels, while he sets up christ in himself, for the only Image of truth.
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3. By seeking and imbracing the discovery of truth in the Spirit, hee differs from all sorts of Christians; especially three.
3. By seeking and embracing the discovery of truth in the Spirit, he differs from all sorts of Christians; especially three.
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1. The Papists, a Faction of policy. These perswade us to receive the testimony, not of the Spirit, but of the Church, for a Touchstone of truth:
1. The Papists, a Faction of policy. These persuade us to receive the testimony, not of the Spirit, but of the Church, for a Touchstone of truth:
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And this Church is the Popes private Consistory, or Generall Councel. Thus the Church's Authority, not the Demonstration of the Holy Ghost shall be the light of Faith to Truth.
And this Church is the Popes private Consistory, or General Council. Thus the Church's authority, not the Demonstration of the Holy Ghost shall be the Light of Faith to Truth.
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Thus not content with an Antichrist, they set up their Consistory, or Councel for an Anti-spirit. But wee need no visible Judge on earth, to determine upon our consciences;
Thus not content with an Antichrist, they Set up their Consistory, or Council for an Anti-spirit. But we need no visible Judge on earth, to determine upon our Consciences;
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What is Scripture; what is the sense of Scripture. We have an invisible Judge and Witnesse in our own breasts:What is Scripture; what is the sense of Scripture. We have an invisible Judge and Witness in our own breasts:
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He that believeth, hath the testimony in himself, 1 Joh. 5. chap. 10. v. for he hath the Spirit.He that Believeth, hath the testimony in himself, 1 John 5. chap. 10. v. for he hath the Spirit.
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2. The Arminians, a Sect of Moralists, who give the over-perswading power of the Spirit, to strength of Rhetorick and Reason, inward or outward.
2. The Arminians, a Sect of Moralists, who give the over-perswading power of the Spirit, to strength of Rhetoric and Reason, inward or outward.
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3. A Party of wit and worth: so farre as the wit and worth of man can go;
3. A Party of wit and worth: so Far as the wit and worth of man can go;
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if they would submit the wit and worth of man to the Power and Wisdome of God:
if they would submit the wit and worth of man to the Power and Wisdom of God:
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The Socinians; the Principles of Reason, are the pillars of Religion, and truth to these men.
The socinians; the Principles of Reason, Are the pillars of Religion, and truth to these men.
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But Reason is a pillar of a Cloud; the Spirit only is the pillar of Fire, which hath light in it.
But Reason is a pillar of a Cloud; the Spirit only is the pillar of Fire, which hath Light in it.
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Reason is that Gladius versatilis, that sword in that hand of the Cherubim, that kept Paradise;
Reason is that Gladius versatilis, that sword in that hand of the Cherubin, that kept Paradise;
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a sword that turns every way.
a sword that turns every Way.
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It may keep men from the tree of Life, but can never bring them to it.
It may keep men from the tree of Life, but can never bring them to it.
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Our faith is not in the wisdome of man, but power of God, 1 Cor. 2. chap. 5. verse.
Our faith is not in the Wisdom of man, but power of God, 1 Cor. 2. chap. 5. verse.
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Now, Worthy Senators, give me leave to make my particular addresses to your selves. You have commanded me to speak before you;
Now, Worthy Senators, give me leave to make my particular Addresses to your selves. You have commanded me to speak before you;
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how farre so ever I finde my self below a sufficiencie for it, I must speak;
how Far so ever I find my self below a sufficiency for it, I must speak;
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I would not seek to work upon you by art or cunning, if I had any skill in these things.
I would not seek to work upon you by art or cunning, if I had any skill in these things.
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My earnest desire is, with all humilitie and lowlinesse, to speak the things of God, as a man; on whom the earliest glimmerings of the Spirit have scarce yet dawned.
My earnest desire is, with all humility and lowliness, to speak the things of God, as a man; on whom the earliest glimmerings of the Spirit have scarce yet dawned.
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I have believed, so I will speak; to you; those things ▪ on which I fasten the immortalitie of mine own deare soule.
I have believed, so I will speak; to you; those things ▪ on which I fasten the immortality of mine own deer soul.
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Pardon mee, Honourable Patriots, if I speake twice to you, once as private Christians, a second time, as publike persons and Magistrates.
Pardon me, Honourable Patriots, if I speak twice to you, once as private Christians, a second time, as public Persons and Magistrates.
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First, As Private Christians. If the words of a weak, worthlesse man may have place in your large hearts, I beseech you to lay up within you,
First, As Private Christians. If the words of a weak, worthless man may have place in your large hearts, I beseech you to lay up within you,
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and to ponder frequently upon this short word which I am now about to speak:
and to ponder frequently upon this short word which I am now about to speak:
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Remember, Remember, not to trust to the strength and wisdome of that Living soule, which dwels in the Breast of Man. But, Have all your dependance upon that Spirit of the Immortall God, which comes forth from our Lord Jesus Christ. remember, remember, not to trust to the strength and Wisdom of that Living soul, which dwells in the Breast of Man. But, Have all your dependence upon that Spirit of the Immortal God, which comes forth from our Lord jesus christ.
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I speak this to You, who are Princes of Reason, in whom the Spirit of Man is at a High pitch:
I speak this to You, who Are Princes of Reason, in whom the Spirit of Man is At a High pitch:
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Your Saviour died, that he might send you this Spirit: He left you in his fleshly presence, that you might have this Spirit with you.
Your Saviour died, that he might send you this Spirit: He left you in his fleshly presence, that you might have this Spirit with you.
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O wait for him constantly, till he come: Wait upon him diligently, when he is come.
O wait for him constantly, till he come: Wait upon him diligently, when he is come.
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Saint Hierom thought hee ever heard the last Trumpet sounding in his eares. How well should I think my selfe rewarded for all the pains of this day,
Saint Hieronymus Thought he ever herd the last Trumpet sounding in his ears. How well should I think my self rewarded for all the pains of this day,
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if I could fix upon your spirits the constant sound of two onely Sentences, as two blasts of the last Trumpet? The Sentences are, Esa. 2. vers. ult.
if I could fix upon your spirits the constant found of two only Sentences, as two blasts of the last Trumpet? The Sentences Are, Isaiah 2. vers. ult.
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Cease from man whose breath is in his nostrils; wherein is he to be esteemed of? VERS. 17. The Lord alone shall be exalted in that day.
Cease from man whose breath is in his nostrils; wherein is he to be esteemed of? VERS. 17. The Lord alone shall be exalted in that day.
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The great God make That day, This day, to every one of your soules. Thus much to Private Christians.
The great God make That day, This day, to every one of your Souls. Thus much to Private Christians.
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Secondly, As Publick Persons. Christ tells the Jewes: If any one sin against the Son of Man, it shall be forgiven him:
Secondly, As Public Persons. christ tells the Jews: If any one since against the Son of Man, it shall be forgiven him:
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But if any one sin against the holy Ghost: it never shall bee forgiven him.
But if any one since against the holy Ghost: it never shall be forgiven him.
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You will allow it, if I shall make a little change in these words, and so return them to you. You will allow it, if I shall make a little change in these words, and so return them to you.
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If a State sin against the Sonne of Man, it shall he forgiven: But if a State sin against the holy Ghost, it shall never be forgiven.
If a State since against the Son of Man, it shall he forgiven: But if a State since against the holy Ghost, it shall never be forgiven.
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Remember Hierusalem, Christ came in the flesh, and was crucified, yet Hierusalem stood. remember Jerusalem, christ Come in the Flesh, and was Crucified, yet Jerusalem stood.
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The Spirit of Christ came in the persons of the Disciples, in the power of the Gospel, and was cast out; then Hierusalem fell.
The Spirit of christ Come in the Persons of the Disciples, in the power of the Gospel, and was cast out; then Jerusalem fell.
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Divided into three Factions within, beleaguer'd with a fourth enemy without; Hierusalem miserably fell. O England! London! Remember Hierusalem.
Divided into three Factions within, beleaguered with a fourth enemy without; Jerusalem miserably fell. Oh England! London! remember Jerusalem.
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You have had the first day of your Peace, and passed it. Christ hath been preach'd among you;
You have had the First day of your Peace, and passed it. christ hath been preached among you;
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but as in the Flesh; clouded with carnall rites and ceremonies. Christ hath been pierc'd among us, that is, not beleeved on:
but as in the Flesh; clouded with carnal Rites and ceremonies. christ hath been pierced among us, that is, not believed on:
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yet we live, though we bleed. You have had the first day of your Peace, and pass'd it. Be carefull;
yet we live, though we bleed. You have had the First day of your Peace, and passed it. Be careful;
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Be carefull, to know the last day of your Peace; the comming of the Spirit among you.
Be careful, to know the last day of your Peace; the coming of the Spirit among you.
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You have set me on your Watch-Tower, and made me your Watchman for the few sands of these glasses; If you ask mee now; You have Set me on your Watch-Tower, and made me your Watchman for the few sands of these glasses; If you ask me now;
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Watchman, what of the Night? My humble answer is: The Nights is almost past, the Day is at hand,
Watchman, what of the Night? My humble answer is: The Nights is almost past, the Day is At hand,
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if you will receive the Spirit when he comes: If you shall refuse to heare, you will look for day;
if you will receive the Spirit when he comes: If you shall refuse to hear, you will look for day;
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but I feare, I feare, it will be Blacknesse of Darknesse, and Desolation.
but I Fear, I Fear, it will be Blackness of Darkness, and Desolation.
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But I bend my Knees to the Father of our Lord Jesus, who hath hitherto made you tender in a very great measure;
But I bend my Knees to the Father of our Lord jesus, who hath hitherto made you tender in a very great measure;
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that he would send the Spirit of his Son into your hearts; that you may know him, that he may be in you;
that he would send the Spirit of his Son into your hearts; that you may know him, that he may be in you;
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that all this people may honour the Spirits as they honour Jesus Christ. A Vindication of the Spirit from those Who 1. Pretend it to Profanenesse. 2. Profane it under Pretentes.
that all this people may honour the Spirits as they honour jesus christ. A Vindication of the Spirit from those Who 1. Pretend it to Profaneness. 2. Profane it under Pretentes.
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1. From those who Pretend the Spirit to Profanenesse.
1. From those who Pretend the Spirit to Profaneness.
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Can any think they have the Spirit of Grace in them, and yet sin, and yet not mourn for sin? Can any man make that Spirit, whose work is to Convince of sin, a Colour for sin? Can any man paint his foule lusts with the specious name of this holy Spirit, whose property it is to paint out lusts in their True deformities, their Hellish shapes?
Can any think they have the Spirit of Grace in them, and yet since, and yet not mourn for since? Can any man make that Spirit, whose work is to Convince of since, a Colour for since? Can any man paint his foul Lustiest with the specious name of this holy Spirit, whose property it is to paint out Lustiest in their True deformities, their Hellish shapes?
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I read in Ecclesiastick Writers, that in the Primitive times there were those that deserv'd the name of Borboristae, or Coenosi: The Dirty Sect: and yet a Branch of the Gnostiques.
I read in Ecclesiastic Writers, that in the Primitive times there were those that deserved the name of Borboristae, or Coenosi: The Dirty Sect: and yet a Branch of the Gnostics.
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But I might perhaps feare this to be the Malice, or Mistake of some in those ages;
But I might perhaps Fear this to be the Malice, or Mistake of Some in those ages;
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if I did not read in the holy Scriptures of Filthy-Dreamers.
if I did not read in the holy Scriptures of Filthy-Dreamers.
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Spirituall Discoveries are either Waking Sights, or Dreames. Dreames are False Visions of sleeping men, without connexion, full of absurdities, inconsistencies.
Spiritual Discoveries Are either Waking Sights, or Dreams. Dreams Are False Visions of sleeping men, without connexion, full of absurdities, inconsistencies.
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It is not strange for a filthy vile Person to have fair Glorious Dreames.
It is not strange for a filthy vile Person to have fair Glorious Dreams.
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It is monstrous, that Glorious Discourses, Notions and Apprehensions, should be set upon vile Affections, Actions, and conversations;
It is monstrous, that Glorious Discourses, Notions and Apprehensions, should be Set upon vile Affections, Actions, and conversations;
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as the Head of an Angel upon the body of a Beast. But All is a Dream.
as the Head of an Angel upon the body of a Beast. But All is a Dream.
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If any man indeed have the Spirit, he hath a True Dove in his Breast. The Dove's eyes are the Emblem of Chastity;
If any man indeed have the Spirit, he hath a True Dove in his Breast. The Dove's eyes Are the Emblem of Chastity;
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The Dove's song is in Grones. Who, so mourn for sin;
The Dove's song is in Groans. Who, so mourn for since;
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who, so moane day and night after their God, as those who live with this Spirit?
who, so moan day and night After their God, as those who live with this Spirit?
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This is the first Part of the Vindication. Secondly, from those that Profane the Spirit under Pretences of Fancy, Profanenesse.
This is the First Part of the Vindication. Secondly, from those that Profane the Spirit under Pretences of Fancy, Profaneness.
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1. Under Pretences of Fancy. Why should Joseph be despised as a Dreamer among his brethren? Paul as a Babler among the Athenians? The Spirit as a Fancy, by men onely Rationall? That scurrilous Comoedian in his Greek play call'd the Frogs, reproach'd Socrates, as a Worshipper of Clouds, and the Aire; because he neglected their Idols,
1. Under Pretences of Fancy. Why should Joseph be despised as a Dreamer among his brothers? Paul as a Babbler among the Athenians? The Spirit as a Fancy, by men only Rational? That scurrilous Comedian in his Greek play called the Frogs, reproached Socrates, as a Worshipper of Clouds, and the Air; Because he neglected their Idols,
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and convers'd with the Invisible-God, So the workings and Discoveries of the Spirit, often seem to Men of Mighty Reason, Cloudy, Airy. Yet the Spirit is Truth; the onely Solid and Weighty Truth, carrying the power of God for a demonstration along with it.
and conversed with the Invisible-God, So the workings and Discoveries of the Spirit, often seem to Men of Mighty Reason, Cloudy, Airy. Yet the Spirit is Truth; the only Solid and Weighty Truth, carrying the power of God for a demonstration along with it.
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Some learned men beare such a modest respect to Nature, that they affirm it Probable, Some Beasts may have a Sense more then we have, which wee can neither judge of, or guesse at; because we have it not. some learned men bear such a modest respect to Nature, that they affirm it Probable, some Beasts may have a Sense more then we have, which we can neither judge of, or guess At; Because we have it not.
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O! that the most Rationall Men, were so modest towards their Maker;
OH! that the most Rational Men, were so modest towards their Maker;
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as to suspect, that there may be in him a Divine Sense, a Spirit of Light, above the Compasse and Conjectures of their Reason;
as to suspect, that there may be in him a Divine Sense, a Spirit of Light, above the Compass and Conjectures of their Reason;
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which he may communicate to whom he pleaseth!
which he may communicate to whom he Pleases!
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2. Under Pretences of Profanenesse. The Heathens mingled with Christians, of old charg'd their secret Meetings with the Beds of Oedipus, unnaturall Incests, the Feasts of Thyestes, monstrous cruelties.
2. Under Pretences of Profaneness. The heathens mingled with Christians, of old charged their secret Meetings with the Beds of Oedipus, unnatural Incests, the Feasts of Thyestes, monstrous cruelties.
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The Late Protestants at large cloath'd the best men with the name of Puritan, as with a Cap of Paper;
The Late Protestants At large clothed the best men with the name of Puritan, as with a Cap of Paper;
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then they painted that Cap with Devils; they loaded that name with all the foule things of all Sects or Persons;
then they painted that Cap with Devils; they loaded that name with all the foul things of all Sects or Persons;
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as before them the Papist did the Protestant.
as before them the Papist did the Protestant.
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God grant that the Father of lies may not still live between the Lips of Men by the same Art of Names;
God grant that the Father of lies may not still live between the Lips of Men by the same Art of Names;
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representing the most spirituall men like Christ on the Crosse, under the most carnall Titles of Ambition, Lust, Falshood.
representing the most spiritual men like christ on the Cross, under the most carnal Titles of Ambition, Lust, Falsehood.
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The Spirit is Holy, so are they that are His. This Spirit cannot encourage to sin, comfort in sin;
The Spirit is Holy, so Are they that Are His. This Spirit cannot encourage to since, Comfort in since;
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for his work is to convince sin. Beleeve it, 'Tis true as Gospel: No man that is led by the law of the Spirit of Life;
for his work is to convince since. Believe it, It's true as Gospel: No man that is led by the law of the Spirit of Life;
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can walk contrary to any Law of Nature, Common Honesty, Civill Policy, or whatsoever is of good Report, Praise-worthy.
can walk contrary to any Law of Nature, Common Honesty, Civil Policy, or whatsoever is of good Report, Praiseworthy.
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If any man walk by any other rule; an evill Spirit hath deceived him;
If any man walk by any other Rule; an evil Spirit hath deceived him;
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only let not the reproach of such fall upon them, who with humble and panting hearts call upon the Name of this Holy Spirit.
only let not the reproach of such fallen upon them, who with humble and panting hearts call upon the Name of this Holy Spirit.
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A Consolation. This Spirit, which convinceth of sin, is the Comforter. If you have this day receiv'd his conviction;
A Consolation. This Spirit, which Convinces of since, is the Comforter. If you have this day received his conviction;
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you shall now go away full of his comforts: with bosomes full of All comforts of peace and joy in your selves;
you shall now go away full of his comforts: with bosoms full of All comforts of peace and joy in your selves;
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of peace and love, one towards another.
of peace and love, one towards Another.
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Where the Spirit convinceth of sin, he communicates all contents in these two bundles of comforts; Righteousnesse and Peace.
Where the Spirit Convinces of since, he communicates all contents in these two bundles of comforts; Righteousness and Peace.
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1. Righteousnesse. Have you seen your sins by the light of the Spirit? by the same light you shall see your righteousnesse.
1. Righteousness. Have you seen your Sins by the Light of the Spirit? by the same Light you shall see your righteousness.
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Humble your selves before this Spirit; let him cover your faces with shame; and he shall cloath your persons with glory.
Humble your selves before this Spirit; let him cover your faces with shame; and he shall cloth your Persons with glory.
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He shall make you precious in the eyes of your God, honourable in all the world:
He shall make you precious in the eyes of your God, honourable in all the world:
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Nations round about shall say, This is a wise and righteous people, for the Spirit of the Eternall God is come down among them.
nations round about shall say, This is a wise and righteous people, for the Spirit of the Eternal God is come down among them.
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2. Peace. Naturalists say, A wound is a separation of parts in the whole.
2. Peace. Naturalists say, A wound is a separation of parts in the Whole.
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How full are all of wounds? Alas, do we not begin to have wounds upon our breasts, neer our hearts? And still we strive to make that good in Civilitie, which is true only in Nature;
How full Are all of wounds? Alas, do we not begin to have wounds upon our breasts, near our hearts? And still we strive to make that good in Civility, which is true only in Nature;
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that the best Balsome for a wound is its own blood: We would make up our divisions, by making them more.
that the best Balsome for a wound is its own blood: We would make up our divisions, by making them more.
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Who now shall restore Peace to our mourners? This Spirit will restore peace to his mourners.
Who now shall restore Peace to our mourners? This Spirit will restore peace to his mourners.
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This Dove, though he come groaning, yet he brings an Olive branch in his mouth. O ye!
This Dove, though he come groaning, yet he brings an Olive branch in his Mouth. O you!
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every one of you in particular, give this Spirit your single hearts to breake in pieces;
every one of you in particular, give this Spirit your single hearts to break in Pieces;
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and he will make them all one heart. How happy should we live, if God would do this!
and he will make them all one heart. How happy should we live, if God would do this!
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If the Lord would powre forth his Spirit upon our souls, and melt them; how sweetly would they run all into one piece, like gold?
If the Lord would pour forth his Spirit upon our Souls, and melt them; how sweetly would they run all into one piece, like gold?
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Then should Righteousnesse and Peace kisse each other in these Lands; and these three kingdomes should mutually kisse and imbrace in this union.
Then should Righteousness and Peace kiss each other in these Lands; and these three kingdoms should mutually kiss and embrace in this Union.
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The Lambs, England and Scotland, Presbyterians and Independents, shall feed together in fat pastures. The Lambs and the Lion shall live lovingly, and converse one with another.
The Lambs, England and Scotland, Presbyterians and Independents, shall feed together in fat pastures. The Lambs and the lion shall live lovingly, and converse one with Another.
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Then shall your Cattell go forth again in Herds and Flocks: Your children in dances; Your Saints in their assemblies;
Then shall your Cattle go forth again in Herds and Flocks: Your children in dances; Your Saints in their assemblies;
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and the Lord Jesus shall be known for a God in the midst of them. Then shall after-ages call this Age, this Parliament; The blessed of the Lord;
and the Lord jesus shall be known for a God in the midst of them. Then shall Afterages call this Age, this Parliament; The blessed of the Lord;
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and make it your Motto for ever. Blessed are the Peace-makers in divided Common-wealths. Blessed are the Peace-makers in divided Consciences.
and make it your Motto for ever. Blessed Are the Peacemakers in divided Commonwealths. Blessed Are the Peacemakers in divided Consciences.
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Thus if the Holy Spirit set a crown of thorns by conviction on your hearts; he shall crown you with Righteousnesse and Peace: For;
Thus if the Holy Spirit Set a crown of thorns by conviction on your hearts; he shall crown you with Righteousness and Peace: For;
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The Kingdome of God is Righteousnesse, Peace, and Joy in the Holy Ghost. FINIS. The Kingdom of God is Righteousness, Peace, and Joy in the Holy Ghost. FINIS.
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