A word in season. Or Three great duties of Christians in the worst of times viz. abiding in Christ, thirsting after his institutions, and submission to his providences. The first opened, from 1 John 2.28. The second from Psal. 42.1,2. The third from Jer. 14.19. By a servant of Christs in the work of his Gospel. To which is added, by way of appendix, the advice of some ministers to their people for the reviving the power and practice of godliness in their families.
THE first words of my Text speak the Penman to be some aged spiritual Father, whose years and authority might justifie him in so relative and familiar a compellation.
THE First words of my Text speak the Penman to be Some aged spiritual Father, whose Years and Authority might justify him in so relative and familiar a compellation.
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John speaks in his Masters name, and you know it was his Masters language, Whosoever shall offend any of these little ones. And again, Fear not, little flock, it is your Fathers will to give you a Kingdom.
John speaks in his Masters name, and you know it was his Masters language, Whosoever shall offend any of these little ones. And again, fear not, little flock, it is your Father's will to give you a Kingdom.
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The Scribes and Pharisees of that age gave them other names, Schismaticks to the Jewish Church, perverters and seducers of the people, (they never died upon the cross for them, they never travelled in birth for them, till Christ was formed in them.
The Scribes and Pharisees of that age gave them other names, Schismatics to the Jewish Church, perverters and seducers of the people, (they never died upon the cross for them, they never traveled in birth for them, till christ was formed in them.
Strangers call those rogues, whom Parents call little children. ) But what says this spiritual Father to these little children? Abide in him, that when he shall appear, we may have confidence,
Strangers call those rogues, whom Parents call little children.) But what Says this spiritual Father to these little children? Abide in him, that when he shall appear, we may have confidence,
When our blessed Lord was taken up into heaven, and the men of Galilee stood gazing up to heaven, two men stood by them in white, saying, Why gaze you? That same Jesus which is taken up into heaven, shall so come in like manner as you have seen him ascending into heaven.
When our blessed Lord was taken up into heaven, and the men of Galilee stood gazing up to heaven, two men stood by them in white, saying, Why gaze you? That same jesus which is taken up into heaven, shall so come in like manner as you have seen him ascending into heaven.
If it were not that we believe that harvest, we should stumble at the long furrows which the plowers make upon the backs of the righteous. But this salves all:
If it were not that we believe that harvest, we should Stumble At the long furrows which the plowers make upon the backs of the righteous. But this Salves all:
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yet a little while, and the children of God shall be delivered from their prisons, and dens, and furnaces of affliction, and their accuser and persecutors shall supply their places; ah!
yet a little while, and the children of God shall be Delivered from their prisons, and dens, and furnaces of affliction, and their accuser and persecutors shall supply their places; ah!
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happy were they if it were no worse) but flaming fire is much sadder, especially aggravated with the adjunct of eternity) For behold he cometh, yea he cometh to judge the earth;
happy were they if it were no Worse) but flaming fire is much sadder, especially aggravated with the adjunct of eternity) For behold he comes, yea he comes to judge the earth;
Mens different affections to Christ, read in all their faces and deportments, sufficiently evince, that at this day of his coming there will be differing complexions of mens faces:
Mens different affections to christ, read in all their faces and deportments, sufficiently evince, that At this day of his coming there will be differing complexions of men's faces:
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With what faces will they behold this dreadful Judge, who have despised his Blood, obstructed his Gospel, haled his true Disciples into prisons, abused his Ministers, concerning whom he hath said, I will be with you to the end of the world;
With what faces will they behold this dreadful Judge, who have despised his Blood, obstructed his Gospel, haled his true Disciples into prisons, abused his Ministers, Concerning whom he hath said, I will be with you to the end of the world;
This is that confidence, and not being ashamed, of which •he Text speaketh, unless it be to be •nderstood with a particular reference •o the Ministers of Christ,
This is that confidence, and not being ashamed, of which •he Text speaks, unless it be to be •nderstood with a particular Referente •o the Ministers of christ,
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The case is otherwise if they be not warned, (God have mercy on those, that out of greediness of lucre take so many of thes• little children into their care, that the• are enforced to put them out to Nurse that have no breasts, where they a•• starved.) But yet as the painful Master that hath taken an idle child under h•• care, who through his own negligen•• profiteth nothing,
The case is otherwise if they be not warned, (God have mercy on those, that out of greediness of lucre take so many of thes• little children into their care, that the• Are Enforced to put them out to Nurse that have no breasts, where they a•• starved.) But yet as the painful Master that hath taken an idle child under h•• care, who through his own negligen•• profiteth nothing,
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so the painful Minister of Christ will not without some blushing and reluctancy at the great day stand and see the many souls under his charge adjudged to eternal bur•ings.
so the painful Minister of christ will not without Some blushing and reluctancy At the great day stand and see the many Souls under his charge adjudged to Eternal bur•ings.
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But what should be done h• Gospel-professors, that both they ar• their Teachers, at the day of Christs appearing, may have confidence, and not be ashamed? This is summed up in a few words, Abide in him. But I must not pass over those little particles in the front of the Text. [ But now ] It is generally agreed that St. John wrote this Epistle in a time wherein Professors to Religion had made great Apostasie, both in matter of faith and holiness. Eusebius and Augustine reckon up nine or ten most erroneous and impure Sects, which troubled the Church in his time.
But what should be done h• Gospel professors, that both they ar• their Teachers, At the day of Christ appearing, may have confidence, and not be ashamed? This is summed up in a few words, Abide in him. But I must not pass over those little particles in the front of the Text. [ But now ] It is generally agreed that Saint John wrote this Epistle in a time wherein Professors to Religion had made great Apostasy, both in matter of faith and holiness. Eusebius and Augustine reckon up nine or ten most erroneous and impure Sects, which troubled the Church in his time.
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And as it was a time of great defection, so it was a time of most bitter persecution. John himself was banished into the Isle of Patmos, where Christ bare him so much company,
And as it was a time of great defection, so it was a time of most bitter persecution. John himself was banished into the Isle of Patmos, where christ bore him so much company,
and dictated to him the Revelations. This Historical Circumstance addeth a great Emphasis to those particles in the front of the Text, But now. Now when the love of so many waxeth cold, now when the world is so much in arms against Christ and his Gospel, now when the Doctrine of Christ •s so much deserted and despised,
and dictated to him the Revelations. This Historical Circumstance adds a great Emphasis to those particles in the front of the Text, But now. Now when the love of so many Waxes cold, now when the world is so much in arms against christ and his Gospel, now when the Doctrine of christ •s so much deserted and despised,
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In the Text is observable, 1. A familiar Compellation, NONLATINALPHABET, little children. 2. A seasonable Exhortation, NONLATINALPHABET, abide in him. 3. An Argument enforcing this Exhortation, NONLATINALPHABET, &c. that when he shall appear, we may have confidence, &c. This Text affords several Propositions of Doctrine, some more implied, others more expressed.
In the Text is observable, 1. A familiar Compellation,, little children. 2. A seasonable Exhortation,, abide in him. 3. an Argument enforcing this Exhortation,, etc. that when he shall appear, we may have confidence, etc. This Text affords several Propositions of Doctrine, Some more implied, Others more expressed.
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Now that there are many that seduce you, verse 19, 26. Now abide in him. But for a fuller discourse upon this subject, it will be necessary that I should open to you, 1. The meaning of this term, Abide in him, that you may know the full import of it. 2. That I should shew you, wherein this appeareth to be the great concernment of Christians;
Now that there Are many that seduce you, verse 19, 26. Now abide in him. But for a fuller discourse upon this Subject, it will be necessary that I should open to you, 1. The meaning of this term, Abide in him, that you may know the full import of it. 2. That I should show you, wherein this appears to be the great concernment of Christians;
There are three ways by which a man may be said to have a relation to Christ. 1. Sacramentally. We are said in Scripture to be baptized into Christ, Rom. 6.3. Gal. 3.26.
There Are three ways by which a man may be said to have a Relation to christ. 1. Sacramentally. We Are said in Scripture to be baptised into christ, Rom. 6.3. Gal. 3.26.
not that the person baptized is forthwith justified or regenerated, (none can maintain that without asserting an intercession of the state of justification, and total and final apostasie) but by Baptism we are made members of that mystical body, whereof Christ is the head, (I mean the Church) thus in the strictest sense, those that are baptized are baptized into Christ mystical. Christ as the Head of the Church,
not that the person baptised is forthwith justified or regenerated, (none can maintain that without asserting an Intercession of the state of justification, and total and final apostasy) but by Baptism we Are made members of that mystical body, whereof christ is the head, (I mean the Church) thus in the Strictest sense, those that Are baptised Are baptised into christ mystical. christ as the Head of the Church,
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but by renouncing or denying our Baptism. Besides, We are baptized into Christ, as the souldier, by taking his pay, or taking his oath, is listed into an Army, that is, under an engagement to profess Christ,
but by renouncing or denying our Baptism. Beside, We Are baptised into christ, as the soldier, by taking his pay, or taking his oath, is listed into an Army, that is, under an engagement to profess christ,
thus the seemingly righteous man is called righteous. And in this sense you read of some that deny the Lord that bought them, (NONLATINALPHABET, that is) and we are bid not with our meat to destroy our Brother, for whom Christ dyed. Thirdly, More spiritually and really by an union of faith. Thus that man is in Christ, who actually believeth, faith is that grace which makes the true and perfect union betwixt Christ and the soul:
thus the seemingly righteous man is called righteous. And in this sense you read of Some that deny the Lord that bought them, (, that is) and we Are bid not with our meat to destroy our Brother, for whom christ died. Thirdly, More spiritually and really by an Union of faith. Thus that man is in christ, who actually Believeth, faith is that grace which makes the true and perfect Union betwixt christ and the soul:
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3. But Lastly, Though a Christian once truly implanted into Christ, and by faith engrafted, cannot but abide in him, being kept by the power of God, and upheld by an everlasting arm.
3. But Lastly, Though a Christian once truly implanted into christ, and by faith engrafted, cannot but abide in him, being kept by the power of God, and upheld by an everlasting arm.
Yet, 1. This union on our part must be preserved, by the use of such means as he hath appointed. 2. A man may fall away gradually from his profession,
Yet, 1. This Union on our part must be preserved, by the use of such means as he hath appointed. 2. A man may fallen away gradually from his profession,
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Now with reference to one or both these, is this Exhortation, and many others of like nature in Scripture which signifie these two things. 1. Live in a diligent use of all those Sacred Institutions and Means which God hath appointed you in order to your preservation in that state of grace into which the Lord hath brought you, and will by his power,
Now with Referente to one or both these, is this Exhortation, and many Others of like nature in Scripture which signify these two things. 1. Live in a diligent use of all those Sacred Institutions and Means which God hath appointed you in order to your preservation in that state of grace into which the Lord hath brought you, and will by his power,
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and Epistles of this blessed Apostle. It was Christs Exhortation, John 15.4. Abide in me, expounded ver. 7. If any man, abide in me, and my words abide in him.
and Epistles of this blessed Apostle. It was Christ Exhortation, John 15.4. Abide in me, expounded ver. 7. If any man, abide in me, and my words abide in him.
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ver. 10. Abide in my love. 1 John 2.24. it is a little altered, if you abide in that which you have heard. 1 John 2.26. He that saith he abideth in him, ought so to walk as he also walked, ver. 10. it is called an abiding in light: 1 John 3.6.
ver. 10. Abide in my love. 1 John 2.24. it is a little altered, if you abide in that which you have herd. 1 John 2.26. He that Says he Abideth in him, ought so to walk as he also walked, ver. 10. it is called an abiding in Light: 1 John 3.6.
Who so abideth in him sinneth not. So then when we are exhorted to abide in him, we are called upon, To take heed of sin, to do the will of God, to walk in the light of truth and holiness, to continue in the owning,
Who so Abideth in him Sinneth not. So then when we Are exhorted to abide in him, we Are called upon, To take heed of since, to do the will of God, to walk in the Light of truth and holiness, to continue in the owning,
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and admonished to take heed of disowning, or denying any of them. 2. We are called to, for a conversation close to the revealed will of God, and conformable to that of Christ, and to take heed of any loosness,
and admonished to take heed of disowning, or denying any of them. 2. We Are called to, for a Conversation close to the revealed will of God, and conformable to that of christ, and to take heed of any looseness,
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or to our more ordinary conversation in our behaviour towards men. This is that abiding in Christ, which I say, is a duty of so high a concernment to Christians,
or to our more ordinary Conversation in our behaviour towards men. This is that abiding in christ, which I say, is a duty of so high a concernment to Christians,
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Obedience is our duty to God, as our Soveraign Lord, should not the Servant obey his Master? As the fountain of our Life and Motion and Preservation? Should not the Child obey his Father,
obedience is our duty to God, as our Sovereign Lord, should not the Servant obey his Master? As the fountain of our Life and Motion and Preservation? Should not the Child obey his Father,
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and maintenance to him? Obedience unto Christ is yet our further duty upon the account of redemption, and manumission, as he who hath bought us, and that by no mean price out of the hand of our greatest Enemy,
and maintenance to him? obedience unto christ is yet our further duty upon the account of redemption, and manumission, as he who hath bought us, and that by no mean price out of the hand of our greatest Enemy,
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though not in those words, yet to that sense all those precepts that oblige to perseverance, to a further progress and continuance in the wayes of God:
though not in those words, yet to that sense all those Precepts that oblige to perseverance, to a further progress and Continuance in the ways of God:
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You have both these Propositions from the mouth of him that could not lye, and both brought us an argument to inforce this duty, John 15.4, 5. Abide in me, and I in you;
You have both these Propositions from the Mouth of him that could not lie, and both brought us an argument to enforce this duty, John 15.4, 5. Abide in me, and I in you;
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But without their abiding in Christ, they cannot bring forth much fruit: nay, they can bring forth no fruit; you have this in the words of our Saviour, John 15.5. Without me you can do nothing.
But without their abiding in christ, they cannot bring forth much fruit: nay, they can bring forth no fruit; you have this in the words of our Saviour, John 15.5. Without me you can do nothing.
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Nothing spiritually and formally good, nothing that will bring God any glory, or do us any good. It is 〈 ◊ 〉 very emphatical Text, he doth not say• Without me you cannot do any great thing 〈 ◊ 〉 but without me you can do nothing.
Nothing spiritually and formally good, nothing that will bring God any glory, or do us any good. It is 〈 ◊ 〉 very emphatical Text, he does not say• Without me you cannot do any great thing 〈 ◊ 〉 but without me you can do nothing.
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Yea, and in the Greek are two Negatives, which in their Idiome make a more vehement negation• as much as if he said, you cannot, you cannot do any thing.
Yea, and in the Greek Are two Negatives, which in their Idiom make a more vehement negation• as much as if he said, you cannot, you cannot do any thing.
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But if we had not so direct a Scripture reason standing upon a Scripture foundation would conclude it. 1. It is a Principle in Natural Philosophy, Operari sequitur esse, and evident to every Vulgar eye, that where there i• no life, there can be no motion or operation proper to that life:
But if we had not so Direct a Scripture reason standing upon a Scripture Foundation would conclude it. 1. It is a Principle in Natural Philosophy, Operari sequitur esse, and evident to every vulgar eye, that where there i• no life, there can be no motion or operation proper to that life:
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All life lyes in some union: Natural life in the union betwixt the soul and body, spiritual life in the union betwixt the soul and Christ. So as till there be such an union, there can be no spiritual operation, nor can it be any longer than that union holdeth. 2. Nay further, Operation depends not only upon union, but upon communion.
All life lies in Some Union: Natural life in the Union betwixt the soul and body, spiritual life in the Union betwixt the soul and christ. So as till there be such an Union, there can be no spiritual operation, nor can it be any longer than that Union holds. 2. Nay further, Operation depends not only upon Union, but upon communion.
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So it is with the soul, suppose the union with Christ not dissolved, (that once made cannot be dissolved) yet if there be not a communion, if the soul receives not from Christ, it brings forth no fruit.
So it is with the soul, suppose the Union with christ not dissolved, (that once made cannot be dissolved) yet if there be not a communion, if the soul receives not from christ, it brings forth no fruit.
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Yea, and according to the degree that it receiveth influence from him, so will its fruit be. 3. Again, it appeareth by the similitude used by our Saviour, John 15.4. Saith he, I am the Vine, you are the branches.
Yea, and according to the degree that it receives influence from him, so will its fruit be. 3. Again, it appears by the similitude used by our Saviour, John 15.4. Says he, I am the Vine, you Are the branches.
let it on the other side receive much influence from the Vine, then it brings forth much fruit. It is the high concernment of the soul, to bring forth fruit,
let it on the other side receive much influence from the Vine, then it brings forth much fruit. It is the high concernment of the soul, to bring forth fruit,
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and the End of it will be much glory: he that brings forth much fruit, shall sit upon a Throne. This is my first Demonstration, from the duty considered, as a means.
and the End of it will be much glory: he that brings forth much fruit, shall fit upon a Throne. This is my First Demonstration, from the duty considered, as a means.
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A branch separated from the Vine, is cast aside as an useless thing, not suffered to lye near th• Vine, being thus separated and cast out, it withereth, wanting the sap and juice of the Vine, by vertue of which it brought forth leaves, and was green and flourishing:
A branch separated from the Vine, is cast aside as an useless thing, not suffered to lie near th• Vine, being thus separated and cast out, it withereth, wanting the sap and juice of the Vine, by virtue of which it brought forth leaves, and was green and flourishing:
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and a stricter conversation before him, if he maketh a defection from it, he is cast forth. Cast forth by the Church, if that be in a calm and Pacate State, and not in such a crowd of disturbances from the world, that it cannot draw out its spiritual Sword, and •et me tell you Christians, that is a dreadful thing, to be orderly excommunicated by a Gospel Church. The Apostle calls it a delivering up to Satan, •he separation of the Israelites from the Tents of Corah, Dathan and Abiram was 〈 ◊ 〉 forerunner of Gods dreadful Venge•nce on them, the Churches separation from an apostatized Professor for his Apostacy, is not to be flighted.
and a Stricter Conversation before him, if he makes a defection from it, he is cast forth. Cast forth by the Church, if that be in a Cam and Pacate State, and not in such a crowd of disturbances from the world, that it cannot draw out its spiritual Sword, and •et me tell you Christians, that is a dreadful thing, to be orderly excommunicated by a Gospel Church. The Apostle calls it a delivering up to Satan, •he separation of the Israelites from the Tents of Corah, Dathan and Abiram was 〈 ◊ 〉 forerunner of God's dreadful Venge•nce on them, the Churches separation from an apostatized Professor for his Apostasy, is not to be flighted.
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but your •rguings what do they reprove? But this •s not alwayes, I told you, the Church •s not alwayes in a condition, to execute this Vengeance upon Traitors.
but your •rguings what do they reprove? But this •s not always, I told you, the Church •s not always in a condition, to execute this Vengeance upon Traitors.
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and there is no branch not abiding in Christ, but in this sense is cast forth. God casts him forth, he never had any true union with Christ, he shall no• now have any appearing relation, God will not own him, his Saints shall not• he shall be none of them that God will care for with that special care which God extendeth to all those that are visible members of his visible Church, h• hath made a defection from the City of God,
and there is no branch not abiding in christ, but in this sense is cast forth. God Cast him forth, he never had any true Union with christ, he shall no• now have any appearing Relation, God will not own him, his Saints shall not• he shall be none of them that God will care for with that special care which God extendeth to all those that Are visible members of his visible Church, h• hath made a defection from the city of God,
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Tu•• saith, it was never known, that those who made defection, and proved false to the City of Rome, jura civium tenuerunt, enjoyed the priviledges of Citizens.
Tu•• Says, it was never known, that those who made defection, and proved false to the city of Room, jura Citizens tenuerunt, enjoyed the privileges of Citizens.
So it ordinarily is with professors, they lose their beauty and glory, whether it lay in their quick and excellent parts, these oft times abate, their gifts dwindle, and come to nothing:
So it ordinarily is with professors, they loose their beauty and glory, whither it lay in their quick and excellent parts, these oft times abate, their Gifts dwindle, and come to nothing:
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Thus men deal with the withered branches of Vines, once separated from the Vine. Thus will God do with Professors that abide not in him. They shall be gathered up it the great day of Judgement.
Thus men deal with the withered branches of Vines, once separated from the Vine. Thus will God do with Professors that abide not in him. They shall be gathered up it the great day of Judgement.
Our Saviour tells us who shall gather them, the Angels. They shall be burned with unquenchable fire. The Apostle saith, There remaineth nothing for them, but a certain dreadful looking for of fiery indignation.
Our Saviour tells us who shall gather them, the Angels. They shall be burned with unquenchable fire. The Apostle Says, There remains nothing for them, but a certain dreadful looking for of fiery Indignation.
as the only means to avoid this unspeakable evil otherwise hanging over our heads. Thirdly, Our abode with Christ, is the excellent means to keep his presence with us.
as the only means to avoid this unspeakable evil otherwise hanging over our Heads. Thirdly, Our Abided with christ, is the excellent means to keep his presence with us.
The abiding of Christ with a soul, I think implieth; 1. His manifestation of himself to the soul; John 14.21. He that hath my commandments, and keepeth them, he it is that loveth me;
The abiding of christ with a soul, I think Implies; 1. His manifestation of himself to the soul; John 14.21. He that hath my Commandments, and Keepeth them, he it is that loves me;
The Lord may be in the soul, and yet be hid, so as the soul may go about trying, Where is my God become? The soul may walk in the dark, and see no sight.
The Lord may be in the soul, and yet be hid, so as the soul may go about trying, Where is my God become? The soul may walk in the dark, and see no sighed.
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Christ is then said to abide in the soul, when he appeareth to it, and that in some constancy, that he is not (to use the Prophets expression, Jer. 14.8.) as a wayfaring man who tarrieth but for a night.
christ is then said to abide in the soul, when he appears to it, and that in Some constancy, that he is not (to use the prophets expression, Jer. 14.8.) as a wayfaring man who tarrieth but for a night.
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And, 2. Gods sensible manifestations to a soul, may be in the influences of comforting, quickning, or strengthening Grace. Take a soul under the greatest desertion,
And, 2. God's sensible manifestations to a soul, may be in the influences of comforting, quickening, or strengthening Grace. Take a soul under the greatest desertion,
as the soul doth in some degree communicate it self unto God, under the greatest apostacy it can be guilty of (if it truly belongs to him) its backsliding is but gradual) so God doth in some degrees communicate himself to the soul under the greatest desertion, the Union abiding, some communion is necessary.
as the soul does in Some degree communicate it self unto God, under the greatest apostasy it can be guilty of (if it truly belongs to him) its backsliding is but gradual) so God does in Some Degrees communicate himself to the soul under the greatest desertion, the union abiding, Some communion is necessary.
But now the Lords abiding with the soul, argueth more than this, it argues thus much, that the soul who thus abides in Christ, shall be under some sensible influences of Divine Love, and that not only for its consolation chearing and refreshing it under dark issues of Providence,
But now the lords abiding with the soul, argue more than this, it argues thus much, that the soul who thus abides in christ, shall be under Some sensible influences of Divine Love, and that not only for its consolation cheering and refreshing it under dark issues of Providence,
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but for its strength and liveliness in the way of God, it shall grow stronger and stronger, every day more fresh, and lively, and active in the wayes of God.
but for its strength and liveliness in the Way of God, it shall grow Stronger and Stronger, every day more fresh, and lively, and active in the ways of God.
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Without this, how heavily doth a soul walk? crying out with David, Lord, When wilt thou comfort me? How hardly and heavily doth it come off with any spiritual duties? How weakly doth it perform them? When these locks are shaven off, in which its great strength lyes, it becometh as another soul.
Without this, how heavily does a soul walk? crying out with David, Lord, When wilt thou Comfort me? How hardly and heavily does it come off with any spiritual duties? How weakly does it perform them? When these locks Are shaved off, in which its great strength lies, it Becometh as Another soul.
the same Covenant that ensures us Gods abode with us, to do us good: engageth us also not to depart from him. Thus far now I have evinced this as a piece of a Christians wisdom to abide in Christ; by considering it,
the same Covenant that ensures us God's Abided with us, to do us good: engageth us also not to depart from him. Thus Far now I have evinced this as a piece of a Christians Wisdom to abide in christ; by considering it,
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as an End, 2. As a Means. A Means in order to our keeping Christs abode with us. 2. In order to our bringing forth fruit, and much fruit. 3. In order to the preservation of our selves, from the greatest evils of being cast forth, withering and burning. 3. Let us consider it as a condition to which indeed all the Promises of the Gospel are annexed.
as an End, 2. As a Means. A Means in order to our keeping Christ Abided with us. 2. In order to our bringing forth fruit, and much fruit. 3. In order to the preservation of our selves, from the greatest evils of being cast forth, withering and burning. 3. Let us Consider it as a condition to which indeed all the Promises of the Gospel Are annexed.
whether the Covenant of Grace, be absolute or conditional. If we understand by the Covenant of Grace, that Eternal Paction which was betwixt God the Father, and his Eternal Son (as the head of the Elect) it is no question absolute,
whither the Covenant of Grace, be absolute or conditional. If we understand by the Covenant of Grace, that Eternal Paction which was betwixt God the Father, and his Eternal Son (as the head of the Elect) it is no question absolute,
and nothing is required of the Elect, in order to their Salvation, but what God in some other branch of that sacred Stipulation, hath engaged to do for them, give unto them, or work in them:
and nothing is required of the Elect, in order to their Salvation, but what God in Some other branch of that sacred Stipulation, hath engaged to do for them, give unto them, or work in them:
but because in what we are to perform, our own endeavour is required, and we are workers together with God (to use the Apostles expression in another cause) therefore in all Exhibitions and Declarations of this Everlasting Covenant unto men (which were gradual, according to the different periods of the world,
but Because in what we Are to perform, our own endeavour is required, and we Are workers together with God (to use the Apostles expression in Another cause) Therefore in all Exhibitions and Declarations of this Everlasting Covenant unto men (which were gradual, according to the different periods of the world,
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and as God was pleased more or less, darklier or more clearly to reveal his mysteries) it is propounded conditionally: And this is the Condition annexed to all the great Promises of the Covenant, that we should abide, hold fast, persevere, continue to the end, not draw back, &c. I shall only particularize in one,
and as God was pleased more or less, darklier or more clearly to reveal his Mysteres) it is propounded conditionally: And this is the Condition annexed to all the great Promises of the Covenant, that we should abide, hold fast, persevere, continue to the end, not draw back, etc. I shall only particularise in one,
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Is it nothing to us? Seemeth it to you (Sirs) a small thing to have this liberty of access to the Throne of Grace? this is promised by him that •annot lye,
Is it nothing to us? Seems it to you (Sirs) a small thing to have this liberty of access to the Throne of Grace? this is promised by him that •annot lie,
and the condition annexed is your abiding in him. If you abid• in me, you shall ask what you will Certainly, I shall need say no more to evince this Abiding in Christ, the great concernment of Christians. 4. But once more, let us consider it as an Evidence. An Evidence of the truth of our Ʋnion with him. An Evidence to our selves: An Evidence unto others.
and the condition annexed is your abiding in him. If you abid• in me, you shall ask what you will Certainly, I shall need say no more to evince this Abiding in christ, the great concernment of Christians. 4. But once more, let us Consider it as an Evidence. an Evidence of the truth of our Ʋnion with him. an Evidence to our selves: an Evidence unto Others.
There is a real difference betwixt a seeming and a real and sincere Professor, but not discernable (other than to him that searcheth the heart and trieth the reins) any way but by a steady and constant abode in our profession.
There is a real difference betwixt a seeming and a real and sincere Professor, but not discernible (other than to him that Searches the heart and trieth the reins) any Way but by a steady and constant Abided in our profession.
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If a Christian be concerned, to keep the manifestative, and influential presence of Christ with him, to bring forth the fruit of holiness to the glory of God,
If a Christian be concerned, to keep the manifestative, and influential presence of christ with him, to bring forth the fruit of holiness to the glory of God,
and much fruit to maintain his communion with Christ, and his Church, his vigor, credit and glory with the Church of God, to keep himself out of Hell fire, to maintain his unspeakable privilege, o• going to God,
and much fruit to maintain his communion with christ, and his Church, his vigor, credit and glory with the Church of God, to keep himself out of Hell fire, to maintain his unspeakable privilege, o• going to God,
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& deceived men in his profession, & acted an odious dissembler, & counterfeit in Religion. It is then his wisdom and high concernment to abide in Christ.
& deceived men in his profession, & acted an odious dissembler, & counterfeit in Religion. It is then his Wisdom and high concernment to abide in christ.
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It is an easie thing, when the Jews prosper, to lay hold on the skirt of a Jew, and say, we will be called by thy name, to swim with the stream alas, in such a day, there are bladders enough to hold us up from sinking;
It is an easy thing, when the jews prosper, to lay hold on the skirt of a Jew, and say, we will be called by thy name, to swim with the stream alas, in such a day, there Are bladders enough to hold us up from sinking;
1. The first is, from the loosening the •kin to wickedness. There is this chara•teristical difference betwixt a good and evil time in a spiritual sense.
1. The First is, from the loosening the •kin to wickedness. There is this chara•teristical difference betwixt a good and evil time in a spiritual sense.
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And through the naughtine of our hearts, whose native bias stan• to evil, this makes it very difficult 〈 ◊ 〉 abide with Christ; to hold fast our profession at such a time,
And through the naughtine of our hearts, whose native bias stan• to evil, this makes it very difficult 〈 ◊ 〉 abide with christ; to hold fast our profession At such a time,
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2. A second thing which in su• times makes it difficult, is the tempta• on of outward advantages, which su• times usually afford Renegadoes in profession.
2. A second thing which in su• times makes it difficult, is the tempta• on of outward advantages, which su• times usually afford Renegades in profession.
Infinite are the instances 〈 ◊ 〉 story of the large proffers in times •f backsliding have been made to Professors upon condition of Apostacy, •hough for the most part the performance hath (through Gods righteous •udgement) been very slow.
Infinite Are the instances 〈 ◊ 〉 story of the large proffers in times •f backsliding have been made to Professors upon condition of Apostasy, •hough for the most part the performance hath (through God's righteous •udgement) been very slow.
But •emptations from profits, honours, credit, •laces, are no light things, especially where they meet with hearts, whose peculiar lust is ambition, or co•etousness, or any thing of that nature;
But •emptations from profits, honours, credit, •laces, Are no Light things, especially where they meet with hearts, whose peculiar lust is ambition, or co•etousness, or any thing of that nature;
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Evil tim• afford not only places of profit, a• honour, applause and encouragement• tempt Christians to a drawing back• but also Gaols and fetters, nicknam• and reproaches, instruments of death a• cruelty, to fright Professors out of th• good wayes of the Lord:
Evil tim• afford not only places of profit, a• honour, applause and encouragement• tempt Christians to a drawing back• but also Gaols and fetters, nicknam• and Reproaches, Instruments of death a• cruelty, to fright Professors out of th• good ways of the Lord:
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as these prove no we• Engines oft times to debauch the• Now this difficulty of standing o• ground at such a charge, lets us know we are concerned to look to our sp•rits at such a time especially,
as these prove no we• Engines oft times to debauch the• Now this difficulty of standing o• ground At such a charge, lets us know we Are concerned to look to our sp•rits At such a time especially,
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if it b•• considered connexively with what 〈 ◊ 〉 shall further add: for although difficulty, abstractly and barely considered, discourageth undertakers in an• work:
if it b•• considered connexively with what 〈 ◊ 〉 shall further add: for although difficulty, abstractly and barely considered, Discourageth undertakers in an• work:
The com•endation of this excellent Church is •mplified here from two observable •rcumstances. 1. They dwelt where Sa•ns seat was, and yet they kept the •ith, and held fast the name of Christ.
The com•endation of this excellent Church is •mplified Here from two observable •rcumstances. 1. They dwelled where Sa•ns seat was, and yet they kept the •ith, and held fast the name of christ.
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and walk with Go• under the eye and frown of the Devil• Secondly, They were faithful in those day• when Antipas was slain. To abide i• Christ when multitudes run after him 〈 ◊ 〉 this is no great honour,
and walk with Go• under the eye and frown of the Devil• Secondly, They were faithful in those day• when Antipas was slave. To abide i• christ when Multitudes run After him 〈 ◊ 〉 this is no great honour,
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Whosoever therefore shall 〈 ◊ 〉 ashamed of me, and of my words, in this adulterous and sinful generation, of him shall the Son of man be ashamed when he •ometh in the glory of his Father with his •oly Angels.
Whosoever Therefore shall 〈 ◊ 〉 ashamed of me, and of my words, in this adulterous and sinful generation, of him shall the Son of man be ashamed when he •ometh in the glory of his Father with his •oly Angels.
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and if they •ave any thing to do with Christians, •t is secretly, coming by night (as Nico•emus to Christ) But saith this Text, •f any be ashamed of me and my •ords, of him Shall the Son of man be •shamed,
and if they •ave any thing to do with Christians, •t is secretly, coming by night (as Nico•emus to christ) But Says this Text, •f any be ashamed of me and my •ords, of him Shall the Son of man be •shamed,
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The contrary is implied also, if there be any that an evil time cannot make ashamed of Christ, and the wayes of Christ, but he will dare to own them, in the face of the world, when most peevish and angry:
The contrary is implied also, if there be any that an evil time cannot make ashamed of christ, and the ways of christ, but he will Dare to own them, in the face of the world, when most peevish and angry:
Christs temptations (there mentioned) were his trials, and •buses from men which he met with •uring his labour in the accomplishment of our Redemption.
Christ temptations (there mentioned) were his trials, and •buses from men which he met with •uring his labour in the accomplishment of our Redemption.
His precious members have yet •he trial of cruel scoffs and mockings, o• •aols and imprisonments. The Gospel is •bjected to the same persecutions, to •hich the Lord of the Gospel subjected •imself.
His precious members have yet •he trial of cruel scoffs and mockings, o• •aols and imprisonments. The Gospel is •bjected to the same persecutions, to •hich the Lord of the Gospel subjected •imself.
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Now some there are that abide •ith Christ in his temptations, whilst •thers turn their back, professing they •nnot burn: What shall these men •ave? I appoint (saith our Saviour) 〈 ◊ 〉 you a Kingdom. A Kingdom!
Now Some there Are that abide •ith christ in his temptations, while •thers turn their back, professing they •nnot burn: What shall these men •ave? I appoint (Says our Saviour) 〈 ◊ 〉 you a Kingdom. A Kingdom!
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what 〈 ◊ 〉 reward is this? What will not vain men venture, what will not they suffer that they may but usurp a Kingdom 〈 ◊ 〉 When they have it, what have they more than a gilded Crown of rea• thorns upon their heads? But what i• this Kingdom? not earthly, but heavenly; not a Kingdom for care, trouble sollicitude and domination, but for pleasure, joy and happiness unspeakable.
what 〈 ◊ 〉 reward is this? What will not vain men venture, what will not they suffer that they may but usurp a Kingdom 〈 ◊ 〉 When they have it, what have they more than a gilded Crown of rea• thorns upon their Heads? But what i• this Kingdom? not earthly, but heavenly; not a Kingdom for care, trouble solicitude and domination, but for pleasure, joy and happiness unspeakable.
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〈 ◊ 〉 Kingdom without a care, a Kingdom without an enemy, a State having a• the sweetness, happiness and conten• but nothing of the trouble and burthe• of an earthly Principality. Nay;
〈 ◊ 〉 Kingdom without a care, a Kingdom without an enemy, a State having a• the sweetness, happiness and conten• but nothing of the trouble and burthe• of an earthly Principality. Nay;
Th• particle [ as ] may either refer to th• Kingdom before spoken of, then it 〈 ◊ 〉 nota similitudinis, non equalitatis, not 〈 ◊ 〉 note of equality, but of similitude.
Th• particle [ as ] may either refer to th• Kingdom before spoken of, then it 〈 ◊ 〉 nota similitudinis, non equalitatis, not 〈 ◊ 〉 note of equality, but of similitude.
and I shall have it, certainly shall you have your Kingdo•• On the other side, not to abide w•• Christ and in Christ in an evil time, 〈 ◊ 〉 a matter of great dishonour, and highest disadvantage to us. It will be of great dishonour to us, both in this life,
and I shall have it, Certainly shall you have your Kingdo•• On the other side, not to abide w•• christ and in christ in an evil time, 〈 ◊ 〉 a matter of great dishonour, and highest disadvantage to us. It will be of great dishonour to us, both in this life,
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For a man to engage in Religi•n, not understanding, or not having •uly weighed the principles of it in the •allance of the Sanctuary, is no better •han to erect an Athenian Altar, To the •nknown God: if he hath weighed them, •nd approved them as NONLATINALPHABET, •e most excellent things, to desert •hem argues such a want of conscience, •s fitteth none but those who make a •heap reckoning of eternity,
For a man to engage in Religi•n, not understanding, or not having •uly weighed the principles of it in the •allance of the Sanctuary, is no better •han to erect an Athenian Altar, To the •nknown God: if he hath weighed them, •nd approved them as, •e most excellent things, to desert •hem argues such a want of conscience, •s fits none but those who make a •heap reckoning of eternity,
or examining the truth of the•• What could be a greater levity or vanity? Did he understand the principle• and compare them with other pretended spiritual things,
or examining the truth of the•• What could be a greater levity or vanity? Did he understand the principle• and compare them with other pretended spiritual things,
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and judge these 〈 ◊ 〉 which he hath walked the most rational, the most agreeable to the will 〈 ◊ 〉 God? Why hath he now reject• them? why is he departed from them• Is the will of God altered? Is the Yea and Nay with him? Is the 〈 ◊ 〉 the same, the will of God the same, an• his judgment altered and practi•• turned? What lightness is this? Ho• unworthy of a man, much more of Christian? God therefore calls after h• antient people the Jews, turned Re••gadoes from him, Jer. 2.10, 11. P• over to the Isles of Chittim,
and judge these 〈 ◊ 〉 which he hath walked the most rational, the most agreeable to the will 〈 ◊ 〉 God? Why hath he now reject• them? why is he departed from them• Is the will of God altered? Is the Yea and Nay with him? Is the 〈 ◊ 〉 the same, the will of God the same, an• his judgement altered and practi•• turned? What lightness is this? Ho• unworthy of a man, much more of Christian? God Therefore calls After h• ancient people the jews, turned Re••gadoes from him, Jer. 2.10, 11. P• over to the Isles of Chittim,
Sol. I answer, No. There is a Religion which men have ex traduce, a religious course which they have taken up meerly from the example or instinct of their parents, without any exercise of their own judgment, (and I am afraid this is the Religion of the most in the world:) They can give no other account why they worship God this or that way,
Sol. I answer, No. There is a Religion which men have ex traduce, a religious course which they have taken up merely from the Exampl or instinct of their Parents, without any exercise of their own judgement, (and I am afraid this is the Religion of the most in the world:) They can give no other account why they worship God this or that Way,
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and should they be wiser than their fathers? This was the Religion of the Woman of Samaria before she was converted, Joh. 4.20. Our fathers worshipped in this mountain, and you teach that in Jerusalem we ought to worship.
and should they be Wiser than their Father's? This was the Religion of the Woman of Samaria before she was converted, John 4.20. Our Father's worshipped in this mountain, and you teach that in Jerusalem we ought to worship.
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And Go• expecteth, that when we are arrived to years of discretion, that we can use 〈 ◊ 〉 own reason, we should Prove all things, and hold fast that which is good.
And Go• Expects, that when we Are arrived to Years of discretion, that we can use 〈 ◊ 〉 own reason, we should Prove all things, and hold fast that which is good.
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The only account they can give why they thus or thus worship God, is, because this hath been the course of their Country, the custom of that Church in which they have been educated.
The only account they can give why they thus or thus worship God, is, Because this hath been the course of their Country, the custom of that Church in which they have been educated.
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But it being certain, that God hath left an infallible rule in his Word, and given unto man a reason and judgment, he expecteth men should exercise it,
But it being certain, that God hath left an infallible Rule in his Word, and given unto man a reason and judgement, he Expects men should exercise it,
For a blind Papist therefore, that hath been muffled in his Religion, and taught to believe and do, as that which a pack of men, calling themselves the Church, hath taught him, having his own understanding awakened,
For a blind Papist Therefore, that hath been muffled in his Religion, and taught to believe and do, as that which a pack of men, calling themselves the Church, hath taught him, having his own understanding awakened,
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The judgment of man growing by degrees to perfection, and not being infallible, it is not impossible but in some things he may alter his judgment and practice, upon the further illumination of his mind, and information of his judgment:
The judgement of man growing by Degrees to perfection, and not being infallible, it is not impossible but in Some things he may altar his judgement and practice, upon the further illumination of his mind, and information of his judgement:
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But the good 〈 ◊ 〉 bad word of the world is not high• considerable, (indeed only to th•• who make a defection to it) To h••• a praise in the Churches of Christ, is wh• is most truly valuable.
But the good 〈 ◊ 〉 bad word of the world is not high• considerable, (indeed only to th•• who make a defection to it) To h••• a praise in the Churches of christ, is wh• is most truly valuable.
How little 〈 ◊ 〉 this can those expect who have ••proached the Gospel, and the holy a•• right ways of God? Such men become the shame and grief of all tho• who were formerly their companio• in the things of God.
How little 〈 ◊ 〉 this can those expect who have ••proached the Gospel, and the holy a•• right ways of God? Such men become the shame and grief of all tho• who were formerly their companio• in the things of God.
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How shall all Apostates, with those mentioned Rev. 6. at that day cry to the mountains to fall upon them, and to the rocks to cover them, that they may not see the face of that Christ, whom they deserted in the hour of temptation, whose ways and ordinances they forsook,
How shall all Apostates, with those mentioned Rev. 6. At that day cry to the Mountains to fallen upon them, and to the Rocks to cover them, that they may not see the face of that christ, whom they deserted in the hour of temptation, whose ways and ordinances they forsook,
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That day will not only be a day of shame, but also of wrath, yea of great wrath. And certainly there's none will have a greater share in the dreadful wrath of that day,
That day will not only be a day of shame, but also of wrath, yea of great wrath. And Certainly there's none will have a greater share in the dreadful wrath of that day,
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I now come to the application of it, and that I shall bring under one general Head of Exhortation, which I shall divide into two more general branches: 1. The• first respecting, Such as yet keep their station in the ways of God, to confirm them,
I now come to the application of it, and that I shall bring under one general Head of Exhortation, which I shall divide into two more general branches: 1. The• First respecting, Such as yet keep their station in the ways of God, to confirm them,
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In the first place give me leave to speak to you, my Brethren, who ye• are in the ways of God, what you were to you let me repeat my Text, An• now, little children, abide in him.
In the First place give me leave to speak to you, my Brothers, who ye• Are in the ways of God, what you were to you let me repeat my Text, An• now, little children, abide in him.
but as he was carried, no• was able to speak much, he was wont at their several meetings one after another to say nothing but this, Little children, love one another.
but as he was carried, no• was able to speak much, he was wont At their several meetings one After Another to say nothing but this, Little children, love one Another.
If, my beloved friends, it were my case, and I could speak but seven words unto you in this evil time, these should be the words, And now, little children, abide in Christ.
If, my Beloved Friends, it were my case, and I could speak but seven words unto you in this evil time, these should be the words, And now, little children, abide in christ.
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nor, Abide in the words which the faithful servants of Christ have formerly taught you. This may be your duty, but not because they taught it you; they were fallible men.
nor, Abide in the words which the faithful Servants of christ have formerly taught you. This may be your duty, but not Because they taught it you; they were fallible men.
This may be your duty, but not unless those principles and practices have been what our great Lord and Master hath required of you, Abide in Christ, Hoc solum sufficit, this alone is enough.
This may be your duty, but not unless those principles and practices have been what our great Lord and Master hath required of you, Abide in christ, Hoc solum sufficit, this alone is enough.
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Truths which Christ in his Gospel hath revealed to you. 2. Abide in your faith in Christ; where I shall not take faith strictly for adherence, but as comprehending that,
Truths which christ in his Gospel hath revealed to you. 2. Abide in your faith in christ; where I shall not take faith strictly for adherence, but as comprehending that,
and hope, and patience. 3. Abide in your obedience to Christ; walking in your uprightness in an exact obedience to his blessed will, both in matters of Worship and Homage towards God;
and hope, and patience. 3. Abide in your Obedience to christ; walking in your uprightness in an exact Obedience to his blessed will, both in matters of Worship and Homage towards God;
1. Abide in the faith of Christ, that is in a firm and fixed perswasion of the truth of those propositions of truth, which Christ hath in his Gospel revealed.
1. Abide in the faith of christ, that is in a firm and fixed persuasion of the truth of those propositions of truth, which christ hath in his Gospel revealed.
A man may go to he• who hath it, (for the devils also believe and tremble, they could say, Thou an• Christ the Son of the living God ) but n• man can go to heaven without it.
A man may go to he• who hath it, (for the Devils also believe and tremble, they could say, Thou an• christ the Son of the living God) but n• man can go to heaven without it.
Divines have usually distinguished •hem into Fundamentals, and such as •e no Fundamentals. But what are Fun•amentals is not yet agreed, nor I think •er will.
Divines have usually distinguished •hem into Fundamentals, and such as •e no Fundamentals. But what Are Fun•amentals is not yet agreed, nor I think •er will.
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I think Propositions of truth may be illed Fundamental, 1. With reference to others. So those truths are Fundamental, which are the bases and foundations of all others, from whence the• flow by way of just consequence o• inference.
I think Propositions of truth may be illed Fundamental, 1. With Referente to Others. So those truths Are Fundamental, which Are the bases and foundations of all Others, from whence the• flow by Way of just consequence o• Inference.
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I think truly the number of these is not great, though I durst n•• undertake to define them. 2. Others there are, of which 〈 ◊ 〉 cannot say, that an explicit disting knowledge of them is necessary to salvation,
I think truly the number of these is not great, though I durst n•• undertake to define them. 2. Others there Are, of which 〈 ◊ 〉 cannot say, that an explicit disting knowledge of them is necessary to salvation,
The Socinian will tell you there are arguments enough from reason, (but the greater is not blessed by the less.) The Papists will tell you, the Tradition of the Church is enough.
The Socinian will tell you there Are Arguments enough from reason, (but the greater is not blessed by the less.) The Papists will tell you, the Tradition of the Church is enough.
If you take the Scriptures upon either of these evidences as sufficient, the devil hath a fair advantage to tell you, That both these are but humane testimonies,
If you take the Scriptures upon either of these evidences as sufficient, the Devil hath a fair advantage to tell you, That both these Are but humane testimonies,
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and i• so, I hope the Scriptures may as we•• be allowed to shine in their own light as in the light of the Church, which hath no light but what it must borrow from the Scriptures. 2. That the Lord Jesus Christ, th• Eternal Son of God, prophesied and prefigured of old, in the fulness of time, assume our nature,
and i• so, I hope the Scriptures may as we•• be allowed to shine in their own Light as in the Light of the Church, which hath no Light but what it must borrow from the Scriptures. 2. That the Lord jesus christ, th• Eternal Son of God, prophesied and prefigured of old, in the fullness of time, assume our nature,
The Socinian or Ʋnitarians (as they call themselves deny the eternal existence of the Son God, and so call you to believe in a insufficient Saviour, they deny his M•rits, or the Satisfaction of them.
The Socinian or Ʋnitarians (as they call themselves deny the Eternal existence of the Son God, and so call you to believe in a insufficient Saviour, they deny his M•rits, or the Satisfaction of them.
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The Papists tell you of other Mediators and Intercessors, (hence their invocation 〈 ◊ 〉 Saints ) they teach you to trust in you• own merits, take heed of these, the shake the foundations.
The Papists tell you of other Mediators and Intercessors, (hence their invocation 〈 ◊ 〉 Saints) they teach you to trust in you• own merits, take heed of these, the shake the foundations.
The Apost calls Christ, God over all, blessed for ev•• It tells you, Rom. 4.25. He was •• livered for our offences, and rose again for our justification.
The Apost calls christ, God over all, blessed for ev•• It tells you, Rom. 4.25. He was •• livered for our offences, and rose again for our justification.
That by one mans disobedience many were made sinners. No grown person either legally righteous. 1 King. 8.46. For there is none who liveth and sinneth not. Jam. 3.2. Ja. 2.10. Eccles. 7.20. There is not a just man that liveth, and sinneth not.
That by one men disobedience many were made Sinners. No grown person either legally righteous. 1 King. 8.46. For there is none who lives and Sinneth not. Jam. 3.2. Ja. 2.10. Eccles. 7.20. There is not a just man that lives, and Sinneth not.
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5. That there is no righteousness, when in any poor creature in the great day 〈 ◊ 〉 the Lord can stand before a righteous God but the alone righteousness of the Lord Jesus Christ, that is, his active and pass•• obedienee imputed and made over unto •• Nor is there any deliverance from wrath but by this righteousness of Christ imputed.
5. That there is no righteousness, when in any poor creature in the great day 〈 ◊ 〉 the Lord can stand before a righteous God but the alone righteousness of the Lord jesus christ, that is, his active and pass•• Obedience imputed and made over unto •• Nor is there any deliverance from wrath but by this righteousness of christ imputed.
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This point is the very hinge of the Gospel, Luther called it, The Article of banding or falling Church, it is the Article of a standing or falling soul.
This point is the very hinge of the Gospel, Luther called it, The Article of banding or falling Church, it is the Article of a standing or falling soul.
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St. Paul desires to be found •• Christ alone, not having his own righteousness which is of the Law, but the righteousness of God, the righteousness of faith.
Saint Paul Desires to be found •• christ alone, not having his own righteousness which is of the Law, but the righteousness of God, the righteousness of faith.
Hence Christ is called, The Lord our righteousness. And he is said to have been made sin for us, who knew no sin, that we might be made the righteousness of God in him;
Hence christ is called, The Lord our righteousness. And he is said to have been made since for us, who knew no since, that we might be made the righteousness of God in him;
and enabled by a true and lively faith to receive, and lay hold upon and trust in Christs righteousness, he is also regenerated, that is, made a new man, by a thange wrought by Gods Spirit in his heart, affections, whole man.
and enabled by a true and lively faith to receive, and lay hold upon and trust in Christ righteousness, he is also regenerated, that is, made a new man, by a thange wrought by God's Spirit in his heart, affections, Whole man.
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And without this none is justified, none can be saved. Joh. •. 5. Except a man be born again of water and the Spirit, he can never enter into the Kingdom of God. Ro. 8.13. If you live after the flesh, you shall die. Ro. 8.1. There is no condemnation to them that are in Christ, who walk not after the flesh but after the spirit.
And without this none is justified, none can be saved. John •. 5. Except a man be born again of water and the Spirit, he can never enter into the Kingdom of God. Ro. 8.13. If you live After the Flesh, you shall die. Ro. 8.1. There is no condemnation to them that Are in christ, who walk not After the Flesh but After the Spirit.
if men after Baptism wilfully sin against God, (who lives and doth not?) So as that limitation makes their novel Doctrine but a security to baptized persons dying in infancy.
if men After Baptism wilfully since against God, (who lives and does not?) So as that limitation makes their novel Doctrine but a security to baptised Persons dying in infancy.
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All that is to be feared of the imbibing in that new Doctrine is, lest people should be lu•led asleep with that notion of being justified in Baptism, and think that i• afterward they run to all excess of riot they need only to wash their feet, by a• slighty repentance,
All that is to be feared of the imbibing in that new Doctrine is, lest people should be lu•led asleep with that notion of being justified in Baptism, and think that i• afterwards they run to all excess of riot they need only to wash their feet, by a• slighty Repentance,
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7. That Christs Righteousness is not imputed to any soul, without the exercise of faith, eying, receiving, resting upon Christ, and Christ alone for salvation.
7. That Christ Righteousness is not imputed to any soul, without the exercise of faith, Eyeing, receiving, resting upon christ, and christ alone for salvation.
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and laid hold upon his righteousness, be he under what other circumstances of birth, breeding, Church-membership, moral righteousness, formal and constant performance of religious duties is in a state of damnation:
and laid hold upon his righteousness, be he under what other Circumstances of birth, breeding, Church membership, moral righteousness, formal and constant performance of religious duties is in a state of damnation:
Except a man be born again of water and the Spirit, John 3.5. Born not of blood nor of the will of the flesh, nor of man, but of God. Phil. 1.29. It is given you on the behalf of Christ to believe.
Except a man be born again of water and the Spirit, John 3.5. Born not of blood nor of the will of the Flesh, nor of man, but of God. Philip 1.29. It is given you on the behalf of christ to believe.
Without me you can do nothing, John 15. We have no sufficiency of our selves to think one good thought, 2 Cor. 3.5, Abide in this (Christians,) Christ doth not say, Without me you can do no great things,
Without me you can do nothing, John 15. We have no sufficiency of our selves to think one good Thought, 2 Cor. 3.5, Abide in this (Christians,) christ does not say, Without me you can do no great things,
nor without me you can do little, but without me you can do just nothing. 9. That whosoever is thus justified and regenerated, sinneth often, but yet in some sense sinneth not: Not as others do, not making a trade,
nor without me you can do little, but without me you can do just nothing. 9. That whosoever is thus justified and regenerated, Sinneth often, but yet in Some sense Sinneth not: Not as Others do, not making a trade,
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and he who •oth most is not perfect: yet no true child of God will live in the wilful and instant omission of any known duty, •or in the wilful ignorance of any part •f his duty;
and he who •oth most is not perfect: yet no true child of God will live in the wilful and instant omission of any known duty, •or in the wilful ignorance of any part •f his duty;
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and though he •e not perfect, yet he striveth after peraction, Phil. 3.12. He followeth after, that he may apprehend that for which he is also apprehended of Jesus Christ, counteth not himself to have app•• hended.
and though he •e not perfect, yet he striveth After peraction, Philip 3.12. He follows After, that he may apprehend that for which he is also apprehended of jesus christ, counteth not himself to have app•• hended.
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Believing no Divine Truth but upon credit of the revelation of it in the S••ptures (indeed otherwise it can be•• Divine faith) taking his Rule for W••ip from the Scriptures, both for 〈 ◊ 〉 Acts, and for the manner, and direct•• all the actions of his life, in his g••tal calling, in his particular relation, cording to the general and particular Rules of the Holy Word of God, •• turning aside from them. 12. That as we shall all dye;
Believing no Divine Truth but upon credit of the Revelation of it in the S••ptures (indeed otherwise it can be•• Divine faith) taking his Rule for W••ip from the Scriptures, both for 〈 ◊ 〉 Acts, and for the manner, and direct•• all the actions of his life, in his g••tal calling, in his particular Relation, cording to the general and particular Rules of the Holy Word of God, •• turning aside from them. 12. That as we shall all die;
When the fe•ful, the unbelieving, the abominable, m•• dere's, whoremongers, sorcerers, idolaters, and all lyars, all those that trouble the •rvants of God, that know not God, that they not his Gospel; all thieves, covetous persons, drunkards, revilers, extortioners, &c. shall be adjudged to the Lake that burns with fire and brimstone, to have their portion in fire and brimstone, in everlasting burnings, with the Devil and his Angels.
When the fe•ful, the unbelieving, the abominable, m•• dear's, whoremongers, sorcerers, Idolaters, and all liars, all those that trouble the •rvants of God, that know not God, that they not his Gospel; all thieves, covetous Persons, drunkards, revilers, extortioners, etc. shall be adjudged to the Lake that burns with fire and brimstone, to have their portion in fire and brimstone, in everlasting burnings, with the devil and his Angels.
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On the contrary, Those who by believing and obeying the truth, and by patient continuance in well doing, Evidence, That they are such whom God from Eternity hath chosen to life, on the behalf of whom, Christ made an Eternal Covenant with his Father:
On the contrary, Those who by believing and obeying the truth, and by patient Continuance in well doing, Evidence, That they Are such whom God from Eternity hath chosen to life, on the behalf of whom, christ made an Eternal Covenant with his Father:
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for whom he died: To whom he hath given his Spirit in a way of a special and distinguishing grace, shall have a joyful resurrection, and hear that blessed sentence pronounced to them:
for whom he died: To whom he hath given his Spirit in a Way of a special and distinguishing grace, shall have a joyful resurrection, and hear that blessed sentence pronounced to them:
2. Hoping in him. 3. Patien waiting for him. The two latter are the daughters of faith strictly taken but they have so much of their Mother that in Scripture they are often taken for it, and called by here name.
2. Hoping in him. 3. Patient waiting for him. The two latter Are the daughters of faith strictly taken but they have so much of their Mother that in Scripture they Are often taken for it, and called by Here name.
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Some are thus far awakened, but like Browning men, lay hold on every twig and bulrush, never considering whether •t will bear their weight or no. One man thinks,
some Are thus Far awakened, but like Browning men, lay hold on every twig and bulrush, never considering whither •t will bear their weight or no. One man thinks,
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Let them if they will trust to the superlative merits of other Saints, it may be they were no Saints; if they were, they must be better supplied •an the Wise Virgins if they have oil mough for themselves and you too:
Let them if they will trust to the superlative merits of other Saints, it may be they were no Saints; if they were, they must be better supplied •an the Wise Virgins if they have oil mough for themselves and you too:
and at the great say, it will be found, that those have •een mistaken, who have dreamed, that •ny but Christ have had any to spare, or •ny that could be imputed to another. •• trust in Jesus Christ, and in him •one.
and At the great say, it will be found, that those have •een mistaken, who have dreamed, that •ny but christ have had any to spare, or •ny that could be imputed to Another. •• trust in jesus christ, and in him •one.
This very age will tell you, that if such as fear God, and strictly walk in his wayes, Following the severer paths of Worship and •oliness, had hope in this life only, they were indeed of all men most miserable.
This very age will tell you, that if such as Fear God, and strictly walk in his ways, Following the severer paths of Worship and •oliness, had hope in this life only, they were indeed of all men most miserable.
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These are the worlds reproach, these almost are the only transgressors accounted; Drinking, Swearing, Blaspheming, Cursing, Uncleanness, these are but venial tolerable sins:
These Are the world's reproach, these almost Are the only transgressors accounted; Drinking, Swearing, Blaspheming, Cursing, Uncleanness, these Are but venial tolerable Sins:
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For there is another day Judgement appointed, when all Law and Acts of Judgement upon them, wi• be examined again by the Divine Law and by the Standard of Heaven tryed.
For there is Another day Judgement appointed, when all Law and Acts of Judgement upon them, wi• be examined again by the Divine Law and by the Standard of Heaven tried.
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or such as live according to the strict rule of Gods Word, and defire no more than that they may quietly live so, according to the just dictates and apprehensions of their own consciences, be the troublers of Israel, be the persons more or less approved and accepted of God:
or such as live according to the strict Rule of God's Word, and desire no more than that they may quietly live so, according to the just dictates and apprehensions of their own Consciences, be the troublers of Israel, be the Persons more or less approved and accepted of God:
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and in the view of it endured cruel mocking courgings, imprisonments, fiery tryals, the loss of all, and counted all but dung, that they might in that day be found in him.
and in the view of it endured cruel mocking courgings, imprisonments, fiery trials, the loss of all, and counted all but dung, that they might in that day be found in him.
Your salvation is nearer now, •ea, it is nearer than when you first believed. Maintain this blessed, lively, glorious hope. Maintain it, and it will maintain you.
Your salvation is nearer now, •ea, it is nearer than when you First believed. Maintain this blessed, lively, glorious hope. Maintain it, and it will maintain you.
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others must d• theirs too, in filling up the measure of their iniquity, persecuting him in his members, whose person they cannot reach (unless by their profane Oathes) God will judge both you and them according to your works.
Others must d• theirs too, in filling up the measure of their iniquity, persecuting him in his members, whose person they cannot reach (unless by their profane Oaths) God will judge both you and them according to your works.
and they shall see him, whose Name they have profaned, whose Gospel they have obstructed, whose Kingdom they have opposed, whose Ministers, whose Members and Servants they have abused, imprisoned.
and they shall see him, whose Name they have profaned, whose Gospel they have obstructed, whose Kingdom they have opposed, whose Ministers, whose Members and Servants they have abused, imprisoned.
and notwithstanding all the Artifices of the World, Flesh and Devil, all the vollies of shot that are made against it, all the discouragements that it hath,
and notwithstanding all the Artifices of the World, Flesh and devil, all the volleys of shot that Are made against it, all the discouragements that it hath,
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In your patience (saith our Saviour) possess your souls. There is •active patience, which is the souls quiet waiting for the promise, while it goes on doing his will.
In your patience (Says our Saviour) possess your Souls. There is •active patience, which is the Souls quiet waiting for the promise, while it Goes on doing his will.
Christians, I know many of you have had patience: Abide in your patience, those that can wait on the Lord, without limiting the Holy One to the uncertainties of years and moneths, in the end shall not be ashamed. You cannot abide in Christ, if you cannot abide in patience: God will be waited for;
Christians, I know many of you have had patience: Abide in your patience, those that can wait on the Lord, without limiting the Holy One to the uncertainties of Years and months, in the end shall not be ashamed. You cannot abide in christ, if you cannot abide in patience: God will be waited for;
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The will of God is the same still, and consequently, thy engagement the same still. But I proceed to the third thing by which I opened this branch of Exhortation.
The will of God is the same still, and consequently, thy engagement the same still. But I proceed to the third thing by which I opened this branch of Exhortation.
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1. Therefore, Whatsoever acts, or ways of Worship, thou hast formerly performed, and walked in, in conscience to the command of God, those abide in. Men alter, God changeth not.
1. Therefore, Whatsoever acts, or ways of Worship, thou hast formerly performed, and walked in, in conscience to the command of God, those abide in. Men altar, God changes not.
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Acts of Worship are immediate homages to God, they are the souls approaches unto him. A Christian stands concerned, to be very curious and diligent as to them:
Acts of Worship Are immediate homages to God, they Are the Souls Approaches unto him. A Christian Stands concerned, to be very curious and diligent as to them:
Babes keep your selves from Idols, (saith our blessed Apostle.) If the failer be in the external mode, it is Superstition, or what the Apostle, Col. 2.23.
Babes keep your selves from Idols, (Says our blessed Apostle.) If the failer be in the external mode, it is Superstition, or what the Apostle, Col. 2.23.
calls Will-Worship, no light transgression, Who hath required it at your hands? It is not enough for any to tell you the Acts of Worship are commanded,
calls Will-Worship, no Light Transgression, Who hath required it At your hands? It is not enough for any to tell you the Acts of Worship Are commanded,
When I speak of the manner of worshipping, I exclude from it such circumstances, as are necessary to Acts o• Worship as they are humane acts without respect-to Religion.
When I speak of the manner of worshipping, I exclude from it such Circumstances, as Are necessary to Acts o• Worship as they Are humane acts without respect-to Religion.
Do not only abide in your acts of more publick Worship, but o• more domestick and private Worship t• Be not ashamed to own the teaching o• Christ to your Children and Servant to own praying in your families, &c. to own publick and private Sanctification of the Sabbath, have you practised these things. O abide in them.
Do not only abide in your acts of more public Worship, but o• more domestic and private Worship t• Be not ashamed to own the teaching o• christ to your Children and Servant to own praying in your families, etc. to own public and private Sanctification of the Sabbath, have you practised these things. O abide in them.
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Christ expounds our abiding in him, by our continuing in his words, and his words abiding in us, John 15.7. Holiness and godliness of conversation is never the worse for the discouragement it meets with in the world.
christ expounds our abiding in him, by our Continuing in his words, and his words abiding in us, John 15.7. Holiness and godliness of Conversation is never the Worse for the discouragement it meets with in the world.
That you may bring forth fruit, and much fruit, John 15.4, 5. That you may not be branches cut off, cast forth, withered, to be gathered up, for everlasting burnings.
That you may bring forth fruit, and much fruit, John 15.4, 5. That you may not be branches Cut off, cast forth, withered, to be gathered up, for everlasting burnings.
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That you may shew your selver to have that constancy which becometh men, That fortitude which becometh Christians, the want of which is the highest reproach, both in the world and in the Church of Christ.
That you may show your selver to have that constancy which Becometh men, That fortitude which Becometh Christians, the want of which is the highest reproach, both in the world and in the Church of christ.
1. As children, that's a relative term, and the next question is, who is your Father? Our Saviour hath answered it when he bid his Disciples, Call no man Father on Earth,
1. As children, that's a relative term, and the next question is, who is your Father? Our Saviour hath answered it when he bid his Disciples, Call no man Father on Earth,
And again, when he taught his Disciples to pray, saying Our Father. Where should the child abide, but in his Fathers will, in his Fathers love, in his Fathers house:
And again, when he taught his Disciples to pray, saying Our Father. Where should the child abide, but in his Father's will, in his Father's love, in his Father's house:
In the work (saith our Saviour, John 16.) you shall have trouble. That you may grapple with this opposition, that you may not fal• in a day of trial, abide in him.
In the work (Says our Saviour, John 16.) you shall have trouble. That you may grapple with this opposition, that you may not fal• in a day of trial, abide in him.
I should not have instanced in this, had it not been before me in the Text, That when he shall oppear, we may have considence, and not • ashamed, before him at his coming.
I should not have instanced in this, had it not been before me in the Text, That when he shall oppear, we may have confidence, and not • ashamed, before him At his coming.
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God hath secured unto his faithful Servant in the work of the Gospel, their happiness under all the frowardness, rebellion and backslidings of the people committed to their charge.
God hath secured unto his faithful Servant in the work of the Gospel, their happiness under all the frowardness, rebellion and backslidings of the people committed to their charge.
Whether they speak it or no, their miserable starving some at nurse, others it their own dry breasts, their carelesness to feed the flock of Christ, the stones which they give them instead of bread, the Scorpions they feed them with instead of fish, speak it plain enough.
Whither they speak it or no, their miserable starving Some At nurse, Others it their own dry breasts, their carelessness to feed the flock of christ, the stones which they give them instead of bred, the Scorpions they feed them with instead of Fish, speak it plain enough.
4. Whether should you go? This Peter considered, when our Saviour said to him, Will ye also go away? Lord, (saith he) whether should we go? thou hast the words of everlasting life.
4. Whither should you go? This Peter considered, when our Saviour said to him, Will you also go away? Lord, (Says he) whither should we go? thou hast the words of everlasting life.
and digging up to themslves cisterns, broken cisterns that would hold no water. This must be the case of every Christian, not abiding in Christ. But to speak more distinctly.
and digging up to themslves cisterns, broken cisterns that would hold no water. This must be the case of every Christian, not abiding in christ. But to speak more distinctly.
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2. Where will you fix your hope and considence? Christ is the hope, and the alone hope of his people, whoso pureth hope or considence in any thine else, trusteth to a bruised reed and a broken staff.
2. Where will you fix your hope and confidence? christ is the hope, and the alone hope of his people, whoso pureth hope or confidence in any thine Else, Trusteth to a Bruised reed and a broken staff.
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and verifie the proverb, The swine returns to the walloning in the mire again? Let me speak you as the Apostle to the Romans, Who fruit had ye of those things of which you have been ashamed? Have you mourned for your former courses in vain? with you repent of your repentance? with you (because your Lord delayeth h• coming) eat with the gluttons, and drue with the drunkards,
and verify the proverb, The Swine returns to the walloning in the mire again? Let me speak you as the Apostle to the Roman, Who fruit had you of those things of which you have been ashamed? Have you mourned for your former courses in vain? with you Repent of your Repentance? with you (Because your Lord delayeth h• coming) eat with the gluttons, and drew with the drunkards,
and fall to smiti• your fellow-servants? Take that of o• Saviour concerning such servants, Matth. 24.49, 50. The Lord of that servant shall come in a day that he looketh not for him,
and fallen to smiti• your Fellow servants? Take that of o• Saviour Concerning such Servants, Matthew 24.49, 50. The Lord of that servant shall come in a day that he looks not for him,
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and in an hour that he is not try are of, and (verse 51.) shall cut him •sunder, and appoint him his portion with hypocrites, there shall be weeping and gnashing of teeth.
and in an hour that he is not try Are of, and (verse 51.) shall Cut him •sunder, and appoint him his portion with Hypocrites, there shall be weeping and gnashing of teeth.
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Once more, Whether will you go? to what society will you addere? Take the company of professors with all their faults, they are the best society in the world, I mean not the best with reference to a Christians spiritual nature and temper,
Once more, Whither will you go? to what society will you addere? Take the company of professors with all their Faults, they Are the best society in the world, I mean not the best with Referente to a Christians spiritual nature and temper,
The drunkard, the unclean person, the covetous worldling, the profane curser, and swearer, and blasphemer of the holy name of God, the unjust man that defrauds and cheateth his neighbour, the fawning flatterer, the godless atheist, are so far from living like Christians, that they live not like men.
The drunkard, the unclean person, the covetous worldling, the profane curser, and swearer, and blasphemer of the holy name of God, the unjust man that defrauds and cheateth his neighbour, the fawning flatterer, the godless atheist, Are so Far from living like Christians, that they live not like men.
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Leave the flocks of Christs companions, of the stricter sort of professors, and find an assembly (if you can) not full of these spots, there may be a severe Cato, a just Aristides, a composed Seneca amongst them:
Leave the flocks of Christ Sodales, of the Stricter sort of professors, and find an assembly (if you can) not full of these spots, there may be a severe Cato, a just Aristides, a composed Senecca among them:
Sirs, to stand amongst these at the day of judgment? would you be willing to have your portion with them? If you would not, let not your soul enter here into their secrets, to their assemblies let us your honour be united.
Sirs, to stand among these At the day of judgement? would you be willing to have your portion with them? If you would not, let not your soul enter Here into their secrets, to their assemblies let us your honour be united.
I shall finish this discourse with one branch of Exhortation more, To those that have not abode in Christ, pleading with them that they would return. Here let me first shew you the persons to whom I speak.
I shall finish this discourse with one branch of Exhortation more, To those that have not Abided in christ, pleading with them that they would return. Here let me First show you the Persons to whom I speak.
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3. The third real, and more inward and spiritual, as having been by the grace of God the distinguishing grace of God, taken out of the wild Olive of a natural estate and condition,
3. The third real, and more inward and spiritual, as having been by the grace of God the distinguishing grace of God, taken out of the wild Olive of a natural estate and condition,
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First then, so many as have been baptized into Christ, and since their baptism have lived in the service of the world, of sinful lusts and pleasures, instead of the service of God:
First then, so many as have been baptised into christ, and since their Baptism have lived in the service of the world, of sinful Lustiest and pleasures, instead of the service of God:
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Oh! that they would remember the Covenant of their youth, that by the smart punishments which they see earthly Princes inflicting on them, that take their Oaths of Allegiance, and then turn Traitors;
Oh! that they would Remember the Covenant of their youth, that by the smart punishments which they see earthly Princes inflicting on them, that take their Oaths of Allegiance, and then turn Traitors;
and (as it were) taken an Oath of Allegiance to him, and after this are found so far from serving Christ, that they are in the thickest of his enemies.
and (as it were) taken an Oath of Allegiance to him, and After this Are found so Far from serving christ, that they Are in the thickest of his enemies.
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Is there such a thing as treason and rebellion against earthly Powers and Princes, and is there none against the God of heaven? Shall an earthly Prince be judged just in tormenting to death a traitor to his Crown and Dignity,
Is there such a thing as treason and rebellion against earthly Powers and Princes, and is there none against the God of heaven? Shall an earthly Prince be judged just in tormenting to death a traitor to his Crown and Dignity,
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and shall not the Lord of Lords, and the Ruler of Princes be judged just in taking exemplary vengeance upon those that are traitors to his Majesty? Is it an odious thing to be a traitor to a man,
and shall not the Lord of lords, and the Ruler of Princes be judged just in taking exemplary vengeance upon those that Are Traitors to his Majesty? Is it an odious thing to be a traitor to a man,
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Do these men abide in Christ, these that do not abide so much as in moral vertue? these that have not yet attained to the perfections of a good Heathen? Oh remember your vows, (Christians) remember your baptismal vows to the great God, remember his Name into which you were baptized:
Do these men abide in christ, these that do not abide so much as in moral virtue? these that have not yet attained to the perfections of a good Heathen? O Remember your vows, (Christians) Remember your baptismal vows to the great God, Remember his Name into which you were baptised:
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or were you baptized into Christ? You that abhor the names of traitors and rebels to your Prince, abhor also the name and thing of treason and re•lion to the glorious Son of God.
or were you baptised into christ? You that abhor the names of Traitors and rebels to your Prince, abhor also the name and thing of treason and re•lion to the glorious Son of God.
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Secondly, So many as have made a more explicit profession of Religion, not only entring their names into Christs Muster-roll, (as every baptized person doth) but who have shewed themselves in his Artillery-ground, worn his colours, actually put themselves under •he conduct of his Officers in his Church,
Secondly, So many as have made a more explicit profession of Religion, not only entering their names into Christ Muster-roll, (as every baptised person does) but who have showed themselves in his Artillery-ground, worn his colours, actually put themselves under •he conduct of his Officers in his Church,
•hese are some of those who do not abide in him. And is there any time that doth not afford either a Demas, that forsakes the ways of God to embrace the present world;
•hese Are Some of those who do not abide in him. And is there any time that does not afford either a Demas, that forsakes the ways of God to embrace the present world;
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Some or other, who either from impatience of dishonour and reproach, or a desire of honour, places of trust, repute, &c. or fear of a prison and danger,
some or other, who either from impatience of dishonour and reproach, or a desire of honour, places of trust, repute, etc. or Fear of a prison and danger,
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Thirdly, Such as have indeed tasted 〈 ◊ 〉 the distinguishing goodness of God, having not yet perfectly put off the old man, 〈 ◊ 〉 labouring under a body of death, may 〈 ◊ 〉 the law of their members be brought in some captivity to the law of sin for a tim• 'Tis true, their union with Chri•• abideth indissoluble,
Thirdly, Such as have indeed tasted 〈 ◊ 〉 the distinguishing Goodness of God, having not yet perfectly put off the old man, 〈 ◊ 〉 labouring under a body of death, may 〈 ◊ 〉 the law of their members be brought in Some captivity to the law of since for a tim• It's true, their Union with Chri•• Abideth indissoluble,
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but in an hour o• temptation they may (possibly) fa• away, not totally, not finally, but foully abating of their commumon with God waxing cold in their love and zeal for the glory of God.
but in an hour o• temptation they may (possibly) fa• away, not totally, not finally, but foully abating of their commumon with God waxing cold in their love and zeal for the glory of God.
Now to all these 〈 ◊ 〉 would direct the close of my discour• speaking to them in the language of the Prophet, Jer. 3.13. Turn unt• me, you back-sliding children, saith the Lord.
Now to all these 〈 ◊ 〉 would Direct the close of my discour• speaking to them in the language of the Prophet, Jer. 3.13. Turn unt• me, you backsliding children, Says the Lord.
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I shall mostly for arguments (to enforce this Exhortation) confine my self to that excellent Prophet, in the second and third chapters of his Prophesie, to which I shall desire you to turn your eyes.
I shall mostly for Arguments (to enforce this Exhortation) confine my self to that excellent Prophet, in the second and third Chapters of his Prophesy, to which I shall desire you to turn your eyes.
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or a land of darkness? Is it not he that hath made you? that hath preserved you ever since you hung upon your mothers breasts? Hath he not sent his Son to die the accursed death of the cross for you? Is it nothing to you that he hath admitted you to be baptized into his Name? to live within the pale of his Church, under the constant droppings of the fountain of life? Hath not he for some of your souls done greater things, in plucking you as brands out of hell fire? in making a particular application of the blood o• Christ to your souls? And can you forsake such a God as this? Hath not •e who died upon the Cross for you deserved so much at your hands,
or a land of darkness? Is it not he that hath made you? that hath preserved you ever since you hung upon your mother's breasts? Hath he not sent his Son to die the accursed death of the cross for you? Is it nothing to you that he hath admitted you to be baptised into his Name? to live within the pale of his Church, under the constant droppings of the fountain of life? Hath not he for Some of your Souls done greater things, in plucking you as brands out of hell fire? in making a particular application of the blood o• christ to your Souls? And can you forsake such a God as this? Hath not •e who died upon the Cross for you deserved so much At your hands,
as to watch with him in one hour of temptation? Have you thus requited the Rock of your salvation, O you unthankful souls? Are you afraid of a nick name,
as to watch with him in one hour of temptation? Have you thus requited the Rock of your salvation, Oh you unthankful Souls? are you afraid of a neck name,
when the• Pagan world, where are ten thousand• under more valuable circumstances (〈 ◊ 〉 to humane estimation) than you, lie in darkness, worshipping devils and stocks instead of God? Nay, hath he brought you into the purest light, to live in the Reformed Church,
when the• Pagan world, where Are ten thousand• under more valuable Circumstances (〈 ◊ 〉 to humane estimation) than you, lie in darkness, worshipping Devils and stocks instead of God? Nay, hath he brought you into the Purest Light, to live in the Reformed Church,
when a great part of the Christian world lies in the darkness of Popish idolatry and superstition? Yet further, Hath the Lord illuminated any of you with the common light (at least) of his Spirit,
when a great part of the Christian world lies in the darkness of Popish idolatry and Superstition? Yet further, Hath the Lord illuminated any of you with the Common Light (At least) of his Spirit,
How will you ever behold the face of Christ with confidence? O let the reflection upon the former kindness of •od to you prevail with you, to repent and do your first works.
How will you ever behold the face of christ with confidence? O let the reflection upon the former kindness of •od to you prevail with you, to Repent and do your First works.
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Secondly, What iniquity have you •ound in God, that you could not abide 〈 ◊ 〉 him? This argument the Prophet useth to back-sliding Israel, in Jer. 2.5.
Secondly, What iniquity have you •ound in God, that you could not abide 〈 ◊ 〉 him? This argument the Prophet uses to backsliding Israel, in Jer. 2.5.
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The cla••• of an ill-tongu'd world are so lov• that I am so charitable as to many, 〈 ◊ 〉 to believe, that in the midst of the• rage they are thus far justifiable, 〈 ◊ 〉 lieving that they ought to do many this against those whom they hear so ••ported of.
The cla••• of an ill-tongued world Are so lov• that I am so charitable as to many, 〈 ◊ 〉 to believe, that in the midst of the• rage they Are thus Far justifiable, 〈 ◊ 〉 lieving that they ought to do many this against those whom they hear so ••ported of.
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He h•• known the way of righteousness, he ha• walked in it, his conscience tells h•• that those whom he thus deserte• and possibly persecuteth, are more ri••teous than he;
He h•• known the Way of righteousness, he ha• walked in it, his conscience tells h•• that those whom he thus deserte• and possibly persecuteth, Are more ri••teous than he;
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yet how rarely is o•• of them proselyted? Look up among the blinder sort of Proteltants, w• have got some forms of Religion, 〈 ◊ 〉 they can neither give themselves 〈 ◊ 〉 others a rational account of what they believe or practise,
yet how rarely is o•• of them proselyted? Look up among the blinder sort of Proteltants, w• have god Some forms of Religion, 〈 ◊ 〉 they can neither give themselves 〈 ◊ 〉 Others a rational account of what they believe or practise,
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yet how true is the generality of them to their blind devotion? Shall the knowing Protestant only be the reed which every wi•• will shake? Did not the very foundation of your Religion allow you 〈 ◊ 〉 judgment of discretion, a liberty to prov• all things, requiring you only to ho•• fast that which was good? Were you like others forced into your practice,
yet how true is the generality of them to their blind devotion? Shall the knowing Protestant only be the reed which every wi•• will shake? Did not the very Foundation of your Religion allow you 〈 ◊ 〉 judgement of discretion, a liberty to prov• all things, requiring you only to ho•• fast that which was good? Were you like Others forced into your practice,
Have you one but what is drawn from your impatience of suffering, your ambition, our covetousness of filthy lucrè, & c? See amongst the Heathen there be such thing to be found.
Have you one but what is drawn from your impatience of suffering, your ambition, our covetousness of filthy lucrè, & c? See among the Heathen there be such thing to be found.
Fourthly, Consider what it is that you 〈 ◊ 〉 done. The Prophet tells you, 〈 ◊ 〉. 2.13. You forsake the fountain of •ing waters, and dig up to your selves •ken cisterns that will hold no water.
Fourthly, Consider what it is that you 〈 ◊ 〉 done. The Prophet tells you, 〈 ◊ 〉. 2.13. You forsake the fountain of •ing waters, and dig up to your selves •ken cisterns that will hold no water.
There is fountain, you know, that is kept clear how pleasant, how wholsome are streams of it? There are fountains 〈 ◊ 〉 which men have thrown mire and 〈 ◊ 〉 how unwholesome are their water how unpleasant are they to the 〈 ◊ 〉 how unsavoury to the taste? Have you forsaken God to embrace the wo•• in the credit, honours, profits of 〈 ◊ 〉 You have forsaken the fountain of •••ing waters.
There is fountain, you know, that is kept clear how pleasant, how wholesome Are streams of it? There Are fountains 〈 ◊ 〉 which men have thrown mire and 〈 ◊ 〉 how unwholesome Are their water how unpleasant Are they to the 〈 ◊ 〉 how unsavoury to the taste? Have you forsaken God to embrace the wo•• in the credit, honours, profits of 〈 ◊ 〉 You have forsaken the fountain of •••ing waters.
if ever you have a thought rise up in arms again•• you, if eyer you come to be within view of the grave; (and that you 〈 ◊ 〉 do one day) if ever you come to have a prospect of hell, you will find all the treature but a cistern, a broken cistern that will hold no water.
if ever you have a Thought rise up in arms again•• you, if eyer you come to be within view of the grave; (and that you 〈 ◊ 〉 do one day) if ever you come to have a prospect of hell, you will find all the treature but a cistern, a broken cistern that will hold no water.
O take heed that you •e not another day heard crying out, will give all my credit, all my honours, all my places of trust and profit, 〈 ◊ 〉 an hours peace of conscience,
Oh take heed that you •e not Another day herd crying out, will give all my credit, all my honours, all my places of trust and profit, 〈 ◊ 〉 an hours peace of conscience,
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Here's the name •• the means of grace, but where's the •ung? What presence of God do you ••d in them? What strength do you trive from them? What sweetness do ••a taste in them? Where's your for•er spiritual joy, peace, satisfaction? 〈 ◊ 〉 it not an Image in your bed in••ad of an Husband, a dream in your ••uls, from which when you rise up •ou are still an hungry, in stead of a feast fat things?
Here's the name •• the means of grace, but where's the •ung? What presence of God do you ••d in them? What strength do you trive from them? What sweetness do ••a taste in them? Where's your for•er spiritual joy, peace, satisfaction? 〈 ◊ 〉 it not an Image in your Bed in••ad of an Husband, a dream in your ••uls, from which when you rise up •ou Are still an hungry, in stead of a feast fat things?
To this God calleth 〈 ◊ 〉 back-sliding people, Jer. 2.14, 〈 ◊ 〉 16, 17. Is Israel a servant? Is he 〈 ◊ 〉 home-born stave? Why is he spoiled? 〈 ◊ 〉 young Lions roared upon him,
To this God calls 〈 ◊ 〉 backsliding people, Jer. 2.14, 〈 ◊ 〉 16, 17. Is Israel a servant? Is he 〈 ◊ 〉 homeborn stave? Why is he spoiled? 〈 ◊ 〉 young Lions roared upon him,
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& c? Or hath he blas•• you? If the latter, Have you not 〈 ◊ 〉 cured this unto your selves, in that ye 〈 ◊ 〉 forsaken the Lord your God when he led you by the way.
& c? Or hath he blas•• you? If the latter, Have you not 〈 ◊ 〉 cured this unto your selves, in that you 〈 ◊ 〉 forsaken the Lord your God when he led you by the Way.
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But it may be you cannot yet see divine vengeance thus pursuing you, there is a time when poenalis nutritur impunitas, God fatteth up some with the Maist of the world to the great day of slaughter, (though ordinarily these be such as never made any profession:
But it may be you cannot yet see divine vengeance thus pursuing you, there is a time when Poenalis nutritur impunitas, God fatteth up Some with the Mayest of the world to the great day of slaughter, (though ordinarily these be such as never made any profession:
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You have pretended formerly to know what belongs to an inward serenity of mind, to peace of conscience, &c. Have you at any time since your change found leisure to speak •o your own souls,
You have pretended formerly to know what belongs to an inward serenity of mind, to peace of conscience, etc. Have you At any time since your change found leisure to speak •o your own Souls,
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as you did heretofore after a day spent in a religious meeting, or at a fast? Have you had no more melancholick thoughts, no more sad reflections, no more terrours than before? Hath not the evil spirit sometimes so troubled you, that you have been forced to send for a Minstrel to play it off? Have not the images of those righteous servants of God whom you have been reviling, whom you have been accusers of,
as you did heretofore After a day spent in a religious meeting, or At a fast? Have you had no more melancholic thoughts, no more sad reflections, no more terrors than before? Hath not the evil Spirit sometime so troubled you, that you have been forced to send for a Minstrel to play it off? Have not the Images of those righteous Servants of God whom you have been reviling, whom you have been accusers of,
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and disquieted you in your sleep? Have you not heard, though not a voice from heaven, (God will not so much honour you, who have so much spit in his face) yet a voice from your own conscience, Soul, soul, why persecutest thou Christ? What evil hast thou formerly seen in that way wherein thy self did walk worthy of this death,
and disquieted you in your sleep? Have you not herd, though not a voice from heaven, (God will not so much honour you, who have so much spit in his face) yet a voice from your own conscience, Soul, soul, why Persecutest thou christ? What evil hast thou formerly seen in that Way wherein thy self did walk worthy of this death,
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or these barbarous bonds? Do you see what servants, what home-born slaves you have made your selves? How the children of Noph and Tahapanes have broken your head? O return into the right wayes of the Lord, return to your first Husband, speak sincerely, Was it not then every way better with you than now?
or these barbarous bonds? Do you see what Servants, what homeborn slaves you have made your selves? How the children of Noph and Tahapanes have broken your head? O return into the right ways of the Lord, return to your First Husband, speak sincerely, Was it not then every Way better with you than now?
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6. Consider seriously with yourselves, if a day of trouble should come, (as certainly thou art not the only person exempted from the incurnt, ances and accidents to which mortality is exposed and subjected) would any of those things or persons help you, to which you are turned,
6. Consider seriously with yourselves, if a day of trouble should come, (as Certainly thou art not the only person exempted from the incurnt, ances and accidents to which mortality is exposed and subjected) would any of those things or Persons help you, to which you Are turned,
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The Professor not abiding in Christ, usually makes choice: 1. Of New Principles: 2. New Practices in his conversation: 3. New Friends, and a New Society.
The Professor not abiding in christ, usually makes choice: 1. Of New Principles: 2. New Practices in his Conversation: 3. New Friends, and a New Society.
and a lanthorn to his paths. Thou hast possibly collected another system of practical principles. That every one who is baptized is justified and regenerated.
and a lantern to his paths. Thou hast possibly collected Another system of practical principles. That every one who is baptised is justified and regenerated.
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And if a man lives in Obedience to what he calls the Church, making the dictates of men the rule of his practice, without any particular enquiry whether they be according to the Scriptures or no, he shall not need fear salvation.
And if a man lives in obedience to what he calls the Church, making the dictates of men the Rule of his practice, without any particular enquiry whither they be according to the Scriptures or no, he shall not need Fear salvation.
or when thou comest to dye, and some such Texts as these fall into thy thoughts at that day, John 3.18. He that believeth on the Son hath everlasting life, and be that believeth not, is condemned already;
or when thou Comest to die, and Some such Texts as these fallen into thy thoughts At that day, John 3.18. He that Believeth on the Son hath everlasting life, and be that Believeth not, is condemned already;
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but after the Spirit, v. 5. They that are after the flesh 〈 ◊ 〉 mind the things of the flesh, they that 〈 ◊ 〉 after the Spirit do mind the things of the Spirit.
but After the Spirit, v. 5. They that Are After the Flesh 〈 ◊ 〉 mind the things of the Flesh, they that 〈 ◊ 〉 After the Spirit do mind the things of the Spirit.
Suppose these, or other such like Scriptures, should stick fast to thy thoughts in an evil day, what should relieve thee? Will it relieve thee when tho• comest to dye, to remember tho• wer't baptized in thy infancy? Will no• thy thoughts reflect:
Suppose these, or other such like Scriptures, should stick fast to thy thoughts in an evil day, what should relieve thee? Will it relieve thee when tho• Comest to die, to Remember tho• Were't baptised in thy infancy? Will no• thy thoughts reflect:
and Christ to be the Son of God, so do the Devils believe and tremble? Will it relieve thee to think that thou hast been obedient to the orders of the Church? Dost thou not see, that those are most universal in that Obedience which is so called, whose lives proclaim the greatest opposition to the plain letter of Scripture in almost all the moral precepts of it? Shall they also have peace?
and christ to be the Son of God, so do the Devils believe and tremble? Will it relieve thee to think that thou hast been obedient to the order of the Church? Dost thou not see, that those Are most universal in that obedience which is so called, whose lives proclaim the greatest opposition to the plain Letter of Scripture in almost all the moral Precepts of it? Shall they also have peace?
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to spend thy time in reading the holy Scripture, to spend dayes in fasting, prayer, communion with the Saints of God, (Believing thy obligation from a moral Precept, to keep the Lords Day holy) thou wer't wont in it to exercise thy self in reading the word, hearing of it, in prayer, instructing thy children.
to spend thy time in reading the holy Scripture, to spend days in fasting, prayer, communion with the Saints of God, (Believing thy obligation from a moral Precept, to keep the lords Day holy) thou Were't wont in it to exercise thy self in reading the word, hearing of it, in prayer, instructing thy children.
and if any acts of devotion still continue, possibly they are such as to which God will say to thee, Who hath required these things at your hands? Where did I ever speak a word to you or your Fathers of such homage to be performed to me,
and if any acts of devotion still continue, possibly they Are such as to which God will say to thee, Who hath required these things At your hands? Where did I ever speak a word to you or your Father's of such homage to be performed to me,
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Hark my friend, shalt thou not one day thinkest thou be sick unto death (as Hezekiah was Isa. 38.1.) will the Providence of God thinkest thou never speak to thee, saying, Set thy house in order,
Hark my friend, shalt thou not one day Thinkest thou be sick unto death (as Hezekiah was Isaiah 38.1.) will the Providence of God Thinkest thou never speak to thee, saying, Set thy house in order,
Thou after thou hast escaped the pollution of the world, through the •nowledge of the Lord and Saviour Jesus Christ, art again entangled therein and overcome.
Thou After thou hast escaped the pollution of the world, through the •nowledge of the Lord and Saviour jesus christ, art again entangled therein and overcome.
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3. For thy new Company. Thou heretofore wer't a companion to those that •eared the Lord. The Excellent on the Earth were those in whom thou didst delight,
3. For thy new Company. Thou heretofore Were't a Companion to those that •eared the Lord. The Excellent on the Earth were those in whom thou didst delight,
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Ministers of the Gospel, who had (beside their habit) something else to approve them such, powerful, constant Preachers of the word, that knew h•• to speak a word in season to the weary,
Ministers of the Gospel, who had (beside their habit) something Else to approve them such, powerful, constant Preachers of the word, that knew h•• to speak a word in season to the weary,
a• though they had possibly their error and failings, yet they were not such, 〈 ◊ 〉 the very light of nature and reason shewed abominable, such as cursing a• swearing, blaspheming the God who• they served, reviling persons an things, that had ought of his Im•• and Superscription upon them:
a• though they had possibly their error and failings, yet they were not such, 〈 ◊ 〉 the very Light of nature and reason showed abominable, such as cursing a• swearing, blaspheming the God who• they served, reviling Persons an things, that had ought of his Im•• and Superscription upon them:
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Th• art now become a companion of soe• such I mean as the Scripture calls 〈 ◊ 〉 leud, profane persons, Sons of B•• that live without any yoke, either Scripture, or Moral Principles:
Th• art now become a Companion of soe• such I mean as the Scripture calls 〈 ◊ 〉 lewd, profane Persons, Sons of B•• that live without any yoke, either Scripture, or Moral Principles:
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th• catest with the Glutton, and sittest with the Drunkard, and thy Chair is set 〈 ◊ 〉 them who sit in the seat of the scorns• and whiles they are smiting thy on• fellow servants,
th• catest with the Glutton, and Sittest with the Drunkard, and thy Chair is Set 〈 ◊ 〉 them who fit in the seat of the scorns• and while they Are smiting thy on• fellow Servants,
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and who must she raise up but Samuel? What satisfaction wilt thou have •n an evil day, in a dying day, from •hose whom living thou hast preferred to be thy companions,
and who must she raise up but Samuel? What satisfaction wilt thou have •n an evil day, in a dying day, from •hose whom living thou hast preferred to be thy Sodales,
I shall shut up this Head with minding you, that by this Argument, God by his Prophet Jeremiah endeavoured to reduce backsliding Israel, Jeremiah 2.28. But where are thy gods that thou hast made thee? Let them arise if they can save thee in the day of trouble.
I shall shut up this Head with minding you, that by this Argument, God by his Prophet Jeremiah endeavoured to reduce backsliding Israel, Jeremiah 2.28. But where Are thy God's that thou hast made thee? Let them arise if they can save thee in the day of trouble.
When Judas 's conscience smote him, God left him to his Masters the Scribes and Pharisees alone to comfort him, (how cold a cup of consolation they afforded him, the Gospel;
When Judas is conscience smote him, God left him to his Masters the Scribes and Pharisees alone to Comfort him, (how cold a cup of consolation they afforded him, the Gospel;
tells you When the Jewes had apostatized, and the Philistins and Ammonites oppose• them, and they cryed unto the Lord they met with a rough answer, — ver. 13. I will deliver you no m•• Go and cry unt• the Gods whom you ha• chosen,
tells you When the Jews had apostatized, and the philistines and Ammonites oppose• them, and they cried unto the Lord they met with a rough answer, — for. 13. I will deliver you no m•• Go and cry unt• the God's whom you ha• chosen,
That shall be from the mercy 〈 ◊ 〉 God which he hath for backsliding children, making timely returns unto him This is an Argument which the Prophet Jeremy largely insisted upon, Chap. 3. v. 1, 2, 3, 4, 5, 12, 13, 14, 22. First, He sheweth them, that this is above the mercy of men.
That shall be from the mercy 〈 ◊ 〉 God which he hath for backsliding children, making timely returns unto him This is an Argument which the Prophet Jeremiah largely insisted upon, Chap. 3. v. 1, 2, 3, 4, 5, 12, 13, 14, 22. First, He shows them, that this is above the mercy of men.
If a m• putteth away his Wife, shall he take b• again? &c. It is very observable, that the Jews defection chiefly insisted upon by the Prophet, was in matters of Divine Worship, where the sin charged upon them, was the highest in genere suo, ido•try, which is a failer in the object of Worship, either more immediate, or me•iate: and therefore exprest in Scripture by the sin of whoredom (which is the highest error in conjugal relations.) There's no sin so separates a people or person from God as this sin.
If a m• putteth away his Wife, shall he take b• again? etc. It is very observable, that the jews defection chiefly insisted upon by the Prophet, was in matters of Divine Worship, where the since charged upon them, was the highest in genere Sue, ido•try, which is a failer in the Object of Worship, either more immediate, or me•iate: and Therefore expressed in Scripture by the since of whoredom (which is the highest error in conjugal relations.) There's no since so separates a people or person from God as this since.
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Now God comparing the case betwixt him and them, to the case betwixt a Man and his Wife, that had dealt falsly with him, tells him, that in case of a •ivorce, a man doth not use to be re•onciled to his Wife: yet Jerem 3.1.
Now God comparing the case betwixt him and them, to the case betwixt a Man and his Wife, that had dealt falsely with him, tells him, that in case of a •ivorce, a man does not use to be re•onciled to his Wife: yet Jeremiah 3.1.
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Return again unto me (saith the Lord) ver. 5. Will he reserve his anger for ever? Will he keep it to the end? Again, v. 12. Go and proclaim these words to the North,
Return again unto me (Says the Lord) ver. 5. Will he reserve his anger for ever? Will he keep it to the end? Again, v. 12. Go and proclaim these words to the North,
Only acknowledge thine iniqui•y, that thou hast transgressed against the Lord thy God, and hast scattered thy wayes to strangers, under every green tr•• and you have not obeyed my Voice, saith t•• Lord, Turn O back sliding children, sa••• the Lord,
Only acknowledge thine iniqui•y, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to Strangers, under every green tr•• and you have not obeyed my Voice, Says t•• Lord, Turn Oh back sliding children, sa••• the Lord,
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An• again, ver. 22. Return you backslidi•• children, and I will heal your back sliding Oh that I could hear you saying as i• the next words of that Text;
An• again, ver. 22. Return you backslidi•• children, and I will heal your back sliding O that I could hear you saying as i• the next words of that Text;
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〈 ◊ 〉 vain is salvation hoped for, from course of profaneness, formality, or superstiti• or from any righteousness of your own In vain is peace of conscience, in va•• is any good thing hoped for from them;
〈 ◊ 〉 vain is salvation hoped for, from course of profaneness, formality, or superstiti• or from any righteousness of your own In vain is peace of conscience, in va•• is any good thing hoped for from them;
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However that Musick was in David's time (though since ceased) a Divine Institution, not meerly introduced, by the discretion of the chief Magistrate, we are assured by 1 Chron. 28.11.19. which speaks it no president for Humane Inventions, in Acts, or Modes of Divine Worship.
However that Music was in David's time (though since ceased) a Divine Institution, not merely introduced, by the discretion of the chief Magistrate, we Are assured by 1 Chronicles 28.11.19. which speaks it no president for Humane Inventions, in Acts, or Modes of Divine Worship.
To these it seems by holy David, according to the Pattern, he had from the Spirit of God, 1 Chron. 28.12.13. The charge of the Musick was committed, 1 Chron. 6.37. Who was the Author of this Psalm some question:
To these it seems by holy David, according to the Pattern, he had from the Spirit of God, 1 Chronicles 28.12.13. The charge of the Music was committed, 1 Chronicles 6.37. Who was the Author of this Psalm Some question:
judging it one of the Sons of Corah, and so interpreting it by the Genitive Case, a Psalm of Instruction, NONLATINALPHABET, thinking it composed in the time of the Captivity of Babylon. But the Spirit that breatheth in it is so like the Spirit breathing, •salm 63. and Psalm 84. That I rather judge holy David the Author of it:
judging it one of the Sons of Corah, and so interpreting it by the Genitive Case, a Psalm of Instruction,, thinking it composed in the time of the Captivity of Babylon. But the Spirit that breathes in it is so like the Spirit breathing, •salm 63. and Psalm 84. That I rather judge holy David the Author of it:
and that it was composed by him in the time when Saul hunted him out of Judea, so as he could not (as formerly) enjoy the Institutions of God, which is the great business he lamenteth in this Psalm, expressing his earnest longings for them,
and that it was composed by him in the time when Saul hunted him out of Judea, so as he could not (as formerly) enjoy the Institutions of God, which is the great business he lamenteth in this Psalm, expressing his earnest longings for them,
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and our duty what we ought to doe under such a dispensation, when either by any natural or moral causes we are hindered from a communion with God, in hi• publick Institutions for Worship:
and our duty what we ought to do under such a Dispensation, when either by any natural or moral Causes we Are hindered from a communion with God, in hi• public Institutions for Worship:
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Prop. Ʋnder the severest dispensation of God to gracious souls, there will 〈 ◊ 〉 found in them a singular thirst after G•• in his Institutions of publick Worship.
Prop. Ʋnder the Severest Dispensation of God to gracious Souls, there will 〈 ◊ 〉 found in them a singular thirst After G•• in his Institutions of public Worship.
The dispensation he was under, was sad enough, if he were in the captivity of Babylon (as de Muci and others think:) or if it was David separated from the Tabernacle, by the Violence of Saul. The dispensation was every way sad enough.
The Dispensation he was under, was sad enough, if he were in the captivity of Babylon (as de Muci and Others think:) or if it was David separated from the Tabernacle, by the Violence of Saul. The Dispensation was every Way sad enough.
2. Shew you the singularity of the gracious souls thirst. 3. Thirdly, give you the causes of if and prove the point. 4. Lastly, Make some short appliction.
2. Show you the singularity of the gracious Souls thirst. 3. Thirdly, give you the Causes of if and prove the point. 4. Lastly, Make Some short appliction.
so it implieth, 1. An apprehended suitableness 〈 ◊ 〉 some object, to the creatur• wants, that is thus affected to i•. 2. A sensible want of it, we thi•• not for drink,
so it Implies, 1. an apprehended suitableness 〈 ◊ 〉 Some Object, to the creatur• Wants, that is thus affected to i•. 2. A sensible want of it, we thi•• not for drink,
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when our 〈 ◊ 〉 mach and mouth is fille• with it. 3. A desire and endeavour after i• 1. Every gracious soul apprehendeth 〈 ◊ 〉 suitableness in Gods Institutions to 〈 ◊ 〉 wants.
when our 〈 ◊ 〉 mach and Mouth is fille• with it. 3. A desire and endeavour After i• 1. Every gracious soul apprehendeth 〈 ◊ 〉 suitableness in God's Institutions to 〈 ◊ 〉 Wants.
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That there is such a suitableness, I shall demonstrate anon, this 〈 ◊ 〉 not apprehended by every soul, but 〈 ◊ 〉 every gracious soul it is, which preceedeth from his spiritual illumination and sense of his condition, to which 〈 ◊ 〉 unregenerate soul is a stranger. 2. It may possibly be, that a gracious 〈 ◊ 〉 may want thissuitable spiritual food:
That there is such a suitableness, I shall demonstrate anon, this 〈 ◊ 〉 not apprehended by every soul, but 〈 ◊ 〉 every gracious soul it is, which precedeth from his spiritual illumination and sense of his condition, to which 〈 ◊ 〉 unregenerate soul is a stranger. 2. It may possibly be, that a gracious 〈 ◊ 〉 may want thissuitable spiritual food:
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•e may be hindered by natural causes, ••kness, &c. by moral causes, he may be •s David in the Land of the Philistins, •s the children of Israel in Babylon. He may be at home,
•e may be hindered by natural Causes, ••kness, etc. by moral Causes, he may be •s David in the Land of the philistines, •s the children of Israel in Babylon. He may be At home,
but the wells may be ••pped, through the violence of men, •e pits may be dry, through the heat •f persecution, they may be so poisoned with Idolatry and Superstition, (as 〈 ◊ 〉 the Popish Countreys) so fouled with the dust of humane inventions, •nwholsomely mixt with some little •f Divine Institutions, that he may •ant the Institutions of God,
but the wells may be ••pped, through the violence of men, •e pits may be dry, through the heat •f persecution, they may be so poisoned with Idolatry and Superstition, (as 〈 ◊ 〉 the Popish Countries') so fouled with the dust of humane Inventions, •nwholsomely mixed with Some little •f Divine Institutions, that he may •ant the Institutions of God,
for which I find three Reasons assigned. 1. They for the most part feed i• montanous, dry, desert places, which more want moisture. 2. They say they ordinarily swallow Serpents: whose heat of poison inwadly more inflameth them. 3. When they have been hunted they 〈 ◊ 〉 they cannot rest till they have found o• some waters in which to refresh themselves.
for which I find three Reasons assigned. 1. They for the most part feed i• mountainous, dry, desert places, which more want moisture. 2. They say they ordinarily swallow Serpents: whose heat of poison inwadly more inflames them. 3. When they have been hunted they 〈 ◊ 〉 they cannot rest till they have found o• Some waters in which to refresh themselves.
My soul thirsteth for God, for the living God. 1. In the ultimate object. The ultimate object of a gracious souls thi•• is not the Institution or Ordinance, b• the God of that Ordinance. Thus here in the Text. So Psalm 63.1. My soul thirsteth for thee: my flesh longeth for thee.
My soul Thirsteth for God, for the living God. 1. In the ultimate Object. The ultimate Object of a gracious Souls thi•• is not the Institution or Ordinance, b• the God of that Ordinance. Thus Here in the Text. So Psalm 63.1. My soul Thirsteth for thee: my Flesh Longeth for thee.
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And this is a singularity; an hypocrite if he desires to see the Vail, yet he desires not to look through the Vail, what communion with God, in a prayer, in hearing the Word, in a Sacrament means, he understands not,
And this is a singularity; an hypocrite if he Desires to see the vail, yet he Desires not to look through the vail, what communion with God, in a prayer, in hearing the Word, in a Sacrament means, he understands not,
Hence a Formalist, if he hath been at Church, is satisfied, let the Prayer and Preaching be what it will (provided it hath tickled his sense) yet his stomack is stayed,
Hence a Formalist, if he hath been At Church, is satisfied, let the Prayer and Preaching be what it will (provided it hath tickled his sense) yet his stomach is stayed,
If he hath not seen that he comes away a-thirst from the best wells. 2. In the mediate object. The mediate object is the performance. An Hypocrite if he hath any desire to an Ordinance,
If he hath not seen that he comes away athirst from the best wells. 2. In the mediate Object. The mediate Object is the performance. an Hypocrite if he hath any desire to an Ordinance,
His thirst is after peace, and unmixed Ordinances. 3. As to the End: The gracious heart desires the sincere milk of the word, that he may grow thereby, 1 Pet. 2.2. that he may profit by it;
His thirst is After peace, and unmixed Ordinances. 3. As to the End: The gracious heart Desires the sincere milk of the word, that he may grow thereby, 1 Pet. 2.2. that he may profit by it;
he thirsts after a Sacrament, that in it he may have a communion with Christ, that he might in it receive the communications of the vertue of the blood of Christ to his soul,
he thirsts After a Sacrament, that in it he may have a communion with christ, that he might in it receive the communications of the virtue of the blood of christ to his soul,
The gracious soul goes from City to City, from strength to strength, passeth through Cities, and streets, and broad places. Psal. 119.20. My soul breaketh with the longings it hath to thy judgments. Psal. 84.2. My soul longeth, yea, even fainteth for the courts of the Lord, my flesh crieth out for the living God.
The gracious soul Goes from city to city, from strength to strength, passes through Cities, and streets, and broad places. Psalm 119.20. My soul breaks with the longings it hath to thy Judgments. Psalm 84.2. My soul Longeth, yea, even fainteth for the Courts of the Lord, my Flesh cries out for the living God.
3. The thirst of a gracious soul is singular in the constancy of it, and its insatiableness. Psal. 119.20. My soul breaketh for the longing it hath to thy judgments at all times.
3. The thirst of a gracious soul is singular in the constancy of it, and its insatiableness. Psalm 119.20. My soul breaks for the longing it hath to thy Judgments At all times.
until the Gospel times. Such was their Musick, their Levitical gay garments, their ceremonial rites, their worldly Sanctnary, which had the golden censer, the golden pot that had Manna, &c. Such institutions as pleased the outward senses,
until the Gospel times. Such was their Music, their Levitical gay garments, their ceremonial Rites, their worldly Sanctuary, which had the golden censer, the golden pot that had Manna, etc. Such institutions as pleased the outward Senses,
but did not inwardly affect the heart, nor had much influence upon that. In opposition to these, Job. 4.24. we are commanded to worship God in spirit and truth. Under the Gospel there is a carnal part also in Ordinances. In Prayer, in Preaching, the wit and neat composure or pronunciation of the Prayer or Sermon, they are but the carnal part.
but did not inwardly affect the heart, nor had much influence upon that. In opposition to these, Job. 4.24. we Are commanded to worship God in Spirit and truth. Under the Gospel there is a carnal part also in Ordinances. In Prayer, in Preaching, the wit and neat composure or pronunciation of the Prayer or Sermon, they Are but the carnal part.
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Hence they mock at a Prayer that is not dressed up in fine language, and mock at Sermous that are not full of Sentences of Authors, pieces of wit, quibbles,
Hence they mock At a Prayer that is not dressed up in fine language, and mock At Sermons that Are not full of Sentences of Authors, Pieces of wit, quibbles,
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and such like vanities, which (to use the term in the Prophet) are but like the souls bread mixed up with mans dung, which makes the gracious soul nauseate it.
and such like vanities, which (to use the term in the Prophet) Are but like the Souls bred mixed up with men dung, which makes the gracious soul nauseate it.
The hunger and thirst of a gracious soul is quite of another nature, Psal. 119.140. Thy word is pure; (saith David ) therefore doth thy servant love it.
The hunger and thirst of a gracious soul is quite of Another nature, Psalm 119.140. Thy word is pure; (Says David) Therefore does thy servant love it.
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the plainer and more spiritual the Prayer is, the more a truly gracious soul thirsteth after it, the more it allayeth his thirst and satisfieth his soul.
the plainer and more spiritual the Prayer is, the more a truly gracious soul Thirsteth After it, the more it allayeth his thirst and Satisfieth his soul.
it was prophesied of the Gospel times, that many should say, Come ye, and let us go up to the mountain of the Lord, 〈 ◊ 〉 the house of the God of Jaccob.
it was prophesied of the Gospel times, that many should say, Come you, and let us go up to the mountain of the Lord, 〈 ◊ 〉 the house of the God of Jaccob.
But let us in the next place enquire the causer of this thirst, whence it is that in every gracious soul there is such a thirst, such a singular thirst after Gods institutions.
But let us in the next place inquire the causer of this thirst, whence it is that in every gracious soul there is such a thirst, such a singular thirst After God's institutions.
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I shall assign a three-fold cause. 1. The strictness of the Divine Precept. 2. The apprehension of the suitableness in them to the vacuities and wan• of the soul. 3. A Christians experience of his former advantage from them.
I shall assign a threefold cause. 1. The strictness of the Divine Precept. 2. The apprehension of the suitableness in them to the Vacuities and wan• of the soul. 3. A Christians experience of his former advantage from them.
We do not find the like threatning under the new Testament, but• gracious heart feareth the analogy o• the one to the other, will evince it dangerous to neglect them.
We do not find the like threatening under the new Testament, but• gracious heart fears the analogy o• the one to the other, will evince it dangerous to neglect them.
2. He so well understands the state of his own soul, and the-nature of divine insitutions, that he apprehendeth in them an ••esding suitableness to his souls wants.
2. He so well understands the state of his own soul, and the-nature of divine insitutions, that he apprehendeth in them an ••esding suitableness to his Souls Wants.
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1. The best of souls are growing, but ••ver come to their full growth. Now the ••titutions of God are the souls food and ••ment; in order to this growth.
1. The best of Souls Are growing, but ••ver come to their full growth. Now the ••titutions of God Are the Souls food and ••ment; in order to this growth.
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St. Paul himself had not attained, but this one thing he did, forgetting what was behind, he pressed on to what was before. A good Christian never standeth still,
Saint Paul himself had not attained, but this one thing he did, forgetting what was behind, he pressed on to what was before. A good Christian never Stands still,
Now the institutions of God are the means of growth, they are the souls food and nourishment 1 Pet. 2.2. As new born habes desire the sincere milk of the word, that you may grow thereby. Psal. 119.130. The entram• of thy word giveth light, it giveth understanding to the simple.
Now the institutions of God Are the means of growth, they Are the Souls food and nourishment 1 Pet. 2.2. As new born habes desire the sincere milk of the word, that you may grow thereby. Psalm 119.130. The entram• of thy word gives Light, it gives understanding to the simple.
as soon m• a man not hunger and thirst for his m•• and drink, by which his soul is kept•• life, as a Christian not hunger and thir•• after the institutions of God, by which he groweth,
as soon m• a man not hunger and thirst for his m•• and drink, by which his soul is kept•• life, as a Christian not hunger and thir•• After the institutions of God, by which he grows,
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but 'tis seldom that he is not complaining of one distemper or other. One while of an hard heart, another while of an heavy, •ull, and dead spirit; one while of a sad and dejected spirit, another while of a di•racted vain spirit, &c. some ailment or other he always carries about with him,
but it's seldom that he is not complaining of one distemper or other. One while of an hard heart, Another while of an heavy, •ull, and dead Spirit; one while of a sad and dejected Spirit, Another while of a di•racted vain Spirit, etc. Some ailment or other he always carries about with him,
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David was sadly distempered with a temptation from the prosperity of the wicked, while he was in adverfity, till he went into the sanctuary. Hannab was of a troubled spirit, till she went into the tabernacle to pray, then her countenance was no more sad. Psal. 119.81. My soul fainteth for thee, but I hope in thy word, verse 50. And so in many other Texts.
David was sadly distempered with a temptation from the Prosperity of the wicked, while he was in adverfity, till he went into the sanctuary. Hannah was of a troubled Spirit, till she went into the tabernacle to pray, then her countenance was no more sad. Psalm 119.81. My soul fainteth for thee, but I hope in thy word, verse 50. And so in many other Texts.
The power and glory of God are seen in the Sanctuary Psal. 63.3. Next to the beholding o• God face to face it this beholding of him in duties of communion with him.
The power and glory of God Are seen in the Sanctuary Psalm 63.3. Next to the beholding o• God face to face it this beholding of him in duties of communion with him.
There is no gracious soul, but at one time or other, in Prayer, in hearing the Word, in receiving the Sacrament, hath tasted and seen how good the Lord is.
There is no gracious soul, but At one time or other, in Prayer, in hearing the Word, in receiving the Sacrament, hath tasted and seen how good the Lord is.
some out of a principle of profaneness, fordid souls, that savour nothing of heaven and heavenly things, nothing of that noble end for which man is created,
Some out of a principle of profaneness, fordid Souls, that savour nothing of heaven and heavenly things, nothing of that noble end for which man is created,
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but for those holy institutions of God, which are pabulum animae, those precious things by which mens souls live, they understand them not, they trample them under foot,
but for those holy institutions of God, which Are pabulum Spirits, those precious things by which men's Souls live, they understand them not, they trample them under foot,
and never cry for food? would not you sit it had nothing in it of humane nature? or that it would not live long• You may as certainly conclude conceming such souls as these, that they have nothing in them of the Divine Nature, and they do not live at all the life of grace,
and never cry for food? would not you fit it had nothing in it of humane nature? or that it would not live long• You may as Certainly conclude conceming such Souls as these, that they have nothing in them of the Divine Nature, and they do not live At all the life of grace,
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It was said of old, Blessed is he that comes unto us in the name of the Lord. And Rom. 10.15. How beautiful are the feet of them that bring glad tidings of peace.
It was said of old, Blessed is he that comes unto us in the name of the Lord. And Rom. 10.15. How beautiful Are the feet of them that bring glad tidings of peace.
The Ordinance of the Ministry in this hath the preheminence of other institutions, because by it we come to the enjoyment of all other publick Ordinances. How shall they hear without a preacher, (saith the Apostle) and how shall they preach except they be sent? Ordinances of publick communion with God, being justly precious to gracious souls, the key to them, the hand which brings them must needs also be precious.
The Ordinance of the Ministry in this hath the pre-eminence of other institutions, Because by it we come to the enjoyment of all other public Ordinances. How shall they hear without a preacher, (Says the Apostle) and how shall they preach except they be sent? Ordinances of public communion with God, being justly precious to gracious Souls, the key to them, the hand which brings them must needs also be precious.
Those whom God hath sent are easily distinguished from others, not so much from the particular Church that sendeth them, which may disser in her external Rites and forms of mission,
Those whom God hath sent Are Easily distinguished from Others, not so much from the particular Church that sends them, which may disser in her external Rites and forms of mission,
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Able to teach, able to pour out his peoples souls unto God in prayer, to speak a word in season to the weary, to instruct the ignorant, resolve the doubting, confirm the staggering.
Able to teach, able to pour out his peoples Souls unto God in prayer, to speak a word in season to the weary, to instruct the ignorant, resolve the doubting, confirm the staggering.
that's faithful Minister that doth the Lords work faithfully, feeding the souls of people with food convenient for them, not with notions and language they understand not.
that's faithful Minister that does the lords work faithfully, feeding the Souls of people with food convenient for them, not with notions and language they understand not.
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so in this, he is not so much to be determined from his actions, as from his affections. St. Paul did the things which be would not, and could not do those things which he would, but yet he delighted in the Law of God as to the inward man. So it is here.
so in this, he is not so much to be determined from his actions, as from his affections. Saint Paul did the things which be would not, and could not do those things which he would, but yet he delighted in the Law of God as to the inward man. So it is Here.
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Or it may be as 1 Sam. 2.17. The Priests were so vile, and their administrations so irregular, that Gods people may (as they did there) abhor the offering of the Lord.
Or it may be as 1 Sam. 2.17. The Priests were so vile, and their administrations so irregular, that God's people may (as they did there) abhor the offering of the Lord.
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But here's the difference, A wicked man, though he drinks, yet doth not thirst; his going to Ordinances is like the drunkards going to the ale-house, more to satisfie his lust than to quench any thirst;
But here's the difference, A wicked man, though he drinks, yet does not thirst; his going to Ordinances is like the drunkards going to the alehouse, more to satisfy his lust than to quench any thirst;
The godly man, though he cannot, though he dare not always drink, yet he always thirsts. A temptation may awe him from drinking at the purest and most wholesome waters of the Sanctuary.
The godly man, though he cannot, though he Dare not always drink, yet he always thirsts. A temptation may awe him from drinking At the Purest and most wholesome waters of the Sanctuary.
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For thee, for the living God, saith David. If thy thirst be such as can be allaied without any thing of God, I mean, any influence of God upon thy soul through the conduit of the Ordinance, it is no more than a formal hypocrite may have.
For thee, for the living God, Says David. If thy thirst be such as can be allayed without any thing of God, I mean, any influence of God upon thy soul through the conduit of the Ordinance, it is no more than a formal hypocrite may have.
and speaking to thee in the Sermon, this speaks a Christian indeed, if any thing less than this will satisfie thee, thou wilt fetch nothing of evidence from it, it is no more than hypocrites may do, who take these attendances for their righteousness,
and speaking to thee in the Sermon, this speaks a Christian indeed, if any thing less than this will satisfy thee, thou wilt fetch nothing of evidence from it, it is no more than Hypocrites may do, who take these attendances for their righteousness,
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His thirst must necessarily be thus circumstanced, for he argueth thus with himself, Hath God any where prescribed me this service or mode of Worship? If not,
His thirst must necessarily be thus circumstanced, for he argue thus with himself, Hath God any where prescribed me this service or mode of Worship? If not,
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Wherefore should I desire Ordinances, but that in them I may see the presence and power of God? Can I expect either the presence or power of God in humane iffventions? And as his thirst is after the most pure,
Wherefore should I desire Ordinances, but that in them I may see the presence and power of God? Can I expect either the presence or power of God in humane iffventions? And as his thirst is After the most pure,
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Such preaching, where the Preacher comes closest to the soul, and does not play off in generals only, as if he were afraid to touch the sores of souls,
Such preaching, where the Preacher comes closest to the soul, and does not play off in generals only, as if he were afraid to touch the sores of Souls,
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and speak the Oracles of God as the Oracles of God; with plainness, gravity, life and power. He knows the end of preaching is not scratching a peevish humour,
and speak the Oracles of God as the Oracles of God; with plainness, gravity, life and power. He knows the end of preaching is not scratching a peevish humour,
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Some are not only able to preach the wholesome Word of God, but as good Cooks, they are able to make the wholesome food of the Word appear more lovely by handsome language, apt similitudes, neat allusions.
some Are not only able to preach the wholesome Word of God, but as good Cooks, they Are able to make the wholesome food of the Word appear more lovely by handsome language, apt Similitudes, neat allusions.
yea, and this excellency of gifts in some is the special priviledge of some, with which God ordinarily blesseth them in order to some more ••inent services for souls,
yea, and this excellency of Gifts in Some is the special privilege of Some, with which God ordinarily Blesses them in order to Some more ••inent services for Souls,
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Austin once wished to hear Paul • the Pulpit. But yet the soul that truly thirsts after Gods institutions, ••ill not despise his spiritual food, hough it be not brought him in a Lordly dish;
Austin once wished to hear Paul • the Pulpit. But yet the soul that truly thirsts After God's institutions, ••ill not despise his spiritual food, hough it be not brought him in a Lordly dish;
He considereth thus with himself, 'Tis the word that nourisheth my soul, not the wit, not the quai•• expressions are which it is served to me, the good of these is determined in my carnal part.
He Considereth thus with himself, It's the word that Nourishes my soul, not the wit, not the quai•• expressions Are which it is served to me, the good of these is determined in my carnal part.
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Yet as eve• then he will not despise the performances of him who hath the meane•• gifts and abilities (provided that h• doth not handle the word of God deceitfully,
Yet as eve• then he will not despise the performances of him who hath the meane•• Gifts and abilities (provided that h• does not handle the word of God deceitfully,
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Sin is such 〈 ◊ 〉 thing, as nothing can tempt a gracio•• soul to it, he knows that it is impossible he should please God by an action wherein he presumptuously sinneth against him, especially too in matters of worship, where he is more especially jealous, he knows participation of Ordinances is not absolutely necessary to salvation;
since is such 〈 ◊ 〉 thing, as nothing can tempt a gracio•• soul to it, he knows that it is impossible he should please God by an actium wherein he presumptuously Sinneth against him, especially too in matters of worship, where he is more especially jealous, he knows participation of Ordinances is not absolutely necessary to salvation;
if therefore he cannot hear a Sermon, or receive a Sacrament, but he must before or in it, defile his soul with sin, he rather chooseth to forbear the Ordinance,
if Therefore he cannot hear a Sermon, or receive a Sacrament, but he must before or in it, defile his soul with since, he rather chooses to forbear the Ordinance,
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those that are true Disciples will hear him though in the school of Tyrannus. If Paul cannot Preach at mid-day, and break bread, they will hear him till midnight. I do not speak here to plead for those coetus antelucani; which the Heathen so much scandalized Christians in Origens time for,
those that Are true Disciples will hear him though in the school of Tyrannus. If Paul cannot Preach At midday, and break bred, they will hear him till midnight. I do not speak Here to plead for those Coetus antelucani; which the Heathen so much scandalized Christians in Origens time for,
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The Antients justified the Christians of those days for those meetings, though in times of liberty they had not been Eligible• If a Christian truly thirsts after Divine Institutions,
The Ancients justified the Christians of those days for those meetings, though in times of liberty they had not been Eligible• If a Christian truly thirsts After Divine Institutions,
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The Disciples when they could not assemble openly, nor have door open for fear of the Jews, yet they assembled and shut the doors, and enjoyed the Institutions of God,
The Disciples when they could not assemble openly, nor have door open for Fear of the jews, yet they assembled and shut the doors, and enjoyed the Institutions of God,
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5. Fifthly, Who so hath the true Spirit of a Christian in this thing, will be content for the enjoyment of Gods institutions to encounter some difficulties. We use to say, Hunger will break through 〈 ◊ 〉 stone wall.
5. Fifthly, Who so hath the true Spirit of a Christian in this thing, will be content for the enjoyment of God's institutions to encounter Some difficulties. We use to say, Hunger will break through 〈 ◊ 〉 stone wall.
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as the preservation of a spiritual life, and the prospect, and hope of that life which is Eternal, is more valuable than the preservation and enjoyment of a natural life.
as the preservation of a spiritual life, and the prospect, and hope of that life which is Eternal, is more valuable than the preservation and enjoyment of a natural life.
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One thing have Ide••nd of the Lord, that will I seek after, that I may dwell in the House of the Lord all the dayes of my life, to behold the beauty of the Lord,
One thing have Ide••nd of the Lord, that will I seek After, that I may dwell in the House of the Lord all the days of my life, to behold the beauty of the Lord,
if I find such a thirst in my soul after God in his Ordinances, though I do not meet with those enjoyments of God in his Ordinances which I desire? Saith another, If this be true, I'am much afraid of my self, I do not find such a thirst as you have mentioned,
if I find such a thirst in my soul After God in his Ordinances, though I do not meet with those enjoyments of God in his Ordinances which I desire? Says Another, If this be true, I am much afraid of my self, I do not find such a thirst as you have mentioned,
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A Real, Spiritual, vehement thirst after God, in Divine Institutions, will (I think unquestionably) speak a true Christian. I say a true thirst, not pretended and feigned, a spiritual thirst after the pure, divine, substantial part of the Institution, separated from the less significant circumstances of the administration after God in the Ordinance, when the enjoyment of the presence of God,
A Real, Spiritual, vehement thirst After God, in Divine Institutions, will (I think unquestionably) speak a true Christian. I say a true thirst, not pretended and feigned, a spiritual thirst After the pure, divine, substantial part of the Institution, separated from the less significant Circumstances of the administration After God in the Ordinance, when the enjoyment of the presence of God,
and communion with him is made the ultimate object, and Ordinances are desired for that. This thirst I say will argue one to have tasted of the grace of God:
and communion with him is made the ultimate Object, and Ordinances Are desired for that. This thirst I say will argue one to have tasted of the grace of God:
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but from the new nature, making choice of its spiritual food? Those that walk after the flesh, mind the things of the flesh, Those after the Spirit, do mind the things of the Spirit.
but from the new nature, making choice of its spiritual food? Those that walk After the Flesh, mind the things of the Flesh, Those After the Spirit, do mind the things of the Spirit.
it argues a spiritual man in duties to mind the things of the Spirit. In them, 3. Again, A Christian is not to be judged from his success in duty, nor from his action, but from his affection and temper to it.
it argues a spiritual man in duties to mind the things of the Spirit. In them, 3. Again, A Christian is not to be judged from his success in duty, nor from his actium, but from his affection and temper to it.
So that were a Christian before me that could say no more than this, My soul longeth, yea, even fainteth for the Ordinances of God, I cannot say, that when I enjoy them, I find so much in them, of peace,
So that were a Christian before me that could say no more than this, My soul Longeth, yea, even fainteth for the Ordinances of God, I cannot say, that when I enjoy them, I find so much in them, of peace,
or satisfaction as I desire, but yet my heart beateth for them, I could be content to be a dweller in the House of the Lord, alwayes hearing his word, alwayes at prayer,
or satisfaction as I desire, but yet my heart beats for them, I could be content to be a dweller in the House of the Lord, always hearing his word, always At prayer,
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Flesh and blood hath never revealed this to thee, this thirst, this passionate desire, cometh from him that hath called thee to be partaker of his distinguishing grace.
Flesh and blood hath never revealed this to thee, this thirst, this passionate desire, comes from him that hath called thee to be partaker of his distinguishing grace.
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I say, there may in a gracious soul be some thatement of spiritual appetite to Divine Institutions, which may be caused, 1. From a plenty of them: through our natural corruption:
I say, there may in a gracious soul be Some thatement of spiritual appetite to Divine Institutions, which may be caused, 1. From a plenty of them: through our natural corruption:
when we are full we wax wanton; when the Israelites had a fulness of Manna, Num. 21. 5•. They cryed out, Our soul loatheth this light bread. 1 Sam. 3.1. The word of God was precious in those dayes, there was no open vision:
when we Are full we wax wanton; when the Israelites had a fullness of Manna, Num. 21. 5•. They cried out, Our soul Loathes this Light bred. 1 Sam. 3.1. The word of God was precious in those days, there was no open vision:
Have you seen persons delicately sed with plenty of choicest meats, pingle at a good and wholsom dish before them, scarce knowing where to pick a bit to please them,
Have you seen Persons delicately said with plenty of Choicest Meats, pingle At a good and wholesome dish before them, scarce knowing where to pick a bit to please them,
or how to advantage their stomach with Sauce rare enough, and turning it away when there hath been but a little error of a Cook in roasting or garnishing it, o• in the cleaness or brightness of a dish it hath been served up in:
or how to advantage their stomach with Sauce rare enough, and turning it away when there hath been but a little error of a Cook in roasting or garnishing it, o• in the cleanness or brightness of a dish it hath been served up in:
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how nice and squeamish were Christians, how little cared they for an honest Sermon, if not delivered with such a grace, such an authority and gravity (as was the gift of God to some particular persons) with such neatness of method and •hrase,
how Nicaenae and squeamish were Christians, how little cared they for an honest Sermon, if not Delivered with such a grace, such an Authority and gravity (as was the gift of God to Some particular Persons) with such neatness of method and •hrase,
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This proceeded only from our corruptions in regard of our plenty of spiritual enjoyments. 2. Secondly, Such an abatement of spiritual appetite may proceed from the pre••minancy of some particular lusts or corruptions.
This proceeded only from our corruptions in regard of our plenty of spiritual enjoyments. 2. Secondly, Such an abatement of spiritual appetite may proceed from the pre••minancy of Some particular Lustiest or corruptions.
It is no wonder if the young man that eateth coals and dirt, or the man whose stomach is clogged with crudities and noxious humours, abates in his appetite to his due food.
It is no wonder if the young man that Eateth coals and dirt, or the man whose stomach is clogged with crudities and noxious humours, abates in his appetite to his due food.
as natural and unregenerate men do, yet he may sometimes have a vitiated pallat (a stranger •ay come even to Davids house) there may be a time when iniquities may •••ail against him, when the Sons of lerviah may be too hard for him, and 〈 ◊ 〉 such a day, there will be an abatement of the spiritual appetite to its •oper food.
as natural and unregenerate men do, yet he may sometime have a vitiated palate (a stranger •ay come even to Davids house) there may be a time when iniquities may •••ail against him, when the Sons of lerviah may be too hard for him, and 〈 ◊ 〉 such a day, there will be an abatement of the spiritual appetite to its •oper food.
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It may, and it often doth so happen, that the soul of a Christian findeth not that satisfaction at Sermons, at Sacraments, in hours of prayer, which he expected; and hoped for;
It may, and it often does so happen, that the soul of a Christian finds not that satisfaction At Sermons, At Sacraments, in hours of prayer, which he expected; and hoped for;
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as he formerly found, under better encouragements. 4. Lastly, It sometimes happeneth by his listening to some powerful Temptation ▪ A melancholick fancy,
as he formerly found, under better encouragements. 4. Lastly, It sometime Happeneth by his listening to Some powerful Temptation ▪ A melancholic fancy,
We see it often in melancholick persons, either some odd fancy of their own, or some idle story of another persuading them the meat is not proper for them, will take them of their stomach, the same unhappy humour will do it as to our spiritual food, especially if advantaged by any suggestion of the Envious One, who knows our advantage from the institutions of God.
We see it often in melancholic Persons, either Some odd fancy of their own, or Some idle story of Another persuading them the meat is not proper for them, will take them of their stomach, the same unhappy humour will do it as to our spiritual food, especially if advantaged by any suggestion of the Envious One, who knows our advantage from the institutions of God.
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The truly gracious soul is exceeding covetous, as soon may the ••ave, or the barren womb, or any of those things Solomon mentions as insatiable be satisfied;
The truly gracious soul is exceeding covetous, as soon may the ••ave, or the barren womb, or any of those things Solomon mentions as insatiable be satisfied;
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now this a great error to conclude a total want of the thing, from a partial want only relating to a degree. Besides, a gracious soul is naturally exceeding jealous and suspicious; jealous of Christs love to it;
now this a great error to conclude a total want of the thing, from a partial want only relating to a degree. Beside, a gracious soul is naturally exceeding jealous and suspicious; jealous of Christ love to it;
suspicious of its own love to Christ, and this indeed makes it take advantage to misjudge it self, from the want of a desired degree of grace. 2. Secondly, When it doth not find such a vehement thirst as it hath formerly had, either in the beginning of its Conversion,
suspicious of its own love to christ, and this indeed makes it take advantage to misjudge it self, from the want of a desired degree of grace. 2. Secondly, When it does not find such a vehement thirst as it hath formerly had, either in the beginning of its Conversion,
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Oh how sweet then is every opportunity of hearing, prayer, &c. It is the observation of Divines, that in this time affections are alwayes strongest, passion for God alwayes highest;
O how sweet then is every opportunity of hearing, prayer, etc. It is the observation of Divines, that in this time affections Are always Strongest, passion for God always highest;
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but not so passionately afterwards as at first. 2. After some restraint from those enjoyments, whether from natural or moral causes. God in the Prophecy of Amos threatens a famine of hearing the word of the Lord.
but not so passionately afterwards as At First. 2. After Some restraint from those enjoyments, whither from natural or moral Causes. God in the Prophecy of Amos threatens a famine of hearing the word of the Lord.
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Then (saith he), they shall run from City to City, to seek one who shall speak to them in the name of the Lord. 3. In the beginning of some spiritual desertion: Cant. 3.2. at this time the Spouse rose, and went about the City, in the streets, and in the broad wayes seeking him whom her soul loved.
Then (Says he), they shall run from city to city, to seek one who shall speak to them in the name of the Lord. 3. In the beginning of Some spiritual desertion: Cant 3.2. At this time the Spouse rose, and went about the city, in the streets, and in the broad ways seeking him whom her soul loved.
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I say in the beginning, for many times in the process of a desertion, temptations arise upon the soul from the discouragements which it meets with in performance of spiritual duties.
I say in the beginning, for many times in the process of a desertion, temptations arise upon the soul from the discouragements which it meets with in performance of spiritual duties.
an attendance upon them, all falling under the same Authority of Divine Precept; all of them being under a like Ordination for the beginnings or perfectings of grace,
an attendance upon them, all falling under the same authority of Divine Precept; all of them being under a like Ordination for the beginnings or perfectings of grace,
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which enclineth every one most to desire and delight in those institutions, in which he hath •et with more sensible manifestations 〈 ◊ 〉 the presence, power and goodness of •od:
which Inclineth every one most to desire and delight in those institutions, in which he hath •et with more sensible manifestations 〈 ◊ 〉 the presence, power and Goodness of •od:
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If therefore this be thy temper (Christian!) that thou an enamoured, and exceeding fond upon one Ordinance, of another not so Look upon it as thy infirmity, not condemning thy self for it as one not at a• thirsting after God in his institutions but as what thou oughtest not to allow thy self in,
If Therefore this be thy temper (Christian!) that thou an enamoured, and exceeding found upon one Ordinance, of Another not so Look upon it as thy infirmity, not condemning thy self for it as one not At a• thirsting After God in his institutions but as what thou Ought not to allow thy self in,
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one that hath nothing of the life of grace but is dead in trespasses and sins still, an• never tasted how good the Lord i• so a faint decaying appetite to them, argue a declining and a decaying soul.
one that hath nothing of the life of grace but is dead in Trespasses and Sins still, an• never tasted how good the Lord i• so a faint decaying appetite to them, argue a declining and a decaying soul.
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The spiri••al union that also is maintained by Christs communication of himself to the soul, and the souls reciprocal communications of it self to Christ;
The spiri••al Union that also is maintained by Christ communication of himself to the soul, and the Souls reciprocal communications of it self to christ;
Hence 4. The soul spiritually united 〈 ◊ 〉 Christ, must as naturally thirst after •ivine Institutions, as the body after the ••ans of preserving the union betwixt ••e soul and it.
Hence 4. The soul spiritually united 〈 ◊ 〉 christ, must as naturally thirst After •ivine Institutions, as the body After the ••ans of preserving the Union betwixt ••e soul and it.
but it is impossible an Or••ance should be administred according to the institution of Christ; but a •acious soul retaining a true notion of ••se institutions, must thirst after it:
but it is impossible an Or••ance should be administered according to the Institution of christ; but a •acious soul retaining a true notion of ••se institutions, must thirst After it:
Though it be something to an honest heart, that the Politick State under which it liveth hath need of them, to keep people from degenerating to Beasts:
Though it be something to an honest heart, that the Politic State under which it lives hath needs of them, to keep people from degenerating to Beasts:
Its immortal soul hath need of them, to keep it from everlasting burnings, from troubles o• conscience, &c. But, 2. Secondly, Keep but a watchful ey•• upon your own hearts:
Its immortal soul hath need of them, to keep it from everlasting burnings, from Troubles o• conscience, etc. But, 2. Secondly, Keep but a watchful ey•• upon your own hearts:
he that considers his own forgetfulness of what his Lord hath done for him, will thirst after the Sacrament of the Supper that he may in it remember the Lords death untill he come.
he that considers his own forgetfulness of what his Lord hath done for him, will thirst After the Sacrament of the Supper that he may in it Remember the lords death until he come.
Whoso observeth his own weakness to spiritual duties, to resist strong corruptions, will thirst for the Word and Sacraments to strengthen him, he that considers his daily need of Divine influences will thirst after an hour of prayer, that he may beg them from God.
Whoso observeth his own weakness to spiritual duties, to resist strong corruptions, will thirst for the Word and Sacraments to strengthen him, he that considers his daily need of Divine influences will thirst After an hour of prayer, that he may beg them from God.
I call those the purest administrations, where there is nothing, or least of mans mixture, where Ordinances are administred most exactly according to the Divine Rule.
I call those the Purest administrations, where there is nothing, or least of men mixture, where Ordinances Are administered most exactly according to the Divine Rule.
As to acts of Worship they all yield it too, as to circumstances of humane actions in Divine Worship, viz. such as no humane actions (as such) can want, none can deliberately contend for it.
As to acts of Worship they all yield it too, as to Circumstances of humane actions in Divine Worship, viz. such as no humane actions (as such) can want, none can deliberately contend for it.
and such as can abide no test, to distinguish betwixt an act of Worship, and a circumstance of Worship. I mean such a circumstance as is not appendant to the action, from its nature,
and such as can abide no test, to distinguish betwixt an act of Worship, and a circumstance of Worship. I mean such a circumstance as is not appendant to the actium, from its nature,
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The more strictly a Gospel Institution is administred according to the letter and examples of Christ and his Apostles in Holy Writ, the more there is of God in it, the more of Divine presence and influence is to be expected in it,
The more strictly a Gospel Institution is administered according to the Letter and Examples of christ and his Apostles in Holy Writ, the more there is of God in it, the more of Divine presence and influence is to be expected in it,
For your high phrased Preachers, they signifie nothing to the conscience, the hearers, (as Luther was wont to say) intelligunt ••bum arte super se compositum ideo nau••nt:
For your high phrased Preachers, they signify nothing to the conscience, the hearers, (as Luther was wont to say) Intelligunt ••bum arte super se compositum ideo nau••nt:
if you would keep your appetite to Ordinances, keep the purest and most lively administrations of them. 4. Fourthly, Remember the dayes of old, the years of former times.
if you would keep your appetite to Ordinances, keep the Purest and most lively administrations of them. 4. Fourthly, remember the days of old, the Years of former times.
I doubt not but many of you, have heretofore tasted how good the Lord hath been, you have tasted it in a Sermon, convincing you of sin, working faith in you, bringing a word in season to your souls, that hath even ravished your souls with the joy of it.
I doubt not but many of you, have heretofore tasted how good the Lord hath been, you have tasted it in a Sermon, convincing you of since, working faith in you, bringing a word in season to your Souls, that hath even ravished your Souls with the joy of it.
It is almost impossible to imagine that a soul, that ever in earnest tasted of God in Ordinances, should not cry out, Lord evermore give us that bread:
It is almost impossible to imagine that a soul, that ever in earnest tasted of God in Ordinances, should not cry out, Lord evermore give us that bred:
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those that grow weary of Divine Institutions, are such as never experienced the goodness and excellency of them. 5. Watch against the prevailing of lusts and corruptions.
those that grow weary of Divine Institutions, Are such as never experienced the Goodness and excellency of them. 5. Watch against the prevailing of Lustiest and corruptions.
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It is as true to the soul, suffer pride, vanity of Spirit, any spiritual, or sensual lust, to prevail upon you, you will soon lose your appetite to spiritual things.
It is as true to the soul, suffer pride, vanity of Spirit, any spiritual, or sensual lust, to prevail upon you, you will soon loose your appetite to spiritual things.
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Keep your soul clean from these things, and your appetite will be sharp. 6. If you would keep your appetite to Divine Institutions, improve them when you have them.
Keep your soul clean from these things, and your appetite will be sharp. 6. If you would keep your appetite to Divine Institutions, improve them when you have them.
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Would you keep alive your thirst after Divine institutions, when you have heard a Sermon, go sit alone, think of what you have heard, what truth you have been instructed in,
Would you keep alive your thirst After Divine institutions, when you have herd a Sermon, go fit alone, think of what you have herd, what truth you have been instructed in,
If you could by begging of God recover your appetite again, I doubt not, but he who feedeth the young Ravens when they cry, would also hear and feed you:
If you could by begging of God recover your appetite again, I doubt not, but he who feeds the young Ravens when they cry, would also hear and feed you:
and in his Fatherly Providence so order it, that you should not have Scorpions instead of Fish, and Stones instead of Bread. Nor as the Spouse, be smitten and wounded, and have your vail taken from you, by pretended Watchmen, whiles you are sick of love, and ask them in your distress, Saw ye him whom my soul loveth. FINIS.
and in his Fatherly Providence so order it, that you should not have Scorpions instead of Fish, and Stones instead of Bred. Nor as the Spouse, be smitten and wounded, and have your Vail taken from you, by pretended Watchmen, while you Are sick of love, and ask them in your distress, Saw you him whom my soul loves. FINIS.
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THE words I have read are agreed by all to be the words of the Prophet Jeremiah, he was one of those Prophets who prophesied last in Judah, before their carrying away into the seventy years Captivity of Babylon, chap. 1.2. He prophesied in the days of Josiah, and in the days of Jehoiakim, and so to the end of the eleventh year of Zedekiah, which was about forty years:
THE words I have read Are agreed by all to be the words of the Prophet Jeremiah, he was one of those prophets who prophesied last in Judah, before their carrying away into the seventy Years Captivity of Babylon, chap. 1.2. He prophesied in the days of Josiah, and in the days of Jehoiakim, and so to the end of the eleventh year of Zedekiah, which was about forty Years:
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He began to prophesie in the thirteenth year of Josiah, and prophesied eighteen years during the reign of Josiah, then three months during the ••ign of Joachaz, or Jeconias; and eleven years during the reign of Je•iachim, a second son of Josiah, and three months more during the reign of ••hoiachin; and eleven years during the ••ign of Zedekiah. At what time he •ophesied what we have in this cha••er recorded is not expressed, proba••y before the death of Josiah. The ••ticular judgment which God at his time had given him a prospect of, •as a Dearth, as in verse 〈 ◊ 〉 dearth ••rough want of rain, (as the Hebrew •ord signifieth) and so the Text mak••h it plain, verse 3. The Nobles sent their 〈 ◊ 〉 ones to the water, they came to the 〈 ◊ 〉 and found no water.
He began to prophesy in the thirteenth year of Josiah, and prophesied eighteen Years during the Reign of Josiah, then three months during the ••ign of Joachaz, or Jeconias; and eleven Years during the Reign of Je•iachim, a second son of Josiah, and three months more during the Reign of ••hoiachin; and eleven Years during the ••ign of Zedekiah. At what time he •ophesied what we have in this cha••er recorded is not expressed, proba••y before the death of Josiah. The ••ticular judgement which God At his time had given him a prospect of, •as a Dearth, as in verse 〈 ◊ 〉 dearth ••rough want of rain, (as the Hebrew •ord signifies) and so the Text mak••h it plain, verse 3. The Nobles sent their 〈 ◊ 〉 ones to the water, they Come to the 〈 ◊ 〉 and found no water.
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As there is an acceptable day, a day when the Lord will be found, so there is a time when his Spirit shall no longer strive with man, his patience shall no longer be tired though Noah, Daniel and Job pray they shall but deliver their own souls the decree is gone forth.
As there is an acceptable day, a day when the Lord will be found, so there is a time when his Spirit shall no longer strive with man, his patience shall no longer be tired though Noah, daniel and Job pray they shall but deliver their own Souls the Decree is gone forth.
Thus Jannes and Jambres resisted Moses. Such wretches have been in all ages, when the Devil gets 〈 ◊ 〉 commission to seduce a people to ruine• the instruments he useth to execute 〈 ◊ 〉 are profane, ignorant, lying Priests.
Thus Jannes and Jambres resisted Moses. Such wretches have been in all ages, when the devil gets 〈 ◊ 〉 commission to seduce a people to ruine• the Instruments he uses to execute 〈 ◊ 〉 Are profane, ignorant, lying Priests.
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Th•• was the way, you know, Satan to•• God he would seduce Ahab to go an fall at Ramoth-Gilead. I will go, (sait• he) and be a lying spirit in the mouth 〈 ◊ 〉 his Prophets.
Th•• was the Way, you know, Satan to•• God he would seduce Ahab to go an fallen At Ramoth-Gilead. I will go, (sait• he) and be a lying Spirit in the Mouth 〈 ◊ 〉 his prophets.
The Lord tells Jeremy, these Prophets were not of his sending, they prophesied lies in his Name, false visions, divinations, things of naught, the deceit of their own hearts:
The Lord tells Jeremiah, these prophets were not of his sending, they prophesied lies in his Name, false visions, divinations, things of nought, the deceit of their own hearts:
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Even under the Law God allowed his people a judgment of discretion, and did not oblige them to believe what their Priests said without any examination of it.
Even under the Law God allowed his people a judgement of discretion, and did not oblige them to believe what their Priests said without any examination of it.
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It is dan••rous for the people, If the trumpet ••ve an uncertain sound, who shall prepare himself to the battel? If the Ministers try, All is well, God is well pleased;
It is dan••rous for the people, If the trumpet ••ve an uncertain found, who shall prepare himself to the battle? If the Ministers try, All is well, God is well pleased;
How shall I give thee up, O Ephraim? how shall I make thee as Admah? how shall I set thee as Zeboiim? Jeremiah knowing he had to do with a gracious God, that sometimes repenteth himself of the evil he hath threatned,
How shall I give thee up, Oh Ephraim? how shall I make thee as Admah? how shall I Set thee as Zeboiim? Jeremiah knowing he had to do with a gracious God, that sometime Repenteth himself of the evil he hath threatened,
Hast thou in rejecting rejected, in reprobating reprobated Judah! Those that are critical in the Hebrew, observe the word signifies to reject a thing with scorn and disdain, as vile and contemptible;
Hast thou in rejecting rejected, in reprobating reprobated Judah! Those that Are critical in the Hebrew, observe the word signifies to reject a thing with scorn and disdain, as vile and contemptible;
it is used (as in many other places). Hos. 4.6. Because thou hast re•ected knowledge, I will also reject thee. Lam. 5.22. But thou hast utterly rejected 〈 ◊ 〉 Lord, saith the Prophet, hast thou ••terly rejected Judah? what Judah, the remainder of the people, the seed of Abraham thy friend, which was so ••ear to thee.
it is used (as in many other places). Hos. 4.6. Because thou hast re•ected knowledge, I will also reject thee. Lam. 5.22. But thou hast utterly rejected 〈 ◊ 〉 Lord, Says the Prophet, hast thou ••terly rejected Judah? what Judah, the remainder of the people, the seed of Abraham thy friend, which was so ••ear to thee.
hast thou •tterly rejected this Judah? Hath thy 〈 ◊ 〉 loathed Zion? The word used is much of the same signification with the other, only it signifieth something more of the affection set against an object: it is used, Ezech. 16.45. to ex•ress the alienation of a leud womans •eart from her husband.
hast thou •tterly rejected this Judah? Hath thy 〈 ◊ 〉 loathed Zion? The word used is much of the same signification with the other, only it signifies something more of the affection Set against an Object: it is used, Ezekiel 16.45. to ex•ress the alienation of a lewd woman's •eart from her husband.
But I will for their sake remember the covenant of their ancestors, &c. Very like the Prophet eyeing that promise in the Law, cries out, Hath thy soul loathed Zion? Zion, there's a great argument couched in that word.
But I will for their sake Remember the Covenant of their Ancestors, etc. Very like the Prophet Eying that promise in the Law, cries out, Hath thy soul loathed Zion? Zion, there's a great argument couched in that word.
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All the dwellings of Jacob were dear to the God of Jacob, but the Psalmist saith, God loveth the gates of Zion more than all the dwellings of Jacob. Zion was the name of a Mountain, at the foot of which Hierusalem, and in it the Temple stood;
All the dwellings of Jacob were dear to the God of Jacob, but the Psalmist Says, God loves the gates of Zion more than all the dwellings of Jacob. Zion was the name of a Mountain, At the foot of which Jerusalem, and in it the Temple stood;
hast thou rejected them, utterly rejected them? In this Judah is Zion thy Temple, the place which out of all the earth thou chosest for thy habitation,
hast thou rejected them, utterly rejected them? In this Judah is Zion thy Temple, the place which out of all the earth thou chosest for thy habitation,
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doth thy soul now loath her? As to the form of the words, you see they are by way of Interrogation. Interrogations in Scripture sometimes adde force to Affirmations and Negations. Hath the Lord as great a pleasure in sacrifices,
does thy soul now loath her? As to the from of the words, you see they Are by Way of Interrogation. Interrogations in Scripture sometime add force to Affirmations and Negations. Hath the Lord as great a pleasure in Sacrifices,
Why hast thou smitten us, and there is no healing? These words have in them an Interrogation, and an Expostulation. No soundness (in the Hebrew ) Here the Prophet begins to represent unto God the state of the people. 1. They were smitten, already smitten with a dearth. 2. And in Gods purpose smitten with an approaching sword, and captivity.
Why hast thou smitten us, and there is no healing? These words have in them an Interrogation, and an Expostulation. No soundness (in the Hebrew) Here the Prophet begins to represent unto God the state of the people. 1. They were smitten, already smitten with a dearth. 2. And in God's purpose smitten with an approaching sword, and captivity.
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The word used in the Hebrew signifies health or soundness, and healing or cure. And so the complaint denotes two things. 1. 〈 ◊ 〉 universality of the judgment, they had no part sound, no foundness. 2. The desperateness of their distemper, they could find no cure, no remedy, no healing, their State Physitians were of no value, they had tried,
The word used in the Hebrew signifies health or soundness, and healing or cure. And so the complaint denotes two things. 1. 〈 ◊ 〉 universality of the judgement, they had no part found, no foundness. 2. The desperateness of their distemper, they could find no cure, no remedy, no healing, their State Physicians were of no valve, they had tried,
•oth were deceived, no peace, no good came, but more trouble, more disturbance still: I intend not to speak to every Proposition might be drawn from these words.
•oth were deceived, no peace, no good Come, but more trouble, more disturbance still: I intend not to speak to every Proposition might be drawn from these words.
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Prop. It pleaseth God in the wisdom of his Providence, oft times to give people great disappointments, in their expectations of peace, and healing; as to their outward concerns.
Prop. It Pleases God in the Wisdom of his Providence, oft times to give people great disappointments, in their Expectations of peace, and healing; as to their outward concerns.
Where any persons are more enclined •o melancholly, and that humour more prevails, persons so enclin'd are more disposed to fears, and jealousies, and suspicions. Where some other humour prevails in the body, the person is more enclined to hope, and presume so as you shall generally find men and women thus divided.
Where any Persons Are more inclined •o melancholy, and that humour more prevails, Persons so inclined Are more disposed to fears, and jealousies, and suspicions. Where Some other humour prevails in the body, the person is more inclined to hope, and presume so as you shall generally find men and women thus divided.
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and the most of people, either from this Natural cause, or some Moral •ouses (for they also have some inscience on us) are very prone to look •or good, for peace and healing: and this •s not only ordinary to the more ignorant and sinful sort of men:
and the most of people, either from this Natural cause, or Some Moral •ouses (for they also have Some inscience on us) Are very prove to look •or good, for peace and healing: and this •s not only ordinary to the more ignorant and sinful sort of men:
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The Mother of Sisera looks out at the window (when her Son was dead with agnail struck through his temples) and cryes, Why is his Chariot so long incoming? Have they not sped? Have they not divided the prey? The false Prophets daub with untempered mortar. Three hundred false Prophets spake good to Ahab, and bid him go up to Ramoth-Gilead and prosper. Nor are the better and wiser sort, Gods own dear people exempted from this infirmity,
The Mother of Sisera looks out At the window (when her Son was dead with agnail struck through his Temples) and cries, Why is his Chariot so long incoming? Have they not sped? Have they not divided the prey? The false prophets daub with untempered mortar. Three hundred false prophets spoke good to Ahab, and bid him go up to Ramoth-Gilead and prosper. Nor Are the better and Wiser sort, God's own dear people exempted from this infirmity,
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So as Jeremiah on purpose writeth a letter to them to take them off this vain conceit, Jer. 29.5. Build you houses and dwell in them, and plant gardens, and eat the fruit of them.
So as Jeremiah on purpose Writeth a Letter to them to take them off this vain conceit, Jer. 29.5. Built you houses and dwell in them, and plant gardens, and eat the fruit of them.
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as much •rring on the other hand, crying out like the Infidel in the Book of Kings (if they hear any talk of good) If the Lord should make windows in Heaven, this could not be:
as much •rring on the other hand, crying out like the Infidel in the Book of Kings (if they hear any talk of good) If the Lord should make windows in Heaven, this could not be:
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than at all abate of the wrath which he hath began to pour out, 〈 ◊ 〉 probability this was the cause at ••is time in Judah. It is not exprest whether this Sermon of the Prophet •as in Josiah's time,
than At all abate of the wrath which he hath began to pour out, 〈 ◊ 〉 probability this was the cause At ••is time in Judah. It is not expressed whither this Sermon of the Prophet •as in Josiah's time,
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Josiah was a good Prince, he •tored the true Worship of God, dejoyed Idolatry, &c. His Sons restored 〈 ◊ 〉 There were unquestionably different complexions of this people.
Josiah was a good Prince, he •tored the true Worship of God, dejoyed Idolatry, etc. His Sons restored 〈 ◊ 〉 There were unquestionably different complexions of this people.
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others ('tis like) in his Sons time expected the same from their restauration of former Superstitions and Idolatry. Both presumed looking for peace, and there was no good, for healing, and behold trouble.
Others (it's like) in his Sons time expected the same from their restauration of former Superstitions and Idolatry. Both presumed looking for peace, and there was no good, for healing, and behold trouble.
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2. The cause of Gods own peoples error in this kind is partly Presumption, partly mistakes concerning his mind and promises, partly, eying second causes too much.
2. The cause of God's own peoples error in this kind is partly Presumption, partly mistakes Concerning his mind and promises, partly, Eyeing second Causes too much.
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I say partly Presumption. Even the best of Gods people are ready to lay too much upon particular reformations, and particular duties. We are too ready to impute all punishments to some particular sins,
I say partly Presumption. Even the best of God's people Are ready to lay too much upon particular reformations, and particular duties. We Are too ready to impute all punishments to Some particular Sins,
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and that which is to come There are great promises, even of the good things of this life, made to the Church of God in the general, and to believing souls in particular; and God expecteth, that we should give credit to them,
and that which is to come There Are great promises, even of the good things of this life, made to the Church of God in the general, and to believing Souls in particular; and God Expects, that we should give credit to them,
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but we are troubled with the Disciples curiosity, who came to our Saviour, and said, Master wilt thou at this time restore the Kingdom to Israel? We are impatient,
but we Are troubled with the Disciples curiosity, who Come to our Saviour, and said, Master wilt thou At this time restore the Kingdom to Israel? We Are impatient,
Hence if he seeth such a position of them, as to the eye of his reason appears probable to produce some good effects to the Church and people of God, he presently concludes, all will be well;
Hence if he sees such a position of them, as to the eye of his reason appears probable to produce Some good effects to the Church and people of God, he presently concludes, all will be well;
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or the person for whom he would hope well, which may provoke God to lay a bar before second causes, that they shall not work according to our expectations.
or the person for whom he would hope well, which may provoke God to lay a bar before second Causes, that they shall not work according to our Expectations.
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To say nothing of vain persons, how often are the expectations of the most considerate sober sort of Christians frustrated concerning the publick: concerning their own private concerns. Concerning the publick;
To say nothing of vain Persons, how often Are the Expectations of the most considerate Sobrium sort of Christians frustrated Concerning the public: Concerning their own private concerns. Concerning the public;
They look for reformation of disorders and abuses. Behold more corruption! They look for healing of breaches. Behold the Providence of God still follows them on with breach upon breach, and there is no healing. They looked for glorious times, they see sad and miserable times.
They look for Reformation of disorders and Abuses. Behold more corruption! They look for healing of Breaches. Behold the Providence of God still follows them on with breach upon breach, and there is no healing. They looked for glorious times, they see sad and miserable times.
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These issues of Providence, having oft times but ill issues upon Christians faith and holiness. 1. It must first be laid down for a Principle, That as no Evil, so not this Evil happeneth without Gods doing.
These issues of Providence, having oft times but ill issues upon Christians faith and holiness. 1. It must First be laid down for a Principle, That as no Evil, so not this Evil Happeneth without God's doing.
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God hath an hand in these frustrations of our expectations. 2. It must also be acknowledged, that God hath said, The expectation of the poor shall not perish for ever.
God hath an hand in these frustrations of our Expectations. 2. It must also be acknowledged, that God hath said, The expectation of the poor shall not perish for ever.
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For the clearing of this little difficulty, you must distinguish, 1. Betwixt Gods peoples expectation for the fulfilling of the Promises of, and necessary to another life;
For the clearing of this little difficulty, you must distinguish, 1. Betwixt God's peoples expectation for the fulfilling of the Promises of, and necessary to Another life;
and their expectation for the fulfilling of the Promises, relating to the NONLATINALPHABET, or things which concern this life. 2. Betwixt their warrantable and due expectation, and their irregular,
and their expectation for the fulfilling of the Promises, relating to the, or things which concern this life. 2. Betwixt their warrantable and due expectation, and their irregular,
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as to other good things, may fail as to circumstances of degree or time, but they shall not utterly fail. The expectation of the poor shall not perish for ever, saith the Psalmist. Hath God promised his Church a time of peace and tranquility? It shall have it,
as to other good things, may fail as to Circumstances of degree or time, but they shall not utterly fail. The expectation of the poor shall not perish for ever, Says the Psalmist. Hath God promised his Church a time of peace and tranquillity? It shall have it,
Hath God promised that the gates of hell shall not prevail against his Church? and do they expect the fulfilling of this promise? It shall be fulfilled, their expectation shall not perish for ever.
Hath God promised that the gates of hell shall not prevail against his Church? and do they expect the fulfilling of this promise? It shall be fulfilled, their expectation shall not perish for ever.
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So then, the reason of the disappointments of Gods people in their expectations lieth in the errour of their expectation. Now this errour must be as to circumstances.
So then, the reason of the disappointments of God's people in their Expectations lies in the error of their expectation. Now this error must be as to Circumstances.
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For the Promises made to the Church, and the people of God in particular, being for all good things, they can be guilty of no errour as to the thing expected;
For the Promises made to the Church, and the people of God in particular, being for all good things, they can be guilty of no error as to the thing expected;
The chief circumstances considerable in this case, are those of Time. Place. Persons. Means. First, The errour may be in the circumstance of time. That God who hath plainly revealed his will as to a time when it shall go well with his people,
The chief Circumstances considerable in this case, Are those of Time. Place. Persons. Means. First, The error may be in the circumstance of time. That God who hath plainly revealed his will as to a time when it shall go well with his people,
when be will restore the Kingdom to Israel, when the fulness of the Gentiles shall come, hath concealed the particular time when these things shall be.
when be will restore the Kingdom to Israel, when the fullness of the Gentiles shall come, hath concealed the particular time when these things shall be.
but they could not wait for it, they made haste, and no wonder they have no good speed: no wonder they are disappointed, the promise is where it was, the word of God is not frustrated, only their mistimed expectations are disappointed.
but they could not wait for it, they made haste, and no wonder they have no good speed: no wonder they Are disappointed, the promise is where it was, the word of God is not frustrated, only their mistimed Expectations Are disappointed.
This was doubtless the cause of the great disappointment in the year 1666. the things people looked for in that year shall most undoubtedly have a being,
This was doubtless the cause of the great disappointment in the year 1666. thee things people looked for in that year shall most undoubtedly have a being,
They search the Scripture, and finding a dark sentence, Rev. 13.18. that the number of the beast was 666, conclude the year 1666 the particular year when God would at least begin to do these things. 2. A second error may be as to the circumstance of place. It is hard to fix promises to particular places.
They search the Scripture, and finding a dark sentence, Rev. 13.18. that the number of the beast was 666, conclude the year 1666 the particular year when God would At least begin to do these things. 2. A second error may be as to the circumstance of place. It is hard to fix promises to particular places.
God of old had promised not utterly to reject his people Israel, (which the Apostle interprets as to Israel in a spiritual sense, the people whom he fore knew, Rom. 9.) the people of Israel upon those promises expected, that the Tabernacle at Shiloh, and afterwards the Temple at Jerusalem, should never be rased,
God of old had promised not utterly to reject his people Israel, (which the Apostle interprets as to Israel in a spiritual sense, the people whom he before knew, Rom. 9.) the people of Israel upon those promises expected, that the Tabernacle At Shiloh, and afterwards the Temple At Jerusalem, should never be rased,
And without all doubt many that feared God in that Nation, had some such strange expectations, and therefore under all judgments would still expect an help at last;
And without all doubt many that feared God in that nation, had Some such strange Expectations, and Therefore under all Judgments would still expect an help At last;
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Promises, as to outward mercies, are more limited to the purity and holiness of a people, than those made as to spiritual and eternal good things God hath said, I will heal your back-slidings, and God will save his people eternally, (notwithstanding their back-slidings) but for outward prosperity and selicity, it is no where promised to a back-sliding and impure people.
Promises, as to outward Mercies, Are more limited to the purity and holiness of a people, than those made as to spiritual and Eternal good things God hath said, I will heal your backslidings, and God will save his people eternally, (notwithstanding their backslidings) but for outward Prosperity and felicity, it is no where promised to a backsliding and impure people.
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Supposing therefore a people that radically are good, and the Lords people, but a revolting back-sliding people, and continuing in their revoltings without dup repentance,
Supposing Therefore a people that radically Are good, and the lords people, but a revolting backsliding people, and Continuing in their revoltings without dup Repentance,
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while their soum is not taken off, but bolleth into them, they will most probably be disappointed. 2. As to persons who shall be Gods instruments in bringing about the mercy desired.
while their soum is not taken off, but bolleth into them, they will most probably be disappointed. 2. As to Persons who shall be God's Instruments in bringing about the mercy desired.
Who would have thought that Moses and Aaron should not have been Gods instruments to have carried his people over Jordan, and set their feet in Canaan; yet they, did not, they sinned at the waters of Meribah, and so died on mount Nebo: holy men may fail,
Who would have Thought that Moses and Aaron should not have been God's Instruments to have carried his people over Jordan, and Set their feet in Canaan; yet they, did not, they sinned At the waters of Meribah, and so died on mount Nebo: holy men may fail,
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4. The fourth and last errour may be as to particular means. It is true, God doth most of his works by means, but he wonderfully varies in the nature and kind of means he useth:
4. The fourth and last error may be as to particular means. It is true, God does most of his works by means, but he wonderfully Varies in the nature and kind of means he uses:
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sometimes he doth it by what we call fair means; sometimes by force, and what we call foul means. The people of Israel shall be delivered our of Egypt by the ruine o• Egypt, yet not by sword and battel,
sometime he does it by what we call fair means; sometime by force, and what we call foul means. The people of Israel shall be Delivered our of Egypt by the ruin o• Egypt, yet not by sword and battle,
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but by plagues and the Red-sea. They shall be (by the sword) delivered from the Canaanites, they shall by a Proclamation of Cyrus, without any plague or sword be delivered from Babylon. Mean which appear to us probable, possibly shall not do the work:
but by plagues and the Red sea. They shall be (by the sword) Delivered from the Canaanites, they shall by a Proclamation of Cyrus, without any plague or sword be Delivered from Babylon. Mean which appear to us probable, possibly shall not do the work:
what appear to us improbable, and likely to work quite contrary, that shall do it. Oh the depth of the ways and judgments of God! how unsearchable are his judgments,
what appear to us improbable, and likely to work quite contrary, that shall do it. O the depth of the ways and Judgments of God! how unsearchable Are his Judgments,
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1. Is not this Scripture this day fulfilled in your ears? May not we in our addresses to God, say, O Lord, hast thou utterly rejected England? hath thy soul •athed thy Church there? Why are we •itten and there is no healing? We looked for peace, and there is no good; for healing, and behold trouble.
1. Is not this Scripture this day fulfilled in your ears? May not we in our Addresses to God, say, Oh Lord, hast thou utterly rejected England? hath thy soul •athed thy Church there? Why Are we •itten and there is no healing? We looked for peace, and there is no good; for healing, and behold trouble.
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we have •eard our Sabbaths mocked at: The Lord hath covered the Daughter of ••r Zion with a cloud in his anger, •nd not remembred his foot-stool in the day of his wrath.
we have •eard our Sabbaths mocked At: The Lord hath covered the Daughter of ••r Zion with a cloud in his anger, •nd not remembered his footstool in the day of his wrath.
Have we that preaching, those Sacraments that communion of Saints, which w• formerly had? Have we those convictions and conversions of souls unto God, those mournings under the Word of God, such affected hearts as formerly? I am sure I speak to those wh• know we have not.
Have we that preaching, those Sacraments that communion of Saints, which w• formerly had? Have we those convictions and conversions of Souls unto God, those mournings under the Word of God, such affected hearts as formerly? I am sure I speak to those wh• know we have not.
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to strengthen, confirm an• comfort the wearied souls of Gods people as formerly. We are full of dea•• sapless, dry, unprofitable discourses 〈 ◊ 〉 Pulpits;
to strengthen, confirm an• Comfort the wearied Souls of God's people as formerly. We Are full of dea•• sapless, dry, unprofitable discourses 〈 ◊ 〉 Pulpits;
but where's the power of th• Lord in his Ordinances? where are th• weeping eyes, where are the trembling souls we have formerly known? where are the cries of them we have formerly heard, Men and brethren, what shall we do to be saved? This is a smiting, (brethren) and a dreadful smiting too:
but where's the power of th• Lord in his Ordinances? where Are th• weeping eyes, where Are the trembling Souls we have formerly known? where Are the cries of them we have formerly herd, Men and brothers, what shall we do to be saved? This is a smiting, (brothers) and a dreadful smiting too:
Hath •ot God smitten us with a dreadful Plague, not parallel'd either in our days, 〈 ◊ 〉 the days of our fore-fathers? Hath ••t God smitten us both in our persons ••d estates with a consuming War, and ••ce that with a dreadful Fire, hardly •o be parallel'd in any modern story? And is there yet any healing for us? again, May we not say, We looked for peace, and no good; for bealing, and behold trouble? Did not we in the year 1660 look for good,
Hath •ot God smitten us with a dreadful Plague, not paralleled either in our days, 〈 ◊ 〉 the days of our Forefathers? Hath ••t God smitten us both in our Persons ••d estates with a consuming War, and ••ce that with a dreadful Fire, hardly •o be paralleled in any modern story? And is there yet any healing for us? again, May we not say, We looked for peace, and no good; for bealing, and behold trouble? Did not we in the year 1660 look for good,
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Did not we again the last year, upon the peace with our neighbours, look for good, did not we look for prosperity, freedom of trade? have we seen ought of it? or ought answering our expectations? What shall we say to these things? How hath God disappointed us in all our expectations? Nay rather, what shall we do in this day of perplexity? Let us,
Did not we again the last year, upon the peace with our neighbours, look for good, did not we look for Prosperity, freedom of trade? have we seen ought of it? or ought answering our Expectations? What shall we say to these things? How hath God disappointed us in all our Expectations? Nay rather, what shall we do in this day of perplexity? Let us,
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first, Examine, whether we be under such circumstances, as we can regularly and warrantably expect that God should smile upon us, and fulfil those promises for temporary good things which he hath made in his Word to his people.
First, Examine, whither we be under such Circumstances, as we can regularly and warrantably expect that God should smile upon us, and fulfil those promises for temporary good things which he hath made in his Word to his people.
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First, Let us examine whether our circumstances be such as we can warrantably expect any good, any peace, any healing. And here we must distinguish betwixt, 1. the generality of the Nation: and, 2. Gods peculiar people in the Nation. As to the former I must confess my heart is sad, he that looks upon all orders of persons in the Nation, will find them wallowing in such guilt,
First, Let us examine whither our Circumstances be such as we can warrantably expect any good, any peace, any healing. And Here we must distinguish betwixt, 1. the generality of the nation: and, 2. God's peculiar people in the nation. As to the former I must confess my heart is sad, he that looks upon all order of Persons in the nation, will find them wallowing in such guilt,
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What prodigious unheard of wickednesses have been, and are committed every day? what murders? what prodigious lusts? what horrible swearing and cursing? what Sabbath-breaking? what injustice, oppression do we hear of,
What prodigious unheard of Wickednesses have been, and Are committed every day? what murders? what prodigious Lustiest? what horrible swearing and cursing? what Sabbath-breaking? what injustice, oppression do we hear of,
we are certainly mistaken in calling the Scriptures the word of God, Jer. 7.9. Will you steal, murther, commit adultery, and swear falsly, &c. and come and stand before me, &c. Do men think all the day long to make the streets ring with the cries of oathes, curses, blasphemies, noises of drunkards, groans of widows and fatherless:
we Are Certainly mistaken in calling the Scriptures the word of God, Jer. 7.9. Will you steal, murder, commit adultery, and swear falsely, etc. and come and stand before me, etc. Do men think all the day long to make the streets ring with the cries of Oaths, curses, Blasphemies, noises of drunkards, groans of Widows and fatherless:
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he doth not punish the Israelitish daughters when they commit whoredom, nor their wives when they commit adultery. But it were strange for him, having his rod taken out, to lay it up again while we are no better.
he does not Punish the Israelitish daughters when they commit whoredom, nor their wives when they commit adultery. But it were strange for him, having his rod taken out, to lay it up again while we Are no better.
What shall I say for the seven thousand in England, who have not bowed their knee to Baal, nor kissed him with their lips, those whom God hath kept from the pollutions of these evil times,
What shall I say for the seven thousand in England, who have not bowed their knee to Baal, nor kissed him with their lips, those whom God hath kept from the pollutions of these evil times,
God hath kept them from being involved in the generality of the National guilt, and hath kept up their hearts for him and his Ordinances in a time of great defection and back-sliding. This speaketh well.
God hath kept them from being involved in the generality of the National guilt, and hath kept up their hearts for him and his Ordinances in a time of great defection and backsliding. This speaks well.
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But yet, 1. I cannot tell how far God may have been provoked with the former sins of Professors. 2. Though they must be in a great measure acquitted from the idolatry and superstition, swearing, cursing, blaspheming Gods holy Name, impudent Sabbath-breaking, mocking and jeering at Religion, murders, thefts, unlawful lusts, oppressions, injustice, perjuries of the Nation:
But yet, 1. I cannot tell how Far God may have been provoked with the former Sins of Professors. 2. Though they must be in a great measure acquitted from the idolatry and Superstition, swearing, cursing, blaspheming God's holy Name, impudent Sabbath-breaking, mocking and jeering At Religion, murders, thefts, unlawful Lustiest, oppressions, injustice, perjuries of the nation:
Let me propound a few questions to you that fear God, and would look for peace and healing. 1. Have you peace one with another, and are the breaches amongst.
Let me propound a few questions to you that Fear God, and would look for peace and healing. 1. Have you peace one with Another, and Are the Breaches among.
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your selves healed? How should we expect the world should be at peace with us, who cannot be at peace with our selves? What can we look for less than that the great Shepheard of the sheep should make use of dogs to worry us,
your selves healed? How should we expect the world should be At peace with us, who cannot be At peace with our selves? What can we look for less than that the great Shepherd of the sheep should make use of Dogs to worry us,
and drive us together, while we can bite and devour one another? Are the world and you, think you, nearer a kin than you are to your brethren? Can you expect God should make his enemies to be at peace with you,
and drive us together, while we can bite and devour one Another? are the world and you, think you, nearer a kin than you Are to your brothers? Can you expect God should make his enemies to be At peace with you,
how can you expect the Lions should lie down with the Lambs? You know next to Christs precept, Have salt in your selves, was that, Have peace one with another.
how can you expect the Lions should lie down with the Lambs? You know next to Christ precept, Have salt in your selves, was that, Have peace one with Another.
Certainly that distance in affection and communion which true Christians kept at one from another, was not the least of the provocations which hath made God angry with them all.
Certainly that distance in affection and communion which true Christians kept At one from Another, was not the least of the provocations which hath made God angry with them all.
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but I say, distances in affection first. I thank God I have learned, that difference in judgment in things not necessary to be believed in order to salvation, is no more justifiable cause to me for distance of affection from my brother,
but I say, distances in affection First. I thank God I have learned, that difference in judgement in things not necessary to be believed in order to salvation, is no more justifiable cause to me for distance of affection from my brother,
I say further, distance in communion. That the members of the same body, and under the same head, should refuse communion with other, is certainly a strange disorder.
I say further, distance in communion. That the members of the same body, and under the same head, should refuse communion with other, is Certainly a strange disorder.
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Certainly faith in Christ, evidenced by an holy life, intitleth any Christian to communion with those who profess the same faith, and live the same life.
Certainly faith in christ, evidenced by an holy life, entitleth any Christian to communion with those who profess the same faith, and live the same life.
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if the sauce was not more pleasing to you than your meat. One Minister was thought by some too Legal, another it may be judged by another partly too Evangelical.
if the sauce was not more pleasing to you than your meat. One Minister was Thought by Some too Legal, Another it may be judged by Another partly too Evangelical.
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Are not you glad of the gifts and parts of those godly Ministers, which heretofore were despicable in your eyes? Have you mourned for this wantonness? 3. Since the hand of God hath been against you, have you not been more ready to quarrel with God,
are not you glad of the Gifts and parts of those godly Ministers, which heretofore were despicable in your eyes? Have you mourned for this wantonness? 3. Since the hand of God hath been against you, have you not been more ready to quarrel with God,
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or at least to rage against instruments, than to be angry with your selves for the deserving cause of these judgments? If you have, God hath not yet attained his end upon you;
or At least to rage against Instruments, than to be angry with your selves for the deserving cause of these Judgments? If you have, God hath not yet attained his end upon you;
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If Ephraim saith once, What have I done? God will quickly say, Is Ephraim my dear child? The end of Gods afflicting his people, is their turning, humbling themselves,
If Ephraim Says once, What have I done? God will quickly say, Is Ephraim my dear child? The end of God's afflicting his people, is their turning, humbling themselves,
but how have you walked in your families? how have you kept up your private communion with God? what have you been in your houses, in your closets? By the answer which your consciences (secretly examine) shall give to these Interrogatories, you may know much whether you may warrantably look for peace and good, yea or no.
but how have you walked in your families? how have you kept up your private communion with God? what have you been in your houses, in your closets? By the answer which your Consciences (secretly examine) shall give to these Interrogatories, you may know much whither you may warrantably look for peace and good, yea or no.
1. Do not in your expectations prescribe to God, either as to time, or as to persons, or as to means. He that hath promised his people deliverance, hath not the certain time of it.
1. Do not in your Expectations prescribe to God, either as to time, or as to Persons, or as to means. He that hath promised his people deliverance, hath not the certain time of it.
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That's a good Christian that stedfastly believeth the matter of the Promise, and patiently waiteth upon God for the fulfilling of it till his good time come.
That's a good Christian that steadfastly Believeth the matter of the Promise, and patiently waits upon God for the fulfilling of it till his good time come.
Take heed of such an errour as this. 2. Let not your expectations either kinder your prayers, or make you more unfit for a continuance of sufferings. None can build an infallible expectation of good in the outward concerns of this life, (I mean sonsible good) for any particular Church, nor for any particular person:
Take heed of such an error as this. 2. Let not your Expectations either kinder your Prayers, or make you more unfit for a Continuance of sufferings. None can built an infallible expectation of good in the outward concerns of this life, (I mean sonsible good) for any particular Church, nor for any particular person:
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True faith never hinders prayer, (it is the Mid wife that helps the mercy unto light.) And take heed that your expectation doth not discompose you as to further sufferings:
True faith never hinders prayer, (it is the Mid wife that helps the mercy unto Light.) And take heed that your expectation does not discompose you as to further sufferings:
An ungrounded expectation of deliverance from an evil under which we groan, doth often make us very unfit to bear it longer than the expected time of delivery. 3. If your expectation be frustrated blame your selves,
an ungrounded expectation of deliverance from an evil under which we groan, does often make us very unfit to bear it longer than the expected time of delivery. 3. If your expectation be frustrated blame your selves,
It is blasphemy in the heart to say, God can lie. There is no harm o• thy owning thy self mistaken. 4. Expect nothing from vile persons, no• by vile means. It is true, God hath of• ten made use of Pagans,
It is blasphemy in the heart to say, God can lie. There is no harm o• thy owning thy self mistaken. 4. Expect nothing from vile Persons, no• by vile means. It is true, God hath of• ten made use of Pagans,
but these are matters for ou• admiration, not objects for our expectation. The fulfilling of Gods promise• can be regularly expected in none, bu• in Gods way.
but these Are matters for ou• admiration, not objects for our expectation. The fulfilling of God's promise• can be regularly expected in none, bu• in God's Way.
5. Suspect all thy expectations, whiles thou findest in thy own heart, or in the hearts of others, whom thou lookest upon as dear to God, a prevalency of corruptions.
5. Suspect all thy Expectations, while thou Findest in thy own heart, or in the hearts of Others, whom thou Lookest upon as dear to God, a prevalency of corruptions.
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Remember that in all promises of this natures the judgment of the particular good, whether under present circumstances it be so or no, belongs unto God.
remember that in all promises of this nature's the judgement of the particular good, whither under present Circumstances it be so or no, belongs unto God.
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WE being Ministers of the Gospel, who have formerly received a charge of some of your souls, knowing how great the concernment of Gods glory in the preservation of Religion,
WE being Ministers of the Gospel, who have formerly received a charge of Some of your Souls, knowing how great the concernment of God's glory in the preservation of Religion,
and withall how many temptations are daily offered to the corruption which yet remaineth in the best, to divert them from the streight and narrow way which leadeth to the Kingdom of God.
and withal how many temptations Are daily offered to the corruption which yet remains in the best, to divert them from the straight and narrow Way which leads to the Kingdom of God.
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That through our negligence, the study and powerful practice of godliness (wherein England hath been famous above any other sort of Christian people) may not abate,
That through our negligence, the study and powerful practice of godliness (wherein England hath been famous above any other sort of Christian people) may not abate,
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and the souls of you, our Brethren, might not be hindred of that joy and peace which usually attendeth a strict and close walking with God, have thought fit to propose our serious thoughts unto you,
and the Souls of you, our Brothers, might not be hindered of that joy and peace which usually attends a strict and close walking with God, have Thought fit to propose our serious thoughts unto you,
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for the revival and preservation of Religion, wherein we shall rather give you a copy of the conversation of our fathers, who walked with God in their generation,
for the revival and preservation of Religion, wherein we shall rather give you a copy of the Conversation of our Father's, who walked with God in their generation,
There are three things in Religion observed as the glory of England, wherein our Church hath exceeded other Reformed Churches. 1. The diligent practice of Family-Worship.
There Are three things in Religion observed as the glory of England, wherein our Church hath exceeded other Reformed Churches. 1. The diligent practice of Family worship.
We therefore as Ministers of Christ do beseech you (and so much the rather, by how much our condition in respect of publick communion is more sad than in former times) that you would joyn with us in your particular places,
We Therefore as Ministers of christ do beseech you (and so much the rather, by how much our condition in respect of public communion is more sad than in former times) that you would join with us in your particular places,
so much as in you lies, to recover unto God an England, that antient Revenue of his glory, which he hath formerly had from our fathers in these things.
so much as in you lies, to recover unto God an England, that ancient Revenue of his glory, which he hath formerly had from our Father's in these things.
1. The first thing which we commend unto you is the promoving of Family Religion, and that both in reference to the week-day, and to the Lords day. Families are the lowest Societies,
1. The First thing which we commend unto you is the promoving of Family Religion, and that both in Referente to the weekday, and to the lords day. Families Are the lowest Societies,
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They are the Societies in which alone every private person (who is the Head of the family) is a King, Priest, and Prophet. And he that cannot rule his own house well, is by the Apostle determined unfit to rule the Church of God.
They Are the Societies in which alone every private person (who is the Head of the family) is a King, Priest, and Prophet. And he that cannot Rule his own house well, is by the Apostle determined unfit to Rule the Church of God.
1. That every one who is Head of a family would by a constant deportment to his or her children or servants, vindicate the honour which God in the Fifth Commandment hath reserved for him;
1. That every one who is Head of a family would by a constant deportment to his or her children or Servants, vindicate the honour which God in the Fifth Commandment hath reserved for him;
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In order to which we desire Christians to consider, That he or she is rarely dishonoured by his child or servant, who have not by too low and unhandsome carriage dishonoured themselves before them;
In order to which we desire Christians to Consider, That he or she is rarely dishonoured by his child or servant, who have not by too low and unhandsome carriage dishonoured themselves before them;
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2. That being cloathed with this authority from God, you would make it your business to vindicate his glory, not enduring any in your families, who after due admonition, and the use of other means to reclaim him or her, shall live in the practice of any moral vice, or what shall have an evident appearance of it.
2. That being clothed with this Authority from God, you would make it your business to vindicate his glory, not enduring any in your families, who After due admonition, and the use of other means to reclaim him or her, shall live in the practice of any moral vice, or what shall have an evident appearance of it.
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If any therefore in your families shall be given to drinking, swearing, lying, prophaning the holy Name of God, reviling of his people, any species of uncleanness, or any other scandalous sin, (if they be such as you can turn away) if they will not be reclaimed, remember the resolution of David, Psal. 101.6, 7. If they be such as either by natural obligation, or moral contract you are obliged to keep, let it be your business to endeavour all possible ways, by instruction, admonition, correction, begging the help of others to reclaim them, that their sins may not be laid to your charge.
If any Therefore in your families shall be given to drinking, swearing, lying, profaning the holy Name of God, reviling of his people, any species of uncleanness, or any other scandalous since, (if they be such as you can turn away) if they will not be reclaimed, Remember the resolution of David, Psalm 101.6, 7. If they be such as either by natural obligation, or moral contract you Are obliged to keep, let it be your business to endeavour all possible ways, by instruction, admonition, correction, begging the help of Others to reclaim them, that their Sins may not be laid to your charge.
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Consider with what face he can blame the Magistrate for not punishing these offences, who neglecteth it in his own family, where the body to be ruled is less,
Consider with what face he can blame the Magistrate for not punishing these offences, who neglecteth it in his own family, where the body to be ruled is less,
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That giving your children and servants all due liberty of recreation, especially with such company as you shall commend to them, you would restrain them, as much as may be, from Plays, Fairs, Meetings for Dances and others Revels, and from Recreation at undue hours.
That giving your children and Servants all due liberty of recreation, especially with such company as you shall commend to them, you would restrain them, as much as may be, from Plays, Fairs, Meetings for Dances and Others Revels, and from Recreation At undue hours.
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3. That seeing an ability to read the Scriptures, and other good Books, is the foundation of all knowledge, you would not only see to the bringing up your children to this capacity;
3. That seeing an ability to read the Scriptures, and other good Books, is the Foundation of all knowledge, you would not only see to the bringing up your children to this capacity;
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Daniels praying in his house thrice a day, (which we cannot tell how it should have been proved against him, had he done it alone.) We say, that were there none of these evidences from holy Writ,
Daniel's praying in his house thrice a day, (which we cannot tell how it should have been proved against him, had he done it alone.) We say, that were there none of these evidences from holy Writ,
But we shall only speak to those duties which God expecteth of every family, without any respect to a Minister in it, &c. Those we conceive are reducible to four heads. 1. Reading in the Book of the Lord.
But we shall only speak to those duties which God Expects of every family, without any respect to a Minister in it, etc. Those we conceive Are reducible to four Heads. 1. Reading in the Book of the Lord.
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2. Prayer. 3. Praise. 4. Instruction. 1. For reading the holy Scriptures. That this is a family-duty doth appear from that of Moses, Deut. 6.6, 9. where we are commanded to have the Law of God wrote upon our posts, and the gates of our house.
2. Prayer. 3. Praise. 4. Instruction. 1. For reading the holy Scriptures. That this is a Family-duty does appear from that of Moses, Deuteronomy 6.6, 9. where we Are commanded to have the Law of God wrote upon our posts, and the gates of our house.
(a Metaphor drawn from members of Families which dwell together) For the further proof of this duty we commend you to an excellent Book, called Family Religion further revived, by Mr. Philip Goodwin, Printed at London, 1655. and to a Book of Mr. Whites, for the profitable reading of the Scriptures, Chap. 9. 2. For Prayer: We are commanded to pray alwayes, and who so considereth that the Law of God requireth it of single persons;
(a Metaphor drawn from members of Families which dwell together) For the further proof of this duty we commend you to an excellent Book, called Family Religion further revived, by Mr. Philip Goodwyn, Printed At London, 1655. and to a Book of Mr. Whites, for the profitable reading of the Scriptures, Chap. 9. 2. For Prayer: We Are commanded to pray always, and who so Considereth that the Law of God requires it of single Persons;
and of the first and least society, that of a man and his Wife, 1 Pet. 3.7. cannot think, that a man is excused from it with his children and servants. It is the blessing with which the Superiours in families ought to bless their infeririours. 3. For Praise; by singing of Psalms. As praising of God is a natural duty;
and of the First and least society, that of a man and his Wife, 1 Pet. 3.7. cannot think, that a man is excused from it with his children and Servants. It is the blessing with which the Superiors in families ought to bless their infeririours. 3. For Praise; by singing of Psalms. As praising of God is a natural duty;
In the same place where God saith, I will be the God of all the families of Israel, and they shall be my people, Jer. 31.1, 2. he also, ver. 7. saith O shout with joy, and sing amongst the Nations.
In the same place where God Says, I will be the God of all the families of Israel, and they shall be my people, Jer. 31.1, 2. he also, ver. 7. Says Oh shout with joy, and sing among the nations.
We therefore urge this in a more especial manner upon all the heads of families, as the nearest way to bring those under their roof to the knowledge of God;
We Therefore urge this in a more especial manner upon all the Heads of families, as the nearest Way to bring those under their roof to the knowledge of God;
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an antient and profitable duty, wherein every Christian is a fellow-worker with, and a preparer of the work of the Holy Spirit of God, whose work it is (saith our Saviour) To bring to remembrance the things we have heard of God;
an ancient and profitable duty, wherein every Christian is a Fellow-worker with, and a preparer of the work of the Holy Spirit of God, whose work it is (Says our Saviour) To bring to remembrance the things we have herd of God;
yet may be profitably performed, if any Christian will but take the pains to spend a little time before duty in fitting himself for it) by reading the Annotations upon the Chapter,
yet may be profitably performed, if any Christian will but take the pains to spend a little time before duty in fitting himself for it) by reading the Annotations upon the Chapter,
or any of those profitable Notes wrote by Mr. Ainsworth on the five Books of Moses: Mr. Jackson upon all the Historical Books of Scripture: Mr. Dickson upon the Psalms:
or any of those profitable Notes wrote by Mr. Ainsworth on the five Books of Moses: Mr. Jackson upon all the Historical Books of Scripture: Mr. Dickson upon the Psalms:
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Mr. Calvin on Job, and Deuteronomy, and Daniel: Dr. Willet on Genesis, Exodus and Leviticus: Mr. Hutchinson on the small Prophets: Mr. Dickson on Matthew: Mr. Hutchinson on John:
Mr. calvin on Job, and Deuteronomy, and daniel: Dr. Willet on Genesis, Exodus and Leviticus: Mr. Hutchinson on the small prophets: Mr. Dickson on Matthew: Mr. Hutchinson on John:
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2. Particularly we commend unto Christians, A more extraordinary care to inform their families, concerning the true Nature of Worship in general, concerning the several acts of Gospel Worship, and the right way and method of performing of them, as well the external, as internal manner, by which means they will not only be armed against temptations to Superstition and Will-Worship which is abomination to the Lord;
2. Particularly we commend unto Christians, A more extraordinary care to inform their families, Concerning the true Nature of Worship in general, Concerning the several acts of Gospel Worship, and the right Way and method of performing of them, as well the external, as internal manner, by which means they will not only be armed against temptations to Superstition and Will-Worship which is abomination to the Lord;
And the better to enable Christians to do this, we do by the blessing of God intend to contribute our pains to the utmost in some exercises of this nature.
And the better to enable Christians to do this, we do by the blessing of God intend to contribute our pains to the utmost in Some exercises of this nature.
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So the Scripture doth not obscurely hint some kind of Instruction and Prayer to be used Morning and Evening, Deut. 6. We are commanded to talk to our children of the Law of the Lord,
So the Scripture does not obscurely hint Some kind of Instruction and Prayer to be used Morning and Evening, Deuteronomy 6. We Are commanded to talk to our children of the Law of the Lord,
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when we lye down, and when we rise up: God of old required a Morning and Evening Sacrifice. David, Psal. 55.17. and Daniel, Chap. 6. v. 10. prayed thrice a day which possibly may hint to us, that those who have more leisure from the world than others, ought to spend more time than others in this worship:
when we lie down, and when we rise up: God of old required a Morning and Evening Sacrifice. David, Psalm 55.17. and daniel, Chap. 6. v. 10. prayed thrice a day which possibly may hint to us, that those who have more leisure from the world than Others, ought to spend more time than Others in this worship:
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1. That none of them would omit praying and reading the Scriptures, or some other way of instructing their families, twice each day, viz. in the morning and evening.
1. That none of them would omit praying and reading the Scriptures, or Some other Way of instructing their families, twice each day, viz. in the morning and evening.
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It may be done, and is fittest to be done, before the world calleth us off. 2. It is the time when our spirits are most refreshed and fit for duty, when worldly occasions have not seized on our thoughts. 3. We are bid to say, Prosper thou the works of our hands upon us, and that is the time when the works of our hands begin.
It may be done, and is Fittest to be done, before the world calls us off. 2. It is the time when our spirits Are most refreshed and fit for duty, when worldly occasions have not seized on our thoughts. 3. We Are bid to say, Prosper thou the works of our hands upon us, and that is the time when the works of our hands begin.
2. The work of our hands is done, and it is reasonable to beg Gods blessing upon it. 3. Our sleep is the image of death, and many never rise from their beds, it is reasonable we should therefore commend our spirits,
2. The work of our hands is done, and it is reasonable to beg God's blessing upon it. 3. Our sleep is the image of death, and many never rise from their Beds, it is reasonable we should Therefore commend our spirits,
and the spirits our of relations to the Lord. 4. It is commended in Scripture, Psal. 141.2. Psal. 55.17. 2. That if possible these constant duties may be performed, before we be disadvantaged for them.
and the spirits our of relations to the Lord. 4. It is commended in Scripture, Psalm 141.2. Psalm 55.17. 2. That if possible these constant duties may be performed, before we be disadvantaged for them.
we leave that and occasional instruction of families out of the Scripture to private Christians, as God shall give them opportunities, and an heart thereunto.
we leave that and occasional instruction of families out of the Scripture to private Christians, as God shall give them opportunities, and an heart thereunto.
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2. Having thus far offered you our thoughts for the Family-Worship of every day; We come in the next place, to commend to you the special sanctification of the Lords day:
2. Having thus Far offered you our thoughts for the Family worship of every day; We come in the next place, to commend to you the special sanctification of the lords day:
That what should be the seventh part, under the old dispensation of the Covenant to the Jews, was determined by God to be the seventh day from the Creation:
That what should be the seventh part, under the old Dispensation of the Covenant to the jews, was determined by God to be the seventh day from the Creation:
That our seventh part is determined by the practice of the Apostles, who were wont to meet and sanctie the first day of the Week, counting the seventh from our redemption, when the world was as it was created anew.
That our seventh part is determined by the practice of the Apostles, who were wont to meet and sanctie the First day of the Week, counting the seventh from our redemption, when the world was as it was created anew.
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These being the confessed general duties of Christians, as to the sanctification of the Sabbath, we shall only offer some Propositions for particular practice, in reference to these general ends. 1. That all heads of families take care, that no kind of civil labour necessary to be done, which can be done before, be left to be done in any part of the Sabbath:
These being the confessed general duties of Christians, as to the sanctification of the Sabbath, we shall only offer Some Propositions for particular practice, in Referente to these general ends. 1. That all Heads of families take care, that no kind of civil labour necessary to be done, which can be done before, be left to be done in any part of the Sabbath:
For no work can be justified on the Sabbath, as a work of Necessity, which though necessary to be done, might yet have been done before that day cometh. 2. That all Christians would endeavour,
For no work can be justified on the Sabbath, as a work of Necessity, which though necessary to be done, might yet have been done before that day comes. 2. That all Christians would endeavour,
the Evening before the Sabbath, to direct their family-duty as much as they can, both as to Instruction and Prayer, to prepare the several persons of their family,
the Evening before the Sabbath, to Direct their Family-duty as much as they can, both as to Instruction and Prayer, to prepare the several Persons of their family,
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for the Sabbath. 3. That all heads of families would take care, that on the Morning of the Sabbath, they, their children and servants rise up from their beds, either as soon as on other dayes,
for the Sabbath. 3. That all Heads of families would take care, that on the Morning of the Sabbath, they, their children and Servants rise up from their Beds, either as soon as on other days,
5. That the heads of families so order the rising of their families that morning, that they may have full time to do their houshold necessary business,
5. That the Heads of families so order the rising of their families that morning, that they may have full time to do their household necessary business,
6. After the publick service in the morning, and dinner (which we think that day should be moderate) we recommend to our brethren (if they have time) the calling of their family together, repeating the Sermon heard to them,
6. After the public service in the morning, and dinner (which we think that day should be moderate) we recommend to our brothers (if they have time) the calling of their family together, repeating the Sermon herd to them,
or examining them about it, and prayer, and the like we again recommend to them after Evening Sermon, and before Supper. 7. We commend singing of Psalms to our Brethren as a special duty of the Sabbath, we find that David composed Psalm 92. on purpose for the Sabbath.
or examining them about it, and prayer, and the like we again recommend to them After Evening Sermon, and before Supper. 7. We commend singing of Psalms to our Brothers as a special duty of the Sabbath, we find that David composed Psalm 92. on purpose for the Sabbath.
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We desire that our Brethren would not omit it, at least to do it once every Lords Day. 8. Finally, We beseech our Brethren, that they take especial care of all within their gates on the Lords Day;
We desire that our Brothers would not omit it, At least to do it once every lords Day. 8. Finally, We beseech our Brothers, that they take especial care of all within their gates on the lords Day;
3. Having thus far offered to our Brethren our thoughts in reference to their families, we conclude with a word or two in reference to their personal conversation.
3. Having thus Far offered to our Brothers our thoughts in Referente to their families, we conclude with a word or two in Referente to their personal Conversation.
to take heed of all gross, and scandalous evils, and shall only mind them of some things which God requireth of them, wherein they are to do more than others,
to take heed of all gross, and scandalous evils, and shall only mind them of Some things which God requires of them, wherein they Are to do more than Others,
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as also of some duties specially to be practiced, with reference to these times, wherein (if ever) Christians are by the Providence of God called out to a more winning conversation, and to a more prudent conversation, fulfilling that of our Saviour, Be you wise as Serpents, and innocent as Doves.
as also of Some duties specially to be practiced, with Referente to these times, wherein (if ever) Christians Are by the Providence of God called out to a more winning Conversation, and to a more prudent Conversation, fulfilling that of our Saviour, Be you wise as Serpents, and innocent as Dove.
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If Christians would be particularly instructed in this duty, we commend them to Mr. Joseph Symmonds; Three excellent Treatises Printed at London, 1653. one of which is upon this subject.
If Christians would be particularly instructed in this duty, we commend them to Mr. Joseph Symmonds; Three excellent Treatises Printed At London, 1653. one of which is upon this Subject.
3. That above all, even to the worst men, They render their dues, fear to whom fear, honour to whom honour, owing no man any thing, but to love one another;
3. That above all, even to the worst men, They render their dues, Fear to whom Fear, honour to whom honour, owing no man any thing, but to love one Another;
5. That if God calleth them to suffer any thing in the doing of his will, they remember to do it, with meekness and patience; and also with Christian courage and boldness, committing themselves to him that created them, and who will judge righteously.
5. That if God calls them to suffer any thing in the doing of his will, they Remember to do it, with meekness and patience; and also with Christian courage and boldness, committing themselves to him that created them, and who will judge righteously.
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considering that themselves also are in the body, Heb. 13.3. Hebrews 10.34. Coloss. 4.18. Phil. 1.7. 7. That if they discern any of their Brethren overtaken in a fault, they would endeavour to restore such a one in the Spirit of meekness, considering themselves also lest they be tempted; according to that, Gal. 6.1. and if need be, they further acquaint some godly Ministers with it.
considering that themselves also Are in the body, Hebrew 13.3. Hebrews 10.34. Coloss. 4.18. Philip 1.7. 7. That if they discern any of their Brothers overtaken in a fault, they would endeavour to restore such a one in the Spirit of meekness, considering themselves also lest they be tempted; according to that, Gal. 6.1. and if need be, they further acquaint Some godly Ministers with it.
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and avoid all manner of exceptions one against another, or reproaches of each other for any particular differences of perswasion in the things of Religion,
and avoid all manner of exceptions one against Another, or Reproaches of each other for any particular differences of persuasion in the things of Religion,
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9. That they take especial heed, that no particular provocations from any of their brethren upon civil accounts, be a temptation to them to turn Persecutors of them:
9. That they take especial heed, that no particular provocations from any of their brothers upon civil accounts, be a temptation to them to turn Persecutors of them:
Besides if this duty be necessary, we hope that our brethren, who, let their trade and business be what it will, will find a time to dine and sup, because they are naturally necessary;
Beside if this duty be necessary, we hope that our brothers, who, let their trade and business be what it will, will find a time to dine and sup, Because they Are naturally necessary;
As to them we say, Servants are either Apprentices, or hired by the year, or by the day; for the latter sort, they are not properly members of our families.
As to them we say, Servants Are either Apprentices, or hired by the year, or by the day; for the latter sort, they Are not properly members of our families.
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and though if they be stubborn, they cannot directly force them to this, yet they may keep them to such a strictness in labour, that they will be glad to purchase some relaxation there by a complying in this with the desires and endeavours of Governours for the good of their souls.
and though if they be stubborn, they cannot directly force them to this, yet they may keep them to such a strictness in labour, that they will be glad to purchase Some relaxation there by a complying in this with the Desires and endeavours of Governors for the good of their Souls.
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For yearly servants, it is true they are but transient members of our family, but for their hired time, Governours have the same power over them, as over Apprentices;
For yearly Servants, it is true they Are but Transient members of our family, but for their hired time, Governors have the same power over them, as over Apprentices;
Besides, Servants that shall thus refuse, must be 1. Either such as have some particular different Perswasion in religion, who it may be understand much of the Principles of Religion:
Beside, Servants that shall thus refuse, must be 1. Either such as have Some particular different Persuasion in Religion, who it may be understand much of the Principles of Religion:
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1. That no heads of families be patient till they have learned to read, the want of this being a most inexcusable sin in these dayes, wherein are so many means for it.
1. That no Heads of families be patient till they have learned to read, the want of this being a most inexcusable since in these days, wherein Are so many means for it.
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Yet rather than not pray at all, that Christians would read a Prayer Morning and Evening to their families out of some good Book, such as the Practice of Piety, &c. at least at first setting up such a Reformation.
Yet rather than not pray At all, that Christians would read a Prayer Morning and Evening to their families out of Some good Book, such as the Practice of Piety, etc. At least At First setting up such a Reformation.
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4. That no Christian would rest here, but being assured, that the gift of prayer is attainable by any Christian, that will take pains, that they would use all means to attain unto it,
4. That no Christian would rest Here, but being assured, that the gift of prayer is attainable by any Christian, that will take pains, that they would use all means to attain unto it,
Though we could wish that as many as have time and leisure, would apply themselves to get such knowledge as might enable themselves by study to find out the sense of a Text. Yet in regard that all cannot do that, we have before commended to our Brethren some such English Books,
Though we could wish that as many as have time and leisure, would apply themselves to get such knowledge as might enable themselves by study to find out the sense of a Text. Yet in regard that all cannot do that, we have before commended to our Brothers Some such English Books,
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whether four or five might not joyn together in buying such an English Library as they shall be advised to, each sharing in it, that so the whole number may be amongst them all,
whither four or five might not join together in buying such an English Library as they shall be advised to, each sharing in it, that so the Whole number may be among them all,
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and the great neglect in many families, occasioned possibly, for that some had not such good examples, in the families of their education, we have thought good to use the Apostle Peters expression, 2 Pet. 3.1. To stir up your minds by way of remembrance.
and the great neglect in many families, occasioned possibly, for that Some had not such good Examples, in the families of their education, we have Thought good to use the Apostle Peter's expression, 2 Pet. 3.1. To stir up your minds by Way of remembrance.
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Thus we conceive God may be glorified, our own souls, and the souls of all under our charges highly advantaged, Religion would be revived, preserved and propagated,
Thus we conceive God may be glorified, our own Souls, and the Souls of all under our charges highly advantaged, Religion would be revived, preserved and propagated,
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